2<\/strong>. And know ye<\/em> ] For this deuteronomic form see on Deu 7:9<\/span>. Know<\/em> what? The defective construction which follows leaves this obscure. Some suppose that in the course of his involved sentence the writer has forgotten the object of know<\/em> as well as the verb which should govern your children<\/em> (accus. case), and they translate, know that it is not with your children<\/em> I speak, who have not known nor seen the discipline of Jehovah your God<\/em>; and that the antithesis is reached in Deu 11:7<\/em><\/span>, but that your own eyes<\/em>, etc. It is, however, difficult to understand why by a solemn formula they should be called to recognise so obvious a distinction between themselves and their children. It seems preferable either to take the formula absolutely and by itself as A.V. and R.V. do, or with most commentators to read the discipline of Jehovah<\/em> as the object of know<\/em> and what comes between as a parenthesis. But whichever way the sentence is read the words I speak<\/em> must be added.<\/p>\n the chastisement<\/em> ] ‘msr<\/em> denotes neither instruction<\/em> (see on Deu 4:36<\/span>) nor chastisement<\/em> (though this may be included), but moral education<\/em> or discipline<\/em> (Gk. ) attended with greater (Pro 3:11<\/span>; Job 5:17<\/span>) or less severity (Pro 1:2<\/span>; Pro 1:8<\/span>; Pro 4:1<\/span>) as the case may be: the sight of Jehovah’s wonders ought to have exerted upon the Israelites a disciplinary influence, subduing waywardness and pride, promoting humility and reverence, and educating generally their moral and religious nature’ (Driver).<\/p>\n his greatness, his mighty hand, and his stretched out arm<\/em> ] See on Deu 3:24<\/span>, Deu 5:24<\/span>, Deu 9:26<\/span>; and cp. Deu 4:34<\/span>, greatness<\/em>.<\/p>\n 2 9<\/strong>. A Pl. section recalling God’s discipline of the very generation which is being addressed. The change from Sg. to Pl. has been explained on the logical ground that the speaker is no longer regarding the nation as a single whole, but is addressing the adult generation as individuals distinct from their children (Bertholet). This, of course, is possible. Yet the alternative supposition, that some other source is here used by the compiler, besides being probable from what we have seen in other cases of the change of address, receives some support from the broken construction of the opening sentence as though it were a bad joint. It is significant, too, that the resumption of the Pl. coincides as in Deu 9:8<\/span> to Deu 10:11<\/span> with a historical retrospect. On the one Sg. clause in the section see on Deu 11:8<\/em><\/span>.<\/p>\n And know … – <\/B>Render it: And own ye this day (for I have not to do with your children which have not known and which have not seen) the chastisement of the Lord, his greatness, etc.<\/P> The chastisement consisted in the many mighty acts, both of punishment and mercy, through which God had guided them from Egypt to the borders of the promised land.<\/P><\/p>\n Know ye, <\/B>i.e. acknowledge and consider it with diligence and thankfulness. <\/P> <\/p>\n 2-9. I speak not with your childrenwhich have not known . . . But your eyes have seen all the great actsof the Lord which he did<\/B>Moses is here giving a brief summaryof the marvels and miracles of awful judgment which God had wroughtin effecting their release from the tyranny of Pharaoh, as well asthose which had taken place in the wilderness. He knew that he mightdwell upon these, for he was addressing many who had been witnessesof those appalling incidents. For it will be remembered that thedivine threatening that they should die in the wilderness, and itsexecution, extended only to males from twenty years and upward, whowere able to go forth to war. No males under twenty years of age, nofemales, and none of the tribe of Levi, were objects of thedenunciation (see Num 14:28-30<\/span>;Num 16:49<\/span>). There might,therefore, have been many thousands of the Israelites at that time ofwhom Moses could say, “Your eyes have seen all the great actswhich He did”; and with regard to those the historic review ofMoses was well calculated to stir up their minds to the duty andadvantages of obedience.<\/P><\/p>\n And know you this day<\/strong>,…. Take notice of, and diligently attend unto, what is now about to be delivered:<\/p>\n for I speak not unto your children which have not known, and which have not seen, the chastisement of the Lord your God<\/strong>; who have no knowledge and experience of the chastisement of the Lord on themselves, or on their foes or friends; and with whom the argument drawn from it could not come with that force, and make that impression, as it might be thought it would, being used with them who had perfect knowledge of it. The Targums of Onkelos and Jonathan render it doctrine, which, being children, they were not instructed so perfectly in as they were who were adult persons, to whom Moses directs his discourse:<\/p>\n his greatness, his mighty hand, and stretched out arm<\/strong>: the exceeding greatness of his power, displayed in the following instances.<\/p>\n To awaken this love they were now to know, i.e., to ponder and lay to heart, the discipline of the Lord their God. The words from “ for<\/em> (I speak) not<\/em> ” to “ have not seen<\/em> ” are a parenthetical clause, by which Moses would impress his words most strongly upon the hearts of the older generation, which had witnessed the acts of the Lord. The clause is without any verb or predicate, but this can easily be supplied from the sense. The best suggestion is that of Schultz<\/em>, viz., , “for it is not with your children that I have to do,” not to them that this admonition applies. Moses refers to the children who had been born in the desert, as distinguished from those who, though not twenty years old when the Israelites came out of Egypt, had nevertheless seen with their own eyes the plagues inflicted upon Egypt, and who were now of mature age, viz., between forty and sixty years old, and formed, as the older and more experienced generation, the stock and kernel of the congregation assembled round him now. To the words, “ which have not known and have not seen<\/em>,” it is easy to supply from the context, “what ye have known and seen.” The accusatives from “the chastisement” onwards belong to the verb of the principal sentence, “know ye this day.” The accusatives which follow show what we are to understand by “the chastisement of the Lord,” viz., the mighty acts of the Lord to Egypt and to Israel in the desert. The object of them all was to educate<\/em> Israel in the fear and love of God. In this sense Moses calls them ( Eng. Ver. chastisement<\/em>), , i.e., not punishment only, but education by the manifestation of love as well as punishment (like in Deu 4:36<\/span>; cf. Pro 1:2<\/span>, Pro 1:8<\/span>; Pro 4:1<\/span>, etc.). “ His greatness<\/em>,” etc., as in Deu 3:24<\/span> and Deu 4:34<\/span>. On the signs and acts in Egypt, see at Deu 4:34<\/span>; Deu 6:22<\/span>; and on those at the Red Sea, at Ex 14. – , “ over whose face He made the waters of the Red Sea to flow;<\/em> ” cf. Exo 14:26<\/span>. – By the acts of God in the desert (Deu 11:5<\/span>) we are not to understand the chastenings in Num 11-15 either solely or pre-eminently, but all the manifestations of the omnipotence of God in the guidance of Israel, proofs of love as well as the penal wonders. Of the latter, the miraculous destruction of the company of Korah is specially mentioned in Deu 11:6<\/span> (cf. Num 16:31-33<\/span>). Here Moses only mentions Dathan and Abiram, the followers of Korah, and not Korah himself, probably from regard to his sons, who were not swallowed up by the earth along with their father, but had lived to perpetuate the family of Korah. “ Everything existing, which was in their following<\/em> ” (see Exo 11:8<\/span>), does not mean their possessions, but their servants, and corresponds to “all the men who belonged to Korah” in Num 16:32<\/span>, whereas the possessions mentioned there are included here in the “tents.” is only applied to living beings, as in Gen 7:4<\/span> and Gen 7:23<\/span>. – In Deu 11:7<\/span> the reason is given for the admonition in Deu 11:2<\/span>: the elders were to know (discern) the educational purpose of God in those mighty acts of the Lord, because they had seen them with their own eyes.<\/p>\n 2. And know ye this day. He again confirms the preceding sentence; because they had been more than sufficiently taught by the illustrious acts of God, how great was His power and how remarkable His mercy toward themselves. Two meanings may be given to the words; for some connect them thus, “Know ye this day the chastisement of the Lord,” and include in a parenthesis the clause, “for I speak not with your children, which have not known, and have not seen;” but others read the word of exhortation “know ye” separately, and (255) without any connection. The latter view pleases me best; although it little affects the substance of the matter which exposition we follow. For Moses admonishes them, that, if they only pay attention to the works of God, His glory, which may instruct them to fear Him, may be clearly beheld in them. In order, however, to urge them more vehemently, he adds, that he does not speak to posterity, to which the fame of these miracles would reach, but that he addresses eye-witnesses, who need no proof of them, having been assured of them by certain experience. He celebrates in many expressions of eulogy these miracles, whereby God had testified to them His power and goodness, lest they should lightly pass by what was worthy of their most earnest attention, and constant meditation. I forbear now to speak of other points, which I have elsewhere commented on. The word מוסר (256) musar, which stands first, is general, and extends to all the specific terms that follow; some, therefore, improperly render it “chastisement.” Where it is said at the end of verse 4, that the Egyptians were “destroyed unto that day,” we must understand that the effects of the slaughter, wherewith God destroyed them, were felt as if still present. <\/p>\n (255) Tellement que tont le reste va son train. — Fr. <\/p>\n (256) מוסר S.M. has rendered this word castigatio. V. , disciplina. The root is יסר; and both the root and noun meaning to correct and correction, will sometimes mean to chastise, etc. — W <\/p>\n (3) BY A CONSTANT REFRESHING OF MEMORY (Deu. 11:2-25<\/span>)<\/p>\n 2 And know ye this day: for I speak not with your children that have not known, and that have not seen the chastisement of Jehovah your God, his greatness, his mighty hand, and his outstretched arm, 3 and his signs, and his works, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land; 4 and what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pursued after you, and how Jehovah hath destroyed them unto this day; 5 and what he did unto you in the wilderness, until ye came unto this place; 6 and what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened its mouth, and swallowed them up, and their households, and their tents, and every living thing that followed them, in the midst of all Israel: 7 but your eyes have seen all the great work of Jehovah which he did.<\/p>\n 8 Therefore shall ye keep all the commandment which I command thee this day, that ye may be strong, and go in and possess the land, whither ye go over to possess it; 9 and that ye may prolong your days in the land, which Jehovah sware unto your fathers to give unto them and to their seed, a land flowing with milk and honey. 10 For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs; 11 but the land, whither ye go over to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. 12 a land which Jehovah thy God careth for: the eyes of Jehovah thy God are always upon it, from the beginning of the year even unto the end of the year.<\/p>\n 13 And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love Jehovah your God, and to serve him with all your heart and with all your soul, 14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy grain, and thy new wine, and thine oil. 15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be full. 16 Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 17 and the anger of Jehovah be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly from off the good land which Jehovah giveth you. THOUGHT QUESTIONS 11:225<\/p>\n 216.<\/p>\n Why was Israel to consider the discipline or chastisement of the Lord?<\/p>\n 217.<\/p>\n Define in your own words the following qualities of Jehovah: (1) greatness, (2) mighty hand, (3) outstretched arm, (4) signs, (5) deeds, (6) destroyed, (7) great work.<\/p>\n 218.<\/p>\n What was one of the basic differences and advantages of Canaan as compared to Egypt?<\/p>\n 219.<\/p>\n Did God promise material prosperity as a result of obedience to His laws? Is this true today? Discuss.<\/p>\n 220.<\/p>\n Read the comments again on Deu. 6:6-9<\/span>.<\/p>\n 221.<\/p>\n Please consider Deu. 11:21<\/span> and answer the question as to whether Palestine still belongs to the Jews?<\/p>\n 222.<\/p>\n Were the conditions and promises of Jehovah ever met for the conquering of the promised land? When? By whom?<\/p>\n AMPLIFIED TRANSLATION 11:225<\/p>\n 2 And know this day (for I am not speaking to your children who have not [personally] known and seen it), the instruction and discipline of the Lord your God, His greatness, His mighty hand, and His outstretched arm, 6 And what He did to Dathan and Abiram sons of Eliab, son of Reuben; how the earth opened its mouth and swallowed up them, their households, their tents, and every living thing that followed them, in the midst of all Israel; [Num. 26:9-10<\/span>.]<\/p>\n 7 For your eyes have seen all the great work of the Lord which He did. COMMENT 11:225<\/p>\n In Deu. 11:2-7<\/span>, note that the mighty works of Jehovah, which the adults had all seen, argued for their obedience. In Deu. 11:8-17<\/span>, the rich, fertile, and productive nature of the promised land is depicted, while in Deu. 11:18-25<\/span> Israel is reminded that Gods law, when carefully kept, assured them of victory and conquest of the entire area pledged. All this Israel doubtless knew, mentally. But this is a sermon, and Moses would indelibly impress, yea, engrave certain thoughts upon their minds.<\/p>\n FOR I SPEAK NOT WITH YOUR CHILDREN (Deu. 11:2<\/span>)The youngsters could not be reminded of what the older ones couldthe adults should have learned life-long lessons from their wilderness experiences (Deu. 6:2-3<\/span>).<\/p>\n DATHAN AND ABIRAM (Deu. 11:6<\/span>)See Numbers 16<\/span>. One would think such an event as this would put a stop to all thoughts of rebellion, murmuring, or disobedience for a long while. But on the morrow all the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of Jehovah (Num. 16:41<\/span>). This was Israels history. The most severe chastisement often failed to teach the desired lesson! A plague resulted from this murmuring, killing 14,700. Now, Israel, Moses is saying, think about this! Do you want such chastisements to be again upon your head, or will you receive the blessings God has promised with obedience? Your eyes have seen all these things (Deu. 11:7<\/span>)have you absorbed the lesson God has for you in all this? And have we (1Co. 10:11-12<\/span>)?<\/p>\n FOR THE LAND . . . IS NOT AS THE LAND OF EGYPT . . . WHERE THOU SOWEDST THY SEED, AND WATEREDST IT WITH THY FOOT . . . etc. (Deu. 11:10-12<\/span>)Although various methods of irrigation are today absolutely necessary for agriculture in vast portions of Israel, such was not true in ancient times for the greater part of the land promised in Deu. 11:24-25<\/span>. Furthermore, the former and latter rains (Deu. 11:14<\/span>. Cf. Job. 29:23<\/span>, Jer. 5:24<\/span>, Joe. 2:23<\/span>, Jas. 5:7<\/span>) were assured only if Israel was obedient (Deu. 11:17<\/span>). In contrast, Egypt is absolutely dependent on an extensive irrigation system for her very survival as an agricultural state. (Witness the recent building of the Aswan High Dam in southern Egypt). Rain seldom falls in Egypt. Most of the country has only about one inch a year. Were it not for the Nile, most of the country would simply be a part of the Sahara desert.<\/p>\n On the above phrase, the I.S.B.E. states, To one familiar with the methods of irrigation today practiced in Palestine, Syria, and Egypt, the passage, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs (Deu. 11:10<\/span>), is easily explained. The water is brought in channels to the gardens, where it is distributed along the rows of growing vegetables planted on the sides of the trenches. In stony soil the canal leading to a particular plot is opened and closed with a hoe. Any obstruction in the trench is similarly removed, while in the soft, loamy soil of the coastal plain or in the Nile valley these operations can be done with the foot, a practice still commonly seen.<\/p>\n TAKE HEED TO YOURSELVES (Deu. 11:16-17<\/span>)The thought of these verses being very similar to that of Deu. 8:11<\/span> ff., i.e. that the very blessings they received from God would cause them to become soft and lax with regard to his worship and the observance of his laws. The same warning needs to be sounded loud and frequently today!<\/p>\n THEREFORE SHALL YE LAY UP THESE MY WORDS IN YOUR HEART AND IN YOUR SOUL; AND YE SHALL BIND THEM FOR A SIGN . . . etc. (Deu. 11:18-21<\/span>)See Deu. 6:6-9<\/span> and remarks.<\/p>\n THAT YOUR DAYS MAY BE MULTIPLIED . . . AS THE DAYS OF THE HEAVENS ABOVE THE EARTH (Deu. 11:21<\/span>)as long as the heavens are above the earth (Amplified O.T.), as long as there is a heaven over the earth (The Torah). As the phrase stands in the A.S.V., the phrase would indicate no specific length of time, but simply an innumerable number of days. The other renderings would extend this promise to the end of the world (2Pe. 3:9<\/span>).<\/p>\n AND YE SHALL DISPOSSESS NATIONS GREATER AND MIGHTIER THAN YOURSELVES (Deu. 11:23<\/span>) . . . THERE SHALL NO MAN BE ABLE TO STAND BEFORE YOU (Deu. 11:25<\/span>)Christian, why cannot we learn the lesson here that Israel did not? A complete trust, obedience and love of Jehovah (note Deu. 11:22<\/span>) had this great promise along with it, In essence, the promise was: You will be able to do things that now appear totally impossibleaccomplish things that try even the imaginationvanquish peoples that are unconquerable, overcome difficulties that seem insurmountable, conquer insuperable barriers. When Israel took these exhortations to heart, God literally fulfilled his part of this promise (as shown especially in Joshua, and also under the rulership of David and Solomon).<\/p>\n Unless a foe or difficulty is larger than God, it is not insurmountable. the theme of the Bible is God is able, Yes, it is him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us (Eph. 3:20<\/span>). If God be for us, who can be against us? Who can stand up against him who is aligned with and in fellowship with Almighty God? Let us stand with him, and we will soon share of his power! Let us stop asserting ourselves, and assert our confidence in the Omnipotent One.<\/p>\n (2) And know ye.<\/strong>Or, and ye know.<\/em><\/p>\n Not with your children which have not known.<\/strong>It must be remembered that all those who were less than twenty years of age at the date of the Exodus would still be living, and the events of their youth must have left a strong impression on their memories. Every man of forty-five years of age would feel the force of this address.<\/p>\n The chastisement.<\/strong>Whether of the Egyptians in wrath, or of Israel in love.<\/p>\n His mighty hand. . . .<\/strong>Or, His hand in its strength, and His arm in its length. <\/em>The position of the adjectives is emphatic.<\/p>\n 2<\/strong>. <\/strong> I speak not with your children <\/strong> Better, And know ye this day: not with your children have I to do. <\/em> The meaning is this: Not with your children born in the wilderness, who neither knew nor saw what you have seen, am I dealing. I am dealing with you who left Egypt when you were children. You saw the miracles in the time of the people’s deliverance; you saw what was done to your fathers; you saw the signal punishments that were inflicted on the rebellious.<\/p>\n Ver. <\/em><\/strong>2. <\/strong>And know yefor I speak not, <\/em><\/strong>&c.<\/strong> Know ye, <\/em>that is, reflect, consider; <\/em>for such is the sense of the original word here, and in many other places. Isa 1:3<\/span>. <\/span>Ecc 5:1<\/span>. I speak <\/em>is not in the Hebrew; but that or some such word must plainly be understood. Le Clerc includes within a parenthesis all these words; for I speak not with your children, who have not known, and who have not seen: <\/em>So that, according to him, the verse runs thus: Know you this day <\/em>(for I speak not with your children, &c.<\/em>) the chastisement of the Lord. <\/em>We might paraphrase the passage thus; “Your children have known only by tradition the things which you have seen: you have beheld the chastisement of the Lord, &c.” <\/p>\n This is a charming line of distinction which the man of GOD hath drawn between the ignorance and unconsciousness of children, and the experience of men. In recapitulating those mighty acts of GOD, he appeals to facts which their eyes had seen, and which their knowledge of allowed no debate concerning, in proof of mercy shown them: what the LORD did for them against their enemies; and what the LORD did to them in numberless providences during their wilderness state: Hence therefore, it is as if he had said, I appeal to your own judgments; is not this a most gracious GOD, and justly entitled to all the love, and reverence, and obedience of a people so highly favoured. But Reader! when you have paid all possible attention to this view of Israel of old, pause over the subject, and consider how increased is the argument, as it may be applied to Israel now. If the Reader himself be an object of divine grace, may I not say, in the language of Moses, Know you this day, for I speak not to the unconscious, unawakened state of childhood, who have never experienced the grace of GOD in JESUS, but it is to you I speak, whose eyes have seen, and whose hands have handed, the word of life. What spiritual foes hath the LORD your GOD driven out, and consumed before you, and what great acts of grace in quickening mercy, converting mercy, and renewing mercy, hath the LORD manifested to you otherwise than he doth to the world? Oh! what a volume is opened to every man’s view, in the history of his own heart, who reads GOD’S love to Israel of old with the New Testament explanation, as the truth is in JESUS.<\/p>\n Deu 11:2 And know ye this day: for [I speak] not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm,<\/p>\n Ver. 2. And which have not seen.<\/strong> ] <\/p>\n “ Segnius irritant animos demissa per aures,<\/p>\n Quam quae sunt oculis commissa fidelibua ” – Horat.<\/p>\n<\/p>\n <\/em><\/p>\n He speaks unto them as to eye-witncsses; and those that have such evidence and self-experience are usually more affected than those that have things by hearsay only. “Mine eye affects my heart.” Lam 3:51 <\/p>\n this day. See note on Deu 4:26. <\/p>\n His. Some codices, with one early printed edition, Samaritan Pentateuch, The Targum of Jonathan ben Uzziel Septuagint, Syriac, and Vulgate, read “and His”. <\/p>\n and. Note the Figure of speech Polysyndeton in verses: Deu 11:2, Deu 11:3. <\/p>\n And know: Moses seems here to have addressed himself particularly to the elders, who had in their youth witnessed the wonderful works which Jehovah had wrought both for them and among them; and who were bound to remember them for their own warning, and testify them to the rising generation who had not been eye-witnesses. Deu 8:19, Deu 29:10, Pro 22:19, Act 26:22 <\/p>\n the chastisement: Deu 8:2-5 <\/p>\n his greatness: Deu 5:24, Deu 9:26 <\/p>\n his mighty: Deu 7:19 <\/p>\n Reciprocal: Gen 15:14 – that Exo 13:3 – strength Deu 3:24 – thy greatness Deu 31:13 – General Jos 24:31 – overlived Joshua 1Ki 8:42 – thy strong hand Psa 136:12 – General Eze 20:5 – and made<\/p>\n Deu 11:2. Know ye this day That is, acknowledge and consider it with diligence and thankfulness; for that is the sense of the original word here, and in a multitude of other places. Your children, who have not known But your eyes have seen, Deu 11:7. The chastisement of the Lord His judgments executed on the Egyptians in various plagues, the sundry methods of punishment and correction he has used to chastise, amend, and render you obedient to his laws, see Deu 4:36; and Deu 8:5; and Pro 1:2, where the same Hebrew word is used in this sense. His greatness, &c. His majesty and great power, appearing in his works. He uses a variety of words to make them sensible in how many instances the divine power and goodness had been manifested in effecting their deliverance out of Egyptian bondage, and their subsequent preservation.<\/p>\n 11:2 And {a} know ye this day: for [I speak] not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm,<\/p>\n (a) You who have seen God’s graces with your eyes should be moved, rather than your children who have only heard of them.<\/p>\n And know ye this day: for [I speak] not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched out arm, 2. And know ye ] For this deuteronomic form see on Deu 7:9. Know what? The defective … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 11:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5219","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5219","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5219"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5219\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5219"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5219"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5219"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
18 Therefore shall ye lay up these my words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 20 And thou shalt write them upon the door-posts of thy house, and upon thy gates; 21 that your days may be multiplied, and the days of your children, in the land which Jehovah sware unto your fathers to give them, as the days of the heavens above the earth. 22 or if ye shall diligently keep all this commandment which I command you, to do it, to love Jehovah your God, to walk in all his ways, and to cleave unto him; 23 then will Jehovah drive out all these nations from before you, and ye shall dispossess nations greater and mightier than yourselves, 24 Every place whereon the sole of your foot shall tread shall be yours: from the wilderness, and Lebanon, from the river, the river Euphrates, even unto the hinder sea shall be your border. 25 There shall no man be able to stand before you: Jehovah your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath spoken unto you.<\/p>\n
3 His signs and His deeds which He did in Egypt to Pharaoh the king of Egypt and to all his land;
4 And what He did to the army of Egypt, to their horses and chariots; how He made the water of the Red Sea overflow them as they pursued after you, and how the Lord has destroyed them to this day;
5 And what He did to you in the wilderness, until you came to this place;<\/p>\n
8 Therefore you shall keep all the commandments which I command you today, that you may be strong, and go in and possess the land which you go across [Jordan] to possess;
9 And that you may live long in the land, which the Lord swore to your fathers to give them and to their descendants, a land flowing with milk and honey.
10 For the land which you go in to possess is not like the land of Egypt, from which you came out, where you sowed your seed and watered it with your foot laboriously, as a garden of vegetables;
11 But the land, which you enter to possess, is a land of hills and valleys, and drinks water of the rain of the heavens;
12 A land for which the Lord your God cares; the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year.
13 And if you will diligently heed My commandments which I command you this day, to love the Lord your God, and to serve Him with all your [mind and] heart and with your entire being,
14 I will give the rain for your land in its season, the early rain and the latter rain, that you may gather in your grain, your new wine, and your oil.
15 And I will give grass in your fields for your cattle, that you may eat and be full.
16 Take heed to yourselves, lest your [mind and] heart be deceived and you turn aside and serve other gods and worship them,
17 And the Lords anger be kindled against you, and He shut up the heavens, so that there will be no rain, and the land yield not its fruit, and you perish quickly off the good land which the Lord gives you.
18 Therefore you shall lay up these My words in your [mind and] heart and in your [entire] being, and bind them for a sign upon your hand, and as forehead bands between your eyes.
19 And you shall teach them to your children, speaking of them when you sit in your house, and when you walk along the road, when you lie down and when you rise up.
20 And you shall write them upon the doorposts of your house, and on your gates,
21 That your days and the days of your children may be multiplied in the land which the Lord swore to your fathers to give them, as long as the heavens are above the earth.
22 For if you diligently keep all this commandment which I command you to do, to love the Lord your God, to walk in all His ways, and to cleave to Him,
23 Then the Lord will drive out all these nations before you, and you shall dispossess nations greater and mightier than yourselves.
24 Every place upon which the sole of your foot shall tread shall be yours; from the wilderness to Lebanon, and from the River, the river Euphrates, to the western [Mediterranean] sea your territory shall be,
25 There shall no man be able to stand before you; the Lord your God shall lay the fear and the dread of you upon all the land that you shall tread, as He has said to you.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"