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Deuteronomy 6:22 King James Version with Strong's Concordance (STRONG)

22 And the LORD H3068 shewed H5414 signs H226 and wonders, H4159 great H1419 and sore, H7451 upon Egypt, H4714 upon Pharaoh, H6547 and upon all his household, H1004 before our eyes: H5869

Cross Reference

Deuteronomy 4:34 STRONG

Or hath God H430 assayed H5254 to go H935 and take H3947 him a nation H1471 from the midst H7130 of another nation, H1471 by temptations, H4531 by signs, H226 and by wonders, H4159 and by war, H4421 and by a mighty H2389 hand, H3027 and by a stretched out H5186 arm, H2220 and by great H1419 terrors, H4172 according to all that the LORD H3068 your God H430 did H6213 for you in Egypt H4714 before your eyes? H5869

Psalms 135:9 STRONG

Who sent H7971 tokens H226 and wonders H4159 into the midst H8432 of thee, O Egypt, H4714 upon Pharaoh, H6547 and upon all his servants. H5650

Exodus 7:1-12 STRONG

And the LORD H3068 said H559 unto Moses, H4872 See, H7200 I have made H5414 thee a god H430 to Pharaoh: H6547 and Aaron H175 thy brother H251 shall be thy prophet. H5030 Thou shalt speak H1696 all that I command H6680 thee: and Aaron H175 thy brother H251 shall speak H1696 unto Pharaoh, H6547 that he send H7971 the children H1121 of Israel H3478 out of his land. H776 And I will harden H7185 Pharaoh's H6547 heart, H3820 and multiply H7235 my signs H226 and my wonders H4159 in the land H776 of Egypt. H4714 But Pharaoh H6547 shall not hearken H8085 unto you, that I may lay H5414 my hand H3027 upon Egypt, H4714 and bring forth H3318 mine armies, H6635 and my people H5971 the children H1121 of Israel, H3478 out of the land H776 of Egypt H4714 by great H1419 judgments. H8201 And the Egyptians H4714 shall know H3045 that I am the LORD, H3068 when I stretch forth H5186 mine hand H3027 upon Egypt, H4714 and bring out H3318 the children H1121 of Israel H3478 from among H8432 them. And Moses H4872 and Aaron H175 did H6213 as the LORD H3068 commanded H6680 them, so did H6213 they. And Moses H4872 was fourscore H8084 years H8141 old, H1121 and Aaron H175 fourscore H8084 and three H7969 years H8141 old, H1121 when they spake H1696 unto Pharaoh. H6547 And the LORD H3068 spake H559 unto Moses H4872 and unto Aaron, H175 saying, H559 When Pharaoh H6547 shall speak H1696 unto you, saying, H559 Shew H5414 a miracle H4159 for you: then thou shalt say H559 unto Aaron, H175 Take H3947 thy rod, H4294 and cast H7993 it before H6440 Pharaoh, H6547 and it shall become a serpent. H8577 And Moses H4872 and Aaron H175 went in H935 unto Pharaoh, H6547 and they did H6213 so as the LORD H3068 had commanded: H6680 and Aaron H175 cast down H7993 his rod H4294 before H6440 Pharaoh, H6547 and before H6440 his servants, H5650 and it became a serpent. H8577 Then Pharaoh H6547 also called H7121 the wise men H2450 and the sorcerers: H3784 now the magicians H2748 of Egypt, H4714 they also did H6213 in like manner H3651 with their enchantments. H3858 For they cast down H7993 every man H376 his rod, H4294 and they became serpents: H8577 but Aaron's H175 rod H4294 swallowed up H1104 their rods. H4294

Exodus 14:1-31 STRONG

And the LORD H3068 spake H1696 unto Moses, H4872 saying, H559 Speak H1696 unto the children H1121 of Israel, H3478 that they turn H7725 and encamp H2583 before H6440 Pihahiroth, H6367 between Migdol H4024 and the sea, H3220 over against H6440 Baalzephon: H1189 before H5226 it shall ye encamp H2583 by the sea. H3220 For Pharaoh H6547 will say H559 of the children H1121 of Israel, H3478 They are entangled H943 in the land, H776 the wilderness H4057 hath shut them in. H5462 And I will harden H2388 Pharaoh's H6547 heart, H3820 that he shall follow H7291 after H310 them; and I will be honoured H3513 upon Pharaoh, H6547 and upon all his host; H2428 that the Egyptians H4714 may know H3045 that I am the LORD. H3068 And they did H6213 so. And it was told H5046 the king H4428 of Egypt H4714 that the people H5971 fled: H1272 and the heart H3824 of Pharaoh H6547 and of his servants H5650 was turned H2015 against the people, H5971 and they said, H559 Why have we done H6213 this, that we have let Israel H3478 go H7971 from serving H5647 us? And he made ready H631 his chariot, H7393 and took H3947 his people H5971 with him: And he took H3947 six H8337 hundred H3967 chosen H977 chariots, H7393 and all the chariots H7393 of Egypt, H4714 and captains H7991 over every one of them. And the LORD H3068 hardened H2388 the heart H3820 of Pharaoh H6547 king H4428 of Egypt, H4714 and he pursued H7291 after H310 the children H1121 of Israel: H3478 and the children H1121 of Israel H3478 went out H3318 with an high H7311 hand. H3027 But the Egyptians H4714 pursued H7291 after H310 them, all the horses H5483 and chariots H7393 of Pharaoh, H6547 and his horsemen, H6571 and his army, H2428 and overtook H5381 them encamping H2583 by the sea, H3220 beside Pihahiroth, H6367 before H6440 Baalzephon. H1189 And when Pharaoh H6547 drew nigh, H7126 the children H1121 of Israel H3478 lifted up H5375 their eyes, H5869 and, behold, the Egyptians H4714 marched H5265 after H310 them; and they were sore H3966 afraid: H3372 and the children H1121 of Israel H3478 cried out H6817 unto the LORD. H3068 And they said H559 unto Moses, H4872 Because there were no graves H6913 in Egypt, H4714 hast thou taken us away H3947 to die H4191 in the wilderness? H4057 wherefore H2063 hast thou dealt H6213 thus with us, to carry us forth H3318 out of Egypt? H4714 Is not this the word H1697 that we did tell H1696 thee in Egypt, H4714 saying, H559 Let us alone, H2308 that we may serve H5647 the Egyptians? H4714 For it had been better H2896 for us to serve H5647 the Egyptians, H4714 than that we should die H4191 in the wilderness. H4057 And Moses H4872 said H559 unto the people, H5971 Fear H3372 ye not, stand still, H3320 and see H7200 the salvation H3444 of the LORD, H3068 which he will shew H6213 to you to day: H3117 for the Egyptians H4714 whom ye have seen H7200 to day, H3117 ye shall see H7200 them again H3254 no more for H5704 ever. H5769 The LORD H3068 shall fight H3898 for you, and ye shall hold your peace. H2790 And the LORD H3068 said H559 unto Moses, H4872 Wherefore criest H6817 thou unto me? speak H1696 unto the children H1121 of Israel, H3478 that they go forward: H5265 But lift thou up H7311 thy rod, H4294 and stretch out H5186 thine hand H3027 over the sea, H3220 and divide H1234 it: and the children H1121 of Israel H3478 shall go H935 on dry H3004 ground through the midst H8432 of the sea. H3220 And I, behold, I will harden H2388 the hearts H3820 of the Egyptians, H4714 and they shall follow H935 them: H310 and I will get me honour H3513 upon Pharaoh, H6547 and upon all his host, H2428 upon his chariots, H7393 and upon his horsemen. H6571 And the Egyptians H4714 shall know H3045 that I am the LORD, H3068 when I have gotten me honour H3513 upon Pharaoh, H6547 upon his chariots, H7393 and upon his horsemen. H6571 And the angel H4397 of God, H430 which went H1980 before H6440 the camp H4264 of Israel, H3478 removed H5265 and went H3212 behind H310 them; and the pillar H5982 of the cloud H6051 went H5265 from before their face, H6440 and stood H5975 behind H310 them: And it came H935 between the camp H4264 of the Egyptians H4714 and the camp H4264 of Israel; H3478 and it was a cloud H6051 and darkness H2822 to them, but it gave light H215 by night H3915 to these: so that the one came not near H7126 the other H2088 all the night. H3915 And Moses H4872 stretched out H5186 his hand H3027 over the sea; H3220 and the LORD H3068 caused the sea H3220 to go H3212 back by a strong H5794 east H6921 wind H7307 all that night, H3915 and made H7760 the sea H3220 dry H2724 land, and the waters H4325 were divided. H1234 And the children H1121 of Israel H3478 went H935 into the midst H8432 of the sea H3220 upon the dry H3004 ground: and the waters H4325 were a wall H2346 unto them on their right hand, H3225 and on their left. H8040 And the Egyptians H4714 pursued, H7291 and went in H935 after H310 them to the midst H8432 of the sea, H3220 even all Pharaoh's H6547 horses, H5483 his chariots, H7393 and his horsemen. H6571 And it came to pass, that in the morning H1242 watch H821 the LORD H3068 looked H8259 unto the host H4264 of the Egyptians H4714 through the pillar H5982 of fire H784 and of the cloud, H6051 and troubled H2000 the host H4264 of the Egyptians, H4714 And took off H5493 their chariot H4818 wheels, H212 that they drave H5090 them heavily: H3517 so that the Egyptians H4714 said, H559 Let us flee H5127 from the face H6440 of Israel; H3478 for the LORD H3068 fighteth H3898 for them against the Egyptians. H4714 And the LORD H3068 said H559 unto Moses, H4872 Stretch out H5186 thine hand H3027 over the sea, H3220 that the waters H4325 may come again H7725 upon the Egyptians, H4714 upon their chariots, H7393 and upon their horsemen. H6571 And Moses H4872 stretched forth H5186 his hand H3027 over the sea, H3220 and the sea H3220 returned H7725 to his strength H386 when the morning H1242 appeared; H6437 and the Egyptians H4714 fled H5127 against H7125 it; and the LORD H3068 overthrew H5287 the Egyptians H4714 in the midst H8432 of the sea. H3220 And the waters H4325 returned, H7725 and covered H3680 the chariots, H7393 and the horsemen, H6571 and all the host H2428 of Pharaoh H6547 that came H935 into the sea H3220 after H310 them; there remained H7604 not so much as H5704 one H259 of them. But the children H1121 of Israel H3478 walked H1980 upon dry H3004 land in the midst H8432 of the sea; H3220 and the waters H4325 were a wall H2346 unto them on their right hand, H3225 and on their left. H8040 Thus the LORD H3068 saved H3467 Israel H3478 that day H3117 out of the hand H3027 of the Egyptians; H4714 and Israel H3478 saw H7200 the Egyptians H4714 dead H4191 upon the sea H3220 shore. H8193 And Israel H3478 saw H7200 that great H1419 work H3027 which the LORD H3068 did H6213 upon the Egyptians: H4714 and the people H5971 feared H3372 the LORD, H3068 and believed H539 the LORD, H3068 and his servant H5650 Moses. H4872

Deuteronomy 1:30 STRONG

The LORD H3068 your God H430 which goeth H1980 before H6440 you, he shall fight H3898 for you, according to all that he did H6213 for you in Egypt H4714 before your eyes; H5869

Deuteronomy 3:21 STRONG

And I commanded H6680 Joshua H3091 at that time, H6256 saying, H559 Thine eyes H5869 have seen H7200 all that the LORD H3068 your God H430 hath done H6213 unto these two H8147 kings: H4428 so shall the LORD H3068 do H6213 unto all the kingdoms H4467 whither thou passest. H5674

Deuteronomy 4:3 STRONG

Your eyes H5869 have seen H7200 what the LORD H3068 did H6213 because of Baalpeor: H1187 for all the men H376 that followed H310 H1980 Baalpeor, H1187 the LORD H3068 thy God H430 hath destroyed H8045 them from among H7130 you.

Deuteronomy 7:19 STRONG

The great H1419 temptations H4531 which thine eyes H5869 saw, H7200 and the signs, H226 and the wonders, H4159 and the mighty H2389 hand, H3027 and the stretched out H5186 arm, H2220 whereby the LORD H3068 thy God H430 brought thee out: H3318 so shall the LORD H3068 thy God H430 do H6213 unto all the people H5971 of whom thou art afraid. H3373 H6440

Psalms 58:10-11 STRONG

The righteous H6662 shall rejoice H8055 when he seeth H2372 the vengeance: H5359 he shall wash H7364 his feet H6471 in the blood H1818 of the wicked. H7563 So that a man H120 shall say, H559 Verily there is a reward H6529 for the righteous: H6662 verily he is H3426 a God H430 that judgeth H8199 in the earth. H776

Psalms 91:8 STRONG

Only with thine eyes H5869 shalt thou behold H5027 and see H7200 the reward H8011 of the wicked. H7563

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 6

Commentary on Deuteronomy 6 Keil & Delitzsch Commentary


Verses 1-3

Announcement of the commandments which follow, with a statement of the reason for communicating them, and the beneficent results of their observance. המּצוה , that which is commanded, i.e., the substance of all that Jehovah had commanded, synonymous therefore with the Thorah (Deuteronomy 4:44). The words, “ the statutes and the rights ,” are explanatory of and in apposition to “ the commandment .” These commandments Moses was to teach the Israelites to keep in the land which they were preparing to possess (cf. Deuteronomy 4:1).

Deuteronomy 6:2

The reason for communicating the law was to awaken the fear of God (cf. Deuteronomy 4:10; Deuteronomy 5:26), and, in fact, such fear of Jehovah as would show itself at all times in the observance of every commandment. “ Thou and thy son: ” this forms the subject to “ thou mightest fear ,” and is placed at the end for the sake of emphasis. The Hiphil האריך has not the transitive meaning, “to make long,” as in Deuteronomy 5:30, but the intransitive, to last long , as in Deuteronomy 5:16; Exodus 20:12, etc.

Deuteronomy 6:3

The maintenance of the fear of God would bring prosperity, and the increase of the nation promised to the fathers. In form this thought is not connected with Deuteronomy 6:3 as the apodosis, but it is appended to the leading thought in Deuteronomy 6:1 by the words “ Hear therefore, O Israel! ” which correspond to the expression “ to teach you ” in Deuteronomy 6:1. אשׁר , that, in order that (as in Deuteronomy 2:25; Deuteronomy 4:10, etc.). The increase of the nation had been promised to the patriarchs from the very first (Genesis 12:1; cf. Leviticus 26:9). - On “ milk and honey ,” see at Exodus 3:8.


Verses 4-9

With Deuteronomy 6:4 the burden of the law commences, which is not a new law added to the ten commandments, but simply the development and unfolding of the covenant laws and rights enclosed as a germ in the decalogue, simply an exposition of the law, as had already been announced in Deuteronomy 1:5. The exposition commences with an explanation and enforcing of the first commandment. There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. “ Jehovah our God is one Jehovah .”

(Note: On the majuscula ע and ד in שׁמע and אחד , R. Bochin has this remark: “It is possible to confess one God with the mouth, although the heart is far from Him. For this reason ע and ד are majuscula , from which the tsere subscribed the word עד , 'a witness,' is formed, that every one may know, when he professes the unity of God, that his heart ought to be engaged, and free from every other thought, because God is a witness and knows all things” ( J. H. Mich. Bibl. Hebr .).)

This does not mean Jehovah is one God, Jehovah alone ( Abenezra ), for in that case לבדּו יהוה would be used instead of אחד יהוה ; still less Jehovah our God, namely, Jehovah is one (J. H. Michaelis). אחד יהוה together form the predicate of the sentence. The idea is not, Jehovah our God is one (the only) God, but “ one (or the only) Jehovah: ” not in this sense, however, that “He has not adopted one mode of revelation or appearance here and another there, but one mode only, viz., the revelation which Israel had received” ( Schultz ); for Jehovah never denotes merely a mode in which the true God is revealed or appears, but God as the absolute, unconditioned, or God according to the absolute independence and constancy of His actions. Hence what is predicated here of Jehovah ( Jehovah one ) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. This is also the meaning of the same expression in Zechariah 14:9, where the words added, “and His name one,” can only signify that in the future Jehovah would be acknowledged as the one absolute God, as King over all the earth. This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, a Baal (Hosea 2:18), and in fact every form of theism and deism, which creates for itself a supreme God according to philosophical abstractions and ideas. For Jehovah, although the absolute One, is not an abstract notion like “absolute being” or “the absolute idea,” but the absolutely living God, as He made Himself known in His deeds in Israel for the salvation of the whole world.

Deuteronomy 6:5

As the one God, therefore, Israel was to love Jehovah its God with all its heart, with all its soul, and with all its strength. The motive for this is to be found in the words “thy God,” in the fact that Jehovah was Israel's God, and had manifested Himself to it as one God. The demand “ with all the heart” excludes all half-heartedness, all division of the heart in its love. The heart is mentioned first, as the seat of the emotions generally and of love in particular; then follows the soul ( nephesh ) as the centre of personality in man, to depict the love as pervading the entire self-consciousness; and to this is added, “with all the strength,” sc., of body and soul. Loving the Lord with all the heart and soul and strength is placed at the head, as the spiritual principle from which the observance of the commandments was to flow (see also Deuteronomy 11:1; Deuteronomy 30:6). It was in love that the fear of the Lord (Deuteronomy 10:12), hearkening to His commandments (Deuteronomy 11:13), and the observance of the whole law (Deuteronomy 11:22), were to be manifested; but love itself was to be shown by walking in all the ways of the Lord (Deuteronomy 11:22; Deuteronomy 19:9; Deuteronomy 30:16). Christ therefore calls the command to love God with all the heart “the first and great commandment,” and places on a par with this the commandment contained in Leviticus 19:8 to love one's neighbour as oneself, and then observes that on these two commandments hang all the law and the prophets (Matthew 22:37-40; Mark 12:29-31; Luke 10:27).

(Note: In quoting this commandment, Matthew (Matthew 22:37) has substituted δαίνοια , “thy mind,” for “thy strength,” as being of especial importance to spiritual love, whereas in the lxx the mind ( διάνοια ) is substituted for the heart. Mark (Mark 12:30) gives the triad of Deuteronomy ( heart, soul, and strength ); but he has inserted “ mind ” ( διάνοια ) before strength ( ἰσχύς ), whilst in Mark 12:33 the understanding ( σύνεσις ) is mentioned between the heart and the soul. Lastly, Luke has given the three ideas of the original passage quite correctly, but has added at the end, “and with all thy mind” ( διάνοια ). Although the term διάνοια (mind) originated with the Septuagint, not one of the Evangelists has adhered strictly to this version.)

Even the gospel knows no higher commandment than this. The distinction between the new covenant and the old consists simply in this, that the love of God which the gospel demands of its professors, is more intensive and cordial than that which the law of Moses demanded of the Israelites, according to the gradual unfolding of the love of God Himself, which was displayed in a much grander and more glorious form in the gift of His only begotten Son for our redemption, than in the redemption of Israel out of the bondage of Egypt.

Deuteronomy 6:6-9

But for the love of God to be of the right kind, the commandments of God must be laid to heart, and be the constant subject of thought and conversation. “ Upon thine heart: ” i.e., the commandments of God were to be an affair of the heart, and not merely of the memory (cf. Deuteronomy 11:18). They were to be enforced upon the children, talked of at home and by the way, in the evening on lying down and in the morning on rising up, i.e., everywhere and at all times; they were to be bound upon the hand for a sign, and worn as bands (frontlets) between the eyes (see at Exodus 13:16). As these words are figurative, and denote an undeviating observance of the divine commands, so also the commandment which follows, viz., to write the words upon the door-posts of the house, and also upon the gates, are to be understood spiritually; and the literal fulfilment of such a command could only be a praiseworthy custom or well-pleasing to God when resorted to as the means of keeping the commandments of God constantly before the eye. The precept itself, however, presupposes the existence of this custom, which is not only met with in the Mahometan countries of the East at the present day (cf. A . Russell, Naturgesch. v. Aleppo, i. p. 36; Lane, Sitten u. Gebr. i. pp. 6, 13, ii. p. 71), but was also a common custom in ancient Egypt (cf. Wilkinson, Manners and Customs, vol. ii. p. 102).

(Note: The Jewish custom of the Medusah is nothing but a formal and outward observance founded upon this command. It consists in writing the words of Deuteronomy 6:4-9 and Deuteronomy 11:13-20 upon a piece of parchment, which is then placed upon the top of the doorway of houses and rooms, enclosed in a wooden box; this box they touch with the finger and then kiss the finger on going either out or in. S. Buxtorf, Synag. Jud. pp. 582ff.; and Bodenschatz. Kirchl. Verfassung der Juden, iv. pp. 19ff.)


Verse 10-11

To the positive statement of the command there is attached, in the next place, the negative side, or a warning against the danger to which prosperity and an abundance of earthly goods so certainly exposed, viz., of forgetting the Lord and His manifestations of mercy. The Israelites were all the more exposed to this danger, as their entrance into Canaan brought them into the possession of all the things conducive to well-being, in which the land abounded, without being under the necessity of procuring these things by the labour of their own hands; - into the possession, namely, of great and beautiful towns which they had not built, of houses full of all kinds of good things which they had not filled, of wells ready made which they had not dug, of vineyards and olive-plantations which they had not planted. - The nouns ערים , etc. are formally dependent upon לך לתת , and serve as a detailed description of the land into which the Lord was about to lead His people.


Verse 12-13

House of bondage ,” as in Exodus 13:3. “ Not forgetting ” is described from a positive point of view, as fearing God, serving Him , and swearing by His name . Fear is placed first, as the fundamental characteristic of the Israelitish worship of God; it was no slavish fear, but simply the holy awe of a sinner before the holy God, which includes love rather than excludes it. “Fearing” is a matter of the heart; “serving,” a matter of working and striving; and “swearing in His name,” the practical manifestation of the worship of God in word and conversation. It refers not merely to a solemn oath before a judicial court, but rather to asseverations on oath in the ordinary intercourse of life, by which the religious attitude of a man involuntarily reveals itself.


Verses 14-16

The worship of Jehovah not only precludes all idolatry, which the Lord, as a jealous God, will not endure (see at Exodus 20:5), but will punish with destruction from the earth (“the face of the ground,” as in Exodus 32:12); but it also excludes tempting the Lord by an unbelieving murmuring against God, if He does not remove any kind of distress immediately, as the people had already sinned at Massah, i.e., at Rephidim (Exodus 17:1-7).


Verses 17-19

They were rather to observe all His commandments diligently, and do what was right and good in His eyes. The infinitive וגו להדף contains the further development of וגו ייטב למען : “ so that He (Jehovah) thrust out all thine enemies before thee, as He hath spoken ” (viz., Exodus 23:27., Deuteronomy 34:11).


Verses 20-24

In Deuteronomy 6:20-25, the teaching to the children, which is only briefly hinted at in Deuteronomy 6:7, is more fully explained. The Israelites were to instruct their children and descendants as to the nature, meaning, and object of the commandments of the Lord; and in reply to the inquiries of their sons, to teach them what the Lord had done for the redemption of Israel out of the bondage of Egypt, and how He had brought them into the promised land, and thus to awaken in the younger generation love to the Lord and to His commandments. The “ great and sore miracles ” (Deuteronomy 6:22) were the Egyptian plagues, like מפתּים , in Deuteronomy 4:34. - “ To fear ,” etc., i.e., that we might fear the Lord.


Verse 25

And righteousness will be to us, if we observe to do: ” i.e., our righteousness will consist in the observance of the law; we shall be regarded and treated by God as righteous, if we are diligent in the observance of the law. “ Before Jehovah ” refers primarily, no doubt, to the expression, “to do all these commandments;” but, as we may see from Deuteronomy 24:13, this does not prevent the further reference to the “ righteousness” also. This righteousness before Jehovah, it is true, is not really the gospel “righteousness of faith;” but there is no opposition between the two, as the righteousness mentioned here is not founded upon the outward (pharisaic) righteousness of works, but upon an earnest striving after the fulfilment of the law, to love God with all the heart; and this love is altogether impossible without living faith.