Deuteronomy 4:14
Deuteronomy 4:22
Deuteronomy 4:25
produced <03205> [beget.]
become corrupt <07843> [corrupt. See on ver.]
make ........ do ... evil things <07451 06213> [do evil.]
Deuteronomy 4:43
Bezer <01221> [Bezer.]
Bezer is the same as Bozra, formerly a royal city of Edom. \\See Note on "Ge 36:33"\\.
Ramoth <07216> [Ramoth.]
Ramoth was a celebrated city in the mountains of Gilead, placed by Eusebius fifteen miles east from Philadelphia or Ammon, and by Jerome in the neighbourhood of Jabbok, and consequently north of Philadelphia.
Golan <01474> [Golan.]
This city gave name to the district of Gaulonitis, now called Djolan, which comprises the plain to south of Djedour or Iturea, and to the west of Haouran: its southern frontier is the Nahar Aweired, by which it is separated from the district of Erbad, and the Sheriat el Mandhour, which separates it from the district of El Kefarat: on the west it is limited by the territory of Feik, and on the north-west by Djebel Heish, or mount Hermon.
Deuteronomy 5:8
image <06459> [graven image.]
Deuteronomy 5:33--6:1
<03212> [walk.]
well <02895> [well.]
commandments <04687> [the commandments.]
headed <03423 05674> [go to possess it. Heb. pass over.]
Deuteronomy 11:30
Gilgal <01537> [Gilgal.]
Deuteronomy 12:10
When ... do go across <05674> [But when.]
settle ......................... live <03427> [ye dwell.]
Deuteronomy 15:4
However <0657> [Save, etc. or, To the end that there be no poor among you.]
Houbigant follows this marginal reading, to which he joins the end of the third verse, considering it as explanatory of the law; as if he had said, "Thou shalt not exact the debt that is due from thy brother, but thy hand shall release him, for this reason, that there may be no poor among you through your severity." He justly contends that the phrase {ephes kee,} can here only mean, "to the end that," being equivalent to the French {afin que.}
bless <01288> [greatly bless.]
Deuteronomy 15:15
Deuteronomy 19:14
encroach <05253> [shalt not remove.]
Before the extensive use of fences, landed property was marked out by stones or posts, set up so as to ascertain the divisions of family estates. It was easy to remove one of these landmarks, and set it in a different place; and thus a dishonest man might enlarge his own estate by contracting that of his neighbour. Hence it was a matter of considerable importance to prevent this crime among the Israelites; among whom, removing them would be equivalent to forging, altering, destroying, or concealing the title-deeds of an estate among us. Accordingly, by the Mosaic law, it was not only prohibited in the commandment against covetousness, but we find a particular curse expressly annexed to it in ch. 27:17. Josephus considers this law a general prohibition, intended not only to protect private property, but also to preserve the boundaries of kingdoms and countries inviolable.
Deuteronomy 24:22
Deuteronomy 28:8
decree <06680> [command.]
barns <0618> [storehouses. or, barns.]
do <04916> [settest.]
Deuteronomy 29:16
through ... nations <07130 01471> [through the nations.]
Deuteronomy 29:27
curses <07045> [all the curses.]
Deuteronomy 34:6
buried <06912 01516> [he buried him.]
Deuteronomy 34:11
signs <0226> [In all the signs.]
Rather, "with respect to all the signs and wonders," etc.
CONCLUDING REMARKS ON DEUTERONOMY AND THE PENTATEUCH. Thus ends the book of Deuteronomy, and with it the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, [t“rƒh <\\See definition 08451\\> yeh“vƒh <\\See definition 03068\\>,] torath yehowah, the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal:--no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God's law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose: every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, "Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, "There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, "Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day--books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets--books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence--books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!
