Deuteronomy 5:3
Deuteronomy 5:3 in Multiple Translations
He did not make this covenant with our fathers, but with all of us who are alive here today.
The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
Jehovah made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
The Lord did not make this agreement with our fathers but with us, who are all living and present here today.
He didn't make this agreement with our fathers, but with us, all of those who are still alive today.
The Lord made not this couenant with our fathers onely, but with vs, euen with vs all here aliue this day.
not with our fathers hath Jehovah made this covenant, but with us; we — these — here to-day — all of us alive.
The LORD didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today.
The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.
He made not the covenant with our fathers, but with us, who are now present and living.
But this agreement was not only for our ancestors. He made it also for us who are alive now.
Berean Amplified Bible — Deuteronomy 5:3
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 5:3 Interlinear (Deep Study)
BIB
HEB
לֹ֣א
אֶת
אֲבֹתֵ֔י/נוּ
כָּרַ֥ת
יְהוָ֖ה
אֶת
הַ/בְּרִ֣ית
הַ/זֹּ֑את
כִּ֣י
אִתָּ֗/נוּ
אֲנַ֨חְנוּ
אֵ֥לֶּה
פֹ֛ה
הַ/יּ֖וֹם
כֻּלָּ֥/נוּ
חַיִּֽים
לֹ֣א
lôʼ
H3808
not
Part
אֶת
ʼêth
H854
with
Prep
אֲבֹתֵ֔י/נוּ
ʼâb
H1
father
N-mp | Suff
כָּרַ֥ת
kârath
H3772
to cut
V-Qal-Perf-3ms
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
אֶת
ʼêth
H853
Obj.
DirObjM
הַ/בְּרִ֣ית
bᵉrîyth
H1285
covenant
Art | N-fs
הַ/זֹּ֑את
zôʼth
H2063
this
Art | Pron
כִּ֣י
kîy
H3588
for
Conj
אִתָּ֗/נוּ
ʼêth
H854
with
Prep | Suff
אֲנַ֨חְנוּ
ʼănachnûw
H587
we
Pron
אֵ֥לֶּה
ʼêl-leh
H428
these
Pron
פֹ֛ה
pôh
H6311
here
Adv
הַ/יּ֖וֹם
yôwm
H3117
day
Art | N-ms
כֻּלָּ֥/נוּ
kôl
H3605
all
N-ms | Suff
חַיִּֽים
chay
H2416
alive
Adj
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 5:3
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
אֶת
ʼêth
H854
"with"
Prep
This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.
Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)
Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.
אֲבֹתֵ֔י/נוּ
ʼâb
H1
"father"
N-mp | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
כָּרַ֥ת
kârath
H3772
"to cut"
V-Qal-Perf-3ms
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הַ/בְּרִ֣ית
bᵉrîyth
H1285
"covenant"
Art | N-fs
A covenant is a promise or agreement between people or between God and people, like a treaty or alliance. It is first mentioned in the Bible in Genesis, where God makes a covenant with Abraham. This concept is central to the Bible.
Definition: 1) covenant, alliance, pledge 1a) between men 1a1) treaty, alliance, league (man to man) 1a2) constitution, ordinance (monarch to subjects) 1a3) agreement, pledge (man to man) 1a4) alliance (of friendship) 1a5) alliance (of marriage) 1b) between God and man 1b1) alliance (of friendship) 1b2) covenant (divine ordinance with signs or pledges) 2) (phrases) 2a) covenant making 2b) covenant keeping 2c) covenant violation
Usage: Occurs in 264 OT verses. KJV: confederacy, (con-) feder(-ate), covenant, league. See also: Genesis 6:18; Judges 20:27; Psalms 25:10.
הַ/זֹּ֑את
zôʼth
H2063
"this"
Art | Pron
This Hebrew word means this or that, often used to point out something specific. It appears in various forms throughout the Old Testament.
Definition: 1) this, this one, here, which, this...that, the one...the other, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how
Usage: Occurs in 570 OT verses. KJV: hereby (-in, -with), it, likewise, the one (other, same), she, so (much), such (deed), that, therefore, these, this (thing), thus. See also: Genesis 2:23; Numbers 7:88; Judges 1:27.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אִתָּ֗/נוּ
ʼêth
H854
"with"
Prep | Suff
This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.
Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)
Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.
אֲנַ֨חְנוּ
ʼănachnûw
H587
"we"
Pron
A Hebrew word for we or us, used for emphasis, like when Moses said we will follow God's commands, emphasizing the community's commitment.
Definition: we (first pers. pl. -usually used for emphasis)
Usage: Occurs in 115 OT verses. KJV: ourselves, us, we. See also: Genesis 13:8; 1 Chronicles 11:1; Psalms 20:8.
אֵ֥לֶּה
ʼêl-leh
H428
"these"
Pron
This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.
Definition: 1) these 1a) used before antecedent 1b) used following antecedent Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Usage: Occurs in 697 OT verses. KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m). See also: Genesis 2:4; Exodus 35:1; Deuteronomy 1:35.
פֹ֛ה
pôh
H6311
"here"
Adv
This Hebrew word means 'here' or 'this place', and is used to indicate a specific location. It can also mean 'from here' or 'hither', showing movement or direction from a certain spot.
Definition: 1) here, from here, hither 1a) here 1b) hither
Usage: Occurs in 57 OT verses. KJV: here, hither, the one (other, this, that) side. See also: Genesis 19:12; 2 Kings 3:11; Psalms 132:14.
הַ/יּ֖וֹם
yôwm
H3117
"day"
Art | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
כֻּלָּ֥/נוּ
kôl
H3605
"all"
N-ms | Suff
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
חַיִּֽים
chay
H2416
"alive"
Adj
In the Bible, this word means life or being alive. It can refer to physical life, like in Genesis 1:20, or spiritual life, like in Psalm 30:5.
Definition: adj 1) living, alive 1a) green (of vegetation) 1b) flowing, fresh (of water) 1c) lively, active (of man) 1d) reviving (of the springtime) Aramaic equivalent: chay (חַי "living" H2417)
Usage: Occurs in 450 OT verses. KJV: [phrase] age, alive, appetite, (wild) beast, company, congregation, life(-time), live(-ly), living (creature, thing), maintenance, [phrase] merry, multitude, [phrase] (be) old, quick, raw, running, springing, troop. See also: Genesis 1:20; Deuteronomy 4:9; 2 Kings 5:16.
Study Notes — Deuteronomy 5:3
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 5:3 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 5:3
- Jamieson-Fausset-Brown on Deuteronomy 5:3
- Matthew Poole's Commentary on Deuteronomy 5:3
- Trapp's Commentary on Deuteronomy 5:3
- Ellicott's Commentary on Deuteronomy 5:3
- Adam Clarke's Commentary on Deuteronomy 5:3
- Cambridge Bible on Deuteronomy 5:3
- Barnes' Notes on Deuteronomy 5:3
- Whedon's Commentary on Deuteronomy 5:3
- Sermons on Deuteronomy 5:3
Context — The Covenant at Horeb
1Then Moses summoned all Israel and said to them: Hear, O Israel, the statutes and ordinances that I declare in your hearing this day. Learn them and observe them carefully.
2The LORD our God made a covenant with us at Horeb.
3He did not make this covenant with our fathers, but with all of us who are alive here today.
4The LORD spoke with you face to face out of the fire on the mountain. 5At that time I was standing between the LORD and you to declare to you the word of the LORD, because you were afraid of the fire and would not go up the mountain. And He said:Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 29:10–15 | All of you are standing today before the LORD your God—you leaders of tribes, elders, officials, and all the men of Israel, your children and wives, and the foreigners in your camps who cut your wood and draw your water— so that you may enter into the covenant of the LORD your God, which He is making with you today, and into His oath, and so that He may establish you today as His people, and He may be your God as He promised you and as He swore to your fathers, to Abraham, Isaac, and Jacob. I am making this covenant and this oath not only with you, but also with those who are standing here with us today in the presence of the LORD our God, as well as with those who are not here today. |
| 2 | Genesis 17:21 | But I will establish My covenant with Isaac, whom Sarah will bear to you at this time next year.” |
| 3 | Genesis 17:7 | I will establish My covenant as an everlasting covenant between Me and you and your descendants after you, to be your God and the God of your descendants after you. |
| 4 | Matthew 13:17 | For truly I tell you, many prophets and righteous men longed to see what you see but did not see it, and to hear what you hear but did not hear it. |
| 5 | Psalms 105:8–10 | He remembers His covenant forever, the word He ordained for a thousand generations— the covenant He made with Abraham, and the oath He swore to Isaac. He confirmed it to Jacob as a decree, to Israel as an everlasting covenant: |
| 6 | Hebrews 8:8–9 | But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt, because they did not abide by My covenant, and I disregarded them, declares the Lord. |
| 7 | Galatians 3:17–21 | What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise. For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise. Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. A mediator is unnecessary, however, for only one party; but God is one. Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. |
| 8 | Jeremiah 32:38–40 | They will be My people, and I will be their God. I will give them one heart and one way, so that they will always fear Me for their own good and for the good of their children after them. I will make an everlasting covenant with them: I will never turn away from doing good to them, and I will put My fear in their hearts, so that they will never turn away from Me. |
Deuteronomy 5:3 Summary
[This verse means that God's promises and agreements are not just for people who lived a long time ago, but for us today. He wants to have a personal relationship with each of us, just like He did with the Israelites at Mount Horeb, as seen in Exodus 19:16-19 and Deuteronomy 5:4. We can trust in His faithfulness and promises, and live out our faith in a way that honors Him, just like it says in Romans 10:9-10 and 2 Corinthians 5:17.]
Frequently Asked Questions
What does it mean that God made a covenant with all of us who are alive today?
This means that God's covenant is not just a historical event, but a living and active agreement that applies to every generation, including ours, as seen in Deuteronomy 29:10-15 and Hebrews 12:24.
How can we be sure that this covenant is for us today?
We can be sure because the Bible says that God's covenant is with those who are alive today, and that Jesus Christ is the mediator of a new covenant, as stated in Luke 22:20 and Hebrews 9:15.
What is the significance of God speaking face to face with the Israelites out of the fire on the mountain?
This event signifies God's direct and personal communication with His people, emphasizing the importance of His presence and guidance in their lives, as seen in Deuteronomy 5:4 and Exodus 19:16-19.
How does this verse relate to our personal relationship with God?
This verse emphasizes that our relationship with God is not just based on our heritage or family background, but on our personal response to His covenant and promises, as seen in Romans 10:9-10 and 2 Corinthians 5:17.
Reflection Questions
- What does it mean for me to be a part of God's covenant today, and how can I live out my faith in a way that honors Him?
- How can I deepen my understanding of God's presence and guidance in my life, just as the Israelites experienced at Mount Horeb?
- In what ways can I apply the principles of God's covenant to my relationships and decisions, and how can I trust in His faithfulness and promises?
- What are some ways that I can personally respond to God's covenant and promises, and how can I share this with others?
Gill's Exposition on Deuteronomy 5:3
The Lord made not this covenant with our fathers,.... That is, not with them only, as Jarchi, Aben Ezra, and Abendana remark; for certain it is that this covenant was made, or law was given, to the
Jamieson-Fausset-Brown on Deuteronomy 5:3
The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. The Lord made not this covenant with our fathers, but with us.
Matthew Poole's Commentary on Deuteronomy 5:3
With our fathers; either, 1. Not only with them, the word only being here understood, as it Isaiah 35:10 31:34 . Or, 2. Not at all with them. But then the word covenant is not here to be taken for the covenant of grace in general, for so it was made with their fathers, , but for this particular and mixed dispensation of the covenant at Sinai, as appears both by the foregoing and following words. All of us here alive this day: he saith not, that all who made that covenant at Sinai are now alive, for many of them were dead, but that this covenant was made with all that are now alive, which is most true, for it was made with the elder sort of them in their own persons, and with the rest in their parents, who did covenant for them; for this phrase, with us, is put exclusively as to their fathers, but not as to their posterity, as is evident from the nature of the covenant, , and course of the story.
Trapp's Commentary on Deuteronomy 5:3
Deuteronomy 5:3 The LORD made not this covenant with our fathers, but with us, [even] us, who [are] all of us here alive this day.Ver. 3. With our fathers,] i.e., With our fathers only. Or if it be understood of all the foregoing patriarchs, then it is to be expounded by Galatians 3:17.
Ellicott's Commentary on Deuteronomy 5:3
(3) Not . . . with our fathers, but with us.—That is, according to the usage of the Hebrew language in drawing contrasts, not only with our fathers (who actually heard it), but with us also, who were in the loins of our fathers, and for whom the covenant was intended no less than for them; and, in fact, every man who was above forty-two at the time of this discourse might actually remember the day at Sinai.
Adam Clarke's Commentary on Deuteronomy 5:3
Verse 3. The Lord made not this covenant with our fathers (only) but with us (also.)
Cambridge Bible on Deuteronomy 5:3
3. not … with our fathers] Rather, forefathers, i.e. the Patriarchs—‘those great Grandfathers of thy Church1[119]—with whom, however, D recognises a previous covenant, Deuteronomy 4:31, Deuteronomy 7:12, Deuteronomy 8:18. The immediate fathers of the generation had all passed away before the entry into Moab, according to Deuteronomy 2:14 f. Here it is said emphatically that those with whom the covenant at Ḥ ?oreb had been made were still all—us, all of us—alive here this day. Dillmann meets the contradiction by taking Deuteronomy 2:14 f. as a later gloss. Others find in it a proof of the difference of authorship between the first discourses Deuteronomy 1:6 to Deuteronomy 4:49 and the present series; but this still leaves unsolved the difference within the former between Deuteronomy 1:30 and Deuteronomy 2:14 f. A more probable explanation is that the speaker is made to ignore the tradition of the death of those who had been adults at Ḥ ?oreb (of which the author cannot well have been ignorant) for rhetorical purposes: (1) to emphasise the contrast between the Patriarchs and Israel after the Exodus; and (2) to emphasise the new responsibility which the Ḥ ?oreb covenant had laid on the latter, in all its successive generations. What Dillmann on Deuteronomy 1:30 says of the previous discourse is true of this one (cp. Deuteronomy 11:2-7): ‘In the whole discourse Moses conceives the present generation as identical with the previous one.’ [119] Donne, The Litanie, vii.
Barnes' Notes on Deuteronomy 5:3
The “fathers” are, as in Deuteronomy 4:37, the patriarchs, Abraham, Isaac, and Jacob. With them God did indeed make a covenant, but not the particular covenant now in question.
Whedon's Commentary on Deuteronomy 5:3
3. Not… with our fathers — Not with Abraham, Isaac, and Jacob was the covenant of which Moses speaks made, but with their descendants who came up out of the land of bondage.
Sermons on Deuteronomy 5:3
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Give Me This Mountain by Esther Sutera | In this sermon, the speaker reflects on the story of Caleb and Joshua from the Bible. He highlights how the majority of the spies sent to survey the promised land were fearful and |
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Abraham - Only God Matters by A.W. Tozer | In this sermon, the preacher emphasizes the weight and responsibility of preaching the word of God. He expresses the need for prayers and acknowledges the challenges and effort tha |
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(Genesis) Genesis 17:15-18 by J. Vernon McGee | In this sermon, the preacher focuses on Romans 4 and the story of Abraham. He highlights how Abraham believed in God's promise to make him the father of many nations, even though h |
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(Genesis) Genesis 17:5-7 by J. Vernon McGee | In this sermon, the preacher talks about the story of Abraham and how God made a covenant with him. He emphasizes that even though Abraham didn't have any children at the time, God |
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(Genesis) Genesis 17:1-4 by J. Vernon McGee | In this sermon, the preacher focuses on Genesis 17, which is considered a significant chapter in the book of Genesis. God appears to Abraham for the fifth time to make a covenant w |
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Blood Covenant - Part 5 by Bob Phillips | In this sermon, the speaker discusses the concept of covenant and its importance in the relationship between God and humanity. They emphasize the seriousness of entering into a cov |
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The Great "I Am" by Mariano Di Gangi | In this sermon, the speaker emphasizes that God is knowable and desires to make himself known to us. He distinguishes between natural revelation, where God reveals himself through |