Teks -- Deuteronomy 10:19-22 (NET)

10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt. 10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name. 10:21 He is the one you should praise; he is your God, the one who has done these great and awesome things for you that you have seen. 10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 10:20 - To him shalt thou cleave

With firm confidence, true affection, and constant obedience.

Wesley: Deu 10:21 - Thy praise

The object and matter of thy praise, as Exo 15:2, whom thou shouldest ever praise.

Clarke: Deu 10:21 - He is thy praise

He is thy praise - It is an eternal honor to any soul to be in the friendship of God. Why are people ashamed of being thought religious? Because they know nothing of religion. He who knows his Maker may glory in his God, for without him what has any soul but disgrace, pain, shame, and perdition? How strange is it that those who fear God should be ashamed to own it, while sinners boldly proclaim their relationship to Satan!

Clarke: Deu 10:22 - With threescore and ten persons

With threescore and ten persons - And now, from so small a beginning, they were multiplied to more than 600,000 souls; and this indeed in the space of forty years, for the 603,000 which came out of Egypt were at this time all dead but Moses, Joshua, and Caleb. How easily can God increase and multiply, and how easily diminish and bring low! In all things, because of his unlimited power, he can do whatsoever he will; and he will do whatsoever is right

On a very important subject in this chapter Dr. Kennicott has the following judicious observations: -

"The book of Deuteronomy contains the several speeches made to the Israelites by Moses just before his death, recapitulating the chief circumstances of their history, from their deliverance out of Egypt to their arrival on the banks of Jordan. What in this book he has recorded as spoken will be best understood by comparing it with what he has recorded as done in the previous history; and this, which is very useful as to the other parts of this book, is absolutely necessary as to the part of the tenth chapter here to be considered

"The previous circumstances of the history necessary to be here attended to are these: In Exodus 20, God speaks the ten commandments; in Exodus 24, Moses, on Mount Sinai, receives the two tables, and is there forty days and nights; in Exodus 25, 26, 27, God appoints the service of the tabernacle; in Exodus 28, separates Aaron and his sons for the priest’ s office, by a statute for ever, to him and his seed after him; in Exodus 30, Moses, incensed at the golden calf, breaks the tables; yet he prays for the people, and God orders him to lead them towards Canaan; in Exodus 34, Moses carries up two other tables, and stays again forty days and nights. In Numbers 3, the tribe of Levi is selected; Numbers 8, consecrated; Numbers 10 and 11, the Israelites march from Sinai on the twentieth day of the second month in the second year; in Numbers 13 spies sent; in Numbers 14, the men are sentenced to die in the wilderness during the forty years; in Numbers 18, the Levites are to have no lot nor large district in Canaan, but to be the Lord’ s inheritance; in Numbers 20, Aaron dies on Mount Hor; lastly, in the complete catalogue of the whole march (Numbers 33). we are told that they went from Moseroth to Bene-jaakan, thence to Hor-hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died in the fortieth and last year. In Deuteronomy 9, Moses tells the Israelites, (Deu 9:7), that they had been rebels, from Egypt even to Jordan, particularly at Horeb, (9:8-29), whilst he was with God, and received the tables at the end of forty days and nights; and that, after breaking the tables, he fasted and interceded for his brethren during a second period of forty days and nights; and this ninth chapter ends with the prayer which he then made. Chapter 10 begins thus: ‘ At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up,’ etc. And from Deu 10:1 to the end of Deu 10:5 he describes the second copy of the ten commandments, as written also by God, and deposited by himself in the ark

"After this we have now four verses, (Deu 10:6, Deu 10:7,Deu 10:8, and Deu 10:9), which not only have no kind of connection with the verses before and after them, but also, as they stand in the present Hebrew text, directly contradict that very text; and the two first of these verses have not, in our Hebrew text, the least connection with the two last of them. Our Hebrew text, (Deu 10:6), says that Israel journeyed from Bene-jaakan to Mosera. Whereas that very text in the complete catalogue, (Num 33:31), says they journeyed from Moseroth to Bene-jaakan. Again: Aaron is here said to have died at Mosera, whereas he died on Mount Hor, the seventh station afterwards; see Num 33:38. And again: they are here said to go from Bene-jaakan to Mosera, thence to Gudgodah, and thence to Jotbath; whereas the complete catalogue says, Moseroth to Bene-jaakan, thence to Hor-hagidgad, and thence to Jotbathah. But if the marches could possibly be true as they now stand in these two verses, yet what connection can there be between Jotbath and the Separation Of The Tribe Of Levi? It is very happy that these several difficulties in the Hebrew text are removed by the Samaritan Pentateuch: for that text tells us here rightly that the march was from Moseroth to Bene-jaakan; to Hagidgad, to Jotbathah, to Ebronah, to Ezion-gaber, to Zin, (which is Kadesh), and thence to Mount Hor, where Aaron died. Again: as the regular deduction of these stations ends with Mount Hor and Aaron’ s death, we have then what we had not before, a regular connection with the two next verses, and the connection is this: That when Aaron, the son of Amram, the son of Kohath, the son of Levi, died, neither the tribe of Levi nor the priesthood was deserted, but God still supported the latter by maintaining the former; and this, not by allotting that tribe any one large part of Canaan, but separate cities among the other tribes, and by allowing them to live upon those offerings which were made by the other tribes to God himself. These four verses therefore, (Deu 10:6, Deu 10:7, Deu 10:8, and Deu 10:9), in the same text, stand thus: (Deu 10:6), When the children of Israel journeyed from Moseroth, and encamped in Bene-jaakan; from thence they journeyed and encamped at Hagidgad; from thence they journeyed and encamped in Jotbathah, a land of rivers of water: (Deu 10:7) From thence they journeyed and encamped in Ebronah; in Ezion-gaber; in the wilderness of Zin, which is Kadesh; and then at Mount Hor; And Aaron Died There, and there he was buried; and Eleazar his son ministered as priest in his stead. (Deu 10:8) At that time the Lord Had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name unto this day. (Deu 10:9) Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him

"But however consistent these four verses are now with themselves, it will be still demanded, What connection have they with the fifth verse before them, and with the tenth verse after them? I confess I cannot discover their least pertinency here, because Aaron’ s Death and Levi’ s Separation seem totally foreign to the speech of Moses in this place. And this speech without these four verses is a regularly connected admonition from Moses to this purpose: that his brethren were for ever to consider themselves as indebted to him, under God, for the renewal of the two tables, and also to his intercession for rescuing them from destruction. The words are these: (Deu 10:4), ‘ The Lord wrote again the ten commandments, and gave them unto me. (Deu 10:5) And I came down from the mount, and put the tables in the ark, which I Had made: - (Deu 10:10) Thus I stayed in the mount according to the first time, forty days and forty nights: and the Lord hearkened unto me at that time also; the Lord would not destroy thee. (Deu 10:11) And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land,’ etc. But then, if these four verses were not at first a part of this chapter, but are evidently interpolated, there arises another inquiry, Whether they are an insertion entirely spurious, or a genuine part of the sacred text, though removed hither out of some other chapter? As they contain nothing singular or peculiar, are of no particular importance, and relate to no subject of disputation, they are not likely to have arisen from fraud or design; but, perfectly coinciding in sense with other passages, they may safely be considered as another instance of a large transposition [86 words] in the present text, arising from accident and want of care. And the only remaining question therefore is, Whether we can discover, though not to demonstration, yet with any considerable degree of probability, the original place of these four verses, that so they may be at last restored to that neighborhood and connection from which they have been, for so many ages, separated

"It was natural for Moses, in the course of these several speeches to his brethren in Deuteronomy, to embrace the first opportunity of impressing on their memories a matter of such particular importance as the continuation of the priesthood among the Levites after Aaron’ s death. And the first proper place seems to be in the second chapter, after the first verse. At Deu 1:19, he speaks of their march from Horeb to Kadesh-barnea, whence they sent the spies into Canaan. He then sets forth their murmurings, and God’ s sentence that they should die in the wilderness, and he ends the first chapter with their being defeated by the Amorites, their weeping before the Lord, and abiding many days in Kadesh, which is Kadesh-Barnea, near Canaan. "Deuteronomy 2 begins thus: Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me: and We Compassed Mount Seir Many Days. Now, the many days, or long time, which they spent in compassing Mount Seir, that is, going round on the south-west coasts of Edom in order to proceed north-east from Edom through Moab to Arnon, must include several of their stations, besides that eminent one at Mount Hor, where Aaron died. And as part of their road, during this long compass, lay through Ezion-gaber, (which was on the eastern tongue of the Red Sea, and the south boundary of Edom), thence to Zin, (which is Kadesh, that is, Meribah Kadesh), and thence to Mount Hor, as they marched to the north-east; so it is probable that the five stations preceding that of Ezion-gaber were on the extremity of Mount Seir, to the south-west. And if their first station at entering the south-west borders of Edom, and beginning to compass Mount Seir, was Moseroth, this gives the reason wanted why Moses begins this passage at Moseroth, and ends it with Aaron’ s death at Mount Hor. And this will discover a proper connection between the four dislocated verses and the context here - Deu 1:46 : ‘ So ye abode in Kadesh (Barnea) many days.’ Deu 2:1 : ‘ Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the Lord spake unto me; and We Compassed Mount Seir Many Days.’

"‘ For the children of Israel journeyed from Moseroth, and pitched in Bene-jaakan: from thence they journeyed and pitched in Hagidgad: from thence they journeyed and pitched in Jotbathah, a land of rivers of water: from thence they journeyed and pitched in Ebronah: from thence they journeyed and pitched in Ezion-gaber: from thence they journeyed and pitched in the wilderness of Zin, which is Kadesh: from thence they journeyed and pitched in Mount Hor, and Aaron died there, and there he was buried; and Eleazar his son ministered as priest in his stead. At that time the Lord had separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name unto this day. Wherefore, Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him.’

"And this paragraph being thus inserted at the end of the first verse, the second begins a new paragraph, thus: And the Lord spake unto me, saying, Ye have compassed this mountain long enough; turn you northward - through the east side of Seir (or Edom) towards Moab on the north. See Deu 2:4-8."- Kennicott’ s Remarks, p. 74

These remarks should not be hastily rejected.

Calvin: Deu 10:20 - And ye shall not swear by my name falsely

Lev 19:12.And ye shall not swear by my name falsely Although Moses is treating of the duties of the Second Table, and had previously forbidden men to deal fraudulently with their neighbors, he still adds this sentence by way of confirmation. It may, however, be inferred from the second clause of the verse that He directly had regard to the glory of God when he says, “ Thou shalt not profane the name of thy God.” For raging greediness after gain causes the avaricious and rapacious man not only to defraud men, but to become insolent to God Himself. Moses, therefore, although he is professedly condemning the falsehood and deceit whereby our neighbors are injured, at the same time takes occasion to introduce the declaration that we must beware lest, whilst covetousness impels us to do wrong, injury should be done not only to men but to God Himself also. The word used here, however, is not שוא , shau, as before, but שקר , sheker, which properly signifies deceitfulness; and therefore I have said that it enjoins us to beware lest any one by his perjury should do any injury to his neighbor; nevertheless, that this prohibition has direct reference to the Third Commandment, since Moses especially insists on this point, that God’s name is profaned by perjury, and thus he not only inculcates integrity, but also has regard to religion, that God’s majesty may not be violated. The expression is worthy of notice, “Thou shalt not pollute the name of God,” because God, who is eternal and immutable truth, cannot be more grossly insulted than by being summoned as a witness to falsehood, which is assuredly a shameful and wicked pollution. This was not regarded by the heathen, who, although they pretended to reverence God’s name in their oaths, yet made no scruple of deceiving, if he whom they had promised deserved it. Thyestes in the poet says, “I never have pledged my faith, nor do I pledge it to any faithless person;” ³¹⁰ since his brother was a villain, he considered that he lay under no valid obligation to him. This is as if God’s majesty were dependent upon men’s deservings, so that it was allowable to call Him to witness whilst we deal deceitfully. Let this, then, be our firm conclusion, that in our oaths God is first to be regarded, whose holy name is more precious than a hundred worlds.

Calvin: Deu 10:21 - He is thy praise

21.He is thy praise That he may the more easily persuade his countrymen that nothing is better, or more desirable for them than to devote themselves to God’s service, Moses reminds them that they have nothing to boast of out of Him; as if he had said, that they were happy in this one respect, that God had taken them under His charge; but that if this glory were to be taken away, they would be miserable and ruined. For God is called “the praise” of His people, as being their honor and their ornament. Consequently, if they desire to enjoy true and solid blessedness, they must take care to keep themselves under His guardianship; for, if they should be deprived of this, nothing would remain to them but ignominy and shame. To the same effect, he adds, that He is their God; because nothing can be more perverse and absurd than not to receive the Creator of the world Himself, when He freely offers Himself as our God. In proof of this, he subjoins, that He has exerted His power in many miracles for His people’s safety; and, in order that they might be rendered the more inexcusable, he cites their own eyes as witnesses of so many mighty acts which had been wrought in their favor. Thence he goes a step higher, (reminding them, ²⁵²) that their race had been wondrously increased in a short time; whence it was plain, that they had been thus incredibly multiplied by preternatural and divine influence. For assuredly the signal blessing of God was clearly manifested, in the procreation of seven hundred thousand men in less than two hundred and fifty years. ²⁵³ Those who then lived had not seen them with their own eyes; but Moses retraces God’s grace to the fountainhead, that they may more fully acknowledge, that whatever good they had experienced depended on that adoption, which had made them God’s people.

Defender: Deu 10:22 - stars of heaven

The stars that can be seen in the heaven without a telescope number no more than about 5000, but Moses somehow knew that there were far more than that. Therefore he compared the two or three million Israelites to the great host of heaven."

TSK: Deu 10:19

Exo 22:21; Lev 19:33, Lev 19:34; Luk 6:35, Luk 10:28-37, Luk 17:18; Gal 6:10; Jam 2:15, Jam 2:16; 1Jo 3:17, 1Jo 3:18

TSK: Deu 10:20 - fear // cleave // swear

fear : Deu 6:13, Deu 13:4; Mat 4:10; Luk 4:8

cleave : Deu 4:4, Deu 11:22, Deu 13:4; Jos 23:8; Act 11:23; Rom 12:9

swear : Deu 6:13; Psa 63:11; Isa 45:23

TSK: Deu 10:21 - thy praise // that hath

thy praise : Exo 15:2; Psa 22:3; Isa 12:2-6, Isa 60:19; Jer 17:14; Luk 2:32; Rev 21:23

that hath : Deu 4:32-35; 1Sa 12:24; 2Sa 7:23; Psa 106:21, Psa 106:22; Isa 64:3; Jer 32:20, Jer 32:21

TSK: Deu 10:22 - with threescore // as the stars

with threescore : And now, from so small a beginning, they are multiplied to more than 600,000 men, besides women and children; and this, indeed, in the space of 40 years; for the 603,000 which came out of Egypt were at this time all dead, except Moses, Joshua, and Caleb. How easy can God increase and multiply, as well as diminish and bring low! In all things, by his omnipotence, he can do whatsoever he will; and he will do whatsoever is right. Gen 46:27; Exo 1:5; Act 7:14

as the stars : Deu 1:10, Deu 28:62; Gen 15:5; Num 26:51, Num 26:62; Neh 9:23; Heb 11:12

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 10:20 - To him shalt thou cleave

To him shalt thou cleave with firm confidence, true affection, and constant attendance and obedience.

Poole: Deu 10:21 - Thy praise

Thy praise either,

1. The object and matter of thy praise, as Exo 15:2 , whom thou shouldst ever praise. Or rather,

2. The ground of thy praise, i.e. of thy praise-worthiness; he who makes thee honourable and glorious above those people whose God he is not.

Haydock: Deu 10:20 - Only // Name

Only, a word not found in the Hebrew, but deemed necessary by the Septuagint to express the true meaning of this passage. See chap. vi. 13. (Calmet) ---

Name, when an oath is necessary. Thou shalt never swear by false gods. (Worthington)

Haydock: Deu 10:21 - Praise // agnos

Praise, the object whom thou must praise, and the source of all thy happiness and glory. Other nations will revere the Jews on this account. (Calmet) ---

An ancient oracle could not refuse giving them this singular commendation, though to the prejudice of idolatry. "Chaldeans alone philosophy may claim ---

but Hebrews worship God, the self-born King ---

with pure religion." (Haydock) ---

agnos, (Calmet) St. Cyril, contra Julian 5., and St. Justin Martyr, Hortatory Address to the Greeks xi., read auton, him. But the meaning is clear from the context. The palm of wisdom is given to the Chaldeans for natural learning, and to the Jews for divinity. (Watson, Proleg. xii.) Porphyrius owns the oracle. (Theodoret) (Haydock)

Haydock: Deu 10:22 - Seventy

Seventy. Some copies of the Septuagint add "five," with St. Stephen. [Acts vii. 14.] See Genesis xlvi. 26. (Calmet)

Gill: Deu 10:19 - Love ye therefore the stranger // for ye were strangers in the land of Egypt

Love ye therefore the stranger,.... Because the Lord loves him; and another reason follows, particularly binding on the Israelites:

for ye were strangers in the land of Egypt; and therefore should sympathize with such, and show them compassion, relieve them in distress, and afford them whatever they want, and is in the power of their hands to communicate to them; remembering their own condition in Egypt, and how welcome such a treatment would have been to them then, as well as the kind and careful providence of God towards them at that time.

Gill: Deu 10:20 - Thou shalt fear the Lord thy God // him shalt thou serve // and to him shall thou cleave // and swear by his name

Thou shalt fear the Lord thy God,.... Which includes the whole worship of him, external and internal:

him shalt thou serve; heartily and sincerely, according to his revealed will, and him only:

and to him shall thou cleave; and not turn aside to follow other gods, and worship them:

and swear by his name; and his only, whenever it is necessary to take an oath, which should not be done rashly or on trivial accounts; and never by any creature, but by the living God; see Deu 6:13.

Gill: Deu 10:21 - He is thy praise // and he is thy God which hath done for thee these great and terrible things which thine eyes have seen

He is thy praise,.... The object and matter of it, who deserves the praises of all his creatures, because of his perfections, works, and blessings of goodness; for all mercies temporal and spiritual come from him, and therefore he is greatly to be praised for them: praise is his due, and it is comely in his people to give it to him; see Jer 17:14.

and he is thy God which hath done for thee these great and terrible things which thine eyes have seen; which were done upon the Egyptians for their sakes, both in the land of Egypt and at the Red sea; and also what he had done for them in the wilderness, to Sihon and Og, kings of the Amorites, Psa 106:22.

Gill: Deu 10:22 - Thy fathers went down into Egypt with seventy persons

Thy fathers went down into Egypt with seventy persons,.... That is, in all; for there were not seventy besides Jacob and the patriarchs his sons, but with them; see Gen 46:26 and now the Lord thy God hath made thee as the stars of heaven for multitude; as he promised they should be, Gen 15:5.