When you shall father children and children’s children, and you shall have been long in the land, and shall corrupt yourselves, and make a carved image in the form of anything, and shall do that which is evil in Yahweh your God’s sight to provoke him to anger,
Parallel Translations
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When you shall father children and children’s children, and you shall have been long in the land, and shall corrupt yourselves, and make a carved image in the form of anything, and shall do that which is evil in Yahweh your God’s sight to provoke him to anger,
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When thou shalt beget children, and children’s children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger:
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When thou shalt beget children, and children's children, and ye shall have been long in the land, and shall deal corruptly, and make a graven image, even the form of any thing, and shall do that which is evil in the sight of the LORD thy God, to provoke Him;
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (11)
Passages linked to Deuteronomy 4:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 4:16 lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female,
- Hosea 9:9 They have deeply corrupted themselves, as in the days of Gibeah. He will remember their iniquity. He will punish them for their sins.
- 1 Corinthians 10:22 Or do we provoke the Lord to jealousy? Are we stronger than he?
- Exodus 32:7 Yahweh spoke to Moses, “Go, get down; for your people, who you brought up out of the land of Egypt, have corrupted themselves!
- Deuteronomy 31:16-18 Yahweh said to Moses, “Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’ I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods.
- Deuteronomy 31:29 For I know that after my death you will utterly corrupt yourselves, and turn away from the way which I have commanded you; and evil will happen to you in the latter days, because you will do that which is evil in Yahweh’s sight, to provoke him to anger through the work of your hands.”
- Judges 2:8-15 Joshua the son of Nun, the servant of Yahweh, died, being one hundred ten years old. They buried him in the border of his inheritance in Timnath Heres, in the hill country of Ephraim, on the north of the mountain of Gaash. After all that generation were gathered to their fathers, another generation arose after them who didn’t know Yahweh, nor the work which he had done for Israel. The children of Israel did that which was evil in Yahweh’s sight, and served the Baals. They abandoned Yahweh, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples who were around them, and bowed themselves down to them; and they provoked Yahweh to anger. They abandoned Yahweh, and served Baal and the Ashtaroth. Yahweh’s anger burned against Israel, and he delivered them into the hands of raiders who plundered them. He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. Wherever they went out, Yahweh’s hand was against them for evil, as Yahweh had spoken, and as Yahweh had sworn to them; and they were very distressed.
- 2 Kings 17:17-19 They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which was evil in Yahweh’s sight, to provoke him to anger. Therefore Yahweh was very angry with Israel, and removed them out of his sight. There was none left but the tribe of Judah only. Also Judah didn’t keep the commandments of Yahweh their God, but walked in the statutes of Israel which they made.
- 2 Kings 21:2 He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
- 2 Kings 21:14-16 I will cast off the remnant of my inheritance, and deliver them into the hands of their enemies. They will become a prey and a plunder to all their enemies, because they have done that which is evil in my sight, and have provoked me to anger, since the day their fathers came out of Egypt, even to this day.’ ” Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; in addition to his sin with which he made Judah to sin, in doing that which was evil in Yahweh’s sight.
- 2 Chronicles 36:12-16 He did that which was evil in Yahweh his God’s sight. He didn’t humble himself before Jeremiah the prophet speaking from Yahweh’s mouth. He also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart against turning to Yahweh, the God of Israel. Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they polluted Yahweh’s house which he had made holy in Jerusalem. Yahweh, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling place; but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Meaning hereby all superstition and corruption of the true…
Meaning hereby all superstition and corruption of the true service of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Deu 4:25 When thou shalt beget children, and children’s…
Deu 4:25 When thou shalt beget children, and children’s children, and ye shall have remained long in the land, and shall corrupt [yourselves], and make a graven image, [or] the likeness of any [thing], and shall do evil in the sight of the LORD thy God, to provoke him to anger:
Ver. 25. And shalt have remained long.] So that thou thinkest there is no removing thee, thou art so rooted and riveted. Nicephorus Phocas having built a mighty wall, heard from heaven, Though thou built as high as heaven, ενδον το κακον, ευαλωτος η πολις, Sin is within, all will be lost.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain In the sight of the Lord: these words are…
In the sight of the Lord: these words are here added, either,
1. As a caution. Your idolatry, though possibly secretly and cunningly managed, will not be hid from him; he sees it, and he will punish it. Or,
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2. To aggravate their spiritual whoredom, as being committed in the sight and presence of their Lord and Husband, whose eye is alone peculiarly upon them in all their ways, than it is upon other people. Or,
3. By way of opposition unto men’s judgment. Idolatry ofttimes seems good, and reasonable, and religious in the eyes of men, but, saith he, it is evil in the eyes of the Lord, whose judgment is most considerable.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain When thou shall beget children, and children's children,.... Children…
When thou shall beget children, and children's children,.... Children and grandchildren, and several ages and generations have passed:
and shalt have remained long in the land; many years and even ages, or have grown old (h) in it: now they were in their infancy, and as such they were about to enter into it; during the times of the judges, they were in their childhood, or youth; in the times of David and Solomon, they were in their manhood; after that, in their decline; and in the times of Jeconiah and his brethren in their old age, when for their sins they were carried captive:
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and shall corrupt yourselves, and make a graven image, or the likeness of anything; See Gill on Deu 25:16.
and shall do evil in the sight of the Lord thy God, to provoke him to anger; that sin of idolatry, that God provoking sin, is chiefly intended.
(h) "inveteraveritis", Montanus: "veteres facti fueritis", Junius & Tremellius, Piscator; "senueritis", Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Deu 4:25. And shall corrupt yourselves — This seems…
Deu 4:25. And shall corrupt yourselves — This seems to be evidently a prediction of what Moses foresaw would take place; which that he did is still more manifest in Deu 4:30.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Compare with these verses Lev 26:33-40, and Deu 28:64…
Compare with these verses Lev 26:33-40, and Deu 28:64 ff.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain DISPERSION AMONG THE HEATHEN THREATENED, Deu_4:25-28.
DISPERSION AMONG THE HEATHEN THREATENED, Deu_4:25-28.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. When thou shalt beget … and ye shall…
25. When thou shalt beget … and ye shall have been] Read, ye shall beget. The sentence illustrates the difficulties raised by the variant forms of address. So quick a change from Sg. to Pl., confirmed by LXX (though Sam. has Pl. for both verbs), is logically possible (thou = the mother nation; ye = the nation and its children). Yet the Sg. is more probably due to the attraction of the previous Sg., a copyist naturally continuing the latter till the changed form arrested him. For thy God both Sam. and LXX read your God. Thus the Pl. is complete throughout 25–28. The word for beget only here, Deu_27:1 and in P.
ye shall have been long] Or grown old or stale, used of old corn, Lev_26:10, and inveterate leprosy, Deu_13:11, Here not merely living long in the land, but growing aged in spirit, losing spiritual freshness. Similarly the prophets judged the wilderness days to have been the ideal period of Israel’s history, the subsequent ages decadent.
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corrupt yourselves] See on Deu_4:16; graven image, etc., ibid.
do evil in the eyes of the Lord] Deu_9:18, Deu_17:2, Deu_31:29, and P, Num_32:13; or good, Deu_6:18, Deu_12:28.
to provoke him] Deu_9:18, Deu_31:29, Deu_32:16; Deu_32:21, also in deuteronomic passages in Kings and in Jeremiah.
25–31. Threat of Exile with Promise of Grace on Repentance
If, with the slackness of increasing years, Israel give way to idolatry (Deu_4:25) Moses testifies that they shall perish from the land (Deu_4:26), and be scattered among the peoples (Deu_4:27) where indeed they must worship senseless idols (Deu_4:28). So far the Pl. address. But if—change to the Sg.—in these latter days of tribulation the nation seeks and returns to Jehovah it shall find Him (Deu_4:29 f.). He will not fail nor forget His covenant (Deu_4:31).—As we shall see from the notes the threat of exile is no sufficient ground for judging Deu_4:25-28 to be an exilic addition, but there are several phrases which only D and P have. Others are found only in xxviii. The exilic origin of 29–31 is more probable. Dillm. denies a connection between Deu_4:25 and the preceding; it seems to the present writer that Deu_4:25-28 is a natural continuation of Deu_4:23. This, however, by itself does not prove identity of authorship.
Further Note on 25–31. The two parts of this Deu_4:25-28 and Deu_4:29-31 are probably separate; note the change of address. Berth. says that the whole ‘bears clearly the stamp of exilic authorship.’ This is not true of Deu_4:25-28, the threat of exile. After the exile of N. Israel in 721 and the precedents in prophecy for a threat of exile (cp. Amos, Isaiah and Jeremiah), and the notorious policy of Assyria towards subject races, it would on the contrary have been strange not to have found in the pre-exilic deuteronomists, with their prophetic temper, some foreboding of exile. Dillm. rightly says, ‘the threat of exile has nothing surprising in it,’ if we compare ch. 28. But the case is different with the promise contingent on the conversion of the people in exile. In itself it is as conceivable in D as in the prophets (whom it is impossible to regard, as a powerful school of criticism does, as predicters only of judgement), but as Dillm. points out it lies here too far away from the purpose of the exhortation1[115]. Add to this reasons of form, (1) that the for introducing Deu_4:32 ff. has no relevancy to Deu_4:29-31, but continues Deu_4:25-28 (see Driver), and (2) the change from the Pl. to the Sg. address—and there is a strong case for taking Deu_4:29-31 as a later exilic insertion like Deu_30:1-10. Berth.’s argument that Deu_4:32 naturally follows Deu_4:24 is met by the fact that it more naturally follows Deu_4:28, and we have already seen that Deu_4:25-28 are the natural continuation of Deu_4:23. We may, therefore, take Deu_4:25-28 as integral, and only Deu_4:29-31 as a later exilic intrusion.
[115] There is an analogy, however, in 29 f.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) Shall have remained long.—Literally, shall slumber—a very suggestive…
(25) Shall have remained long.—Literally, shall slumber—a very suggestive expression. Prosperity often sends true religion to sleep, and brings conventional, or fashionable, religion in its stead.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain CHAPTER Deu_6:10, etc.; Deu_8:7, etc.; Deu_31:20, Deu_31:21; Deu_32:15, etc.;…
CHAPTER Deu_6:10, etc.; Deu_8:7, etc.; Deu_31:20, Deu_31:21; Deu_32:15, etc.; Hos_13:6) then should they utterly perish from off the land of which they were now about to take possession.
Have remained long in the land; literally, have become old, an ancient nation, etc. To provoke him to anger; i.e. so as that he should be displeased and grieved, and roused to punish.
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Vers. 25-28. Penalties of disobedience and apostasy.
(See Homiletics, De 28)
HOMILIES BY R.M. EDGAR Vers. 25-31. Judgment leading to mercy.
After stating the fact of God"s jealousy in the matter of graven images, Moses goes on as a prophet to declare that, if they corrupt themselves in this way in Canaan, the result will be their destruction and dispersion. But in dispersion, if they turn with all their hearts to God (ver. 29), they shall find him and be restored. God is merciful as well as jealous (ver. 31). The following thoughts are hereby suggested:
I JUDGMENT IS WITH A VIEW TO AMENDMENT. Of course, the incorrigible stage may eventually be reached. But until this spirit is manifested, judgment is remedial. The dealings of God with Israel, as we know from the history, were in hope of national amendment. Defeat at the hand of their enemies, exile in Babylon, and all the severe dispensations were to bring them to their senses and lead them to return to God. Judgment, in fact, is first the servant of mercy.
II TRIBULATION SHOULD AT ONCE LEAD US TO HEARTSEARCHING. It is not an infallible sign of special sin, as the case of Job proves. But the probabilities are in favor of supposing that some special sin has called for special sorrow. Let self-examination, then, be the rule in the midst of all our tribulations. God is calling us in trumpet-tones to return to his embrace.
III MERCY FINDS IN TROUBLE A SPLENDID SPHERE. The riches of God"s grace and mercy can be displayed only in the permitted extremities of human experience. Tribulation, exile, the bitterness which no earthly intermeddling can relieve, are so many worlds into which mercy enters to assert its power and to reign. The permission of evil has here the only explanation which the present life allows. We shall learn more afterwards, but meanwhile this is all we can learn here.
IV THE MERCIFUL ONE COUNSELS SOULS TO RETURN AT ONCE TO COVENANT RELATIONS. A loving God is jealous of the defections of his people hence the judgment and the tribulation. But in mercy he counsels return, and promises to receive them into covenant relationship again. Here alone can we have peace and satisfaction of a permanent character. Outside the covenant there can be no real comfort or joy. In covenant relations with God, there is a charmed circle, and peace passing all understanding. As Israel returned after the exile, may we return from our backslidings to the consolations of the covenant again! R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Appeal Supported by a Reference to God’s Kindness
The Appeal Supported by a Reference to God’s Kindness
v. 25. When thou shalt beget children and children’s children, and ye shall have remained long in the land, literally, become old in the land, which would include the forgetting of the former acts of God’s mercy, and shall corrupt yourselves, the first zealous love for Jehovah having grown cold, and make a graven image, or the likeness of anything, and shall do evil in the sight of the Lord, thy God, to provoke Him to anger,
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v. 26. I call heaven and earth, as living, sensible creatures, to witness against you this day that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. The witness summoned by Moses would be able to testify to the fact that the Lord had given His people the choice of life and death, Deu 30:19, and therefore was fully justified in punishing unfaithfulness.
v. 27. And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you, Lev 26:33. All the judgments of the Lord upon His disobedient people are here included, down to the time of the Romans and the destruction of Jerusalem in 70 A. D.
v. 28. And there, in the captivity and in the final dispersal among the nations, ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell, Psa 115:4-5; Psa 135:15-16; Isa 44:9; Isa 46:7. Having rejected Jehovah, they would find themselves condemned by Him in being given up to the foolishness of their idolatrous hearts.
v. 29. But if from thence thou shalt seek the Lord, thy God, turning back to Him in true repentance, thou shalt find Him, if thou seek Him with all thy heart and with all thy soul. Cf Luk 15:17. The promise that the children of Israel should find Jehovah is a wonderful and comforting Gospel-message: for it assures them that His kindness, grace, and mercy will be poured out upon the truly repentant sinners once more.
v. 30. When thou art in tribulation, misery, oppression, and all these things are come upon thee, find thee, strike thee, even in the latter days, in the far-distant future, if thou turn to the Lord, thy God, and shalt be obedient unto His voice,
v. 31. (for the Lord, thy God, is a merciful God,) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. The covenant of God’s faithfulness and mercy would not be broken on His side.
v. 32. For ask now of the days that are past, search the records of the world’s history from the beginning, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, as far as the world extends, whether there hath been any such thing as this great thing is, or hath been heard like it.
v. 33. Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? All of which goes to show that the Lord had singled out Israel for unusual manifestations of His kindness.
v. 34. Or hath God assayed (essayed) to go and take Him a nation from the midst of another nation, as He did in leading Israel out of the midst of the Egyptians, by temptations, by which the position of Pharaoh over against the Lord was tried out, by signs and by wonders, the great plagues of Egypt, and by war, when the Egyptians were about to attack the children of Israel at the Red Sea, and by a mighty hand, and by a stretched-out arm, Exo 13:3; Exo 6:6, and by great terrors, according to all that the Lord, your God, did for you in Egypt before your eyes?
v. 35. Unto thee, before every other nation on the earth, it was showed that thou mightest know that the Lord, He is God; there is none else beside Him. He is the one exclusive, the one true God.
v. 36. Out of heaven he made thee to hear His voice, Exo 19:9-19, that He might instruct thee; and upon earth He showed thee His great fire, in the burning of Mount Sinai; and thou heardest His words out of the midst of the fire. The purpose of this instruction was to impart a wholesome fear of the sanctity of Jehovah to the hearts of the people.
v. 37. And because He loved thy fathers, from Abraham down, therefore he chose their seed after them, and brought thee out in His sight with His mighty power out of Egypt, Exo 13:3-14;
v. 38. to drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an in heritance, as it is this day, for the conquest of the country east of the Jordan was a guarantee of the conquest of the entire country.
v. 39. Know, therefore, this day, and consider it in thine heart, contemplate the lessons of all these happenings most carefully, that the Lord, he is God in heaven above and upon the earth beneath; there is none else, there is only one true God; He is unity.
v. 40. Thou shalt keep, therefore, His statutes and His commandments which I command thee this day, both those pertaining to them, concerning them, as men, and those having reference to them as the covenant people, that it may go well with thee, since they would have Jehovah on their side, and with thy children after thee, and that thou mayest prolong thy days upon the earth which the Lord, thy God, giveth thee, forever; for a long and happy life, accompanied by the goodness of the Lord, is a blessing. We Christians also know the precepts of the Lord’s holy will and should live in accordance with them. If we are always mindful of the fact that God has redeemed us from the kingdom of darkness and translated us into the kingdom of His dear Son, we shall also be ready to serve Him in true obedience, to do according to His commandments.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Moses continues to speak to the people of Israel.
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you beget ... Yahweh your God
The words "you" and "your" are singular here.
beget
become the father of, or become the ancestor of
if you corrupt yourselves
"if you do what is wrong." See how you translated these words in Deuteronomy 4:16.
do what is evil in the sight of Yahweh your God, to provoke him to anger
This is an idiom. AT: "you make Yahweh your God angry by doing what he says is evil" (See: Idiom)
I call heaven and earth to witness
Possible meanings are 1) Moses is calling on all those who live in heaven and earth to be witnesses to what he says or 2) Moses is speaking to heaven and earth as if they are people, and he is calling them to be witnesses to what he says. (See: Metonymy and Personification)
you will not prolong your days
Long days are a metaphor for a long life. AT: "you will not be able to live a long time" (See: Metaphor)
but you will be completely destroyed
As indicated in Deu 4:27, not every Israelite will be killed. Here "completely destroy" is a generalization and emphasizes that many of the Israelites will die. This can be stated in active form. AT: "but Yahweh will destroy many of you" (See: Hyperbole and Generalization and Active or Passive)
translationWords
corrupt
image
evil
anger
heaven
earth
testimony
perish
Jordan River
possess
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.