Yahweh our God made a covenant with us in Horeb.
Parallel Translations
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Yahweh our God made a covenant with us in Horeb.
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The LORD our God made a covenant with us in Horeb.
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The LORD our God made a covenant with us in Horeb.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (5)
Passages linked to Deuteronomy 5:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 4:23 Be careful, lest you forget the covenant of Yahweh your God, which he made with you, and make yourselves a carved image in the form of anything which Yahweh your God has forbidden you.
- Exodus 19:5-8 Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; and you shall be to me a kingdom of priests, and a holy nation.’ These are the words which you shall speak to the children of Israel.” Moses came and called for the elders of the people, and set before them all these words which Yahweh commanded him. All the people answered together, and said, “All that Yahweh has spoken we will do.” Moses reported the words of the people to Yahweh.
- Exodus 24:8 Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.”
- Hebrews 8:6-13 But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covenant, which on better promises has been given as law. For if that first covenant had been faultless, then no place would have been sought for a second. For finding fault with them, he said, “Behold, the days come”, says the Lord, “that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; for they didn’t continue in my covenant, and I disregarded them,” says the Lord. “For this is the covenant that I will make with the house of Israel. After those days,” says the Lord; “I will put my laws into their mind, I will also write them on their heart. I will be their God, and they will be my people. They will not teach every man his fellow citizen, and every man his brother, saying, ‘Know the Lord,’ for all will know me, from their least to their greatest. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more.” In that he says, “A new covenant”, he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
- Hebrews 9:19-23 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Moreover he sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Deu 5:2 The LORD our God made a covenant…
Deu 5:2 The LORD our God made a covenant with us in Horeb.
Ver. 2. God made a covenant with us.] We also have the covenant, the seals, minister, &c. But, alas, are not these blessings amongst us, as the ark was among the Philistines, rather as prisoners than as privileges, rather in testimonium et ruinam quam salutem?
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.
John Gill 1763 · Public Domain The Lord our God made a covenant with us…
The Lord our God made a covenant with us in Horeb. Which is Sinai, as Aben Ezra observes; it being the same mountain, only it had two tops, which bore these different names; for certain it is that the decalogue after repeated was given at Sinai, and had the nature and form of a covenant; see Exo 24:7.
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Deuteronomy 5:3
deu 5:3
deu 5:3
deu 5:3The 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 immediate fathers of this present generation of Israelites, whose carcasses had fallen in the wilderness; unless this is to be understood of their more remote ancestors, Abraham, Isaac, and Jacob, with whom the covenant of grace was made, or afresh made manifest, especially with the former; when the law, the covenant here spoken of, was not delivered until four hundred and thirty years after, Gal 3:16,
but with us, even us, who are all of us here alive this day; many of them were then present at the giving of the law, and though under twenty years of age, could remember it, and the circumstances of it; and besides, they were the same people to whom it was given, though not consisting wholly of the same individuals.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. The Lord… made a covenant with us —…
2. The Lord… made a covenant with us — It was to be impressed upon the Israelites that Jehovah their God had made a covenant with them. And here, just on the boundary line of the land promised to the seed of Abraham, they are to go back in thought to Sinai, with its awful splendour.
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 2. covenant] See Deu_4:13.
2. covenant] See Deu_4:13.
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 (2) The Lord our God made a covenant with…
(2) The Lord our God made a covenant with us in Horeb.—It must never be forgotten that the Law is a covenant in its very form. (See Note on Deu_5:6.)
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 Vers. 2, 3. Not with our fathers, the patriarchs…
Vers. 2, 3. Not with our fathers, the patriarchs (cf. Deu_4:37) The covenant to which Moses refers is not that made with Abraham, but that made at Sinai, with Israel as a people; and though the individuals who were then present had all perished with the exception of Moses, Joshua, and Caleb, the nation survived, and as it was with the nation as an organic whole that the covenant had been made. it might be with propriety said that it was made with those whom Moses addressed at this time, inasmuch as they constituted the nation.
Vers. 2, 3. The covenant at Horeb.
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Here spoken of as distinct from the older covenant made with the patriarchs. (Gen_15:17)
I ITS RELATIONS TO THE COVENANT MADE WITH THE FATHERS, It was not a new thing absolutely. It rested on that older covenant, and on the series of revelations which sprang out of it. It could not disannul that older covenant. (Gal_3:17) It could not run counter to it. (Gal_3:21) It must, though "superadded," be in subserviency to it. (Gal_3:15-26) But that covenant made with the fathers was:
1. Of promise. (Gal_3:18)
2. Couched in absolute terms. God pledged his perfections that the promise conveyed in it would be ultimately realized. (Rom_3:3)
3. In which an interest was obtained by faith (Gen_15:6; Rom_4:3-23)
4. While yet it bound the person received into covenant to a holy life. (Gen_17:1) The new covenant could "make void" the older one in none of these particulars.
II ITS DISTINCTION FROM THE COVENANT MADE WITH THE FATHERS.
1. It was a national covenant, having reference primarily to national existence and prosperity.
2. It was a covenant of Law. It was
1. connected with a promulgation of Law, and
2. required obedience to the prescribed Law as the condition of acceptance.
Does this look like a retrograde step in the Divine procedure, a contradiction of the covenant with Abraham? Seemingly it was so, but the backward step was really a forward one, bringing to light demands of the Divine holiness which it was absolutely essential man should become acquainted with. Two points have to be noticed:
(a) that obedience was not made the ground of admission to the covenant, or aught else than the condition of continuance in privileges freely conferred; and
(b) that the requirement of obedience did not stand alone, but was connected with provisions for the removal of the guilt contracted by transgression and shortcoming. This brings into view the peculiar feature in the covenant of Horeb the hidden grace of it. In form and letter it was a strictly legal covenant. Obedience to the Law in all its parts, and without failure, was the technical condition of the fulfillment of promise, and of continuance in covenant privilege. (cf. Mat_19:17; Gal_3:10) The fact that atonements were provided to remove the guilt which otherwise would have broken up the covenant, is proof that such was its constitution. The same fact shows that in the structure of the covenant it was recognized that sin and shortcoming would mark the history of Israel; that, on the strictly legal basis, standing in the state of acceptance was impossible. A theoretically perfect obedience no Jew ever rendered. His standing in no case was in virtue of a perfectly fulfilled Law, but was due to forgiving mercy, which daily pardoned his shortcomings, and gave him an acceptance which these shortcomings were as constantly forfeiting. It was faith, not works, which justified him; while yet, in harmony with the unalterable law of moral life, it was his duty to aim at the realization of the ideal of righteousness which the Law presented. Just as with Abraham, the faith which justified him, and did so before a single work had issued from it (Gen_15:6; Jam_2:23) was a faith which "wrought with works," and "by works was faith made perfect". (Jam_2:22) It follows from these peculiarities, and from thestatements of Scripture, that it was:
3. A preparatory and temporary covenant. Its leading design was to develop the consciousness of sin, to awaken a feeling of the need of redemption, to evince the powerlessness of mere Law as a source of moral strength, to drive men back from legal efforts to faith, and so, finally, to prepare the way for Christ (Rom_3:20; Gal_3:23, Gal_3:24, etc.) In this we discern the reason of the severe and threatening form in which it was couched, and of the terrors which attended its promulgation. It was a covenant which could not of itself save or do aught but kill. J.O. (2Co_3:6-12)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.