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Kumbukumbu la Torati 4

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1And now, Israel, listen to the statutes and to the judgments which I am teaching you to do, so that you may live, and go in and possess the land which the LORD, the God of your fathers, is giving to you. 2You will not add to the word which I am commanding you, and you will not take away from it, to keep the commandments of the LORD your God which I am commanding you. 3Your eyes are the ones seeing what the LORD did because of Baal Peor; for all the men who went after Baal Peor, the LORD your God destroyed him from your midst. 4But you, the ones clinging to the LORD your God, are alive, all of you, today. 5See, I have taught you statutes and judgments, as the LORD my God commanded me, to do so in the midst of the land which you are entering there to possess it. 6And you will keep and do them, for this is your wisdom and your understanding in the eyes of the peoples, who will hear all these statutes and say, "Only a wise and understanding people is this great nation." 7For what great nation is there that has gods so near to it, like the LORD our God in all our calling out to Him? 8And what great nation is there that has righteous statutes and judgments like all this law which I am setting before you today? 9Only take heed to yourself and carefully keep your soul, lest you forget the things which your eyes saw, and lest they turn aside from your heart all the days of your life; and you will make them known to your sons and to the sons of your sons— 10the day that you stood before the LORD your God at Horeb, when the LORD said to me, "Assemble the people to Me, and I will cause them to hear My words, so that they may learn to fear Me all the days that they are living on the earth, and teach their sons." 11And you came near and stood under the mountain, and the mountain was burning with fire to the heart of the heavens—darkness, cloud, and thick darkness. 12And the LORD spoke to you out of the midst of the fire; a voice of words you were hearing, but a form you were not seeing, only a voice. 13And He declared to you His covenant, which He commanded you to do, the ten words, and He wrote them on two tablets of stone. 14And the LORD commanded me at that time to teach you statutes and judgments, for your doing them in the land where you are crossing over there to possess it. 15And you will carefully watch your souls, for you saw no form on the day the LORD spoke to you at Horeb out of the midst of the fire, 16lest you deal corruptly and make for yourselves a carved image, the form of any figure, the pattern of male or female, 17the pattern of any animal that is on the earth, the pattern of any winged bird that flies in the heavens, 18the pattern of anything that creeps on the ground, the pattern of any fish that is in the water under the earth; 19and lest you lift up your eyes to the heavens, and see the sun and the moon and the stars, all the host of the heavens, and you are drawn away and bow down to them and serve them, which the LORD your God has allotted to all the peoples under all the heavens. 20But the LORD took you and brought you out from the iron furnace, from Egypt, to be to Him a people of inheritance, as at this day. 21And the LORD was angry with me because of your words, and He swore that I would not cross over the Jordan, and that I would not go in to the good land which the LORD your God is giving to you as an inheritance; 22for I am dying in this land, I am not crossing over the Jordan; but you are crossing over, and will possess this good land. 23Watch yourselves, lest you forget the covenant of the LORD your God which He made with you, and you make for yourselves a carved image, the form of anything which the LORD your God has forbidden you. 24For the LORD your God is a consuming fire, a jealous God. 25When you father sons and sons of sons, and you grow old in the land, and deal corruptly, and make a carved image, the form of anything, and do what is evil in the eyes of the LORD your God, to provoke Him to anger: 26I call the heavens and the earth to witness against you today, that perishing you will quickly perish from upon the land which you are crossing over the Jordan there to possess; you will not prolong days upon it, for being destroyed you will be utterly destroyed. 27And the LORD will scatter you among the peoples, and you will remain men of number among the nations where the LORD will drive you there. 28And you will serve gods there, the work of the hands of man, wood and stone, which do not see, and do not hear, and do not eat, and do not smell. 29And you will seek from there the LORD your God, and you will find Him, when you search for Him with all your heart and with all your soul. 30In distress to you, and all these words have found you in the latter days, and you will return to the LORD your God, and you will listen to His voice. 31For the LORD your God is a merciful God; He will not abandon you, and He will not destroy you, and He will not forget the covenant of your fathers which He swore to them. 32For ask, please, about the former days which were before you, from the day that God created man on the earth, and from the end of the heavens and to the end of the heavens, whether anything has been like this great thing, or has been heard like it. 33Has a people heard the voice of God speaking out of the midst of the fire, as you yourself have heard, and lived? 34Or has God tried to come to take for Himself a nation from the midst of a nation, by trials, by signs, and by wonders, and by war, and by a strong hand, and by an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? 35To you it was shown, to know that the LORD, He is the God; there is none else besides Him. 36From the heavens He caused you to hear His voice, to instruct you, and upon the earth He made you see His great fire, and His words you heard out of the midst of the fire. 37And because He loved your fathers, and He chose his seed after him, and He brought you out with His presence by His great power from Egypt, 38to drive out nations greater and stronger than you from before your face, to bring you in, to give to you their land as an inheritance, as at this day. 39Know therefore today, and take it to your heart, that the LORD, He is the God in the heavens above and upon the earth beneath; there is none else. 40And you will keep His statutes and His commandments which I am commanding you today, so that it may go well for you and for your sons after you, and so that you may prolong your days upon that which the LORD your God is giving you for all days. 41Then Moses set apart three cities beyond the Jordan toward the sunrise, 42for the manslayer to flee there, who slays his neighbor without knowledge, and he was not hating him in times past, and he will flee to one of these cities and live: 43Bezer in the wilderness, in the land of the plain, for the Reubenite; and Ramoth in Gilead, for the Gadite; and Golan in Bashan, for the Manassite. 44And this is the law which Moses set before the sons of Israel. 45These are the testimonies, and the statutes, and the judgments, which Moses spoke to the sons of Israel in their coming out of Egypt, 46beyond the Jordan, in the valley opposite Beth Peor, in the land of Sihon king of the Amorite, who was dwelling in Heshbon, whom Moses and the sons of Israel struck down in their coming out of Egypt. 47And they took possession of his land and the land of Og king of Bashan, the two kings of the Amorite, who were beyond the Jordan toward the sunrise; 48from Aroer, which is by the edge of the valley of Arnon, even to Mount Sion, which is Hermon, 49and all the Arabah beyond the Jordan eastward, and to the sea of the Arabah, under the slopes of Pisgah.

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Christian traditions agree that Moses commands strict adherence to the covenant law without any addition or subtraction. However, the application of this prohibition is heavily disputed: some argue it establishes the sufficiency of the written Scriptures against unwritten human traditions, while others contend it mandates the strict preservation of Holy Tradition and the dogmatic boundaries of the Ecumenical Councils. A similar dispute divides traditions over Moses' reminder that Israel saw no… Ingia ili usome makubaliano kamili →

Pale ambapo mapokeo yanatofautiana

  • The command not to add or subtract from God's word establishes the sufficiency of the written Scriptures against unwritten human traditions.

    orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM

  • The command not to add or subtract from God's word mandates the strict preservation of Holy Tradition and the dogmatic boundaries of the Ecumenical Councils.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: DENY; lutheran: DENY; baptist: DENY; restorationist: DENY

  • The command not to add or subtract from the word specifically prohibits human attempts to alter the Decalogue, such as the historical change of the Sabbath.

    adventist: AFFIRM; restorationist: DENY

  • Moses' reminder that Israel saw no form at Horeb strictly forbids the creation of any carved images of living creatures or celestial bodies.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The lack of visible form at Horeb was a temporary pedagogical measure fulfilled by the Incarnation, making the veneration of Christian images lawful and necessary.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY

  • The absence of a visible divine form at Horeb establishes a perpetual prohibition against the use of visible representations or images in Christian worship.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM

  • God's formless revelation by voice dictates that faith is sustained by hearing the external Word rather than seeking visible manifestations.

    lutheran: AFFIRM; reformed: AFFIRM; pentecostal: DENY

  • The prohibition against idolatry extends metaphorically to condemn modern devotions to materialism, nationalism, and militarism.

    catholic: QUALIFY; lutheran: QUALIFY; anabaptist: AFFIRM

  • God's nearness is understood as an ongoing experiential reality maintained through faithful prayer and devotion.

    lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • The identification of the covenant with the Ten Commandments proves the Decalogue is an eternal moral law distinct from temporary ceremonial statutes.

    adventist: AFFIRM; restorationist: DENY

  • The specific covenant containing the Ten Commandments was given exclusively to national Israel and has been abrogated for the Christian church.

    adventist: DENY; restorationist: AFFIRM

  • The description of God as a consuming fire reflects the purifying and sanctifying work of the Holy Spirit within the believer.

    catholic: AFFIRM; lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • The promise of restoration upon seeking God with all one's heart demonstrates that salvation requires a synergistic human response of voluntary repentance.

    lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM

  • The description of God speaking from the fire demonstrates that divine revelation includes an experiential encounter with the Holy Spirit rather than just a transmission of text.

    lutheran: DENY; pentecostal: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

Moses exhorts the Israelites to strictly obey the statutes and judgments of the covenant without adding to or subtracting from them, as a condition for living in the Promised Land. He recounts the terrifying theophany at Horeb, where the people heard God's voice but saw no form. From this, Moses issues a strict prohibition against creating carved images of any living creature or worshipping celestial bodies, which God has allotted to other nations. Moses warns that idolatry will lead to divine anger and exile among the nations. However, he offers a promise of restoration: if the people seek God in their exile with their whole heart, God, being merciful, will not forget His covenant. The chapter concludes by emphasizing the absolute uniqueness of Israel's election—God speaking from the fire and redeeming them with a mighty hand—and names three cities of refuge east of the Jordan. Reception: The Catholic tradition reads Deuteronomy 4 fundamentally through the lenses of the Incarnation and the sacramental economy, distinguishing between temporary pedagogical laws and eternal truths. First, the prohibition against images (vv. 12, 15-19) is central to the theology of Christian iconography, shared universally but emphasized powerfully by the Eastern Catholic churches. St. John of Damascus argues that Moses rightly forbade images because the invisible God had not yet taken flesh; the people saw no form. However, because the Word became visible and circumscribed in the Incarnation, making and venerating images of Christ is lawful. The Second Council of Nicaea formally canonized this reading, determining that the Deuteronomy prohibition was a historical guard against idolatry that points toward, and is fulfilled by, the Incarnation. Second, the nearness of God (v. 7) is read typologically as a foreshadowing of the Real Presence of Christ in the Eucharist. St. Thomas Aquinas applies this verse directly to the Blessed Sacrament, teaching that no Old Covenant proximity compares to the intimacy of God offering Himself as food to the Church. Third, God as a 'consuming fire' (v. 24) is a rich mystical locus. In Latin theology, St. John of the Cross identifies this consuming fire with the Holy Spirit, who burns away the soul's impurities and transforms it in love. In Eastern Catholic theology, this same scriptural image is often associated with the uncreated divine energies, which are experienced as illumination by the purified but as burning chastisement by the unrepentant.

Eastern Orthodox

Deuteronomy 4 presents Moses pleading with the Israelites to obey God's statutes completely, neither adding to nor taking away from them, as they prepare to enter the Promised Land. Moses recounts the terrifying theophany at Mount Horeb, emphasizing that while the people heard God's voice out of the fire, they 'saw no form' or similitude. He uses this historical fact to strictly forbid the creation of carved images or the worship of celestial bodies. Moses prophesies that future apostasy will lead to exile among the nations, but he promises that sincere repentance will result in God's merciful restoration. The chapter concludes by establishing cities of refuge and summarizing the unique, unmatched nature of God's election and revelation to Israel. Reception: Eastern Orthodox reception of Deuteronomy 4 is deeply defined by its central role in the Iconoclast controversies of the eighth and ninth centuries. Opponents of icons cited the absolute prohibition of images and Moses' reminder that Israel 'saw no similitude' (vv. 12, 15) to condemn all Christian iconography. In defense of the holy icons, St. John of Damascus argued that Moses' prohibition was entirely correct for the pre-incarnate era: because the Israelites saw no form, they could not depict the invisible, uncircumscribed God. However, because the Word became flesh and was seen, making icons of Christ confesses the reality of the Incarnation; thus, the restriction highlights the subsequent incarnational mystery rather than forbidding Christian images forever. Additionally, the depiction of God dwelling in thick darkness and fire (v. 11) is foundational for Orthodox apophatic theology, emphasizing the divine incomprehensibility. The description of God as a 'consuming fire' (v. 24) is understood through the distinction between God's essence and uncreated energies—a fire that purifies the faithful while burning the wicked.

Oriental Orthodox

Moses exhorts the Israelites to obey the statutes and judgments without addition or subtraction, ensuring their life in the promised land. He reminds them of the terrifying revelation at Horeb, emphasizing that they heard a voice but saw no form, and warns them strictly against crafting idols of any living creature or celestial body. Moses prophesies that idolatry will lead to exile, but also promises that God, being merciful, will restore them if they seek Him with all their heart. The chapter concludes with a declaration of God's unmatched uniqueness and the establishment of three cities of refuge. Reception: Oriental Orthodox reception of Deuteronomy 4 heavily features a christological and typological lens, particularly concerning the invisibility of God in the Old Covenant versus the Incarnation. The repeated insistence that Israel saw no form (Deuteronomy 4:12, 15) is understood by Alexandrian Fathers as a necessary divine pedagogy to protect a spiritually immature people from idolatry. Athanasius and later miaphysite theologians read this formlessness in direct contrast to the New Testament, where the invisible Word assumes a visible, consubstantial human nature. The warning not to add to the word nor diminish from it (Deuteronomy 4:2) becomes a foundational apologetic principle for theologians like Severus of Antioch in defending the strict boundaries of the Nicene-Constantinopolitan Creed and the Council of Ephesus against later synodical formulas, which they viewed as unlawful additions. Furthermore, the description of God as a consuming fire (Deuteronomy 4:24) resonates deeply within Syriac and Coptic theology as a description of the divine nature's absolute holiness, functioning both as a threat to impurity and a transformative agent.

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WEB · World English Bible

1Now, Israel, listen to the statutes and to the ordinances which I teach you, to do them, that you may live and go in and possess the land which Yahweh, the God of your fathers, gives you. 2You shall not add to the word which I command you, neither shall you take away from it, that you may keep the commandments of Yahweh your God which I command you. 3Your eyes have seen what Yahweh did because of Baal Peor; for Yahweh your God has destroyed all the men who followed Baal Peor from among you. 4But you who were faithful to Yahweh your God are all alive today. 5Behold, I have taught you statutes and ordinances, even as Yahweh my God commanded me, that you should do so in the middle of the land where you go in to possess it. 6Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes and say, “Surely this great nation is a wise and understanding people.” 7For what great nation is there that has a god so near to them as Yahweh our God is whenever we call on him? 8What great nation is there that has statutes and ordinances so righteous as all this law which I set before you today? 9Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children’s children— 10the day that you stood before Yahweh your God in Horeb, when Yahweh said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.” 11You came near and stood under the mountain. The mountain burned with fire to the heart of the sky, with darkness, cloud, and thick darkness. 12Yahweh spoke to you out of the middle of the fire: you heard the voice of words, but you saw no form; you only heard a voice. 13He declared to you his covenant, which he commanded you to perform, even the ten commandments. He wrote them on two stone tablets. 14Yahweh commanded me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to possess it. 15Be very careful, for you saw no kind of form on the day that Yahweh spoke to you in Horeb out of the middle of the fire, 16lest you corrupt yourselves, and make yourself a carved image in the form of any figure, the likeness of male or female, 17the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, 18the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth; 19and lest you lift up your eyes to the sky, and when you see the sun and the moon and the stars, even all the army of the sky, you are drawn away and worship them, and serve them, which Yahweh your God has allotted to all the peoples under the whole sky. 20But Yahweh has taken you, and brought you out of the iron furnace, out of Egypt, to be to him a people of inheritance, as it is today. 21Furthermore Yahweh was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in to that good land which Yahweh your God gives you for an inheritance; 22but I must die in this land. I must not go over the Jordan, but you shall go over and possess that good land. 23Be 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. 24For Yahweh your God is a devouring fire, a jealous God. 25When you father children and children’s children, and you have been long in the land, and then corrupt yourselves, and make a carved image in the form of anything, and do that which is evil in Yahweh your God’s sight to provoke him to anger, 26I call heaven and earth to witness against you today, that you will soon utterly perish from off the land which you go over the Jordan to possess it. You will not prolong your days on it, but will utterly be destroyed. 27Yahweh will scatter you among the peoples, and you will be left few in number among the nations where Yahweh will lead you away. 28There you will serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29But from there you shall seek Yahweh your God, and you will find him when you search after him with all your heart and with all your soul. 30When you are in oppression, and all these things have come on you, in the latter days you shall return to Yahweh your God and listen to his voice. 31For Yahweh your God is a merciful God. He will not fail you nor destroy you, nor forget the covenant of your fathers which he swore to them. 32For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the sky to the other, whether there has been anything as great as this thing is, or has been heard like it? 33Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live? 34Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand, by an outstretched arm, and by great terrors, according to all that Yahweh your God did for you in Egypt before your eyes? 35It was shown to you so that you might know that Yahweh is God. There is no one else besides him. 36Out of heaven he made you to hear his voice, that he might instruct you. On earth he made you to see his great fire; and you heard his words out of the middle of the fire. 37Because he loved your fathers, therefore he chose their offspring after them, and brought you out with his presence, with his great power, out of Egypt; 38to drive out nations from before you greater and mightier than you, to bring you in, to give you their land for an inheritance, as it is today. 39Know therefore today, and take it to heart, that Yahweh himself is God in heaven above and on the earth beneath. There is no one else. 40You shall keep his statutes and his commandments which I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land which Yahweh your God gives you for all time. 41Then Moses set apart three cities beyond the Jordan toward the sunrise, 42that the man slayer might flee there, who kills his neighbor unintentionally and didn’t hate him in time past, and that fleeing to one of these cities he might live: 43Bezer in the wilderness, in the plain country, for the Reubenites; and Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassites. 44This is the law which Moses set before the children of Israel. 45These are the testimonies, and the statutes, and the ordinances which Moses spoke to the children of Israel when they came out of Egypt, 46beyond the Jordan, in the valley opposite Beth Peor, in the land of Sihon king of the Amorites, who lived at Heshbon, whom Moses and the children of Israel struck when they came out of Egypt. 47They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were beyond the Jordan toward the sunrise; 48from Aroer, which is on the edge of the valley of the Arnon, even to Mount Siyon (also called Hermon), 49and all the Arabah beyond the Jordan eastward, even to the sea of the Arabah, under the slopes of Pisgah.

KJV · King James Version

1Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you. 2Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. 3Your eyes have seen what the Lord did because of Baal–peor: for all the men that followed Baal–peor, the Lord thy God hath destroyed them from among you. 4But ye that did cleave unto the Lord your God are alive every one of you this day. 5Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. 6Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 8And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? 9Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons; 10Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. 11And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. 13And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. 14And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it. 15Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: 16Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, 17The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: 19And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven. 20But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. 21Furthermore the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the Lord thy God giveth thee for an inheritance: 22But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. 23Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you, and make you a graven image, or the likeness of any thing, which the Lord thy God hath forbidden thee. 24For the Lord thy God is a consuming fire, even a jealous God. 25When 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: 26I call heaven and earth 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. 27And 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. 28And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. 30When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice; 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. 32For ask now of the days that are past, 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, whether there hath been any such thing as this great thing is, or hath been heard like it? 33Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 34Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes? 35Unto thee it was shewed, that thou mightest know that the Lord he is God; there is none else beside him. 36Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire. 37And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt; 38To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 39Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else. 40Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever. 41Then Moses severed three cities on this side Jordan toward the sunrising; 42That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities he might live: 43Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites. 44And this is the law which Moses set before the children of Israel: 45These are the testimonies, and the statutes, and the judgments, which Moses spake unto the children of Israel, after they came forth out of Egypt, 46On this side Jordan, in the valley over against Beth–peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt: 47And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan toward the sunrising; 48From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon, 49And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

Ingia ili ulinganishe zote 7 →
Tofauti zinazobadili maana (122)
  • v1 [lexical]: different verb for paying attention — “hearken” (ASV, YLT) vs “listen to” (WEB) vs “unto” (KJV) vs “hearken to” (DARBY) vs “to” (WEBSTER) vs “hear” (DRC)
  • v1 [lexical]: (vv 1, 14, 45) different term for legal decrees — “statutes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “commandments” (DRC)
  • v1 [grammatical]: different verb form for entering — “go” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have gone” (YLT) vs “entering” (DRC)
  • v1 [grammatical]: different verb mood for possessing — “and possess” (WEB, KJV, ASV, DARBY, WEBSTER) vs “possessed” (YLT) vs “mayst” (DRC)
  • v1 [lexical]: (vv 1, 2, 5, 10, 19, 23, 34, 35, 39, 40) translation of the Divine Name — “Jehovah” (ASV, YLT, DARBY) vs “the Lord” (KJV, WEBSTER) vs “Yahweh” (WEB) vs “the” (DRC)
  • v1 [grammatical]: different verb tense for giving — “giveth” (KJV, ASV, DARBY, WEBSTER) vs “gives” (WEB) vs “is giving to” (YLT) vs “will give” (DRC)
  • v2 [grammatical]: pronoun and verb phrasing — “Ye shall” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “do” (YLT)
  • v2 [grammatical]: different verb tense for commanding — “command” (WEB, KJV, ASV, DARBY, WEBSTER) vs “am commanding” (YLT) vs “speak to” (DRC)
  • v3 [lexical]: different phrasing for among/midst — “among you” (WEB, KJV, DARBY, WEBSTER, DRC) vs “the midst of thee” (ASV) vs “thy midst” (YLT)
  • v3 [grammatical]: Third-person number differs: YLT, DRC use the singular ("him"/"his") where KJV, ASV, DARBY, WEBSTER use the plural ("them"/"their").
  • v5 [lexical]: different interjection or introductory phrase — “Behold” (WEB, KJV, ASV, WEBSTER) vs “See” (YLT, DARBY) vs “You know that” (DRC)
  • v5 [interpretive]: different phrasing for entering the land — “whither ye go to” (KJV, WEBSTER) vs “where you in” (WEB) vs “in” (ASV) vs “are going in” (YLT) vs “into which enter” (DARBY) vs “which you shall” (DRC)
  • v6 [grammatical]: pronoun usage — “this is” (WEB, KJV, ASV, WEBSTER, DRC) vs “it” (YLT) vs “that will be” (DARBY)
  • v6 [lexical]: different preposition (in vs before) — “in” (WEB, KJV, ASV, WEBSTER, DRC) vs “before” (YLT, DARBY)
  • v6 [lexical]: literal 'eyes' vs figurative 'sight' — “sight” (WEB, KJV, ASV, WEBSTER, DRC) vs “eyes” (YLT, DARBY)
  • v6 [interpretive]: different phrasing for describing the nation — “people” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is this great nation” (YLT) vs “a great nation” (DRC)
  • v7 [interpretive]: (vv 7, 8) different phrasing for 'what great nation' — “great” (WEB, ASV, DARBY) vs “For what nation” (KJV, WEBSTER) vs “which” (YLT) vs “Neither” (DRC)
  • v7 [grammatical]: Third-person number differs: YLT use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v8 [lexical]: different terms for ordinances or judgments — “ordinances” (WEB, ASV, DARBY) vs “judgments so righteous as” (KJV, WEBSTER) vs “according to” (YLT) vs “just and” (DRC)
  • v8 [grammatical]: (vv 8, 30) demonstrative vs definite article — “this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v9 [lexical]: different adverbs for carefulness — “diligently lest thou” (KJV, ASV, DARBY) vs “you” (WEB) vs “exceedingly” (YLT) vs “shouldst” (WEBSTER) vs “carefully” (DRC)
  • v9 [lexical]: different phrasing for things seen — “things which thine” (KJV, ASV, YLT) vs “your” (WEB) vs “that” (DARBY) vs “thy” (WEBSTER) vs “words that thy” (DRC)
  • v9 [grammatical]: different past tense form — “have seen” (KJV, YLT, DARBY, WEBSTER, DRC) vs “saw” (WEB, ASV)
  • v9 [grammatical]: archaic vs modern pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v9 [lexical]: different verbs for teaching or making known — “make” (WEB, ASV) vs “but teach” (KJV, WEBSTER) vs “and thou hast made” (YLT) vs “thou shalt make” (DARBY) vs “Thou shalt” (DRC)
  • v9 [interpretive]: different prepositional phrasing for teaching descendants — “known to” (YLT, DARBY) vs “to” (WEBSTER, DRC) vs “known to your children” (WEB) vs “thy sons” (KJV) vs “known unto children” (ASV)
  • v9 [lexical]: (vv 9, 25) different terms for grandchildren or descendants — “thy sons sons” (KJV, WEBSTER) vs “to” (YLT, DARBY) vs “your children’s children” (WEB) vs “children’s children” (ASV) vs “to grandsons” (DRC)
  • v10 [grammatical]: different tense for standing — “that thou stoodest” (KJV, ASV, DARBY, WEBSTER) vs “you stood” (WEB) vs “when hast stood” (YLT) vs “in which didst stand” (DRC)
  • v10 [grammatical]: different conjunctions for purpose — “that they may” (WEB, KJV, ASV, DARBY, WEBSTER) vs “so” (YLT) vs “and” (DRC)
  • v10 [interpretive]: inclusion of object pronoun and conjunction — “to” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “them and” (DARBY)
  • v10 [lexical]: 'days' vs 'time' — “days” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “time” (DRC)
  • v12 [lexical]: (vv 12, 15, 33, 36, 39) different prepositions — “out of” (WEB, KJV, ASV, YLT, WEBSTER) vs “from” (DARBY, DRC)
  • v12 [lexical]: (vv 12, 15, 33, 36) 'midst' vs 'middle' — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v12 [grammatical]: inclusion of definite or indefinite article and pronoun — “ye heard the” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “a” (YLT)
  • v13 [lexical]: different verb for declaring or showing — “to” (WEB, DARBY, WEBSTER) vs “declared unto” (KJV, ASV) vs “declareth to” (YLT) vs “shewed” (DRC)
  • v13 [grammatical]: different preposition and tense — “wrote them upon” (KJV, ASV, WEBSTER) vs “on” (WEB, DARBY) vs “writeth” (YLT) vs “in” (DRC)
  • v14 [grammatical]: infinitive vs modal phrase — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “that I should” (DRC)
  • v17 [lexical]: (vv 17, 18) different terms for visual representation — “The likeness” (WEB, KJV, ASV, WEBSTER) vs “a form” (YLT) vs “pattern” (DARBY) vs “similitude” (DRC)
  • v17 [lexical]: different terms for land animals — “beast that is on” (KJV, ASV, DARBY, WEBSTER) vs “animal” (WEB) vs “which in” (YLT) vs “beasts are upon” (DRC)
  • v18 [lexical]: different terms for creeping things — “any thing that creepeth” (KJV, WEBSTER) vs “anything” (ASV, DARBY) vs “anything creeps” (WEB) vs “creeping” (YLT) vs “creeping things move” (DRC)
  • v18 [lexical]: different terms for ground — “ground the likeness” (WEB, KJV, ASV, WEBSTER) vs “a form” (YLT) vs “pattern” (DARBY) vs “earth or” (DRC)
  • v18 [lexical]: different phrasing for aquatic life — “any fish that is” (WEB, KJV, ASV, DARBY, WEBSTER) vs “which” (YLT) vs “fishes abide” (DRC)
  • v18 [lexical]: different prepositions for below — “under” (YLT, DARBY, DRC) vs “water under” (WEB, ASV) vs “waters beneath” (KJV, WEBSTER)
  • v19 [grammatical]: different verb mood — “thou lift” (KJV, ASV, YLT, DARBY) vs “you” (WEB) vs “shouldst” (WEBSTER) vs “perhaps lifting” (DRC)
  • v19 [grammatical]: (vv 19, 23, 31, 33, 34, 37, 38, 40) pronoun differences — “thine” (KJV, ASV, YLT, DARBY) vs “thy” (WEBSTER, DRC) vs “your” (WEB)
  • v19 [lexical]: different terms for celestial host — “host” (KJV, ASV, YLT, WEBSTER) vs “army” (WEB) vs “whole” (DARBY) vs “stars” (DRC)
  • v19 [lexical]: (vv 19, 27) 'peoples' vs 'nations' — “the peoples” (WEB, ASV, YLT) vs “nations” (KJV, WEBSTER) vs “peoples” (DARBY) vs “the that are” (DRC)
  • v20 [interpretive]: different word order and sentence structure — “But the Lord hath” (KJV, WEBSTER, DRC) vs “Yahweh has” (WEB) vs “Jehovah” (ASV) vs “And you Jehovah” (YLT) vs “you Jehovah” (DARBY)
  • v20 [grammatical]: different verb tense for bringing out — “brought” (WEB, KJV, ASV, WEBSTER, DRC) vs “He is bringing” (YLT) vs “hath” (DARBY)
  • v20 [interpretive]: different phrasing for 'as it is today' — “ye are this day” (KJV, WEBSTER) vs “at” (ASV, YLT) vs “it is today” (WEB) vs “it is” (DARBY) vs “it is present” (DRC)
  • v21 [lexical]: different preposition for cause of anger — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on” (DARBY)
  • v21 [interpretive]: translation of the Hebrew idiom for the cause of anger — “sakes” (WEB, KJV, ASV, WEBSTER) vs “words” (YLT, DRC) vs “account” (DARBY)
  • v21 [grammatical]: different tense or form of swear — “swore” (WEB, DARBY, WEBSTER) vs “sware that I should” (KJV, ASV) vs “sweareth to my” (YLT) vs “he swore” (DRC)
  • v21 [grammatical]: different verb form for going or passing — “go” (WEB, KJV, ASV, DARBY, WEBSTER) vs “passing” (YLT) vs “pass” (DRC)
  • v22 [lexical]: different conjunction or interjection — “But” (WEB, KJV, ASV, WEBSTER) vs “for” (YLT, DARBY) vs “Behold” (DRC)
  • v22 [grammatical]: different modal verbs — “must” (WEB, KJV, ASV, WEBSTER) vs “shall” (DARBY, DRC) vs “am” (YLT)
  • v22 [lexical]: 'go' vs 'pass' — “go” (WEB, KJV, ASV, DARBY, WEBSTER) vs “passing” (YLT) vs “pass” (DRC)
  • v22 [lexical]: different adjectives for the land — “possess that good” (WEB, KJV, ASV, WEBSTER) vs “have possessed this” (YLT) vs “this” (DARBY) vs “the goodly” (DRC)
  • v23 [lexical]: different phrasing for paying attention — “to” (YLT, DARBY, WEBSTER) vs “Take heed unto yourselves” (KJV, ASV) vs “Be careful” (WEB) vs “Beware” (DRC)
  • v23 [grammatical]: reflexive pronoun usage — “make you” (KJV, ASV, WEBSTER) vs “yourselves” (WEB, DARBY) vs “have made to yourselves” (YLT) vs “to thyself” (DRC)
  • v23 [lexical]: different phrasing for 'anything' — “anything” (WEB, ASV, DARBY) vs “any thing” (KJV, WEBSTER) vs “anything concerning” (YLT) vs “those things” (DRC)
  • v24 [lexical]: translation of the Divine Name and conjunction — “Jehovah” (ASV, YLT, DARBY) vs “For the Lord thy” (KJV, WEBSTER) vs “Yahweh your” (WEB) vs “Because” (DRC)
  • v25 [lexical]: 'anger' vs 'wrath' — “anger” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wrath” (DRC)
  • v26 [lexical]: different verb phrasing for calling to witness — “call heaven and earth” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have caused” (YLT) vs “this day” (DRC)
  • v26 [lexical]: different adverbs for destruction — “ye shall soon utterly” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “do” (YLT) vs “you quickly” (DRC)
  • v26 [grammatical]: infinitive vs indicative — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “you shall” (DRC)
  • v26 [interpretive]: different sentence structure — “it ye shall” (KJV, ASV, DARBY, WEBSTER) vs “You will” (WEB) vs “do” (YLT) vs “You” (DRC)
  • v28 [lexical]: 'work of men's hands' vs 'framed with' — “the work of men’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “man's” (YLT) vs “that were framed with” (DRC)
  • v29 [grammatical]: 'all' vs 'whole' — “all thy” (KJV, ASV, YLT, WEBSTER, DRC) vs “your” (WEB) vs “whole” (DARBY)
  • v29 [interpretive]: translation of 'with all thy soul' vs 'affliction of thy soul' — “with all thy” (KJV, ASV, YLT, WEBSTER) vs “your” (WEB) vs “whole” (DARBY) vs “the affliction of” (DRC)
  • v30 [lexical]: different verbs for obeying or listening — “listen to” (WEB) vs “shalt be obedient unto” (KJV) vs “hearken” (ASV) vs “hast hearkened to” (YLT) vs “hearken to” (DARBY) vs “to” (WEBSTER) vs “hear” (DRC)
  • v31 [lexical]: different verbs for forsaking or failing — “forsake thee neither” (KJV, DARBY, WEBSTER) vs “fail you nor” (WEB) vs “fail” (ASV) vs “fail nor” (YLT) vs “leave nor altogether” (DRC)
  • v31 [interpretive]: possessive pronoun vs preposition — “of thy fathers” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “by” (DRC)
  • v31 [grammatical]: tense of swear — “swore to” (WEB, WEBSTER) vs “sware unto them” (KJV, ASV) vs “hath sworn to” (YLT) vs “swore” (DARBY) vs “swore to thy fathers” (DRC)
  • v32 [interpretive]: different phrasing for 'since the day' — “thee since” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “from” (YLT) vs “thy time from” (DRC)
  • v32 [lexical]: 'end' vs 'side' of heaven — “end” (WEB, ASV, YLT, DARBY, DRC) vs “side” (KJV, WEBSTER)
  • v32 [interpretive]: phrasing for 'whether there has been' — “whether” (WEB, KJV, ASV, WEBSTER) vs “end of the heavens” (YLT, DARBY) vs “end thereof if ever” (DRC)
  • v32 [grammatical]: tense of have/has — “hath” (KJV, ASV, YLT, WEBSTER) vs “has” (WEB) vs “if anything” (DARBY) vs “it” (DRC)
  • v32 [lexical]: 'heard like it' vs 'known at any time' — “heard like it” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “known at any time” (DRC)
  • v33 [interpretive]: phrasing for 'Did ever' — “Did ever” (KJV, DARBY, WEBSTER) vs “a” (WEB, ASV) vs “Hath a” (YLT) vs “That a” (DRC)
  • v33 [grammatical]: verb tense/form — “hear” (KJV, ASV, DARBY, WEBSTER) vs “ever” (WEB) vs “heard” (YLT) vs “should” (DRC)
  • v33 [grammatical]: verb form for living — “live” (WEB, KJV, ASV, DARBY, WEBSTER) vs “doth” (YLT) vs “lived” (DRC)
  • v34 [interpretive]: 'Or hath' vs 'If' — “Or hath” (KJV, ASV, YLT, DARBY, WEBSTER) vs “has” (WEB) vs “If” (DRC)
  • v34 [lexical]: 'tried' vs 'assayed' — “tried” (WEB, YLT) vs “assayed” (KJV, ASV) vs “essayed” (DARBY, WEBSTER) vs “ever did so as” (DRC)
  • v34 [lexical]: 'go and' vs 'in to' vs 'come to' — “go and” (WEB, KJV, ASV, WEBSTER, DRC) vs “in to” (YLT) vs “come to” (DARBY)
  • v34 [lexical]: 'mighty' vs 'strong' — “mighty” (WEB, KJV, ASV, WEBSTER) vs “strong” (YLT, DRC) vs “powerful” (DARBY)
  • v34 [textual]: 'great terrors' vs 'horrible visions' reflects different underlying text tradition — “by great terrors” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “horrible visions” (DRC)
  • v35 [lexical]: phrasing for 'besides him' — “besides” (ASV, YLT, WEBSTER) vs “no one besides” (WEB) vs “none else beside” (KJV) vs “other besides” (DARBY) vs “no other besides” (DRC)
  • v36 [lexical]: 'Out of heaven' vs 'From the heavens' — “Out of heaven” (WEB, KJV, ASV, WEBSTER) vs “From the heavens” (YLT, DARBY) vs “From” (DRC)
  • v36 [lexical]: different verbs for showing — “shewed thee” (KJV, DARBY, DRC) vs “made you to see” (WEB) vs “made to see” (ASV) vs “hath” (YLT) vs “showed” (WEBSTER)
  • v37 [lexical]: 'chose' vs 'fix on' — “therefore he chose” (WEB, KJV, ASV, WEBSTER) vs “and” (DARBY, DRC) vs “doth also fix on” (YLT)
  • v37 [lexical]: 'seed' vs 'offspring' — “seed” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offspring” (WEB)
  • v37 [interpretive]: different phrasing for bringing out — “and brought thee” (KJV, ASV, WEBSTER) vs “he” (DARBY, DRC) vs “you” (WEB) vs “doth bring” (YLT)
  • v37 [lexical]: 'great' vs 'mighty' — “great” (WEB, ASV, YLT, DARBY, DRC) vs “mighty” (KJV, WEBSTER)
  • v38 [lexical]: 'mightier' vs 'stronger' — “mightier” (WEB, KJV, ASV, DARBY, WEBSTER) vs “stronger” (YLT, DRC)
  • v38 [grammatical]: 'to' vs 'and' — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and” (DRC)
  • v38 [lexical]: 'it is this day' vs 'at present' — “it is this day” (KJV, DARBY, WEBSTER) vs “at” (ASV, YLT) vs “today” (WEB) vs “thou seest at present” (DRC)
  • v39 [grammatical]: singular vs plural heaven — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v39 [lexical]: 'none else' vs 'no one' — “none else” (KJV, ASV, YLT, DARBY, WEBSTER) vs “no one” (WEB) vs “no other” (DRC)
  • v40 [lexical]: 'statutes' vs 'precepts' — “statutes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “precepts” (DRC)
  • v40 [grammatical]: 'may go' vs 'be' vs 'is' — “may go” (WEB, KJV, ASV) vs “be” (DARBY, WEBSTER, DRC) vs “is” (YLT)
  • v40 [grammatical]: preposition and pronoun — “with thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “to” (YLT)
  • v40 [lexical]: 'land' vs 'earth' vs 'ground' — “land” (WEB, ASV, DARBY, DRC) vs “earth” (KJV, WEBSTER) vs “ground” (YLT)
  • v41 [lexical]: different verbs for setting apart — “set apart” (WEB, ASV, WEBSTER) vs “severed” (KJV) vs “separateth” (YLT) vs “separated” (DARBY) vs “set aside” (DRC)
  • v41 [interpretive]: (vv 41, 46, 49) translating regional designation based on assumed geographical perspective — “beyond the” (WEB, ASV, YLT, DRC) vs “on this side” (KJV) vs “the” (DARBY) vs “the of” (WEBSTER)
  • v41 [lexical]: 'sunrising' vs 'sunrise' vs 'east side' — “sunrising” (KJV, ASV, YLT, DARBY, WEBSTER) vs “sunrise” (WEB) vs “east side” (DRC)
  • v42 [lexical]: 'unawares' vs 'unintentionally' — “neighbour unawares” (KJV, DARBY) vs “neighbor” (ASV, WEBSTER) vs “neighbor unintentionally” (WEB) vs “unknowingly” (YLT) vs “unwillingly” (DRC)
  • v43 [lexical]: 'plain country' vs 'plateau' — “for” (WEB, ASV) vs “plain country of” (KJV, WEBSTER) vs “land of the” (YLT) vs “plateau” (DARBY) vs “plains” (DRC)
  • v43 [lexical]: 'Reubenites' vs 'tribe of Ruben' — “Reubenites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Reubenite” (YLT) vs “tribe of Ruben” (DRC)
  • v43 [interpretive]: phrasing for geographical location — “Gilead of” (KJV, YLT, DARBY, WEBSTER) vs “for” (WEB, ASV) vs “Galaad which is in” (DRC)
  • v43 [lexical]: 'Gadites' vs 'tribe of Gad' — “Gadites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Gadite” (YLT) vs “tribe of Gad” (DRC)
  • v43 [lexical]: 'Manassites' vs 'tribe of Manasses' — “Manassites” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Manassahite” (YLT) vs “tribe of Manasses” (DRC)
  • v46 [interpretive]: translating Beth as house/temple or leaving it as part of the name — “over against Beth–peor” (KJV, ASV, WEBSTER) vs “opposite Beth Peor” (WEB) vs “over-against” (YLT) vs “opposite to” (DARBY) vs “the temple of Phogor” (DRC)
  • v47 [lexical]: 'sunrising' vs 'rising of the sun' — “sunrising” (KJV, ASV, YLT, DARBY, WEBSTER) vs “sunrise” (WEB) vs “rising of the sun” (DRC)
  • v48 [lexical]: different prepositions for location — “on” (WEB, ASV, DARBY) vs “by” (KJV, YLT, WEBSTER) vs “situate upon” (DRC)
  • v48 [lexical]: 'bank' vs 'edge' — “bank” (KJV, DARBY, WEBSTER, DRC) vs “edge” (WEB, ASV, YLT)
  • v48 [lexical]: 'valley' vs 'river' vs 'brook' — “valley of the to” (WEB) vs “river Arnon even unto” (KJV) vs “valley of the” (ASV) vs “brook” (YLT) vs “as far as” (DARBY) vs “to” (WEBSTER) vs “torrent Amen” (DRC)
  • v48 [interpretive]: geographic explanatory phrase — “Sion which is” (KJV, YLT, DARBY, WEBSTER) vs “Siyon also called” (WEB) vs “the same” (ASV) vs “also called” (DRC)
  • v49 [lexical]: 'eastward' vs 'east side' — “eastward even unto” (KJV, ASV, YLT) vs “to” (WEB, WEBSTER) vs “and as far as” (DARBY) vs “at the east side” (DRC)
  • v49 [lexical]: 'Arabah' vs 'plain' vs 'wilderness' — “plain under” (KJV, YLT, DARBY, WEBSTER) vs “Arabah” (WEB, ASV) vs “wilderness and unto” (DRC)
  • v49 [lexical]: 'slopes' vs 'springs' vs 'foot' — “slopes” (WEB, ASV, DARBY) vs “springs” (KJV, YLT, WEBSTER) vs “foot” (DRC)
  • v49 [lexical]: 'Pisgah' vs 'mount Phasga' — “Pisgah” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “mount Phasga” (DRC)

Nyuma ya ukurasa huu

Matini asilia. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew/Aramaic from the Westminster Leningrad Codex.

Majina ya kiungu: YHWH (the LORD), Elohim (God), El (God) — render YHWH and Elohim distinguishably.

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

In its final narrative setting, the chapter presents the climax of Moses' initial hortatory address to the Israelites on the plains of Moab. The text urgently appeals for strict covenant obedience and emphasizes the absolute uniqueness of the Horeb revelation, specifically noting that the people heard a voice but saw no physical form. This aniconic theology grounds a severe prohibition against manufacturing idols or worshipping celestial bodies. The discourse outlines a historical trajectory: entering the land, subsequent apostasy leading to divine wrath and geographic exile, and an eventual merciful restoration contingent upon wholehearted repentance. The chapter concludes with a narrative report of Moses setting apart three cities of refuge in the Transjordan, followed by a geographic and historical superscription that introduces the subsequent recitation of the law.

Jewish interpretation

In Deuteronomy 4, Moses begins his primary exhortation to the Israelites, urging strict fidelity to the covenant before they cross the Jordan. He frames obedience to God's statutes as the basis of their life, territorial possession, and international reputation for wisdom. Moses emphasizes the unmediated, auditory, and formless nature of the revelation at Horeb (Sinai) as an absolute safeguard against idolatry. The chapter explicitly warns of future national apostasy, resulting in exile and dispersion, but contains a bedrock promise of restoration through sincere repentance (teshuvah) in the 'latter days.' The chapter concludes with a narrative action: Moses designates three cities of refuge in the Transjordan, demonstrating immediate obedience to the laws he is proclaiming.

Latter-day Saint

In the plains of Moab, Moses instructs the children of Israel to heed the statutes and ordinances of the covenant without adding to or taking away from them. He reminds them of their experience at Horeb (Sinai), emphasizing that they heard the voice of God from the fire but saw no form, which serves as a strict warning against creating graven images or worshipping the heavenly host. Moses prophetically warns that future idolatry will lead to their destruction and scattering among the nations. However, he offers a promise of mercy: if they seek God with all their heart and soul during their tribulation, they will find Him, and in the 'latter days' they will return to the Lord and be restored according to the covenant made with their fathers.

Jehovah's Witnesses

In Deuteronomy 4, Moses exhorts the Israelites to obey Jehovah's statutes to ensure their survival and prosperity in the Promised Land. He emphatically recounts the events at Mount Horeb, highlighting that the people heard God's voice but saw no physical form (verses 12, 15). Moses uses this to deliver a stringent prohibition against making carved images of any living creature or worshiping celestial bodies (verses 16-19). The chapter culminates in a powerful theological declaration of Jehovah's absolute uniqueness and supremacy, stressing that He alone is God in heaven and on earth (verses 35, 39). Finally, Moses sets apart three cities of refuge east of the Jordan for the unintentional manslayer (verses 41-43).

Chaguzi za tafsiri zilizofanywa na NCB (30)
  • v1: listen — Modernizes archaic vocabulary while reflecting the imperative verb form.
  • v1: statutes — Accurately translates the specific legal term ḥuqqim.
  • v1: judgments — Maintains the distinct legal sense of mishpatim.
  • v2: add to the word — Preserves the literal phrasing of the prohibition, disputed among traditions regarding its application to written Scripture versus unwritten Tradition.
  • v3: are the ones seeing — Reflects the participial syntax with the definite article functioning substantivally.
  • v3: destroyed him — Preserves the singular pronoun referencing each man individually.
  • v4: clinging — Translates the active participle denoting close, faithful attachment without using archaic terms.
  • v5: See — Modernizes the interjection re'eh while preserving the singular imperative form.
  • v7: gods so near — Reflects the plural adjective modifying Elohim in this specific comparative context.
  • v9: carefully keep your soul — Accurately translates the cognate imperative and infinitive construct of shamar paired with nephesh.
  • v9: sons of your sons — Retains the literal genealogical phrasing marking the generational transmission.
  • v12: a voice of words you were hearing — Preserves the plural participle verb form emphasizing ongoing, active auditory reception.
  • v12: form — Translates temunah directly, which is disputed among traditions regarding the prohibition of visible representations in Christian worship.
  • v13: the ten words — Translates the Hebrew idiom literally rather than harmonizing to standard English theological terminology.
  • v13: His covenant — Preserves the legal term, disputed among traditions regarding its eternal moral status versus temporal national abrogation.
  • v19: host of the heavens — Accurately renders the expansive celestial terminology rather than reducing it to stars or army.
  • v19: allotted — Reflects the Hebrew verb ḥalaq, analyzed by the academic panel as indicating a transitional form of monotheism.
  • v20: iron furnace — Retains the literal and powerful source metaphor for extreme oppression.
  • v21: because of your words — Translates the compound preposition and noun literally rather than abstracting to a general cause.
  • v24: consuming fire — Maintains the vivid metaphor, disputed among traditions regarding its reference to purifying Spirit or uncreated energies.
  • v26: perishing you will quickly perish — Preserves the Hebrew infinitive absolute construction which emphasizes the certainty of the destruction.
  • v27: men of number — Preserves the literal Hebrew idiom denoting a countable, and therefore small, quantity.
  • v30: words have found you — Renders the verb and subject literally, disputed among traditions concerning whether it indicates a synergistic human response.
  • v32: from the end of the heavens and to the end of the heavens — Maintains the literal phrasing of the merism, replacing the archaic 'unto' flagged for correction.
  • v33: a people — Maintains the singular noun form, disputed among traditions regarding whether divine revelation inherently includes an experiential encounter.
  • v34: great terrors — Translates the Masoretic reading moraim over alternative manuscript traditions.
  • v37: his seed after him — Preserves the unexpected grammatical number shift to the singular pronoun in the source text.
  • v40: upon that which — Reflects the Masoretic Text reading which lacks the word for ground/land (ha'adamah).
  • v43: for the Reubenite — Maintains the singular gentilic adjective form rather than harmonizing into a plural group.
  • v46: opposite Beth Peor — Retains the untranslated proper name, a geographic indicator viewed by the academic panel as a redactional seam.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)