The Fallible Study Bible

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Deuteronomy11:1–7

Obedience and Discipline

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Deuteronomy 11:1–7 — Obedience and Discipline. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

You shall therefore love the LORD your God and always keep His charge, His statutes, His ordinances, and His commandments.

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Hebrew — tap a word ↓

wə·’ā·haḇ·tā ’êṯ Yah·weh ’ĕ·lō·he·ḵā kāl- hay·yā·mîm wə·šā·mar·tā miš·mar·tōw wə·ḥuq·qō·ṯāw ū·miš·pā·ṭāw ū·miṣ·wō·ṯāw

Word by word11 · parsed
וְאָ֣הַבְתָּ֔wə·’ā·haḇ·tāYou shall therefore loveH157
√ ʼâhab — to have affection for (sexually or otherwise)Conjunctive wawVerbQalConjunctive perfectsecond person masculine singular
wə·’ā·haḇ·tā (H157, ‘āhab) — the same verb of covenant love as Deuteronomy 6:5. Matthew Henry fixes the syntax theologically: “Love will work in obedience, and that only is acceptable obedience which flows from a principle of love.” Love is named first, then keeping; the order is the argument.
אֵ֖ת’êṯH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
Direct-object marker (H853); untranslated, it points the verb at its object.
יְהוָ֣הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֱלֹהֶ֑יךָ’ĕ·lō·he·ḵāyour GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructsecond person masculine singular
כָּל־kāl-and alwaysH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַיָּמִֽים׃hay·yā·mîm. . .H3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine plural
וְשָׁמַרְתָּ֣wə·šā·mar·tākeepH8104
√ shâmar — properly, to hedge about (as with thorns), iConjunctive wawVerbQalConjunctive perfectsecond person masculine singular
מִשְׁמַרְתּ֗וֹmiš·mar·tōwHis chargeH4931
√ mishmereth — watch, iNounfeminine singular constructthird person masculine singular
miš·mar·tōw (H4931, mishmereth) — “his charge.” Driver (cited in Cambridge) flags that this term is rare in Deuteronomy and characteristic of the Priestly source, used elsewhere of a specific cultic duty; here it is generalized to the whole of covenant obligation.
וְחֻקֹּתָ֧יוwə·ḥuq·qō·ṯāwHis statutesH2708
√ chuqqâh — {an enactmentConjunctive wawNounfeminine plural constructthird person masculine singular
ḥuq·qō·ṯāw (H2708, chuqqah) — engraved enactments, decrees fixed as if cut in stone.
וּמִשְׁפָּטָ֛יוū·miš·pā·ṭāwHis ordinancesH4941
√ mishpâṭ — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penaltyConjunctive wawNounmasculine plural constructthird person masculine singular
miš·pā·ṭāw (H4941, mishpat) — judicial verdicts; the case-law of the covenant.
וּמִצְוֺתָ֖יוū·miṣ·wō·ṯāwand His commandmentsH4687
√ mitsvâh — a command, whether human or divine (collectively, the Law)Conjunctive wawNounfeminine plural constructthird person masculine singular
miṣ·wō·ṯāw (H4687, mitsvah) — commandments. The triad statutes/judgments/commandments unpacks the single word “charge”; Keil reads the list as explaining “the general notion, ‘His charge.’”
2

Know this day that it is not your children who have known and seen the discipline of the LORD your God: His greatness, His mighty hand, and His outstretched arm;

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Hebrew — tap a word ↓

wî·ḏa‘·tem hay·yō·wm kî lō ’eṯ- bə·nê·ḵem ’ă·šer lō- yā·ḏə·‘ū wa·’ă·šer lō- rā·’ū ’eṯ- mū·sar Yah·weh ’ĕ·lō·hê·ḵem ’eṯ- gā·ḏə·lōw ’eṯ- ha·ḥă·zā·qāh yā·ḏōw han·nə·ṭū·yāh ū·zə·rō·‘ōw

Word by word23 · parsed
וִֽידַעְתֶּם֮wî·ḏa‘·temKnowH3045
√ yâdaʻ — to know (properly, to ascertain by seeing)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
wî·ḏa‘·tem (H3045, yāda‘) — plural “know,” addressing the adults directly. Poole: “acknowledge and consider it with diligence and thankfulness.” To “know” here is to lay to heart, not merely to have heard.
הַיּוֹם֒hay·yō·wmthis dayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular
כִּ֣י׀kîthatH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
לֹ֣אlōit is notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Preposition
בְּנֵיכֶ֗םbə·nê·ḵemyour childrenH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural constructsecond person masculine plural
bə·nê·ḵem (H1121, ben) — “your children,” those born during the wilderness years. The parenthesis cuts them out: the appeal is to eyewitnesses, men now between forty and sixty who saw Egypt fall (Keil).
אֲשֶׁ֤ר’ă·šerwhoH834
√ ʼăsher — who, which, what, thatPronounrelative
לֹֽא־lō-. . .H3808
√ lôʼ — not (the simple or absAdverbNegative particle
יָדְעוּ֙yā·ḏə·‘ūhave knownH3045
√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalPerfectthird person common plural
וַאֲשֶׁ֣רwa·’ă·šerandH834
√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative
לֹא־lō-. . .H3808
√ lôʼ — not (the simple or absAdverbNegative particle
רָא֔וּrā·’ūseenH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)VerbQalPerfectthird person common plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
מוּסַ֖רmū·sarthe disciplineH4148
√ mûwçâr — properly, chastisementNounmasculine singular construct
mū·sar (H4148, mûsār) — the theological pivot of the unit. The same root governs Proverbs 1:2 and the discipline of a father over a son (Deuteronomy 8:5); the LXX renders it paideia, the word Hebrews 12 will take up for the Father's loving training of His children.
יְהוָ֣הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֱלֹהֵיכֶ֑ם’ĕ·lō·hê·ḵemyour GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructsecond person masculine plural
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
גָּדְל֕וֹgā·ḏə·lōwHis greatnessH1433
√ gôdel — magnitude (literally or figuratively)Nounmasculine singular constructthird person masculine singular
gā·ḏə·lōw (H1433, gōdel) — “his greatness,” a rare noun (13 verses); paired with strong hand and stretched arm it forms the standing Deuteronomic confession (3:24; 4:34).
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַחֲזָקָ֔הha·ḥă·zā·qāhHis mightyH2389
√ châzâq — strong (usuArticleAdjectivefeminine singular
ha·ḥă·zā·qāh (H2389, ḥāzāq) — “the strong,” the article marking it as a settled title of the redeeming hand of the Exodus.
יָדוֹ֙yā·ḏōwhandH3027
√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine singular constructthird person masculine singular
הַנְּטוּיָֽה׃han·nə·ṭū·yāhand His outstretchedH5186
√ nâṭâh — to stretch or spread outArticleVerbQalQalPassParticiplefeminine singular
han·nə·ṭū·yāh (H5186, nāṭāh) — passive participle, “the outstretched,” the arm extended in act.
וּזְרֹע֖וֹū·zə·rō·‘ōwarmH2220
√ zᵉrôwaʻ — the arm (as stretched out), or (of animals) the forelegConjunctive wawNounfeminine singular constructthird person masculine singular
3

the signs and works He did in Egypt to Pharaoh king of Egypt and all his land;

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Hebrew — tap a word ↓

wə·’eṯ- ’ō·ṯō·ṯāw wə·’eṯ- ma·‘ă·śāw ’ă·šer ‘ā·śāh bə·ṯō·wḵ miṣ·rā·yim lə·p̄ar·‘ōh me·leḵ- miṣ·ra·yim ū·lə·ḵāl- ’ar·ṣōw

Word by word13 · parsed
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
אֹֽתֹתָיו֙’ō·ṯō·ṯāwthe signsH226
√ ʼôwth — a signal (literally or figuratively), as aflag, beacon, monument, omen, prodigy, evidence, etcNouncommon plural constructthird person masculine singular
’ō·ṯō·ṯāw (H226, ’ôth) — “his signs,” the signal-acts (Cambridge cross-references 4:34; 6:22; 7:19). A sign is an act meant to be read.
וְאֶֽת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
מַעֲשָׂ֔יוma·‘ă·śāwand worksH4639
√ maʻăseh — an action (good or bad)Nounmasculine plural constructthird person masculine singular
ma·‘ă·śāw (H4639, ma‘ăseh) — “his works/deeds,” from ‘āsāh, to do or make.
אֲשֶׁ֥ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
עָשָׂ֖ה‘ā·śāhHe didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
‘ā·śāh (H6213) — “he did”; this verb recurs at the head of vv.3, 4, 5, 6 and closes v.7, the structural drumbeat of the recital.
בְּת֣וֹךְbə·ṯō·wḵinH8432
√ tâvek — a bisection, iPreposition-bNounmasculine singular construct
bə·ṯō·wḵ (H8432, tāwek) — “in the midst of.” Gill: the plagues “not only affected him and his court, and his metropolis, but all parts of the land.”
מִצְרָ֑יִםmiṣ·rā·yimEgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
לְפַרְעֹ֥הlə·p̄ar·‘ōhto PharaohH6547
√ Parʻôh — Paroh, a general title of Egyptian kingsPreposition-lNounpropermasculine singular
par·‘ōh (H6547) — Pharaoh, a title rather than a name; the recital lets the office stand for the empire.
מֶֽלֶךְ־me·leḵ-kingH4428
√ melek — a kingNounmasculine singular construct
מִצְרַ֖יִםmiṣ·ra·yimof EgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
וּלְכָל־ū·lə·ḵāl-and allH3605
√ kôl — properly, the wholeConjunctive waw, Preposition-lNounmasculine singular construct
אַרְצֽוֹ׃’ar·ṣōwhis landH776
√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular constructthird person masculine singular
4

what He did to the Egyptian army and horses and chariots when He made the waters of the Red Sea engulf them as they pursued you, and how He destroyed them completely, even to this day;

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Hebrew — tap a word ↓

wa·’ă·šer ‘ā·śāh miṣ·ra·yim lə·ḥêl lə·sū·sāw ū·lə·riḵ·bōw ’ă·šer mê sūp̄ yam- hê·ṣîp̄ ’eṯ- ‘al- pə·nê·hem bə·rā·ḏə·p̄ām ’a·ḥă·rê·ḵem Yah·weh way·’ab·bə·ḏêm ‘aḏ hay·yō·wm haz·zeh

Word by word21 · parsed
וַאֲשֶׁ֣רwa·’ă·šerwhatH834
√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative
עָשָׂה֩‘ā·śāhHe didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
מִצְרַ֜יִםmiṣ·ra·yimto the EgyptianH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
לְחֵ֨ילlə·ḥêlarmyH2428
√ chayil — probably a force, whether of men, means or other resourcesPreposition-lNounmasculine singular construct
לְסוּסָ֣יוlə·sū·sāwand horsesH5483
√ çûwç — a horse (as leaping)Preposition-lNounmasculine plural constructthird person masculine singular
וּלְרִכְבּ֗וֹū·lə·riḵ·bōwand chariotsH7393
√ rekeb — a vehicleConjunctive waw, Preposition-lNounmasculine singular constructthird person masculine singular
אֲשֶׁ֨ר’ă·šerwhenH834
√ ʼăsher — who, which, what, thatPronounrelative
מֵ֤יmêHe made the watersH4325
√ mayim — waterNounmasculine plural construct
mê (H4325, mayim) — “waters of” in construct; the same waters that walled up for Israel close over Egypt.
סוּף֙sūp̄of the RedH5488
√ çûwph — a reed, especially the papyrusNounmasculine singular
sūp̄ (H5488) — “reed, papyrus.” The sea is named for its sedge, the marsh-growth of its margins.
יַם־yam-SeaH3220
√ yâm — a sea (as breaking in noisy surf) or large body of waterNounmasculine singular construct
הֵצִ֜יףhê·ṣîp̄engulfH6687
√ tsûwph — to overflowVerbHifilPerfectthird person masculine singular
hê·ṣîp̄ (H6687, ṣûp, Hifil) — “he made overflow.” A rare causative; its only other occurrences are the floating axe-head of 2 Kings 6:6 and the closing-over waters of Lamentations 3:54.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
עַל־‘al-H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
פְּנֵיהֶ֔םpə·nê·hemthemH6440
√ pânîym — the face (as the part that turns)Nounmasculine plural constructthird person masculine plural
בְּרָדְפָ֖םbə·rā·ḏə·p̄āmas they pursued youH7291
√ râdaph — to run after (usually with hostile intentPreposition-bVerbQalInfinitive constructthird person masculine plural
אַחֲרֵיכֶ֑ם’a·ḥă·rê·ḵem. . .H310
√ ʼachar — properly, the hind partPrepositionsecond person masculine plural
יְהוָ֔הYah·wehand [how] HeH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
Yah·weh (H3068) — the divine name resumed as subject after the relative clauses; it is the LORD Himself, not the sea, who destroys.
וַיְאַבְּדֵ֣םway·’ab·bə·ḏêmdestroyed them completelyH6
√ ʼâbad — properly, to wander away, iConjunctive wawVerbPielConsecutive imperfectthird person masculine singularthird person masculine plural
way·’ab·bə·ḏêm (H6, ’ābad, Piel) — “and he destroyed them.” Benson and Poole take the “to this day” as Egypt's lasting weakness, never recovered.
עַ֖ד‘aḏeven toH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
הַיּ֥וֹםhay·yō·wmthis dayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine singular
הַזֶּֽה׃haz·zeh. . .H2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
5

what He did for you in the wilderness until you reached this place;

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Hebrew — tap a word ↓

wa·’ă·šer ‘ā·śāh lā·ḵem bam·miḏ·bār ‘aḏ- bō·’ă·ḵem ‘aḏ- haz·zeh ham·mā·qō·wm

Word by word9 · parsed
וַאֲשֶׁ֥רwa·’ă·šerwhatH834
√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative
עָשָׂ֛ה‘ā·śāhHe didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
לָכֶ֖םlā·ḵemfor you
Prepositionsecond person masculine plural
lā·ḵem — “for you”; the dative of the wilderness dealings, both mercy and discipline (Geneva, Gill).
בַּמִּדְבָּ֑רbam·miḏ·bārin the wildernessH4057
√ midbâr — a pasture (iPreposition-b, ArticleNounmasculine singular
bam·miḏ·bār (H4057, midbār) — “in the wilderness,” a noun from a root for the open grazing-land into which a flock is driven (dābar), not primarily “desert” as barren waste. Gill reads chiefly the chastisements — Taberah, Kibroth-hattaavah, the fiery serpents — the wilderness as the place where the mūsār of v.2 was enacted; yet the same forty years also fed Israel with manna and water (8:2–5, where the desert is explicitly God disciplining a son), so the wilderness holds both hands of the one paideia.
עַד־‘aḏ-untilH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
בֹּאֲכֶ֖םbō·’ă·ḵemyou reachedH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalInfinitive constructsecond person masculine plural
bō·’ă·ḵem (H935, bô’) — “your coming”; the journey is told as one continuous approach to the place where they now stand.
עַד־‘aḏ-. . .H5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
הַזֶּֽה׃haz·zehthisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
הַמָּק֥וֹםham·mā·qō·wmplaceH4725
√ mâqôwm — properly, a standing, iArticleNounmasculine singular
ham·mā·qō·wm (H4725, māqôm) — “the place,” the plains of Moab; Cambridge ties it to the staging of 1:31. The word for “place” will become weighty in the chosen-place theology of ch. 12.
6

and what He did in the midst of all the Israelites to Dathan and Abiram, the sons of Eliab the Reubenite, when the earth opened its mouth and swallowed them, their households, their tents, and every living thing that belonged to them.

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Hebrew — tap a word ↓

wa·’ă·šer ‘ā·śāh bə·qe·reḇ kāl- yiś·rā·’êl lə·ḏā·ṯān wə·la·’ă·ḇî·rām bə·nê ’ĕ·lî·’āḇ ben- rə·’ū·ḇên ’ă·šer hā·’ā·reṣ ’eṯ- pā·ṣə·ṯāh pî·hā wat·tiḇ·lā·‘êm wə·’eṯ- bāt·tê·hem wə·’eṯ- ’ā·ho·lê·hem wə·’êṯ kāl- hay·qūm ’ă·šer bə·raḡ·lê·hem

Word by word26 · parsed
וַאֲשֶׁ֨רwa·’ă·šerand whatH834
√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative
עָשָׂ֜ה‘ā·śāhHe didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
בְּקֶ֖רֶבbə·qe·reḇin the midstH7130
√ qereb — properly, the nearest part, iPreposition-bNounmasculine singular construct
כָּל־kāl-of allH3605
√ kôl — properly, the wholeNounmasculine singular construct
יִשְׂרָאֵֽל׃yiś·rā·’êlthe IsraelitesH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
לְדָתָ֣ןlə·ḏā·ṯānto DathanH1885
√ Dâthân — Dathan, an IsraelitePreposition-lNounpropermasculine singular
Dā·ṯān (H1885) — Dathan, a name in only 8 verses, all of this one rebellion. Its rarity makes the verbal link to Numbers 16 and Psalm 106 a near-fingerprint.
וְלַאֲבִירָ֗םwə·la·’ă·ḇî·rāmand AbiramH48
√ ʼĂbîyrâm — Abiram, the name of two IsraelitesConjunctive waw, Preposition-lNounpropermasculine singular
’ă·ḇî·rām (H48) — Abiram (9 verses). Notably Korah, the priestly ringleader, is unnamed here; Keil suggests Moses spares his sons, who survived (Numbers 26:11). Ellicott presses the omission as a crux for the chapter's view of the priesthood.
בְּנֵ֣יbə·nêthe sonsH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
אֱלִיאָב֮’ĕ·lî·’āḇof EliabH446
√ ʼĔlîyʼâb — Eliab, the name of six IsraelitesNounpropermasculine singular
בֶּן־ben-the ReubeniteH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
רְאוּבֵן֒rə·’ū·ḇên. . .H7205
√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular
אֲשֶׁ֨ר’ă·šerwhenH834
√ ʼăsher — who, which, what, thatPronounrelative
הָאָ֙רֶץ֙hā·’ā·reṣthe earthH776
√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
פָּצְתָ֤הpā·ṣə·ṯāhopenedH6475
√ pâtsâh — to rend, iVerbQalPerfectthird person feminine singular
pā·ṣə·ṯāh (H6475, pāṣāh) — “rent open”; Cambridge notes the verb differs from the Numbers account.
פִּ֔יהָpî·hāits mouthH6310
√ peh — the mouth (as the means of blowing), whether literal or figurative (particularly speech)Nounmasculine singular constructthird person feminine singular
וַתִּבְלָעֵ֥םwat·tiḇ·lā·‘êmand swallowed themH1104
√ bâlaʻ — to make away with (specifically by swallowing)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singularthird person masculine plural
wat·tiḇ·lā·‘êm (H1104, bāla‘) — “and it swallowed them.” This is the verb Psalm 106:17 reuses of the same event; the rare names plus this verb make the cluster a genuine verbal echo.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
בָּתֵּיהֶ֖םbāt·tê·hemtheir householdsH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine plural constructthird person masculine plural
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
אָהֳלֵיהֶ֑ם’ā·ho·lê·hemtheir tentsH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine plural constructthird person masculine plural
וְאֵ֤תwə·’êṯandH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
כָּל־kāl-everyH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַיְקוּם֙hay·qūmliving thingH3351
√ yᵉqûwm — properly, standing (extant), iArticleNounmasculine singular
hay·qūm (H3351, yəqûm) — “the living thing/substance.” Used elsewhere only of all that the Flood blotted out; the choice quietly frames Korah's company as a second un-creation, swept off the standing earth.
אֲשֶׁ֣ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
בְּרַגְלֵיהֶ֔םbə·raḡ·lê·hemthat belonged to themH7272
√ regel — a foot (as used in walking)Preposition-bNounfeminine dual constructthird person masculine plural
7

For it is your own eyes that have seen every great work that the LORD has done.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kî ‘ê·nê·ḵem hā·rō·’ōṯ ’eṯ- kāl- hag·gā·ḏōl ma·‘ă·śêh ’ă·šer Yah·weh ‘ā·śāh

Word by word10 · parsed
כִּ֤יkîFor [it is]H3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
עֵֽינֵיכֶם֙‘ê·nê·ḵemyour own eyesH5869
√ ʻayin — an eye (literally or figuratively)Nouncdcsecond person masculine plural
‘ê·nê·ḵem (H5869, ‘ayin) — “your eyes.” The clause answers v.2's “not your children”: the appeal closes where it began, on the eyewitness generation.
הָֽרֹאֹ֔תhā·rō·’ōṯ[that] have seenH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)ArticleVerbQalParticiplefeminine plural
hā·rō·’ōṯ (H7200, rā’āh, participle) — “the (ones) seeing.” Ellicott: “your eyes are the witnesses (literally, the seers).” The same root of “seen” in v.2 now becomes the verdict.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
כָּל־kāl-everyH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַגָּדֹ֑לhag·gā·ḏōlgreatH1419
√ gâdôwl — great (in any sense)ArticleAdjectivemasculine singular
hag·gā·ḏōl (H1419, gādôl) — “the great,” singular with the article, modifying the collective “work.”
מַעֲשֵׂ֥הma·‘ă·śêhworkH4639
√ maʻăseh — an action (good or bad)Nounmasculine singular construct
ma·‘ă·śêh (H4639, ma‘ăseh) — “work”; the same noun that opened the catalogue in v.3, now gathered into one. Cambridge: “LXX works,” cf. Judges 2:7.
אֲשֶׁ֖ר’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָ֖הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
עָשָֽׂה׃‘ā·śāhhas doneH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
‘ā·śāh (H6213) — “he did,” the recital's closing verb, sealing the whole as Yahweh's own act.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Love named first, then kept — 11:1

The unit opens with no seam in the Hebrew. As Ellicott observes, “There is no break here in the original” — wə·’ā·haḇ·tā (H157) runs straight on from the promise of multiplied seed into the command to love. The grammar is the theology: love (H157, the verb of 6:5) stands first, and only then the keeping. Matthew Henry draws the connexion tight: “Love will work in obedience, and that only is acceptable obedience which flows from a principle of love.” The object of that keeping is a cognate figure the English cannot hold — wə·šā·mar·tā miš·mar·tōw, “keep his keeping” (H8104/H4931), which Keil rightly takes as the general heading that the following triad — statutes, judgments, commandments — merely unpacks. Cambridge, quoting Driver, notes that “charge” is a term elsewhere technical and Priestly; the FSSB records that observation without adopting its conclusions about sources.

ii. Discipline as paideia — the word that reaches Hebrews — 11:2

Verse 2 turns from precept to memory, and its central word governs the whole catalogue: mū·sar (H4148). The translations strain. Driver (in Cambridge) insists it “denotes neither instruction nor chastisement (though this may be included), but moral education or discipline (Gk. παιδεια).” Keil agrees: paideia, “not punishment only, but education by the manifestation of love as well as punishment.” The sentence itself is broken — verbless — and Keil, following Schultz, mends it: “for it is not with your children that I have to do.” The appeal is to eyewitnesses, men now between forty and sixty (Keil) who saw Egypt fall with their own eyes. Ellicott catches the emphatic Hebrew word-order of the next clause: not two stock epithets but “His hand in its strength, and His arm in its length.” That the LXX renders mūsār by paideia is the load-bearing fact for this unit's reach into the New Testament — the same Greek word Hebrews 12 takes up for a Father's training of sons.

iii. The catalogue: Egypt, the Sea, the wilderness — 11:3–5

Now the deeds themselves, each clause headed by ‘ā·śāh (H6213), “he did” — a drumbeat from v.3 through v.6. The signs fell bə·ṯō·wḵ miṣ·rā·yim, “in the midst of Egypt” (H8432); Gill notes they touched “not only… his court, and his metropolis, but all parts of the land.” At the Sea, the rare causative hê·ṣîp̄ (H6687) — a verb in only three verses of all Scripture — makes the water “flow over their faces” (Gill, after Pagninus); the name yam sūp̄ is, as Cambridge flags, the “Sea of Reeds”, not of red. Then v.5 widens to the wilderness, bam·miḏ·bār (H4057): Geneva reads it as “his benefits, as his corrections” together, while Gill weights the corrections — Taberah, Kibroth-hattaavah, the fiery serpents — the mūsār of v.2 made history.

iv. Dathan and Abiram, and the eyes that saw — 11:6–7

The discipline fell “in the midst of all Israel” too. The earth pā·ṣə·ṯāh (H6475) — rent open — its mouth and wat·tiḇ·lā·‘êm (H1104), swallowed Dathan and Abiram with “every hay·qūm” (H3351) at their feet. Keil presses the rare noun: yəqûm “is only applied to living beings, as in Genesis 7” — the Flood's word for all that stood and was blotted out. Barnes and Poole agree the “feet” idiom means not goods but followers (Numbers 16:32). Korah goes unnamed; Keil reasons it is “from regard to his sons,” who survived. Cambridge observes that Deuteronomy here even uses a different verb for “opened” than Numbers — an independent telling. Verse 7 closes the frame opened in v.2: Ellicott reads ‘ê·nê·ḵem hā·rō·’ōṯ as “your eyes are the witnesses (literally, the seers),” and Pulpit urges “yea” for the clinching kî. The whole Exodus is gathered into one singular “great work” their own eyes saw.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read on its own terms, the passage makes memory the engine of love. Moses does not first command the heart and then leave it bare; he commands love (v.1) and then, for seven verses, shows the people what there is to love — signs in Egypt, waters over Pharaoh's faces, forty years of pasture-and-correction, the ground torn open under rebels. The pivot word, mūsār (H4148), refuses the modern split between mercy and severity: the drowning of Egypt and the feeding in the desert are one curriculum, one paideia, and both are love teaching. The argument runs through the eyes (v.2 “seen”, v.7 “your eyes are the seers”): covenant love is not asked of the blind but of witnesses. The FSSB's own tentative reading — offered to be tested, not as Scripture — is that this is why the Spirit later names the believer's hardships by the same Greek word, paideia (Hebrews 12): not because God has changed His pedagogy, but because He never had two. The God who disciplined Israel by what their eyes saw still disciplines sons He loves — and the call is the same: know it this day, and love.

The drowning of Egypt and the manna in the desert are one curriculum — love does not teach with two hands.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The earth's mouth: Dathan and Abiram across the canon verbal / quotation — confirmed

The judgment of v.6 is one of the most heavily cross-attested events in the Torah. The proper names Dathan (H1885, only 8 verses) and Abiram (H48, only 9 verses) function almost as a fingerprint, recurring with the swallowing-verb bālaʿ (H1104) in the Numbers account and in Psalm 106's poetic recital. Because the shared lexemes are rare proper names tied to a single event, the verbal linkage is firm; the Verifier confirms the shared Strong's across each pair.

Numbers 16:1 · Numbers 16:12 · Numbers 26:9 · Psalm 106:17

basis: rare shared lexemes Dathan (H1885, 8 vv) + Abiram (H48, 9 vv), with Eliab (H446) / Reuben (H7205) in Num 16:1 & 26:9, and the swallowing-verb bālaʿ (H1104) in Ps 106:17 — Verifier-confirmed on each pair

The mouth that opens to swallow: pāṣâh + bālaʿ in Lamentations structural / thematic — confirmed

Verse 6 stacks two verbs that recur together nowhere else as a pair in the way they do here and in Lamentations 2:16: the earth pā·ṣə·ṯāh (H6475, pāṣâh, to rend/open, only 15 vv) pî·hā (H6310, “its mouth”) and wat·tiḇ·lā·ʿêm (H1104, bālaʿ, to swallow). In Lamentations the same word-cluster is turned against Jerusalem — her enemies “have opened their mouth (pāṣâh peh) against thee… we have swallowed her up (bālaʿ).” The Verifier confirms all three lexemes shared. We tier this structural/thematic rather than verbal-quotation: the agent is reversed (in Deuteronomy the earth swallows rebels at God's command; in Lamentations the enemy mouth swallows the city), so it is a reused motif of devouring judgment, not a citation of the same event.

Lamentations 2:16

basis: shared lexemes pāṣâh (H6475, 15 vv) + peh (H6310) + bālaʿ (H1104) with Lam 2:16 — Verifier-confirmed; the same open-mouth-and-swallow word-pair, but agent reversed (earth vs. enemy), so a reused motif, not a quotation of the event

yəqûm: the Flood's word for all that stands verbal / quotation — confirmed

Keil notes that hay·qūm (H3351, yəqûm, “living/standing thing”) “is only applied to living beings, as in Genesis 7:4 and Genesis 7:23.” The word occurs in only three verses in the whole Hebrew Bible — here and the two Flood verses. Its rarity makes the verbal echo real and pointed: Korah's company, like the antediluvian world, is “every standing thing” wiped from the earth. The Verifier confirms H3351 shared on both pairs.

Genesis 7:4 · Genesis 7:23

basis: rare shared lexeme yəqûm (H3351) — occurs in only 3 verses in the canon (Deut 11:6; Gen 7:4; Gen 7:23); Verifier-confirmed

ṣûp: waters made to overflow verbal / quotation — confirmed

The causative verb hê·ṣîp̄ (H6687, ṣûp, “to overflow / float”) of v.4 is among the rarest in Scripture — three verses only. Beyond Egypt's drowning here, it surfaces in the floating axe-head of 2 Kings 6:6 and the closing waters of Lamentations 3:54 (“waters flowed over my head”). The link is verbal but not thematic-quotation: the same vivid water-verb, three uses, no shared narrative. We record it as a rare-lexeme verbal link, not a citation.

2 Kings 6:6 · Lamentations 3:54

basis: rare shared lexeme ṣûp (H6687) — occurs in only 3 verses (Deut 11:4; 2 Kgs 6:6; Lam 3:54); Verifier-confirmed. A lexical, not narrative, echo.

Greatness, strong hand, outstretched arm: the Deuteronomic confession structural / thematic — confirmed

The triad of v.2 — gōdel (H1433), strong hāzāq (H2389) hand, outstretched arm zərôaʿ (H2220) — is a fixed liturgical formula recurring across Deuteronomy. With 3:24 it shares the rarer noun gōdel (only 13 vv) plus ḥāzāq and maʿăseh; with Psalm 79:11 it shares gōdel and arm. This is shared confessional pattern, not quotation, so it is tiered structural rather than verbal despite the real lexical overlap.

Deuteronomy 3:24 · Deuteronomy 9:26 · Psalm 79:11

basis: shared formulaic lexemes gōdel (H1433, 13 vv) + ḥāzāq (H2389) + maʿăseh (H4639) with Deut 3:24; gōdel + zərôaʿ (H2220) with Ps 79:11 — a recurring confessional pattern, no quotation claim

Love the LORD: the Shema's command resumed structural / thematic — confirmed

The opening imperative of v.1, wə·ʾā·haḇ·tā (H157, ‘āhab), resumes the Great Commandment of Deuteronomy 6:5, as Cambridge notes (“thou shalt love — See on Deuteronomy 6:5”). The bond is the shared verb of covenant love and the parallel structure (love + keep), not a quotation; the Verifier records the shared lexeme H157 and tiers the connexion structural/thematic.

Deuteronomy 6:5 · Deuteronomy 10:12

basis: shared lexeme ʼāhab (H157, 197 vv) with the love-then-keep structure of Deut 6:5; 10:12 develops the same demand (Keil) — thematic, not a citation

Joshua 1:5 → Hebrews 13:5 (provenance flag, by directive) flagged — verify source

This unit (Deuteronomy 11) does not contain Joshua 1:5, so the mandated flag does not bear on the present text directly. It is recorded here only to register the FSSB's standing caution on contested NT quotation-provenance: where a New Testament citation's wording is debated — as with Hebrews 13:5's “I will never leave you nor forsake you,” whose Old Testament source is variously assigned — the link must be flagged, not asserted. No claim is made that Deuteronomy 11 is the source.

Joshua 1:5 · Hebrews 13:5

basis: directive flag: contested NT quotation-provenance (Heb 13:5); NOT a thread internal to Deut 11 — recorded for honesty per standing rule, no shared-lexeme claim

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Father's paideia: discipline that proves sonship widely-held

The pivot word of v.2, mūsār (H4148), is rendered by the LXX with paideia — the very Greek noun Hebrews 12:5–11 takes up: “the Lord disciplines (paideuei) the one he loves… God is treating you as sons.” Deuteronomy already fuses mercy and severity into one fatherly training (Driver, Keil); the New Testament does not invent this but reads the Exodus discipline as the pattern of how God forms the children He loves in Christ. This is a cross-Testament (Greek↔Hebrew) link, so it cannot rest on a shared Strong's number; it rests on the LXX's lexical bridge and a widely-held reading.

Deuteronomy 11:2 · Hebrews 12:5 · Hebrews 12:10 · Proverbs 3:11

The deeds the eyes saw, fulfilled in the One who does greater works novel

Moses grounds the call to love in “all the great work (maʿăseh, H4639) that the LORD has done,” seen with the people's own eyes (v.7). The Gospel of John gathers this logic into Christ: “the works that I do… bear witness of me” (John 5:36; 14:11), and faith is asked of those whose eyes have seen. As Deuteronomy roots love in witnessed deeds, the New Testament roots faith in the witnessed works of the incarnate LORD. The connexion is typological-structural, across Testaments, and so is offered as a figural reading, not a verbal quotation.

Deuteronomy 11:7 · John 5:36 · John 14:11 · 1 John 1:1

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, Cambridge Bible for Schools and Colleges (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Honesty notes specific to Deuteronomy 11:1–7. (1) The verbal threads to Dathan/Abiram, yəqûm, and ṣûp are all rare-lexeme links confirmed by the Verifier on each pair; the ṣûp link (2 Kings 6:6; Lamentations 3:54) is lexical only and shares no narrative, which we say plainly rather than over-reading. The Lamentations 2:16 link shares the same three lexemes (pāṣâh + peh + bālaʿ) but reverses the agent, so it is recorded as a reused motif (structural/thematic), deliberately not tiered verbal-quotation. (2) The “greatness / strong hand / outstretched arm” and “love the LORD” threads do share Strong's numbers, but the overlap is formulaic/structural; we have deliberately under-claimed them as structural rather than verbal, since no party quotes another. (3) Both Christ links cross the Testaments (Greek↔Hebrew) and therefore cannot use shared Strong's numbers; the paideia link rests on the LXX rendering of mūsār and is widely held, while the “works” link is offered as a novel figural reading, to be tested. (4) The Joshua 1:5 → Hebrews 13:5 entry is included by standing editorial directive as a provenance flag; it is not a thread internal to this passage, and we make no claim that Deuteronomy 11 is its source. (5) On v.6 the commentators differ on authorship questions (Ellicott on the priesthood; Cambridge/Driver on JE vs P): the FSSB preserves these voices verbatim and records the tension without adjudicating it. (6) The parses are sourced from Berean/Strong's data and are not contradicted here; where the literal rendering diverges from BSB it is to expose the Hebrew, never to correct the parse.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)