Deuteronomy5:22–33

The rare word 'greatness' — Moses' prayer and the people's confession structural / thematic — confirmed

In v.24 the people confess Yahweh 'has shown us His glory and His greatness' (gôdel, H1433). The noun is genuinely rare — only thirteen occurrences in the Old Testament — and the same word stands at the heart of Moses' own awe in Deuteronomy 3:24: 'You have begun to show Your servant Your greatness.' Both verses also pair it with râʼâh ('show/see,' H7200). Because gôdel is so scarce, the shared usage is no accident: the nation's testimony at Sinai picks up the very vocabulary of Moses' intercessory wonder. We do not, however, tier this 'verbal / quotation,' since neither verse claims to be citing the other and there is no formal quotation marker — the Verifier returns a structural link, and we record it as such rather than overclaim from rarity alone.

Deuteronomy 5:24 · Deuteronomy 3:24

basis: Shared lexemes H1433 gôdel 'greatness' (only 13 OT occurrences) and H7200 râʼâh 'show/see'; gôdel's rarity makes the motif-link strong, but with no quotation claim the Verifier-computed tier is structural, not verbal.

The Sinai theophany signature: fire, cloud, and storm-gloom structural / thematic — confirmed

The triad of v.22 — fire (ʼêsh), cloud (ʻânân), and thick-gloom (ʻărâphel) on the mountain (har) — is the recurring signature of God's self-veiling descent. It is drawn straight from Deuteronomy 4:11, the unit's own back-reference, which the Cambridge editors and Keil both cite. The pattern is structural and motif-level, not a quotation: the same set of theophany images marks the place where the unseen God draws near.

Deuteronomy 5:22 · Deuteronomy 4:11

basis: Shared lexemes H6205 ʻărâphel (15 vv), H6051 ʻânân (80 vv), H784 ʼêsh (346 vv), H2022 har (486 vv) — a shared theophany motif-cluster, not a quotation (Verifier-computed).

'Hear and do' — the covenant pledge of Sinai structural / thematic — confirmed

The people's promise in v.27, 'we will hear and we will do' (wə·šāma‘nū wə·ʻāśînū), restates the covenant ratification of Exodus 24:7, where Israel answers 'all that the LORD has spoken (dâbar) we will do (ʻâsâh) and hear (shâmaʻ).' The two verses share the roots dâbar (speak) and shâmaʻ (hear). The link is structural — the same covenant formula in two settings — and underlines that the request for a mediator does not weaken the pledge but reaffirms it.

Deuteronomy 5:27 · Exodus 24:7

basis: Shared high-frequency lexemes H1696 dâbar (1049 vv) and H8085 shâmaʻ (1072 vv); both common words, so the link rests on the shared covenant-formula pattern, not on rarity (Verifier-computed).

The heart God wished for — and promised to give structural / thematic — confirmed

God's longing in v.29, 'who will give that this heart (lêbâb) were in them... so that it might be well (yâṭab) with them and their children forever (ʻôwlâm),' is verbally and thematically answered by Jeremiah 32:40 — the everlasting covenant in which God puts His fear in their heart 'that they shall not depart from Me.' The two verses share lêbâb (heart), yâṭab (do well), ʻôwlâm (forever), and nâthan (give). Poole and JFB both make this connection explicit. The unfulfilled wish of Deuteronomy becomes the new-covenant promise; the link is structural, the same heart-theology stated as longing here and as guarantee there.

Deuteronomy 5:29 · Jeremiah 32:40 · Deuteronomy 30:6

basis: Deut 5:29 ↔ Jer 32:40 share H3824 lêbâb, H3190 yâṭab, H5769 ʻôwlâm, H5414 nâthan; Deut 5:29 ↔ Deut 30:6 share H3824 lêbâb, H4616 maʻan — a shared heart/forever motif, not a quotation (Verifier-computed).

'The commandment' as one charge — the deuteronomic legislation structural / thematic — confirmed

The singular 'all the commandment' (ham·miṣwāh) that Moses is to teach (lâmad) in v.31 is the same unified 'charge' that opens the law proper in Deuteronomy 6:1: 'this is the commandment, the statutes and the ordinances which the LORD your God commanded to teach you.' The two verses share lâmad (teach), chôq (statute), mitsvâh (commandment), and yârash (possess). The link is structural-editorial: v.31 is the hinge that hands the reader from the Decalogue narrative into the legislation that 6:1 formally begins.

Deuteronomy 5:31 · Deuteronomy 6:1

basis: Shared lexemes H3925 lâmad (80 vv), H2706 chôq (125 vv), H4687 mitsvâh (177 vv), H3423 yârash (204 vv) — a shared editorial/legislative formula bridging Decalogue and law-code (Verifier-computed).

The prophet like Moses (cross-Testament) typological

Ellicott reads God's commendation in v.28 ('they have done well in all that they have spoken') as the very moment the promise of Deuteronomy 18:18 was given — 'I will raise them up a prophet from among their brethren, like unto thee, and will put my words in His mouth.' That promise is applied to Christ in Acts 3:22–23. Because this spans Hebrew (Deuteronomy) and Greek (Acts), it cannot rest on shared Strong's numbers; the connection is typological-structural — the office of mediating prophet that the people's request creates, fulfilled in one who speaks God's words. We mark it ancient and widely-held, but flag that the precise identification of Deut 18:18 as spoken 'at this very time' is Ellicott's harmonizing inference, not stated in the verse.

Deuteronomy 5:28 · Deuteronomy 18:18 · Acts 3:22

basis: Cross-Testament (Hebrew Deuteronomy ↔ Greek Acts): no shared Strong's possible. Figural link via the office of the mediating prophet; Acts 3:22 explicitly cites Deut 18; ancient and widely-held, but Ellicott's dating of the promise to this scene is an inference (so tiered typological, not verbal).

Do not turn aside, right or left — the undeviating way structural / thematic — confirmed

The command of v.32 not to 'turn aside (çûwr) to the right or to the left,' walking 'the way' (derek) of v.33, recurs across Deuteronomy (17:11, 20; 28:14) and is handed on verbatim to Joshua at his commissioning (Joshua 1:7). Keil and the Pulpit Commentary both list this chain. Deut 5:33 ↔ Deut 8:6 share derek (way) and hâlak (walk). The link is structural — a fixed deuteronomic idiom for total, directional fidelity.

Deuteronomy 5:32 · Deuteronomy 5:33 · Deuteronomy 8:6 · Joshua 1:7

basis: Deut 5:33 ↔ Deut 8:6 share H1870 derek (626 vv) and H1980 hâlak (1346 vv); the 'turn not right or left' formula (H5493 çûwr) is a recurring deuteronomic idiom continued in Joshua 1:7 — pattern, not quotation (Verifier-computed).

Moses the mediator, and the better Mediator ancient/widely-held

The structural heart of this unit is the people's creation of a mediator's office: they cannot bear the voice, so Moses must 'go near' and stand 'with Me' to receive and teach the law (vv.27, 31). The New Testament reads Sinai precisely here: 'You have not come to a mountain that... burned with fire... but you have come to Mount Zion... and to Jesus the mediator of a new covenant' (Heb 12:18–24). Matthew Henry draws the line within his comment on this passage: 'God's appearances have always been terrible to man, ever since the fall; but Christ, having taken away sin, invites us to come boldly to the throne of grace.' Moses mediates a covenant whose terror remains; Christ mediates one in which 'flesh' may draw near and live. The reading is ancient and widely-held — the mediator-typology is the New Testament's own (1 Tim 2:5; Heb 8–12).

Deuteronomy 5:27 · Deuteronomy 5:31 · Hebrews 12:18 · 1 Timothy 2:5

The heart God wished for, written by the Spirit ancient/widely-held

The unanswered longing of v.29 — 'who will give that this heart were in them, to fear Me?' — is, in the Christian reading, the question the gospel exists to answer. Ellicott draws the line on v.28–29: the One who asked the question, he says, has also supplied the answer — 'I will put my laws in their hearts, and in their minds will I write them' (the new-covenant promise of Jer 31:33, quoted at Heb 8:10). The law God spoke from fire and gloom He now writes within. This connects the wish of Deuteronomy to the new-covenant promise (Jer 31:33; Ezek 36:26–27; 2 Cor 3:3) fulfilled in Christ. The reading is widely-held; we note that the specific harmonization with Hebrews 8:10 is Ellicott's, a confessional move beyond the verse's plain sense.

Deuteronomy 5:29 · Jeremiah 31:33 · Hebrews 8:10 · 2 Corinthians 3:3

The prophet like Moses who speaks God's words ancient/widely-held

God's 'they have done well' (v.28) is, in Ellicott's reading, the hinge to the promise of 'a prophet like unto thee... I will put my words in His mouth' (Deut 18:18). The apostolic preaching identifies this prophet with the risen Christ (Acts 3:22–23). The figure fits the whole pericope: the people need one who can stand in God's presence and bring His words to them and live — exactly the office Moses takes up here and the New Testament gives to Christ. Because the link crosses from Hebrew to Greek, it is typological rather than verbal; its antiquity is secured by Acts' explicit citation, though Ellicott's claim that the promise was spoken 'at this very time' goes beyond what Deuteronomy 5 states.

Deuteronomy 5:28 · Deuteronomy 18:18 · Acts 3:22 · John 12:49