Deuteronomy5:5–21

The jealous God who visits and shows ḥeseḏ — the covenant formula verbal / quotation — confirmed

Verses 9–10 carry the great self-revelation formula — God “visiting the iniquity of the fathers… to the third and fourth generations… but showing loving devotion to thousands.” The Verifier finds the load-bearing words shared verbatim with the Sinai Decalogue and with the LORD’s self-naming after the golden calf and after Kadesh: the visiting-formula is one of the Old Testament’s most stable confessions. The rarity of the linking words — not the mere idea — is what makes this verbal.

Deuteronomy 5:9 · Deuteronomy 5:10 · Exodus 20:5 · Exodus 34:7 · Numbers 14:18

basis: Verifier: shared rare lexemes H8029 shillêsh (in 5 vv), H7256 ribbêaʻ (in 4 vv), with H5771 ʻâvôn and H6485 pâqad — the same chiselled vocabulary recurs in Ex 20:5, Ex 34:7 and Num 14:18; rarity (≈4–5 vv) makes the link verbal, not merely thematic.

The jealous God is a consuming fire verbal / quotation — confirmed

“For I, the LORD your God, am a jealous God” (v. 9) reaches back through this same sermon to Deut 4:24, where the rare word qannāʼ is welded to fire: “the LORD your God is a consuming fire, a jealous God.” The same fire the people feared in v. 5 is the jealousy that forbids the idol in vv. 8–9. Cambridge’s note on v. 9 simply directs the reader there: “a jealous God ] See on Deuteronomy 4:24.”

Deuteronomy 5:9 · Deuteronomy 4:24 · Exodus 34:14 · Deuteronomy 6:15

basis: Verifier: shared rare lexeme H7067 qannâʼ (in only 5 vv) across Deut 5:9, Deut 4:24, Ex 34:14, Deut 6:15 — a near-unique word for divine jealousy; its recurrence is a verbal thread, reinforced by H410 ʼêl.

No carved image — because they saw no form verbal / quotation — confirmed

The Second Commandment’s ban on the pesel “in the form (tĕmûnāh) of anything” (v. 8) is verbally bound to its own sermon’s warrant in Deut 4:15-23 (“ye saw no form…”) and to the Sinai original in Exodus 20:4. Both pesel (≈31 vv) and especially tĕmûnāh (≈10 vv) are rare enough that their co-occurrence is a fingerprint, not a coincidence.

Deuteronomy 5:8 · Exodus 20:4 · Deuteronomy 4:16 · Deuteronomy 4:23 · Deuteronomy 4:25

basis: Verifier: shared rare lexemes H8544 tᵉmûwnâh (in 10 vv) and H6459 peçel (in 31 vv) link Deut 5:8 to Ex 20:4 and to Deut 4:16/23/25; the low frequency of tᵉmûwnâh makes this a verbal quotation, not a generic anti-idol motif.

Two verbs for one coveting — the tenth word verbal / quotation — confirmed

Deuteronomy’s tenth commandment (v. 21) is verbally the Exodus 20:17 command, sharing the rare verb châmad (“covet”) and the very household inventory — wife, manservant, maidservant, ox, donkey — yet it reorders and re-verbs it, lifting the wife into her own clause and adding the field. The shared rare words confirm the quotation; the differences are Deuteronomy’s own preaching of it.

Deuteronomy 5:21 · Exodus 20:17

basis: Verifier: shared rare lexeme H2530 châmad (in 22 vv) plus the shared inventory H7794 shôwr, H2543 chămôwr, H519 ʼâmâh — verbatim overlap with Ex 20:17; the reordering (wife first, field added) is variation within a quotation.

The Sabbath of Exodus, re-grounded structural / thematic — confirmed

Verses 12–15 are the Fourth Commandment of Exodus 20:8-11 — but re-motivated. The shared vocabulary (šabbāṯ, “seventh,” the household-and-servant list) is real, yet these are common covenant words, so the link is structural, not a rare-word quotation. The decisive difference is theological: where Exodus grounds the rest in creation, Deuteronomy grounds it in the Exodus deliverance (v. 15). The connection is genuine and patterned; it is not carried by a rare lexeme, so it is tiered structural.

Deuteronomy 5:12 · Deuteronomy 5:14 · Deuteronomy 5:15 · Exodus 20:10 · Exodus 23:12

basis: Verifier: shared lexemes H7676 shabbâth (in 89 vv), H7637 shᵉbîyʻîy, H519 ʼâmâh, H1616 gêr — a shared institution and servant-list, but no rare lexeme; the bond is the Sabbath pattern, not a verbal quotation, so tiered structural rather than verbal.

Paul quotes the Deuteronomy fifth commandment (cross-Testament) flagged — verify source

The clause “that it may go well with thee” (v. 16) is absent from Exodus 20:12 but present here — and it is the Deuteronomy form Paul cites in Ephesians 6:2-3, as Jamieson, Fausset & Brown and Ellicott both observe. This is a real New-Testament quotation of this text. But because the link crosses from Hebrew to Greek, it cannot rest on shared Strong’s numbers; the verbal identity is in the Septuagint Greek, not in the lexicon the Verifier indexes. Per the rule for debated/cross-Testament provenance, it is flagged for the reader to verify against the Greek of Ephesians and the LXX of Deuteronomy.

Deuteronomy 5:16 · Ephesians 6:2 · Ephesians 6:3 · Exodus 20:12

basis: Cross-Testament (Hebrew↔Greek): the Verifier finds no shared original-language lexeme (Heb↔Grk cannot share Strong’s numbers). The NT citation is attested by JFB and Ellicott (verbatim) — the added clause matches Deut, not Ex — but provenance must be checked in the LXX/Greek, not asserted from the Hebrew index; therefore flagged, never 'verbal'.

Christ takes up the second table — deed deepened to desire (cross-Testament) flagged — verify source

The terse prohibitions of murder, adultery, theft, and false witness (vv. 17-20) are taken up by the Lord (Matthew 5:21-30) and by Paul (Romans 13:9), who gathers them under “love your neighbour” and singles out the tenth — “Thou shalt not covet” — as the commandment that exposed sin in him (Rom 7:7). The connection is genuine and deliberate, but it crosses Hebrew to Greek; no shared Strong’s lexeme can carry it, and the NT does not quote these Hebrew words but the Greek Decalogue and its own sense. It is therefore tiered structural/typological in substance, but flagged because the verbal claim belongs to the Greek text, not the Hebrew index.

Deuteronomy 5:17 · Deuteronomy 5:18 · Deuteronomy 5:19 · Deuteronomy 5:21 · Matthew 5:21 · Romans 13:9

basis: Cross-Testament (Hebrew↔Greek): Verifier returns no shared original-language lexeme (e.g. Deut 5:17 ↔ Matt 5:21 = none). The NT gathering of the second table is real and attested by the commentators (Barnes cites Mark 10:19; the Pulpit Commentary the inward deepening), but as a Heb↔Grk link it cannot be 'verbal'; flagged for verification in the Greek.

The Mediator standing in the gap ancient/widely-held

Verse 5 frames the whole Decalogue with a man standing between the LORD and a people too afraid to draw near. Jamieson, Fausset & Brown name it: Moses “was a type of Christ, who is the only mediator between God and men (1Ti 2:5), the Mediator of a better covenant (Heb 8:6; 9:15; 12:24).” Where Moses stood in the gap and relayed words the people could not bear, Christ stands in the gap and is the Word, bearing not only the message but the fire (Deut 4:24; Heb 12:18-29). The Law given through a mediator points to the Gospel given through the Mediator.

Deuteronomy 5:5 · 1 Timothy 2:5 · Hebrews 12:24 · Galatians 3:19

The Sabbath rest of redemption fulfilled in Christ widely-held

Deuteronomy uniquely roots the Sabbath in redemption — “remember that thou wast a slave… and the LORD brought thee out” (v. 15). Matthew Henry reads the Exodus deliverance as “typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed.” He presses the figure: “In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm.” The weekly rest of a freed slave anticipates the Sabbath-rest that remains for the people of God (Heb 4:9-10) — entered not by labor but by the finished work of the Redeemer.

Deuteronomy 5:15 · Deuteronomy 5:12 · Hebrews 4:9 · Matthew 11:28

Grace before law — the Gospel order widely-held

Before the first “thou shalt,” the Decalogue names a Redeemer: “I am the LORD thy God, who brought thee out… out of the house of slaves” (v. 6). Charles Ellicott marks the structure: “The declaration of Divine relationship… precedes all the requirements of the Law. The Law is, therefore, primarily a covenant in the strictest sense.” Cambridge states the principle the Reformers built on: “Grace is prior to Law, God’s saving deeds to His commandments.” This indicative-before-imperative is the very grammar of the Gospel: redemption is announced as accomplished, and obedience follows as gratitude, not as purchase (Romans 12:1; Titus 2:11-14; Ephesians 2:8-10). The God who redeemed Israel out of Egypt before He required anything is the God who, in Christ, “while we were yet sinners” acted first. The reading that the Preface preaches grace is widely-held; its extension to the Gospel order is the historic Reformed application, marked here as synthesis.

Deuteronomy 5:6 · Romans 12:1 · Titus 2:11 · Ephesians 2:8