Deuteronomy 5 Study Notes

5:17 Though a generic term for killing is used here, the intent clearly is to speak of premeditated murder. Manslaughter as accidental homicide has already been considered (4:42), and killing by government and other constituted authority was permitted as capital punishment (13:5,9; Ex 21:12,14-17) and in times of war (Dt 7:2; 20:13,17). Murder is heinous because human beings are created in the image of God and their murder, in effect, is a blow against God himself (Gn 9:5-6).

5:18 Adultery is described in a number of ancient Near Eastern texts as “the great sin,” suggesting that even pagans were aware of its seriousness. A common biblical image is marriage as a metaphor for God’s relationship to Israel (Ezk 16:8,32; Hs 2:14-16) and for Christ’s relationship to the church (Rv 19:7; 21:2,9). In both cases, unfaithfulness on the part of God’s people is identical to adultery.

5:19 Whereas the sixth commandment is about taking one’s life and the seventh is about taking the purity and sanctity of the marriage relationship, the eighth is about taking one’s property. It betrays an attitude of dissatisfaction with what God has given.

Yatav, related to the word family from tov (be good), occurs with it and functions similarly. Yatav means please (Ps 69:31), go well (Gn 12:13), or prosper (Dt 4:40). “The heart yatav” suggests enjoy oneself (Jdg 19:6) and be happy, glad, pleased, or in good spirits. “Yatav in the eyes of” connotes seem good (Gn 34:18), please, think best, approve, be acceptable, or desire. Causative forms denote do well and do (what is) good (Lv 5:4) or right (Gn 4:7). One treats well (Gn 12:16), deals kindly (Jb 24:21), brings good, causes to prosper, and makes better (Hs 10:1) or better off. People fix their hair (2Kg 9:30), correct (Jr 7:3), or intend to bring (1Sm 20:13) things. They make famous, attractive, or cheerful (Pr 15:2,13). Things are stately (Pr 30:29). Yatav intensifies other verbs, appearing as thoroughly (Dt 13:14), well, careful, skillfully, correctly, more, or into pieces.

5:20 The ninth commandment is most at home in a legal setting where testimony is required of witnesses or other knowledgeable persons. Since a person accused of a crime could suffer serious penalties or death for his violation of the law, it was essential that the evidence presented be trustworthy (cp. 17:6; 19:15-21).

5:21 To covet and to desire are essentially the same thing, as is seen in Ex 20:17 where the same Hebrew verb is used of both houses and wives. Here the same verb occurs for wife and a different verb for everything else. A possible explanation is that in the land of Canaan families would live in close quarters where desire for a neighbor’s property might be a more glaring temptation.

5:22-31 These verses elaborate on vv. 4-5. See comments there.

5:22 The fire, cloud, and total darkness indicated the Lord’s transcendent glory. The fire suggested its openness and the cloud and darkness its hiddenness. Were the glory of the Lord to appear in all its brightness, no human could look upon it and live (vv. 25-26; Ex 19:20-22). The two stone tablets reflect the ancient Near Eastern custom of making a copy of the covenant texts for each party. One of these was for the Lord and the other for Israel.

5:28-29 Upon receiving the terms of the covenant, the people had said, “We will do all that the Lord has spoken” (Ex 19:8). However, the Lord would not be impressed with their verbal commitment but with a heart to fear him and keep all his commands.

5:32-33 Turn aside to the right or the left alludes to the metaphor of following the Lord’s ways (see Dt 1:36; 5:1,31; 13:4; Nm 14:24,43; 32:11-12,15) as opposed to following the ways of the nations (Dt 6:14; 11:28; 13:2).