Deuteronomy 31:18
Parallel Verses
English Standard Version
And I will surely hide my face in that day because of all the evil that they have done, because they have turned to other gods.

King James Bible
And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods.

American Standard Version
And I will surely hide my face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.

Douay-Rheims Bible
But I will hide, and cover my face in that day, for all the evils which they have done, because they have followed strange gods..

English Revised Version
And I will surely hide my face in that day for all the evil which they shall have wrought, in that they are turned unto other gods.

Webster's Bible Translation
And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned to other gods.

Deuteronomy 31:18 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Moses then handed over the law which he had written to the Levitical priests who carried the ark of the covenant, and to all the elders of Israel, with instructions to read it to the people at the end of every seven years, during the festal season of the year of release ("at the end," as in Deuteronomy 15:1), viz., at the fast of Tabernacles (see Leviticus 23:34), when they appeared before the Lord. It is evident from the context and contents of these verses, apart from Deuteronomy 31:24, that the ninth verse is to be understood in the way described, i.e., that the two clauses, which are connected together by vav. relat. ("and Moses wrote this law," "and delivered it"), are not logically co-ordinate, but that the handing over of the written law was the main thing to be recorded here. With regard to the handing over of the law, the fact that Moses not only gave the written law to the priests, that they might place it by the ark of the covenant, but also "to all the elders of Israel," proves clearly enough that Moses did not intend at this time to give the law-book entirely out of his own hands, but that this handing over was merely an assignment of the law to the persons who were to take care, that in the future the written law should be kept before the people, as the rule of their life and conduct, and publicly read to them. The explanation which J. H. Mich. gives is perfectly correct, "He gave it for them to teach and keep." The law-book would only have been given to the priests, if the object had been simply that it should be placed by the ark of the covenant, or at the most, in the presence of the elders, but certainly not to all the elders, since they were not allowed to touch the ark. The correctness of this view is placed beyond all doubt by the contents of Deuteronomy 31:10. The main point in hand was not the writing out of the law, or the transfer of it to the priests and elders of the nation, but the command to read the law in the presence of the people at the feast of Tabernacles of the year of release. The writing out and handing over simply formed the substratum for this command, so that we cannot infer from them, that by this act Moses formally gave the law out of his own hands. He entrusted the reading to the priesthood and the college of elders, as the spiritual and secular rulers of the congregation; and hence the singular, "Thou shalt read this law to all Israel." The regulations as to the persons who were to undertake the reading, and also as to the particular time during the seven days' feast, and the portions that were to be read, he left to the rulers of the congregation. We learn from Nehemiah 8:18, that in Ezra's time they read in the book of the law every day from the first to the last day of the feast, from which we may see on the one hand, that the whole of the Thorah (or Pentateuch), from beginning to end, was not read; and on the other hand, by comparing the expression in Deuteronomy 31:18, "the book of the law of God," with "the law," in Deuteronomy 31:14, that the reading was not restricted to Deuteronomy: for, according to v. 14, they had already been reading in Leviticus (ch. 23) before the feast was held - an evident proof that Ezra the scribe did not regard the book of Deuteronomy like the critics of our day, as the true national law-book, an acquaintance with which was all that the people required. Moses did not fix upon the feast of Tabernacles of the sabbatical year as the time for reading the law, because it fell at the beginning of the year,

(Note: It by no means follows, that because the sabbatical year commenced with the omission of the usual sowing, i.e., began in the autumn with the civil year, it therefore commenced with the feast of Tabernacles, and the order of the feasts was reversed in the sabbatical year. According to Exodus 23:16, the feast of Tabernacles did not fall at the beginning, but at the end of the civil year. The commencement of the year with the first of Tisri was an arrangement introduced after the captivity, which the Jews had probably adopted from the Syrians (see my bibl. Archaeol. i. 74, note 15). Nor does it follow, that because the year of jubilee was to be proclaimed on the day of atonement in the sabbatical year with a blast of trumpets (Leviticus 25:9), therefore the year of jubilee must have begun with the feast of Tabernacles. The proclamation of festivals is generally made some time before they commence.)

as Schultz wrongly supposes, that the people might thereby be incited to occupy this year of entire rest in holy employment with the word and works of God. And the reading itself was nether intended to promote a more general acquaintance with the law on the part of the people, - an object which could not possibly have been secured by reading it once in seven years; nor was it merely to be a solemn promulgation and restoration of the law as the rule for the national life, for the purpose of removing any irregularities that might have found their way in the course of time into either the religious or the political life of the nation (Bhr, Symbol. ii. p. 603). To answer this end, it should have been connected with the Passover, the festival of Israel's birth. The reading stood rather in close connection with the idea of the festival itself; it was intended to quicken the soul with the law of the Lord, to refresh the heart, to enlighten the eyes, - in short, to offer the congregation the blessing of the law, which David celebrated from his own experience in Psalm 19:8-15, to make the law beloved and prized by the whole nation, as a precious gift of the grace of God. Consequently (Deuteronomy 31:12, Deuteronomy 31:13), not only the men, but the women and children also, were to be gathered together for this purpose, that they might hear the word of God, and learn to fear the Lord their God, as long as they should live in the land which He gave them for a possession. On Deuteronomy 31:11, see Exodus 23:17, and Exodus 34:23-24, where we also find לראות for להראות (Exodus 34:24).

Deuteronomy 31:18 Parallel Commentaries

Treasury of Scripture Knowledge

Deuteronomy 31:16,17 And the LORD said to Moses, Behold, you shall sleep with your fathers; and this people will rise up...

Cross References
Deuteronomy 31:17
Then my anger will be kindled against them in that day, and I will forsake them and hide my face from them, and they will be devoured. And many evils and troubles will come upon them, so that they will say in that day, 'Have not these evils come upon us because our God is not among us?'

Deuteronomy 31:19
"Now therefore write this song and teach it to the people of Israel. Put it in their mouths, that this song may be a witness for me against the people of Israel.

2 Kings 22:13
"Go, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that has been found. For great is the wrath of the LORD that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us."

Isaiah 64:7
There is no one who calls upon your name, who rouses himself to take hold of you; for you have hidden your face from us, and have made us melt in the hand of our iniquities.

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