Deuteronomy 34:11
Parallel Verses
English Standard Version
none like him for all the signs and the wonders that the LORD sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land,

King James Bible
In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,

American Standard Version
in all the signs and the wonders, which Jehovah sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land,

Douay-Rheims Bible
In all the signs and wonders, which he sent by him, to do in the land of Egypt to Pharao, and to all his servants, and to his whole land,

English Revised Version
in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;

Webster's Bible Translation
In all the signs and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land,

Deuteronomy 34:11 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

After this favour had been granted him, the aged servant of the Lord was to taste death as the ages of sin. There, i.e., upon Mount Nebo, he died, "at the mouth," i.e., according to the commandment, "of the Lord" (not "by a kiss of the Lord," as the Rabbins interpret it), in the land of Moab, not in Canaan (see at Numbers 27:12-14). "And He buried him in the land of Moab, over against Beth Peor." The subject in this sentence is Jehovah. Though the third person singular would allow of the verb being taken as impersonal (ἔθαψαν αὐτόν, lxx: they buried him), such a rendering is precluded by the statement which follows, "no man knoweth of his sepulchre unto this day." "The valley" where the Lord buried Moses was certainly not the Jordan valley, as in Deuteronomy 3:29, but most probably "the valley in the field of Moab, upon the top of Pisgah," mentioned in Numbers 21:20, near to Nebo; in any case, a valley on the mountain, not far from the top of Nebo. - The Israelites inferred what is related in Deuteronomy 34:1-6 respecting the end of Moses' life, from the promise of God in Deuteronomy 32:49, and Numbers 27:12-13, which was communicated to them by Moses himself (Deuteronomy 3:27), and from the fact that Moses went up Mount Nebo, from which he never returned. On his ascending the mountain, the eyes of the people would certainly follow him as far as they possibly could. It is also very possible that there were many parts of the Israelitish camp from which the top of Nebo was visible, so that the eyes of his people could not only accompany him thither, but could also see that when the Lord had shown him the promised land, He went down with him into the neighbouring valley, where Moses was taken for ever out of their sight. There is not a word in the text about God having brought the body of Moses down from the mountain and buried it in the valley. This "romantic idea" is invented by Knobel, for the purpose of throwing suspicion upon the historical truth of a fact which is offensive to him. The fact itself that the Lord buried His servant Moses, and no man knows of his sepulchre, is in perfect keeping with the relation in which Moses stood to the Lord while he was alive. Even if his sin at the water of strife rendered it necessary that he should suffer the punishment of death, as a memorable example of the terrible severity of the holy God against sin, even in the case of His faithful servant; yet after the justice of God had been satisfied by this punishment, he was to be distinguished in death before all the people, and glorified as the servant who had been found faithful in all the house of God, whom the Lord had known face to face (Deuteronomy 34:10), and to whom He had spoken mouth to mouth (Numbers 12:7-8). The burial of Moses by the hand of Jehovah was not intended to conceal his grave, for the purpose of guarding against a superstitious and idolatrous reverence for his grave; for which the opinion held by the Israelites, that corpses and graves defiled, there was but little fear of this; but, as we may infer from the account of the transfiguration of Jesus, the intention was to place him in the same category with Enoch and Elijah. As Kurtz observes, "The purpose of God was to prepare for him a condition, both of body and soul, resembling that of these two men of God. Men bury a corpse that it may pass into corruption. If Jehovah, therefore, would not suffer the body of Moses to be buried by men, it is but natural to seek for the reason in the fact that He did not intend to leave him to corruption, but, when burying it with His own hand, imparted a power to it which preserved it from corruption, and prepared the way for it to pass into the same form of existence to which Enoch and Elijah were taken, without either death or burial." - There can be no doubt that this truth lies at the foundation of the Jewish theologoumenon mentioned in the Epistle of Judge, concerning the contest between Michael the archangel and the devil for the body of Moses.

Deuteronomy 34:11 Parallel Commentaries

Treasury of Scripture Knowledge

In all the signs Rather, `with respect to all the signs and wonders,' etc.

Deuteronomy 4:34 Or has God assayed to go and take him a nation from the middle of another nation, by temptations, by signs, and by wonders, and by war...

Deuteronomy 7:19 The great temptations which your eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm...

Psalm 78:43-58 How he had worked his signs in Egypt, and his wonders in the field of Zoan...

Psalm 105:26-38 He sent Moses his servant; and Aaron whom he had chosen...


Thus ends the book of {Deuteronomy}, and with it the {Pentateuch}, commonly called the {Law of Moses}; a work every way worthy of God its author, and only less than the {New Testament}, the {Law} and {Gospel} of our Lord and Saviour Jesus Christ. Its {antiquity} places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its {philosophy}, {history}, {geography}, and {chronology} entitle it to the respect of the whole human race; while its system of {theology} and religion demonstrably proves it to be a revelation from God. {The Law of Moses} is more properly the {Law of Jehovah}, [], {torah yehowah}, the grand title of the Pentateuch. Could we conceive Moses to have been the {author} of this system, we must consider him more than mortal:- no wisdom of man has ever yet invented such a {Code of Laws}. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in {heathenism} wears not only the fascinating aspect, but appears to lay claim and posses every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses.

On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely {human}, is, that they {restrain vices}, through the terror of punishment. God's law not only restrains {vice}, but it infuses {virtue}. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the {present life}, which no false system dare ever to propose: every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, Not one word hath failed us, of all the good things which the Lord our God spoke concerning us. Who that dispassionately reads the {Pentateuch}, that considers it in itself and in its reference to that glorious {Gospel} which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed of imagined by man? Well might the Israelitish people triumphantly exclaim, There is none like the God of Jeshurun! and with what striking propriety does the glorious legislator add, Happy art thou, O Israel! who is like unto {thee}? O people, saved of the Lord!

Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of {text-book} to almost every writer on {geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism}, from the time of Moses to the present day--books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the {prophets}--books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence--books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read {this law}; and by those who having read it, are not morally improved by it, and made wise unto salvation!

Cross References
Deuteronomy 26:8
And the LORD brought us out of Egypt with a mighty hand and an outstretched arm, with great deeds of terror, with signs and wonders.

Deuteronomy 34:10
And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face,

Deuteronomy 34:12
and for all the mighty power and all the great deeds of terror that Moses did in the sight of all Israel.

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