Deuteronômio 30

Deuteronômio 30

Johnson - OBEDIENCE TO GOD AND HIS WORD is never an option for believers. The term obedience and related terms occur more than 250 times in the New International Version. The majority of these occurrences are in the Old Testament. The predominant Hebrew word is shamaʿ which means “to hear intelligently and attentively and respond appropriately.” The corresponding words in the New Testament, akouo and hypakouo, are closely related to the Old Testament meaning. In the Old Testament, the concept of obedience is built on the premise that God has spoken and that He expects His people to hear and to do as He commanded. Obedience was the main issue when God created Adam and Eve and placed them in the Garden of Eden. Because they failed to obey, their sin brought condemnation on the entire human race and they became separated from God (Rom. 5:12). God expected Adam and Eve to hear His warning and to obey His instructions. The capstone of Old Testament teaching on obedience is in Deuteronomy 6:4-5. Because God revealed His true character, the people were expected to love Him totally. Obedience is to come from the heart, so that a person's actions are an integral part of his life. God's commands were to be the first thing they thought about in the morning and the last thing at night (Dt 6:7). Obedience is always a spiritual issue. It begins in the heart (Dt 30:1-2) and is an act of faith. The people were to obey God with all their heart (Dt 30:2). God said this was not too difficult for them to comprehend nor was it beyond their reach, for He had made His commands known and they had access to them (Dt 30:11-14). Paul referred to this in Romans 10:1-11. Obedience was more than executing specific requirements. This could be done superficially, which sadly was true of Israel (Dt 10:3). Thus ultimate obedience in the Old Testament was based on faith in God. Abraham is an example of an obedient believer. God told him to go to a place he would later receive as his inheritance, and he obeyed and went. His obedience was because of His faith in God. Without faith, it is impossible to please God (Heb. 11:6-10). (The Theological Wordbook) James Swanson summarizes shama - 1. (qal) hear, i.e., use the perception of hearing with the ears to process information (Ps 44:2[EB 1]); (nif) be heard (Ex 23:13); (hif) cause to hear (Dt 4:10); 2. (qal) able to hear, i.e., have the faculty of hearing in contrast to being deaf (Isa 29:18); 3. (qal) receive news, i.e., receive information about something (Ge 29:13); (nif) be reported (Ne 6:6); (hif) proclaim, pronounce, declare, announce, tell, raise voice, bring word, make known (Ps 26:7); 4. (qal) listen, take heed, pay attention, hear, i.e., believe information and respond on the basis of having heard (Ex 4:1); (nif) be heeded (Ecc 9:16, 17); 5. (qal) obey, formally, hear, i.e., submit to an authority and so do what is asked or required (1Sa 12:14); (nif) obey (2Sa 22:45); 6. (qal) understand, formally, hear, i.e., hear and comprehend information or a situation (Ge 11:7); 7. (qal) hear a legal case, i.e., give a legal hearing (Dt 1:16); 8. (piel) summon, call together, i.e., communicate with others, usually at some distance to gather in a place (1Sa 15:4; 23:8+); (hif) summon (1Ki 15:22; Jer 50:29; 51:27+); 9. (hif) make music, formally, cause to hear, i.e., make a vocal or instrumental sound for musical songs (1Ch 15:16, 19, 28; 16:5, 42; 2Ch 5:13; Ne 12:42+), note: either as purely instrumental sounds, or singing with verbal content, see also domain (A Dictionary of Biblical Languages - Hebrew) W E Vine on shama - Basically, this verb means to "hear" something with one's ears, but there are several other nuances. In Ge 37:17, a man told Joseph that he "heard" Joseph's brothers say, "Let us go to Dothan"; in other words, he unintentionally "overheard" them say it. Shāmaʿ can also be used of "eavesdropping, or intentionally listening in on a conversation; so Sarah "overheard" what the three men said to Abram (Ge 18:10). Joseph asked his brothers to "please listen" as he recounted what he had dreamed (Ge 37:6). In 1 Chr 28:2, David told his audience to "listen" as he spoke; they were to give him their undivided attention. To "hear" something may imply to "have knowledge," as when Abimelech told Abraham that he did not know about the controversy over the wills because no one had told him and neither had he "heard" it ("nor did I hear of it until today" = Ge 21:26). Shāmaʿ may also imply to "gain knowledge" or to "get knowledge": "Chaldeans who had been besieging Jerusalem heard the report about them, they lifted the siege from Jerusalem." (Jer. 37:5). Again, the word may mean to "come into knowledge about." Moses told the unclean men to wait while he "listened" to what the Lord would command regarding them (Nu 9:8). His intent clearly was more than just to "hear" something; he intended to "gain some knowledge" from the Lord. The verb can represent the mere "hearing" of something, as when Adam and Eve "heard" the sound of God walking in the garden (Ge 3:8, first biblical occurrence). To "make someone hear" something (without any specification of what was heard) suggests "summoning" the person (1 Ki 15:22). "Hearing" can be both intellectual and spiritual. Spiritually, one may "hear" God's Word (Nu 24:4), or "learn" it from God. Conversely, God told Abraham that He had "heard" his prayer and would act accordingly (Ge 17:20). In this context, to "hear" means not only to hear what is said, but to agree with its intention or petition (cf. Ge 16:11). In the case of hearing and hearkening to a higher authority, shāmaʿ can mean to "obey." In Abraham's seed, all nations would be blessed because he obeyed God's voice (Ge 22:18). Another nuance of intellectual "hearing" appears in Ge 11:7, in which we are told that God planned to confuse human language, "that they may not understand one another's speech." To have a "hearing heart" is to have "discernment" or "understanding" (1 Ki 3:9 = "So give Your servant an understanding heart to judge Your people to discern between good and evil."). Certainly when Moses told Israel's judges to "hear" cases, he meant more than listening with one's ear. He meant for them to examine the merits of a case, so as to render a just decision (Dt. 1:16). (Vine's Expository Dictionary of Old Testament and New Testament Words) Baker - A verb meaning to hear, to obey, to listen, to be heard of, to be regarded, to cause to hear, to proclaim, to sound aloud. The verb basically means to hear and in context expresses various connotations of this. The most famous use of this word is to introduce the Shema, "Hear, O, Israel," followed by the content of what the Israelites are to understand about the Lord their God and how they are to respond to Him (Dt. 6:4). In a parallel usage, the heavens are commanded to "Hear, Oh heavens!" to the prophet's message about Israel (Isa. 1:2). The word calls attention to hear various things: It means to hear another person speaking (Gen. 27:6); the Lord's voice (Gen. 3:10); or anything that can be perceived by the ear. Used with or without the preposition ʾel following, the word means to listen to someone. The house of Israel was not willing to listen to Ezekiel (Ezek. 3:7); the Lord was not willing to listen to the beautiful worship services of God's people, for they were not following justice (Gen. 27:5; Amos 5:23). The word takes on the connotation of obedience in certain contexts and with certain Hebrew constructions: It can mean to heed a request or command, such as Abraham's request concerning Ishmael (Ge 17:20). The Lord listened to Hagar's prayer and gave her a son (Gen. 16:11; 30:6). It means to obey in certain contexts (Gen. 3:17; 22:18; Ex. 24:7; 2 Ki. 14:11). The word is used to connote the idea of understanding. God confused the speech of the people at the Tower of Babel so they could not understand each other (Gen. 11:7; Isa. 33:19). Solomon wanted a heart of discernment and understanding (hearing) to govern his people (Deut. 1:16; 1 Ki. 3:9); to be able to decide between good and evil (2 Sam. 14:17). In the passive stem, the word means to be heard. Pharaoh heard the news that Joseph's brothers had arrived in Egypt (Gen. 45:16). No sound of a tool was heard as the Temple was being built (Deut. 4:32; 1 Ki. 6:7). It also meant to be obedient to King David (2 Sam. 22:45); or to make hear, to call, or to summon as when Saul summoned his soldiers (1 Sam. 15:4; 23:8). The word is used often in the causative stem to mean to cause to listen, to proclaim, to announce. When Israel assembled at Mount Horeb (Sinai), the Lord caused them to hear His words (Deut. 4:10; Josh. 6:10). It also means to proclaim, to summon; Isaiah spoke of those who proclaim peace (1 Ki. 15:22; Isa. 52:7); and the psalmist proclaimed the praise of the Lord (Ps. 26:7). (The Complete Word Study Dictionary – Old Testament) Herman Austel - The verb shāmaʿ is used 1050 times in the Qal, Niphal, Piel (twice), and Hiphil. Cognates are found in Akkadian, Aramaic, Arabic, Ugaritic, and Ethiopic. The basic idea is that of perceiving a message or merely a sound. Synonyms are qāshab in the Hiphil, "give attention," "be attentive," ʾāzan "give ear," a denominative from ʾōzen "ear" (hence "use the ear"), and ʿānâ "answer." Shāmaʿ has the basic meaning "to hear." This is extended in various ways, generally involving an effective hearing or listening: 1) "listen to," "pay attention," 2) "obey" (with words such as "commandment" etc.), 3) "answer prayer," "hear," 4) "understand" and 5) "hear critically," "examine (in court)." The derived stems have appropriately modified meanings. Instances of the basic use of the verb are numerous. Examples are Numbers 12:2 (the Lord heard Miriam's and Aaron's grumbling), Dt. 4:12 (the Israelites heard the sound of God's voice but saw no form) and Genesis 3:8 (Adam and Eve heard the voice of God in the garden). The object of the hearing may be expressed in a dependent clause, such as in Ge 37:17 "heard (them) saying," Genesis 14:14 "heard that his brother had been taken captive," Judges 7:11 "hear what they say." The meaning "listen to" is illustrated in Ge 3:17 (Adam "listened to the voice of" his wife, i.e. he followed her lead), 1 Ki 22:19, "Hear thou the word of the Lord," Ps 81:11, "My people would not listen to my voice" and Pr 12:15, "He that listens to counsel is wise." This usage shades into that of "to obey," such as in Ex 24:7; Isa 42:24 "obey his law"; Neh. 9:16, "They did not obey Thy commandments"; and Jer 35:18, "You have obeyed the commandment of Jonadab." In Judges 13:9 God "hears the voice of Manoah" in the sense of responding to, answering his prayer. Similar usage is found in Ezekiel 8:18 ("I will not listen to them.”); Ps 4:1, "Hear my prayer," which is parallel to "answer me (ʿānâ) when I call"; and Ps34:17, "The Lord hears the cry (of the righteous)." In connection with answered prayer, God states a very important and sobering principle in Jer 11:10-11 ("refused to hear My words"). Because Israel has refused to listen to the words of God when he spoke to them, they will find that when they cry to him in time of trouble he will not hear (respond to) their cry. Micah 7:7 expresses the confidence of the righteous, the one who himself heeds the voice of God, that God will indeed hear his prayer ("My God will hear me"). A further strong word of encouragement is given us in Ps 94:9, "He who planted the ear, will he not hear?" Effective hearing involves also the idea of "understanding." Thus in Ge 11:7 in response to the tower of Babel God said ,“Come, let Us go down and there confuse their language, so that they will not understand one another’s speech.” (Theological Wordbook of the Old Testament) Shama - 1072 verses - NAS = announce(2), announced(3), announces(3), completely(1), comprehends(1), diligently(1), discern(1), disregarded*(1), gave heed(2), give earnest heed(1), given heed(2), hear(270), hear*(1), heard(363), heard for certain(1), hearing(5), hears(33), heed(5), heeded(2), indeed obey(1), keep on listening(1), listen(226), listen attentively(1), listen carefully(3), listen closely(1), listen obediently(2), listened(52), listening(12), listens(7), loud-sounding(3), made a proclamation(1), make his heard(1), make their heard(1), make them known(1), make themselves heard(1), make your heard(1), obedient(1), obey(32), obey*(14), obeyed(21), obeyed*(5), obeying(6), obeys(1), overheard(1), pay heed(1), proclaim(15), proclaimed(6), proclaims(1), reported(3), sang(1), show(1), sound(2), sound*(1), sounded(1), summon(2), summoned(2), surely hear(1), surely heard(1), truly obey(1), understand(7), understanding(1), understood(1), witness(1). Gen. 3:8,10,17; 4:23; 11:7; 14:14; 16:2,11; 17:20; 18:10; 21:6,12,17,26; 22:18; 23:6,8,11,13,15-16; 24:30,52; 26:5; 27:5-6,8,13,34,43; 28:7; 29:13,33; 30:6,17,22; 31:1; 34:5,7,17,24; 35:22; 37:6,17,21,27; 39:10,15,19; 41:15; 42:2,21-23; 43:25; 45:2,16; 49:2; Exod. 2:15,24; 3:7,18; 4:1,8-9,31; 5:2; 6:5,9,12,30; 7:4,13,16,22; 8:15,19; 9:12; 11:9; 15:14,26; 16:7-9,12,20; 18:1,19,24; 19:5,9; 20:19; 22:23,27; 23:13,21-22; 24:7; 28:35; 32:17-18; 33:4; Lev. 5:1; 10:20; 24:14; 26:14,18,21,27; Num. 7:89; 9:8; 11:1,10; 12:2,6; 14:13-15,22,27; 16:4,8; 20:10,16; 21:1,3; 22:36; 23:18; 24:4,16; 27:20; 30:4-5,7-8,11-12,14-15; 33:40; Deut. 1:16-17,34,43,45; 2:25; 3:26; 4:1,6,10,12,28,30,32-33,36; 5:1,23ff; 6:3-4; 7:12; 8:20; 9:1-2,19,23; 10:10; 11:13,27-28; 12:28; 13:3-4,8,11-12,18; 15:5; 17:4,12-13; 18:14-16,19; 19:20; 20:3; 21:18,20-21; 23:5; 26:7,14,17; 27:9-10; 28:1-2,13,15,45,49,62; 29:4,19; 30:2,8,10,12-13,17,20; 31:12-13; 32:1; 33:7; 34:9; Jos. 1:17-18; 2:10-11; 3:9; 5:1,6; 6:5,10,20; 7:9; 9:1,3,9,16; 10:1,14; 11:1; 14:12; 22:2,11-12,30; 24:10,24,27; Jdg. 2:2,17,20; 3:4; 5:3,16; 6:10; 7:11,15; 9:7,30,46; 11:10,17,28; 13:9,23; 14:13; 18:25; 19:25; 20:3,13; Ruth 1:6; 2:8; 1 Sam. 1:13; 2:22-25; 3:9-11; 4:6,14,19; 7:7; 8:7,9,19,21-22; 9:27; 11:6; 12:1,14-15; 13:3-4; 14:22,27; 15:1,4,14,19-20,22,24; 16:2; 17:11,23,28,31; 19:6; 22:1,6-7,12; 23:8,10-11,25; 24:9; 25:4,7,24,35,39; 26:19; 28:18,21-23; 30:24; 31:11; 2 Sam. 3:28; 4:1; 5:17,24; 7:22; 8:9; 10:7; 11:26; 12:18; 13:14,16,21; 14:16-17; 15:3,10,35-36; 16:21; 17:5,9; 18:5; 19:2,35; 20:16-17; 22:7,45; 1 Ki. 1:11,41,45; 2:42; 3:9,11,28; 4:34; 5:1,7-8; 6:7; 8:28-30,32,34,36,39,42-43,45,49,52; 9:3; 10:1,6-8,24; 11:21,38; 12:2,15-16,20,24; 13:4,26; 14:6; 15:20-22; 16:16; 17:22; 19:13; 20:8,12,25,31,36; 21:15-16,27; 22:19,28; 2 Ki. 3:21; 5:8; 6:30; 7:1,6; 9:30; 10:6; 11:13; 13:4; 14:11; 16:9; 17:14,40; 18:12,26,28,31-32; 19:1,4,6-9,11,16,20,25; 20:5,12-13,16; 21:9,12; 22:11,13,18-19; 25:23; 1 Chr. 10:11; 14:8,15; 15:16,19,28; 16:5,42; 17:20; 18:9; 19:8; 28:2; 29:23; 2 Chr. 5:13; 6:19-21,23,25,27,30,33,35,39; 7:12,14; 9:1,5-7,23; 10:2,15-16; 11:4; 13:4; 15:2,8; 16:4-5; 18:18,27; 20:9,20,29; 23:12; 24:17; 25:16,20; 28:11; 29:5; 30:20,27; 33:13; 34:19,26-27; 35:22; Ezr. 3:13; 4:1; 9:3; Neh. 1:4,6; 2:10,19; 4:1,4,7,15,20; 5:6; 6:1,6-7,16; 8:2,9,15; 9:9,16-17,27-29; 12:42-43; 13:3,27; Est. 1:18,20; 2:8; 3:4; Job 2:11; 3:18; 4:16; 5:27; 13:1,6,17; 15:8,17; 16:2; 20:3; 21:2; 22:27; 26:14; 27:9; 28:22; 29:11,21; 31:35; 32:10; 33:1,8,31,33; 34:2,10,16,28,34; 35:13; 36:11-12; 37:2,4; 39:7; 42:4-5; Study these uses in Psalms many of which refer to hearing in the context of prayer - Ps. 4:1,3; 5:3; 6:8-9; 10:17; 17:1,6; 18:6,44; 19:3; 22:24; 26:7; 27:7; 28:2,6; 30:10; 31:13,22; 34:2,6,11,17; 38:13-14; 39:12; 40:1; 44:1; 45:10; 48:8; 49:1; 50:7; 51:8; 54:2; 55:17,19; 58:5; 59:7; 61:1,5; 62:11; 64:1; 65:2; 66:8,16,18-19; 69:33; 76:8; 78:3,21,59; 81:5,8,11,13; 84:8; 85:8; 92:11; 94:9; 95:7; 97:8; 102:1,20; 103:20; 106:2,25,44; 115:6; 116:1; 119:149; 130:2; 132:6; 138:4; 141:6; 143:1,8; 145:19; Prov. 1:5,8,33; 4:1,10; 5:7,13; 7:24; 8:6,32-34; 12:15; 13:1,8; 15:29,31-32; 18:13; 19:20,27; 20:12; 21:28; 22:17; 23:19,22; 25:10,12; 28:9; 29:24; Eccl. 1:8; 5:1; 7:5,21; 9:16-17; 12:13; Cant. 2:12,14; 8:13; Isa. 1:2,10,15,19; 6:8-10; 7:13; 15:4; 16:6; 18:3; 21:3,10; 24:16; 28:12,14,22-23; 29:18; 30:9,19,21,30; 32:3,9; 33:13,15,19; 34:1; 36:11,13,16; 37:1,4,6-9,11,17,26; 38:5; 39:1,5; 40:21,28; 41:22,26; 42:2,9,18,20,23-24; 43:9,12; 44:1,8; 45:21; 46:3,12; 47:8; 48:1,3,5-8,12,14,16,20; 49:1; 50:4,10; 51:1,7,21; 52:7,15; 55:2-3; 58:4; 59:1-2; 60:18; 62:11; 64:4; 65:12,19,24; 66:4-5,8,19; Jer. 2:4; 3:13,21,25; 4:5,15-16,19,21,31; 5:15,20-21; 6:7,10,18-19,24; 7:2,13,16,23-24,26-28; 8:6,16; 9:10,13,19-20; 10:1; 11:2-4,6-8,10-11,14; 12:17; 13:10-11,15,17; 14:12; 16:12; 17:20,23-24,27; 18:2,10,13,19,22; 19:3,15; 20:1,10,16; 21:11; 22:2,5,21,29; 23:16,18,22,25; 25:3-4,7-8; 26:3-5,7,10-13,21; 27:9,14,16-17; 28:7,15; 29:8,12,19-20; 30:5; 31:7,10,15,18; 32:23,33; 33:9-10; 34:4,10,14,17; 35:8,10,13ff; 36:3,11,13,16,24-25,31; 37:2,5,14,20; 38:1,7,15,20,25,27; 40:3,7,11; 41:11; 42:4,6,13-15,21; 43:4,7; 44:5,16,23-24,26; 46:12,14; 48:4-5,29; 49:2,14,20-21,23; 50:2,29,43,45-46; 51:27,46,51; Lam. 1:18,21; 3:56,61; Ezek. 1:24,28; 2:2,5,7-8; 3:6-7,10-12,17,27; 6:3; 8:18; 10:5; 12:2; 13:2,19; 16:35; 18:25; 19:4,9; 20:8,39,47; 25:3; 26:13; 27:30; 33:4-5,7,30-32; 34:7,9; 35:12-13; 36:1,4,15; 37:4; 40:4; 43:6; 44:5; Dan. 1:14; 8:13,16; 9:6,10-11,14,17-19; 10:9,12; 12:7-8; Hos. 4:1; 5:1; 9:17; Joel 1:2; Amos 3:1,9,13; 4:1,5; 5:1,23; 7:16; 8:4,11; Obad. 1:1; Jon. 2:2; Mic. 1:2; 3:1,9; 5:15; 6:1-2,9; 7:7; Nah. 1:15; 2:13; 3:19; Hab. 1:2; 3:2,16; Zeph. 2:8; 3:2; Hag. 1:12; Zech. 1:4; 3:8; 6:15; 7:11-13; 8:9,23; Mal. 2:2; 3:16 Deuteronomy 30:14 "But the word is very near you, in your mouth and in your heart, that you may observe it KJV - But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. very Ezekiel 2:5; 33:33; Luke 10:11,12; John 5:46; Acts 13:26,38-41; 28:23-28; Hebrews 2:1-3 mouth Jeremiah 12:2; Ezekiel 33:31; Matthew 7:21; Romans 10:8-10 Deuteronomy 30 Resources - Multiple Sermons and Commentaries THE TRUTH WAS IN ISRAEL'S HEART AND MIND The word is very near you - Moses is telling them these truths had already become clearly taught to them in the assembly and implies that they had lodged firmly in the minds of the people so that they could be verbally articulated by them. That you may observe it - The purpose of having the Word on our lips and in our mind is so that we can obey it or follow it. There is always the danger of being self-deluded, thinking that we have heard the truth, that we possess the truth and even to be able to articulate it and yet never allowing the truth to percolate from our head to our heart so that the truth really "possesses" us to the point that we desire to obey it. The knowing needs to be coupled with the doing! James said it this way But prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. (James 1:22-24-note) Kalland - the word is in their mouth (they can repeat it) and in their heart (they can think it and understand and react to it). Obedience is possible! Explore the Bible - Here we must remember, however, that such obedience to the Law "was not the means of achieving salvation but the response to a salvation that was already experienced [italics added]" (Wright, 290). Keil say regarding the command that it is not "too far off: it is neither in heaven, i.e., at an inaccessible height; nor beyond the sea, i.e., at an unattainable distance, at the end of the world, so that any one could say, Who is able to fetch it thence? but it is very near thee, in thy mouth and in thy heart to do it. It not only lay before the people in writing, but it was also preached to them by word of mouth, and thus brought to their knowledge, so that it had become a subject of conversation as well as of reflection and careful examination. But however near the law had thus been brought to man, sin had so estranged the human heart from the Word of God, that doing and keeping the law had become invariably difficult, and in fact impossible; so that the declaration, “the word is in thy heart,” only attains its full realization through the preaching of the Gospel of the grace of God, and the righteousness that is by faith (Ed: cf "circumcision of the heart" which is an act done by the Spirit in response to repentance and belief); Paul quotes from this passage in Deuteronomy 30 to explain how true God pleasing, God accepted righteousness is attained writing.. For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness (THAT IS FILTHY RAGS BEFORE GOD - cp Isa 64:6). 6 But the righteousness based on faith speaks as follows: “DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (that is, to bring Christ down) (GOD HAD ALREADY SENT HIM INTO THE WORLD AS A MAN), 7 or ‘WHO WILL DESCEND INTO THE ABYSS?’ (that is, to bring Christ up from the dead) (HE HAS ALREADY BEEN RESURRECTED).” 8 But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”–that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” (Romans 10:5-11)