Deuteronomy Chapter 29 · Verse 25
Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt:
Original Language Analysis
עַ֚ל
H5921
עַ֚ל
Strong's:
H5921
Word #:
2 of 16
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
אֲשֶׁ֣ר
H834
אֲשֶׁ֣ר
Strong's:
H834
Word #:
3 of 16
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
עָֽזְב֔וּ
Because they have forsaken
H5800
עָֽזְב֔וּ
Because they have forsaken
Strong's:
H5800
Word #:
4 of 16
to loosen, i.e., relinquish, permit, etc
אֶת
H853
אֶת
Strong's:
H853
Word #:
5 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
בְּרִ֥ית
the covenant
H1285
בְּרִ֥ית
the covenant
Strong's:
H1285
Word #:
6 of 16
a compact (because made by passing between pieces of flesh)
יְהוָ֖ה
of the LORD
H3068
יְהוָ֖ה
of the LORD
Strong's:
H3068
Word #:
7 of 16
(the) self-existent or eternal; jeho-vah, jewish national name of god
אֱלֹהֵ֣י
God
H430
אֱלֹהֵ֣י
God
Strong's:
H430
Word #:
8 of 16
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
אֲבֹתָ֑ם
of their fathers
H1
אֲבֹתָ֑ם
of their fathers
Strong's:
H1
Word #:
9 of 16
father, in a literal and immediate, or figurative and remote application
אֲשֶׁר֙
H834
אֲשֶׁר֙
Strong's:
H834
Word #:
10 of 16
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
כָּרַ֣ת
which he made
H3772
כָּרַ֣ת
which he made
Strong's:
H3772
Word #:
11 of 16
to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e., make an alliance or bargain, originally by cutt
עִמָּ֔ם
H5973
עִמָּ֔ם
Strong's:
H5973
Word #:
12 of 16
adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
בְּהֽוֹצִיא֥וֹ
with them when he brought them forth
H3318
בְּהֽוֹצִיא֥וֹ
with them when he brought them forth
Strong's:
H3318
Word #:
13 of 16
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim
אֹתָ֖ם
H853
אֹתָ֖ם
Strong's:
H853
Word #:
14 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
Historical Context
The Mosaic covenant was established at Sinai (Exodus 19-24) shortly after exodus liberation. Deuteronomy 29 occurs forty years later, renewing that covenant with the second generation. The answer given in v. 25 reflects what prophets like Jeremiah repeatedly explained during and after exile: judgment traced to covenant abandonment, particularly idolatry and social injustice. The nations' theological verdict (vv. 24-28) mirrors Israel's prophets—covenant theology wasn't obscure but publicly evident through judgment's explanatory power.
Questions for Reflection
- How does covenant theology explain suffering better than moralistic cause-effect thinking?
- What parallels exist between Israel forsaking the old covenant and Christians forsaking the new covenant (Hebrews 10:29)?
Analysis & Commentary
Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them when he brought them forth out of the land of Egypt (עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה)—The answer to v. 24's question begins with al asher azvu ("because they forsook"). The verb azav means to abandon, leave, forsake—covenant desertion, not minor infraction. They broke the berit YHWH Elohei avotam ("covenant of the LORD God of their fathers").
The relative clause asher karat lahem ("which he cut with them") uses covenant-making terminology—karat berit (literally "cut covenant") references animal-cutting ceremonies symbolizing covenant obligations (Genesis 15:17-18, Jeremiah 34:18-19). The temporal marker be-hotzi'o otam me-eretz Mitzrayim ("when bringing them out from the land of Egypt") grounds covenant identity in exodus redemption.
This analysis emphasizes covenant's foundational importance. Israel isn't judged for being generically sinful nations but for covenant violation—breaking sworn commitments to their redeemer. The exodus reference recalls covenant grace: Yahweh initiated relationship by redemptive deliverance, not because Israel merited favor. Covenant breaking thus represents supreme ingratitude—spurning the God who saved them.