Deuteronomy 29:9

Deu 29:9 Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.

Ver. 9. That ye may prosper.] Piety is the right and ready way to prosperity. Sulla, surnamed Felix, accounted it not the least part of his happiness that Metellus, surnamed Pius, was his friend. Godliness is the best friend to happiness.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(9) Keep therefore the words of this covenant . . . that ye may prosper.—Comp. Jos_1:8 (Note); Psa_1:3.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. Keep … and do] See on Deu_4:6; and cp. Deu_4:1, Deu_5:1.

the words of this covenant] See above on Deu_29:1 and on Deu_4:13. prosper] But the vb. also covers the deal wisely of the R.V. margin.

‘Originally a mental process or quality—has insight, is farseeing—it includes the effect of this—understands so as to get on, deals wisely so as to succeed, is practical both in his way of working, and in being sure of his end. Ewald has found an almost exact equivalent in German: “hat Geschick,” for “Geschick” means both “skill” or “address” and “fate” or “destiny.” ’ (Isaiah xl.–lxvi., Expositor’s Bible, p. 346 on Isa_52:13.) In the Hex. only here, and elsewhere (except for one or two passages) only in later writings.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Keep therefore the words of this covenant, and do them,.... To do which they were laid under great obligations, through the goodness of God to them, in giving them victory over the two kings, and delivering their countries into their hands, as well as by all the favours bestowed on them in the wilderness, where they were sufficiently supplied with food, drink, and raiment; all which is made use of as a motive and argument to engage them to observe and keep the covenant the Lord made with them:

that ye may prosper in all that ye do: in all their occupations and businesses of life, in their manufactures and commerce, in the culture of their fields and vineyards, and in whatsoever they were employed in a lawful way; the word used has sometimes, the signification of acting wisely and prudently, as in Isa 52:13; hence the Septuagint version is, "that ye may understand all that ye do"; and so the Jerusalem Targum.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

That ye may prosper - literally, “that ye may act wisely.” The connection of the two ideas of wisdom in conduct and prosperity in circumstances is noteworthy.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Understand. Hebrew, "succeed in all your undertakings." (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That ye may prosper in all that ye do. The verb here used (lyKichi) means primarily to look at, to consider or attend to, hence to become intelligent, to be prudent, to act wisely, and so to have success, to prosper. It is the prosperity which comes from wise and prudent action that God commends to his people. (cf. Jos_1:7, Jos_1:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These benefits from the Lord demanded obedience and fidelity. "Keep the words of this covenant," etc. (cf. Deu 8:18). השׂכּיל, to act wisely (as in Deu 32:29), bearing in mind, however, that Jehovah Himself is the wisdom of Israel (Deu 4:6), and the search for this wisdom brings prosperity and salvation (cf. Jos 1:7-8).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

אתם נצבים YE ARE STANDING THIS DAY [ALL OF YOU BEFORE THE LORD] — This teaches that Moses assembled them in the presence of the Omnipresent on the day of his death, in order to initiate them into a covenant with Him.

ראשיכם שבטיכם means as much as ראשיכם לשבטיכם YOUR HEADS OF YOUR TRIBES.

זקניכם ושטריכם YOUR ELDERS AND YOUR OFFICERS — The more prominent were in front (i.e. they stood before the Lord in the order of their rank), and afterwards: “all the men of Israel”.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

YE ARE STANDING THIS DAY ALL OF YOU BEFORE THE ETERNAL YOUR G-D. The meaning thereof is that you are standing and ready before G-d to be initiated into His covenant. For, in order to accept the Torah with its interpretation, they had gathered before him [Moses], or they may have stood before the ark of G-d. The covenant was the oath and imprecation which he mentioned — that thou shouldest enter into the covenant of the Eternal thy G-d, and into His oath. It is possible that he made another covenant with them like the first covenant which he made with them at Mount Sinai, namely, that he offered a burnt-offering on their behalf, and took half of the blood to sprinkle upon the altar and he sprinkled half of the blood upon the people, but it was unnecessary for him to mention this. And by way of the Truth, [the mystic teachings of the Cabala], I have already informed you of [the secret of] this covenant.

RASHEICHEM SHIVTEICHEM.’ In the opinion of Rabbi Abraham ibn Ezra this means rasheichem rashei shivteichem (“your heads, the heads of your tribes”), cannot mean “your heads of.” Therefore Ibn Ezra adds the words rashei, interpreting the phrase as “your heads, ‘the heads of’ your tribes.” See Vol. IV, p. 115, Note 283 for the same principle as applied to another example. like and the prophecy of Oded the prophet indicating the definite article. Hence the word v’hanevuah cannot mean “and the prophecy of.” We must therefore add the word nevuath, meaning: “and the prophecy, ‘a prophecy of’ Oded.” See Vol. IV, p. 115, Note 284 where the same example is mentioned. [which means “and the prophecy, the prophecy of Oded the prophet”]. indicating the definite article. Hence the word v’hanevuah cannot mean “and the prophecy of.” We must therefore add the word nevuath, meaning: “and the prophecy, ‘a prophecy of’ Oded.” See Vol. IV, p. 115, Note 284 where the same example is mentioned.In my opinion the verse generalizes and then specifies. The generalization is: “your heads and all your tribes,” and then it specifies your elders, and your officers who are your heads, for the elder and the man of rank, he is the head. Similarly, he stated Assemble unto me all the elders of your tribes, and your officers, for any person who has authority and appointive power over the public is called rosh (head). Thus it is said of the princes [of the tribes], they were ‘the heads of’ the thousands of Israel, for they were the highest rank of all the thousands of Israel. And it is stated of the spies, [all of them were] ‘heads of’ the children of Israel, 13:3. meaning they were “among” the heads of the children of Israel, not the heads of all the children of Israel — and they were all included in the term your heads. He then stated again even all the men of Israel who comprise your tribes.Then he mentioned further the little children, the women, the strangers, the hewers of wood and drawers of water whom they had from among the mixed multitude. He had made them bring the little ones, in order to include them in the covenant, for he made the covenant even with the future generations, or [the children may have been brought] to make them [i.e., the parents] deserving of Divine reward for bringing them, like the reason the Rabbis gave regarding [the commandment of] the Assembly. And our Rabbis have said that some Canaanites [posing as proselytes] came in Moses’ days just as they came in Joshua’s days and Moses made them hewers of wood and drawers of water for the congregation, and for the Tabernacle of G-d., Verse 27. The verse there states: for ‘the altar of’ G-d. Now, the intent of the Rabbis is not to state that these Canaanites deceived Moses [as they misled Joshua]; instead, they came to him to make peace with him, for such is the law as we have explained. Thus I found in Midrash Tanchuma: 2. “This teaches you that they [the Canaanites] came before Moses and he did not accept them.” That is to say, they could not deceive him into making a covenant with them, but he immediately made them hewers of wood and drawers of water.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.