Deuteronomy 9:24

Hebrew (Westminster Leningrad Codex)

English Translation

You have been rebellious against Yahweh from the day that I knew you.

World English Bible · Public Domain

Highlights

Septuagint runs longer here — compare

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מַמְרִ֥ים

mârâh

H4784

“rebelling”

Verb, Hiphil, Participle Active, Masculine, Plural, Absolute

Appears 45× in the Hebrew Bible
First appears at Numbers 20:10

Full BDB Definition

Origin: a primitive root

TWOT: 1242

to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against - (Qal) to be disobedient, be rebellious - towards father - towards God - (Hiphil) to show rebelliousness, show disobedience, disobey

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

7: words
7: distinct lemmas
Pentateuch: section

Shared distinctive vocabulary

מַמְרִ֥ים to rebel H4784 occurs in 44 verses of the Hebrew Bible. Also found in:

Grammatical profile

3 verbs
2 nouns
1 preposition
1 particle

Verb forms

מַמְרִ֥ים Hiphil · Participle Active
הֱיִיתֶ֖ם Qal · Perfect
דַּעְתִּ֥י Qal · Infinitive Construct

Hebrew & Septuagint length

In English translation the verse runs 13 words from the Hebrew and 20 from the Septuagint (LXX English) — the Septuagint runs noticeably longer here. See the side-by-side →

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 7 Hebrew tokens and 11 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Deuteronomy 9:24 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Deuteronomy 31:27 For I know your rebellion, and your stiff neck: behold, while I am yet alive with you this day, you have been rebellious against Yahweh; and how much more after my death?
Acts 7:51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
Deuteronomy 9:6–7 Know therefore, that Yahweh your God doesn't give you this good land to possess it for your righteousness; for you are a stiff-necked people.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

Here the Septuagint runs noticeably longer than the Hebrew — LXX2012 (modern English Septuagint) 20 words vs World English Bible 13. A rough length comparison of the two English translations, not a word-level alignment — read both below.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Deuteronomy 9:24 Masoretic · Westminster Leningrad Codex

מַמְרִ֥ים הֱיִיתֶ֖ם עִם יְהוָ֑ה מִיּ֖וֹם דַּעְתִּ֥י אֶתְכֶֽם

You have been rebellious against Yahweh from the day that I knew you.

World English Bible · Public Domain

Greek LXX Deuteronomy 9:24 Septuagint · lemma form

ἀπειθέω εἰμί ὁ πρός κύριος ἀπό ὁ ἡμέρα ὅς γιγνώσκω σύ

You⌃ were disobedient in the things relating to the Lord from the day in which he became known to you.

LXX2012 (modern English Septuagint) · Public Domain

On this verse, Haydock's Catholic Bible Commentary discusses the Septuagint’s reading. Read the note in Commentary ↓

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

מְסָרְבִין הֲוֵיתוּן קֳדָם יְיָ מִיוֹמָא דִידָעִית יָתְכוֹן

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

מְסַרְבִין הֲוֵיתוּן קֳדָם יְיָ מִן יוֹמָא דְחַכִּימַת יַתְכוֹן

You have been perverse before the Lord from the day that I have known you.

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Deuteronomy 9:24 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Deu 9:24 Ye have been rebellious against the LORD from the day that I knew you.

Ver. 24. You have been rebellious.] Here he repeats the former charge, {Deu 9:7} which now he had sufficiently proved against them: we must object no more against any man than we are able to make good. If Erasmus had lived to these days, very shame would have crammed those words of his down his throat: Ubicunque regnat Lutherus, ibi literature est interitus: duo tantum quaerunt, censure et uxorem. {a} Wheresoever Luther’s doctrine takes place, learning is little set by; all the care is for a wife, and for wealth. Os durum!

{a} Erasmus, Ep. ad Bilibald.

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.

The Biblical Illustrator

Joseph S. Exell

Deu_9:24

Ye have been rebellious.

Rebellion

I. The source of rebellion. This is to be found in selfishness, in the preference by men of their own will over the way of God. When men choose another lord than the Eternal and Holy Ruler they set up a standard of rebellion, and are in revolt.

II. The sin and guilt of rebellion. This appears from considering the righteous character of Gods government, the marvellous forbearance which He has displayed towards sinners, and the obligation of all men to Him who is the source of all blessing, of every mercy. God cannot and He will not treat obstinate rebels as if they were loyal and obedient subjects. He will maintain His honour and authority.

III. The pardon of rebelling.

1. On Gods side this is provided for by the redemption which is by the Lord Jesus Christ.

2. On mans side this benefit is appropriated by faith, under the guidance and by the prompting of the Holy Spirit of God. The penitent who make a sincere submission, and accept forgiveness on Gods own terms, are assured of being treated not as rebels, but as subjects returned to their allegiance, and admitted to all the privileges it involves. (Family Churchman.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(24) Ye have been rebellious against the Lord from the day that I knew you.—This is one side of the truth. The other may be found in the words of Balaam, which Jehovah Himself put into his mouth: “He hath not beheld iniquity in Jacob, nor seen perverseness in Israel” (Num_23:21). (See also Deu_31:16.)

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

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

24. Ye have been rebellious] As in Deu_9:7.

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.

John Gill's Exposition

And I prayed therefore unto the Lord,.... What follows is a different prayer from that in Exo 32:31 and agrees better with that in Deu 9:11, delivered before he came down from the mount, yet could not be the same, because delivered at another forty days and nights:

and said, O Lord God, destroy not thy people, and thine inheritance: because they were his inheritance, a people whom he had chosen for his peculiar treasure; this is the first argument used, another follows:

which thou hast redeemed through thy greatness; redeemed out of the house of bondage, the land of Egypt, by his great power, as next explained:

which thou hast brought forth out of Egypt with a mighty hand: inflicting plagues on the Egyptians, particularly destroying their firstborn, which made them the Israelites urge to depart.

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

Haydock's Catholic Bible Commentary

To know you. When Moses slew the Egyptian, and would have pacified two of his contending brethren, they refused to receive his mediation; so also, when he returned from Madian, to rescue them from slavery, they presently began to murmur against him, and continued to do so frequently for 40 years. (Haydock) --- Septuagint refers this to God, "from the day that he was known to you," and received you for his peculiar people, Exodus xi. 25.

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).

The Pulpit Commentary

Vers. 24-29. Moses" intercession.

I IN THE SPIRIT OF IT:

1. How absolutely disinterested (ver. 14)! He sets aside, without even taking notice of it, the most glorious offer ever made to mortal man will make of thee a nation," etc.

2. How intensely earnest (ver. 18)! Moses feared greatly. He had a most overwhelming sense of the reality of the wrath he sought to avert. But his heart was agonizing to save his nation, and he seemed to clasp the feet of God in the spirit of one who would not, could not leave, tilt he obtained what he sought. A lesson in prayer.

3. How perseveringly prolonged (ver. 25)! He prayed by his silence as well as by his speech. The whole scene is a striking illustration of the intercession of the Savior.

II IN THE MATTER OF IT. It is not much, as M. Henry remarks, that he can say for them. He appeals, however, to three principles in the Divine character which really govern the Divine action.

1. To God"s regard for his own work (ver. 26). The finishing of work he had begun. (Php_1:6)

2. To God"s regard for his own servants (ver. 27). The love he bears to the fathers. (Deu_4:31 Deu_10:15)

3. To God"s regard for his own honor (ver. 28). He cannot bear to think of God"s action being misconstrued of God"s honor being compromised. Points in God"s heart on which all intercession may lay hold. J.O.

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

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Deuteronomy, in the Pentateuch, opens this verse with 7 words (7 distinct Hebrew lemmas). Its most distinctive word is mârâh (“to rebel”). The Greek Septuagint runs longer here. A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word mârâh carries the sense “to rebel.” How does it shape the verse?
Numbers 20:10 shares the word «to rebel» with this verse. How do the two illuminate each other?
Compared with the Hebrew, the Septuagint runs longer here. What questions does that raise?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
The verb «מַמְרִ֥ים» is Hiphil Participle Active. How does its form color the action?
Reading how Trapp's Complete Commentary and The Biblical Illustrator read this verse, where do the two commentators agree and where do they part?

Things to notice

This verse counts 7 Hebrew ↔ 11 Greek words.
These translations choose different wording for 2 words in this verse.
7 distinct Hebrew lemmas span 7 words in this verse.