Deuteronomy 31 12

Deuteronomy 31:12 kjv

Gather the people together, men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law:

Deuteronomy 31:12 nkjv

Gather the people together, men and women and little ones, and the stranger who is within your gates, that they may hear and that they may learn to fear the LORD your God and carefully observe all the words of this law,

Deuteronomy 31:12 niv

Assemble the people?men, women and children, and the foreigners residing in your towns?so they can listen and learn to fear the LORD your God and follow carefully all the words of this law.

Deuteronomy 31:12 esv

Assemble the people, men, women, and little ones, and the sojourner within your towns, that they may hear and learn to fear the LORD your God, and be careful to do all the words of this law,

Deuteronomy 31:12 nlt

Call them all together ? men, women, children, and the foreigners living in your towns ? so they may hear this Book of Instruction and learn to fear the LORD your God and carefully obey all the terms of these instructions.

Deuteronomy 31 verses

Deuteronomy 31 12 Meaning

Deuteronomy 31:12 commands a communal assembly to be held every seventh year during the Feast of Booths (Sukkot). This assembly was to include all members of the community – men, women, children, and resident foreigners. The central purpose was for everyone to hear the public reading of the Law of God, so they might actively learn its precepts, develop a reverent fear of the Lord, and diligently observe and fulfill all the stipulations of this divine instruction. It highlights the intergenerational transmission of faith and the communal responsibility to covenant obedience.

Deuteronomy 31 12 Context

Deuteronomy 31 occurs near the conclusion of Moses' life. Having led Israel for forty years in the wilderness, Moses delivers his final instructions and prophetic words before he is to ascend Mount Nebo and die (Deut 32:48-52). The immediate chapter marks a pivotal transition: Moses officially commissions Joshua as his successor (Deut 31:1-8) and gives him the Law to be placed beside the ark of the covenant (Deut 31:24-26). The specific command in verse 12 for the public reading of the Law occurs within Moses' instructions to the Levitical priests and elders, detailing a septennial (every seven years) assembly. This gathering was to take place during the Feast of Booths (Sukkot), following the Sabbatical Year (Shemitah), a time of rest for the land and debt release. The broad context of Deuteronomy is a re-presentation of God's covenant Law to the new generation poised to enter the Promised Land, emphasizing covenant faithfulness as the key to life and blessing in the land. The comprehensive inclusion of all members, especially women, children, and sojourners, underscores the holistic and communal nature of the covenant with Yahweh, standing in stark contrast to the often exclusionary practices of contemporary pagan religions.

Deuteronomy 31 12 Word analysis

• Gather (הַקְהֵל - haqqel):

  • This is a Hif'il imperative form of the verb "qahal," meaning "to assemble" or "to convoke."
  • It implies a formal, intentional summoning, indicating that this was not a casual meeting but a solemn assembly ordained by divine command.
  • The term connects to the idea of the "congregation" or "assembly of Israel" (qahal YHWH), foreshadowing the Greek "ekklesia" in the Septuagint, which translates as "church" in the New Testament, signifying a called-out people.
  • Significance: It establishes the corporate nature of receiving God's Word, a public, not private, affair.

• The people (אֶת־הָעָם - et-ha'am):

  • Refers specifically to the covenant people of Israel.
  • The definite article emphasizes this specific collective identity under God's covenant.

• Men and women and little ones (הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף - ha'anashim veha'nashim veha'taf):

  • This phrase highlights comprehensive inclusivity. "Anashim" (men), "nashim" (women) cover all adults.
  • "Taf" (little ones) specifically refers to dependent children, often those too young to comprehend intellectually.
  • Significance: It underscores the intergenerational nature of faith and covenant instruction. Even those who couldn't fully grasp the words intellectually were to be present, immersed in the community, hearing the words, and growing up within the communal context of God's law. This fosters spiritual formation from the earliest age and emphasizes familial responsibility in faith.

• And the sojourner (וְהַגֵּר - veha'geir):

  • "Ger" (sojourner, resident alien) is distinct from a mere passerby or a temporary visitor. This is someone who has chosen to reside among the Israelites, potentially for a prolonged period.
  • Significance: Their inclusion demonstrates God's universal reach and compassion. It reminds Israel of their own history as sojourners in Egypt and models God's justice and grace even to those outside the immediate ethnic covenant, so long as they align themselves with the community. This was a crucial anti-polemic against the ethnic exclusivity common in surrounding ancient Near Eastern religions.

• Who is within your towns (אֲשֶׁר בִּשְׁעָרֶיךָ - asher bish'areykha):

  • Literally, "who is in your gates." Gates of a city were central public spaces where judicial, commercial, and social life occurred.
  • Significance: It means the command was not for a single national assembly, but for local assemblies across all communities, making the instruction accessible to all within their reach.

• That they may hear (לְמַעַן יִשְׁמְעוּ - lema'an yishme'u):

  • "Shama" implies active, attentive listening, leading to comprehension and, ultimately, obedience. It's not passive reception but an engagement of the mind and heart.
  • Significance: The first step in receiving God's truth is hearing it properly, preparing the ground for genuine response.

• And learn (וּלְמַעַן יִלְמְדוּ - ulema'an yilmedu):

  • "Lamad" means "to learn, to teach oneself, to study."
  • Significance: Beyond merely hearing, there's an expectation of active internalization and comprehension. It emphasizes the pedagogical aspect of the Law; it's meant to be understood and applied.

• And fear the Lord your God (וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם - veyare'u et-Yahweh Eloheikhem):

  • "Yare" (to fear, revere, be in awe of). This is a foundational theme throughout Deuteronomy.
  • Significance: This fear is not terror, but a deep respect, reverence, and awe for God's holy character, power, and authority. It is presented as the beginning of wisdom (Prov 1:7) and the driving force for obedience. It results from a profound understanding of who God is.

• And be careful to do all the words of this law (וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת - veshamru la'asot et-kol-divrei haTorah hazot):

  • "Shamar" (to guard, keep, observe carefully) combined with "la'asot" (to do, to make, to perform).
  • "Torah" here refers to the comprehensive body of instruction given by God through Moses, not just a set of rules.
  • Significance: The ultimate goal of hearing, learning, and fearing is faithful obedience. The command to "do" emphasizes practical application and living according to God's instruction, indicating that true knowledge and reverence for God must culminate in a changed life and diligent adherence to His commands.

Deuteronomy 31 12 Bonus section

• Hakhel Assembly: The specific assembly mandated in Deuteronomy 31:10-12 became known as the "Hakhel" assembly, meaning "assemble." This public reading ritual was incredibly significant for maintaining Israel's national identity and renewing their covenant commitment every seven years, especially relevant after the Sabbatical year (Shemitah), a time that tested their reliance on God. It fostered national cohesion and memory.
• Purpose of Public Reading in Oral Culture: In an ancient world largely dependent on oral tradition, public, repeated readings were vital for the transmission, preservation, and memorization of critical texts like the Law. Many people would not have had access to written copies.
• Polemics against Paganism: This instruction stands in stark contrast to the surrounding pagan religions. There was no comparable instruction for inclusive, public, communal education in the "laws" of Baal or Molech. Israel's God demanded ethical and communal obedience learned through deliberate instruction, unlike the cultic practices of other gods.
• Prophetic Role of "Fear of the Lord": The "fear of the Lord" in this verse is paramount. It’s the prerequisite for true wisdom and is deeply connected throughout the Bible to right living, purity, and spiritual understanding (Prov 9:10, Ps 2:11, Isa 11:2-3). It guides a person’s walk and prevents drifting from God's commands.
• Relevance for the New Testament Church: This verse forms a blueprint for Christian communities. The Church (ekklesia, meaning "called-out assembly") is also commanded to gather to hear, learn, and obey God's Word. It underpins the value of corporate worship, biblical literacy, intergenerational teaching, and the inclusion of all who draw near to God (1 Tim 4:13, Acts 20:32, Eph 4:11-16).

Deuteronomy 31 12 Commentary

Deuteronomy 31:12 presents a foundational principle for the life of God's covenant people: the central role of God's Word in shaping a communal, obedient identity. Moses' command for this septennial reading of the Law at the Feast of Booths was more than a ceremonial exercise; it was a strategic mandate for spiritual renewal and covenant fidelity across generations. The intentional inclusion of "men, women, little ones, and the sojourner" underlines that the covenant was a communal, comprehensive commitment, not limited by age, gender, or even ethnicity (for those choosing to align with Israel). The progression "hear, learn, fear, and do" outlines the intended transformative process. Mere exposure to the Law ("hear") was to lead to genuine understanding ("learn"), which would then cultivate profound reverence for God ("fear"), and finally, translate into diligent obedience ("do"). This chain of purpose highlights that divine revelation demands an active and integrated human response—knowledge leading to awe, and awe leading to action. It serves as a perennial reminder that God's Word is given not merely for intellectual assent but for the spiritual formation and behavioral transformation of His people. The verse foreshadows the New Covenant's emphasis on communal learning and adherence to Christ's teachings, underscoring that all, regardless of background, are called to hear and obey God's Word.