Deuteronomy 5 9

Deuteronomy 5:9 kjv

Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,

Deuteronomy 5:9 nkjv

you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me,

Deuteronomy 5:9 niv

You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me,

Deuteronomy 5:9 esv

You shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me,

Deuteronomy 5:9 nlt

You must not bow down to them or worship them, for I, the LORD your God, am a jealous God who will not tolerate your affection for any other gods. I lay the sins of the parents upon their children; the entire family is affected ? even children in the third and fourth generations of those who reject me.

Deuteronomy 5 verses

Deuteronomy 5 9 Meaning

Deuteronomy 5:9 reiterates the second of the Ten Commandments, forbidding the worship and service of other gods or idols. It clarifies God's unique nature as a "jealous God," meaning He demands exclusive loyalty within His covenant relationship with Israel. The verse explains that God, in His righteousness, visits the consequences of the persistent sin (iniquity) of rebellious parents ("those who hate Me") upon their children for up to three or four generations, signifying a tangible and observed continuation of rebellion and its natural fruit, not the imputation of guilt upon the innocent.

Deuteronomy 5 9 Context

Deuteronomy chapter 5 recounts Moses's re-presentation of the Ten Commandments to the new generation of Israelites on the plains of Moab, just before they enter the Promised Land. This is not merely a repetition but a solemn renewal of the covenant made at Mount Horeb (Sinai), emphasizing Israel's responsibilities as a covenant people. The immediate historical context is the brink of inheriting the land, surrounded by polytheistic Canaanite cultures deeply ingrained in idol worship and associated immoral practices. This commandment, prohibiting worship and service to any god other than Yahweh, served as a foundational bulwark against syncretism and polytheism, marking Israel as a distinct nation whose entire national identity, welfare, and prosperity were intricately linked to their exclusive devotion to the one true God. It directly opposes the common ancient Near Eastern practice of venerating multiple deities.

Deuteronomy 5 9 Word analysis

• "You shall not worship" (לא־תשתחוה להם, lo-tishtakhavu lahem): From the Hebrew verb shachah (שָׁחָה), meaning "to bow down, prostrate oneself." This refers to the act of humble adoration, veneration, and respect, indicating complete submission and honor. It's a physical act that signifies internal allegiance.
• "them or serve them" (ולא תעבדם, w’lo ta'abdem): From the Hebrew verb 'avad (עָבַד), meaning "to serve, work, labor for, worship." This denotes practical, devoted service, loyalty, and commitment. It covers all forms of action taken on behalf of or for the benefit of another, indicating a complete life devoted to idols, not just a passing reverence.
• "for I the LORD your God": Highlights God's unique identity and relationship with Israel. "LORD" (יהוה, YHWH or Yahweh) is God's personal, covenant name, emphasizing His self-existence and eternal nature. "Your God" establishes an intimate, exclusive covenant bond.
• "am a jealous God" (אל קנא, 'el qanna'): "Jealous" from qanna' (קַנָּא) describes God's divine zeal and passionate intensity concerning His exclusive claim to His people's worship and affection. This is not human envy driven by insecurity, but righteous indignation and protective devotion within a covenant relationship. He demands fidelity and is provoked by spiritual unfaithfulness, as one would be by marital infidelity.
• "visiting" (פקד, paqad): The Hebrew verb paqad carries a wide semantic range, including "to visit, inspect, appoint, reckon, punish, care for." In this context, it refers to God's act of bringing consequences to bear. It signifies that God is not indifferent to sin but actively addresses it in a manner appropriate to His justice.
• "the iniquity" (עון, 'avon): Refers to the perversity, guilt, or consequences of sin. It describes the moral bent or twist that results in deviation from God's standard, and it can also refer to the punishment or calamity that follows. This is about patterns of rebellion, not an individual act.
• "of the fathers on the children": Points to the reality of intergenerational consequences. The spiritual and moral choices of parents (e.g., establishing idolatrous practices, promoting godless values, creating destructive environments) have ripple effects on their descendants.
• "to the third and fourth generation": Specifies the duration of the observable consequences. This highlights a limited scope, emphasizing that divine retribution for persistent, covenant-breaking rebellion is finite and observable, in contrast to God's mercy which extends "to thousands" (Deut 5:10).
• "of those who hate Me": This crucial qualifier defines the targets of God's "visitation." It's not indiscriminate punishment for all descendants, but specifically for those generations who actively continue to "hate" God, meaning they rebel against His commandments, reject His covenant, and pursue idolatry and unrighteousness as a way of life. "Hate" here is an active spiritual enmity shown through persistent disobedience and rejection of God.

Words-group by words-group analysis:

• "You shall not worship them or serve them": This phrase encompasses a comprehensive rejection of idolatry. "Worship" addresses the internal disposition and act of homage, while "serve" speaks to the external actions and dedication of life. It’s a total prohibition against any allegiance to false gods, addressing both inward and outward devotion.
• "for I the LORD your God am a jealous God": This foundational statement reveals God's intrinsic character as the basis for the command. His "jealousy" is a righteous demand for exclusive loyalty within the sacred covenant He initiated. It is not arbitrary but flows from His holiness and singular sovereignty, guaranteeing His covenant fidelity but also ensuring severe judgment on infidelity.
• "visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate Me": This clarifies the scope and conditions of God's judgment. It means that entrenched patterns of sin (particularly idolatry and rebellion against God) initiated by parents often create environments and habits that perpetuate evil, leading to the consequences being experienced by successive generations who, by their own free will, choose to follow in their ancestors' footsteps and "hate Me" themselves. It’s not about innocent children being punished for a parent's singular past sin, but about the continuation of an inherited trajectory of rebellion and the natural fruit thereof.

Deuteronomy 5 9 Bonus section

• The term "jealous God" is a significant theological descriptor of Yahweh, unique among ancient Near Eastern deities. It stresses His holiness, uniqueness, and demand for exclusive allegiance. This differentiates Him from pagan gods who could be worshipped alongside others.
• The tension between generational consequences (Deut 5:9) and individual responsibility (Ezek 18; Jer 31) is vital. God is just; He doesn't punish the righteous for the wicked. The consequences in Deut 5:9 are due to inherited patterns and environments of sin that are perpetuated by the individual choices of "those who hate Me," illustrating a corporate solidarity in sin, but never overriding individual moral agency.
• This commandment directly anticipates and guards against the syncretistic tendencies that later plagued Israel's history, as seen in the periods of the Judges, Kings, and the exile. It set a clear standard for their distinct identity.

Deuteronomy 5 9 Commentary

Deuteronomy 5:9 encapsulates the absolute singularity of Yahweh in His covenant with Israel. The prohibition against idolatry is not a suggestion but a foundational command stemming from God's intrinsic nature. His "jealousy" is a holy passion, a profound commitment to the covenant, demanding exclusive devotion from His people. It signifies that God considers any worship given to another entity as a direct assault on His unique status and their covenant relationship.

The statement about "visiting the iniquity" highlights the sober reality of generational consequences. This is not the transmission of personal guilt to innocent offspring; Ezekiel 18 powerfully clarifies that each person is accountable for their own sin. Rather, "visiting iniquity" speaks to the unfolding of harmful effects: generational curses, entrenched sinful patterns, physical suffering (e.g., consequences of widespread immorality), and social decay that persist when successive generations also actively choose to "hate" God (i.e., reject His commands and remain in rebellion). The limitation to "third and fourth generation" is significant; it underscores a temporal boundary to these observed consequences and contrasts starkly with God's mercy which extends "to thousands" of those who love Him (Deut 5:10), showcasing God's grace as far exceeding His judgment.

This verse serves as a potent warning against spiritual compromise, emphasizing that abandoning God for idols brings about not just personal judgment but a tangible negative impact on family lines who persist in rebellion. It challenges individuals to break cycles of ancestral sin by choosing to love and obey God, thus becoming channels of His blessing for future generations. For example, a family system entrenched in generational idolatry or addiction might see patterns of brokenness manifest physically, emotionally, or spiritually in subsequent generations who perpetuate those choices until someone repents and breaks the cycle through allegiance to God.