Deu 5:2 | KD | STEP | “ Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day .” The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deu 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham ( ), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun ( we ) is added to the pronominal suffix for the sake of emphasis, just as in , etc.; and אלּה again is so connected with אנחנוּ, as to include the relative in itself.

‏ Deuteronomy 5:2

“Jehovah our God made a covenant with us in Horeb; not with our fathers, but with ourselves, who are all of us here alive this day.” The “fathers” are neither those who died in the wilderness, as Augustine supposed, nor the forefathers in Egypt, as Calvin imagined; but the patriarchs, as in Deu 4:37. Moses refers to the conclusion of the covenant at Sinai, which was essentially distinct from the covenant at Sinai, which was essentially distinct from the covenant made with Abraham (Gen 15:18), though the latter laid the foundation for the Sinaitic covenant. But Moses passed over this, as it was not his intention to trace the historical development of the covenant relation, but simply to impress upon the hearts of the existing generation the significance of its entrance into covenant with the Lord. The generation, it is true, with which God made the covenant at Horeb, had all died out by that time, with the exception of Moses, Joshua, and Caleb, and only lived in the children, who, though in part born in Egypt, were all under twenty years of age at the conclusion of the covenant at Sinai, and therefore were not among the persons with whom the Lord concluded the covenant. But the covenant was made not with the particular individuals who were then alive, but rather with the nation as an organic whole. Hence Moses could with perfect justice identify those who constituted the nation at that time, with those who had entered into covenant with the Lord at Sinai. The separate pronoun (we) is added to the pronominal suffix for the sake of emphasis, just as in Gen 4:26, etc.; and אלּה again is so connected with אנחנוּ, as to include the relative in itself.