Introduction: Mediated Revelation and Covenant Continuity
Deuteronomy 4:14 presents Moshe’s retrospective account of receiving and transmitting YHWH’s law to Israel in preparation for entering the promised land. The verse sits at the intersection of memory and mandate, summarizing Israel’s calling to obedience through the lens of Moshe’s divine commission:
וְאֹתִ֞י צִוָּ֤ה יְהוָה֙ בָּעֵ֣ת הַהִ֔וא לְלַמֵּ֣ד אֶתְכֶ֔ם חֻקִּ֖ים וּמִשְׁפָּטִ֑ים לַעֲשֹׂתְכֶ֣ם אֹתָ֔ם בָּאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃
And the LORD commanded me at that time to teach you statutes and judgments, that you may do them in the land which you are crossing over to possess.
This verse encapsulates key theological motifs: law-giving, divine-human mediation, covenantal inheritance, and purposeful obedience. The grammar reflects these themes through precise verb sequencing, purpose clause constructions, and object placement.
Grammatical Feature Analysis: Infinitival Purpose and Sequential Forms
The verse opens with a direct object pronoun: וְאֹתִי (“and me”), setting up Moshe as the personal recipient of YHWH’s command. The preposing of the object before the verb adds emphasis to Moshe’s mediatory role.
The verb צִוָּה is the piel perfect 3ms of צ־ו־ה (“to command”), with YHWH as subject. The phrase בָּעֵת הַהִוא (“at that time”) specifies the historical moment—likely referring to the theophany at Ḥorev/Sinai (cf. v.10, v.13).
The infinitival phrase לְלַמֵּד אֶתְכֶם (“to teach you”) is an infinitive construct of ל־מ־ד in the piel stem, expressing the purpose of the command. The infinitive is governed by צִוָּה and indicates that Moshe’s mission is pedagogical. The direct object אֶתְכֶם clarifies the recipients of instruction—Israel collectively.
The double object construction חֻקִּים וּמִשְׁפָּטִים (“statutes and judgments”) is common in Deuteronomic language, often referring to the full corpus of divine instruction. חֻקִּים are often ritual or non-rational laws, and מִשְׁפָּטִים are civil ordinances or case laws. Their pairing conveys comprehensive obligation.
The second infinitive לַעֲשֹׂתְכֶם אֹתָם (“that you may do them”) expresses further purpose—not only learning, but doing. This form again uses the construct לַעֲשֹׂת (“to do”) with pronominal suffix ־כֶם and object אֹתָם (“them”), pointing back to חֻקִּים וּמִשְׁפָּטִים.
The phrase בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ (“in the land which you are crossing over there to possess”) provides the spatial and eschatological goal. The relative clause אֲשֶׁר אַתֶּם עֹבְרִים (“which you are crossing”) employs a qal participle mp of ע־ב־ר (“to cross over”), emphasizing immediacy and continuity. The destination שָׁמָּה (“there”) adds directional emphasis, and לְרִשְׁתָּהּ (infinitive construct of י־ר־שׁ, “to possess”) seals the covenantal inheritance theme.
Exegetical Implications: Pedagogical Obedience and Land Ethics
The verse links divine law to land possession, reinforcing Deuteronomy’s theology: Israel’s continued presence in the land is contingent on faithfulness to YHWH’s commands. Syntax mirrors this logic: צִוָּה… לְלַמֵּד… לַעֲשֹׂת… בָּאָרֶץ. Each verbal idea cascades toward obedient life in the promised land.
That Moshe is commanded to teach rather than simply to declare (cf. אָמַר) reflects his role not as mere messenger but as covenant educator. His command to instruct includes implication of understanding, not just repetition. The grammar thus embeds covenantal literacy as a prerequisite for collective flourishing.
Jewish interpreters such as Rashi emphasize that “doing” follows “learning,” and the Hebrew syntax confirms this: לְלַמֵּד… לַעֲשֹׂת. The instruction is not theoretical—it aims at covenantal praxis.
Cross-Linguistic and Literary Parallels
Ancient Near Eastern treaties often include a stipulation that the vassal must “hear and do” the suzerain’s commands. In Deuteronomy, however, the grammar of divine command is filtered through pedagogy—laws are taught and internalized before being performed.
The Septuagint renders this verse: καὶ ἐμὲ ἐνετείλατο κύριος ἐν τῷ καιρῷ ἐκείνῳ διδάξαι ὑμᾶς δικαιώματα καὶ κρίματα ποιεῖν αὐτὰ ἐν τῇ γῇ, ἧς ὑμεῖς διαβαίνετε ἐκεῖ εἰς κατακλῆρον αὐτήν. The Greek preserves the infinitive purpose structure (e.g., διδάξαι… ποιεῖν), showing the coherence of the Hebrew sequence.
Theological and Literary Significance: Law as Inherited Practice
Deuteronomy 4:14 encapsulates the heart of Deuteronomic theology: revelation is for education, and education is for ethical possession of the land. The verse’s layered infinitives and verbal constructs define divine law not as abstract legislation but as practiced tradition passed through generations.
The clause בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים… לְרִשְׁתָּהּ makes clear that Torah is not simply spiritual—it is rooted in geography and embodied covenant. The grammar reflects this tethering: instruction (infinitive), performance (infinitive), and destination (noun clause) flow together in syntactic unity.
From Command to Possession: Syntax of Covenant Life in Deuteronomy 4:14
This verse presents covenantal obedience as a process that begins in divine command, moves through instruction, and culminates in land possession. Through infinitival purpose clauses and participial continuity, Deuteronomy 4:14 frames Israel’s legal heritage as lived theology—rooted in grammar, grounded in land, and shaped by divine initiative.
