Deuteronomy 30:13
Parallel Verses
New American Standard Bible
"Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?'

King James Bible
Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?

Darby Bible Translation
And it is not beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it to us, that we should hear it and do it?

World English Bible
Neither is it beyond the sea, that you should say, "Who shall go over the sea for us, and bring it to us, and make us to hear it, that we may do it?"

Young's Literal Translation
And it is not beyond the sea, -- saying, Who doth pass over for us beyond the sea, and doth take it for us, and doth cause us to hear it -- that we may do it?

Deuteronomy 30:13 Parallel
Commentary
Barnes' Notes on the Bible

The paraphrase of this verse in the Jerusalem Targum is noteworthy, and should be compared with Paul's rendering in Romans 10:7 : "Neither is the law beyond the great sea, that thou shouldest say, Oh that we had one like Jonah the prophet who could descend into the depths of the sea and bring it to us!"

Deuteronomy 30:13 Parallel Commentaries

Library
The Love of God Its Own Reward
DEUT. xxx. 19, 20. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest cleave unto him, for he is thy life and the length of thy days, that thou mayest dwell in the land which the Lord God sware unto thy fathers Abraham, Isaac, and Jacob to give them. I spoke to you last Sunday on this text. But there is something
Charles Kingsley—The Good News of God

The Book of the Law
The silent yet powerful influences set in operation by the messages of the prophets regarding the Babylonian Captivity did much to prepare the way for a reformation that took place in the eighteenth year of Josiah's reign. This reform movement, by which threatened judgments were averted for a season, was brought about in a wholly unexpected manner through the discovery and study of a portion of Holy Scripture that for many years had been strangely misplaced and lost. Nearly a century before, during
Ellen Gould White—The Story of Prophets and Kings

"Now the End of the Commandment is Charity Out of a Pure Heart, and a Good Conscience, and Faith Unfeigned. "
[It is extremely probable that this was one of the probationary discourses which the author delivered before the Presbytery of Glasgow, previous to his ordination. The following is an extract from the Record of that Presbytery: "Dec. 5, 1649. The qlk daye Mr. Hew Binnen made his popular sermon 1 Tim. i. ver. 5 'The end of ye commandment is charity.'--Ordaines Mr. Hew Binnen to handle his controversie this day fifteen dayes, De satisfactione Christi."--Ed.] 1 Tim. ii. 5.--"Now the end of the commandment
Hugh Binning—The Works of the Rev. Hugh Binning

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy 30:12
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