עֲשֶׂרֶת הַדְּבָרִים – (Aseret HaDevarim) – The Ten Words

INTRODUCTION

DEFINING THE TERMS: “THE TEN COMMANDMENTS,” “THE TEN WORDS,” AND “THE DECALOGUE”

Before delving into the theological significance of the foundational divine pronouncements given at Sinai, it is crucial to clarify the terminology used to describe them. The word “Decalogue” literally means “Ten Words”, and its etymology beautifully reflects that:

Etymology Breakdown

• Greek origin: dekalogos (δέκα λόγοι)
  • deka (δέκα) = “ten”
  • logos (λόγοι) = “words” or “sayings”
• This phrase hoi deka logoi was used in the Septuagint (Greek translation of the Hebrew Bible) to refer to the Ten Commandments.
• Latin: decalogus — adopted from the Greek
• Middle English: decaloge — entering English usage around the 14th century

So when someone says “Decalogue,” they’re literally referring to the Ten Words — the divine utterances given at Sinai, foundational to both Jewish and Christian moral frameworks.

“The Ten Commandments,” “The Ten Words,” and “The Decalogue” are often used interchangeably, yet they carry distinct linguistic and theological nuances that influence how one understands this pivotal biblical revelation.

1. “The Ten Commandments” – A Legalistic and Prescriptive Interpretation

The term “The Ten Commandments” is the most widely recognized in English and is primarily a translation-based interpretation rather than a literal rendering of the biblical Hebrew. The phrase originates from the tradition of Western Christianity and is largely shaped by legal and moral frameworks. The word “commandment” suggests a set of prescriptive laws or decrees that define ethical and religious obligations.

This term, however, does not appear in the Hebrew text of the Bible. Instead, it arises from later translations that sought to emphasize the obligatory nature of these statements. The King James Version (KJV) and other English Bibles, influenced by Latin and Greek traditions, solidified this terminology.

Linguistic Origins:

• The English phrase “The Ten Commandments” is a mistranslation of the Hebrew term עֲשֶׂרֶת הַדְּבָרִים (Aseret HaDevarim), which literally means “The Ten Words” or “The Ten Statements.”
• The word “commandments” comes from the Latin Decem Praecepta (Ten Precepts) and the Greek Hoi Deka Logoi (Ten Sayings), though neither the Hebrew nor the Greek explicitly uses the word for “commandment” (mitzvah in Hebrew).
• The Western theological lens, particularly within Protestant and Catholic traditions, emphasized these statements as laws, reinforcing the legalistic perception of the text.

Theological Implications:

• Framing them as “commandments” places a strong emphasis on moral and judicial obligation, often reducing their broader theological and covenantal nature.
• It aligns with a juridical understanding of God as Lawgiver, fitting within the broader system of divine law in biblical interpretation.
• However, it risks oversimplifying the statements, as they are not merely legal directives but foundational declarations of identity, relationship, and covenant.

2. “The Ten Words” – The Original Biblical Term and Its Theological Depth

The most accurate term from a biblical and linguistic standpoint is “The Ten Words” (Aseret HaDevarim), which appears explicitly in the Hebrew Bible in three key passages:

1. Exodus 34:28 – “And He wrote upon the tablets the words of the covenant, aseret ha-devarim (the Ten Words).”
2. Deuteronomy 4:13 – “And He declared unto you His covenant, which He commanded you to perform, aseret ha-devarim.”
3. Deuteronomy 10:4 – “And He wrote on the tablets, according to the first writing, aseret ha-devarim.”

The phrase “The Ten Words” captures the spoken nature of these divine pronouncements. Theologically, this emphasizes that these statements are not just legal mandates but revelatory declarations from God Himself that define the covenant relationship between YHVH and Israel.

Linguistic Origins:

• דְּבָרִים (Devarim) means “words” or “statements,” not necessarily “commandments.”
• The Greek Δέκα Λόγοι (Deka Logoi), from which “Decalogue” is derived, closely follows this Hebrew meaning as “Ten Words.”
• Unlike “commandments,” the term “words” conveys a broader theological meaning that includes divine speech, revelation, and the establishment of identity.

Theological Implications:

• Recognizing these as “Words” rather than “Commandments” shifts the focus from law to covenant and identity formation.
• It aligns with the Jewish understanding of Sinai as a moment of divine self-revelation, rather than merely the giving of laws.
• It highlights the transformative and imprinting power of God’s spoken Word, reinforcing Israel’s identity as His people.

3. “The Decalogue” – A Classical and Philosophical Framing

The term “Decalogue” comes from the Greek Δέκα Λόγοι (Deka Logoi), meaning “Ten Words.” This term was widely used in Hellenistic Judaism, Greek-speaking Christian traditions, and later in Latin theological discourse. Unlike “The Ten Commandments,” this term maintains the original linguistic sense of the Hebrew Aseret HaDevarim, though its usage has been shaped by classical philosophy and Christian theology.

Linguistic Origins:

• The term Decalogue became prominent in Septuagint (LXX) Greek translations, where Deka Logoi closely reflects Aseret HaDevarim.
• The Latin Vulgate adopted this terminology, and it became widespread in theological and philosophical discussions.
• The term is more academic and is frequently used in scholarly and doctrinal discourse rather than in everyday religious practice.

Theological Implications:

• Philosophical and Systematic Framing: The term “Decalogue” is often used in philosophical and ethical discussions, where the Ten Words are seen as the foundation of moral law.
• Universality: Unlike “The Ten Commandments,” which are framed primarily within a Jewish and Christian legal tradition, the term “Decalogue” has been used in cross-cultural and interfaith discussions about ethics and divine law.
• A bridge between traditions: It is frequently used in discussions that engage Judaism, Christianity, and Greek philosophy, particularly in debates on natural law and divine ethics.

Conclusion: Why These Distinctions Matter

Understanding the differences between “The Ten Commandments,” “The Ten Words,” and “The Decalogue” is essential for properly framing the theological and historical significance of this divine revelation.

1. “The Ten Commandments” reflects a legalistic interpretation, emphasizing divine law and moral obligation.
2. “The Ten Words” is the most biblically accurate term, capturing the spoken, revelatory, and covenantal nature of God’s pronouncement.
3. “The Decalogue” serves as a scholarly and philosophical term, connecting biblical ethics with broader moral discourse.

For a proper theological discussion, one must recognize that these statements are not merely laws (commandments) but divine utterances that shape identity, covenant, and history. Therefore, restoring the original biblical understanding of “The Ten Words” offers a more profound and accurate appreciation of what was truly given at Sinai—not just rules, but the very words that define the relationship between YHVH and His people.

THE FIRST OF THE TEN WORDS EXODUS 20 1,2

• 1 And God spake all these words, saying,
• 2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

DIVINE IMPRINTING: HOW ISRAEL’S IDENTITY WAS SEALED AT SINAI

Imagine being the thing. You are at Mt. Sinai.  You are experiencing it. You are having a human experience of being imprinted. Imprinting, in biological terms, is a process by which a living being, particularly in its early stages of development, forms an intense and lasting bond with a stimulus—most often a parent. This phenomenon is most famously observed in birds, such as ducklings, which instinctively attach to and follow the first moving entity they see upon hatching. This bond is not learned over time; it is instantaneous, permanent, and foundational to their survival and identity. Once imprinted, the subject is irrevocably shaped by the experience, and their sense of belonging is defined by it.

This concept of imprinting provides a powerful framework for understanding the transformative experience of Israel at Mount Sinai when they heard the voice of YHVH declare:

“I am YHVH your God, who brought you out of the land of Egypt, out of the house of bondage.” (Exodus 20:2)

This was not just an announcement of divine authority or historical deliverance—it was the single most defining moment in Israel’s existence, the moment in which they were spiritually and irrevocably imprinted with the reality of who God is and who they were in relation to Him.

The First Face-to-Face Encounter: A Spiritual Imprinting

Just as biological imprinting requires direct exposure, Israel’s imprinting occurred in an unparalleled encounter—hearing the unmediated voice of YHVH. Unlike the revelations to Abraham, Isaac, and Jacob, or even Moses’ own encounters at the burning bush, this was the first and only time that an entire nation collectively experienced the voice of the Creator. The event was so overwhelming that the people trembled, pleaded with Moses to mediate, and were permanently altered by what they had witnessed (Exodus 20:18-19).

In biological imprinting, there is often a critical window in which attachment must take place; once this moment passes, the subject’s identity and recognition patterns are set for life. Sinai was Israel’s critical moment. They had come out of Egypt, physically freed but spiritually undefined. At Sinai, in hearing the words “I am YHVH”, they were imprinted with the identity of their God—not as a distant, abstract deity but as their personal Redeemer. His voice, His Name, His act of deliverance became the foundation of their national consciousness.

Bonding Through Recognition: The Permanent Connection to YHVH

In the animal kingdom, once imprinting occurs, the subject instinctively follows, trusts, and identifies with the imprinted figure. If a gosling imprints on a human instead of its mother, it will follow the human wherever they go. Similarly, Israel’s imprinting at Sinai meant that their identity would forever be tied to YHVH. This is why, throughout the Hebrew Bible, whenever Israel strayed into idolatry or covenant disobedience, the prophets rebuked them not as people who had made a simple mistake, but as those violating the deepest, most fundamental bond of their existence.

They could not “un-imprint” YHVH. No matter how far they wandered, the imprint remained. This is why exile, suffering, and divine discipline never destroyed their identity. Though scattered among the nations, they never lost their connection to YHVH because the imprint of His voice remained in their collective soul. Even when Israel failed, YHVH did not erase them—because the bond was eternal.

Deliverance as the Imprinting Mechanism

In nature, imprinting is often triggered by an act of care or protection. A mother bird feeding her young, or a newborn recognizing the scent of its mother, strengthens the imprint. At Sinai, Israel’s imprinting was tied directly to God’s saving act—His bringing them “out of the land of Egypt, out of the house of bondage.”

This deliverance was not just a historical event; it was the defining mechanism by which they came to know who He was. It was not Sinai alone that imprinted them, but the combination of deliverance and divine revelation. They were freed from Egypt by His outstretched hand and sealed in covenant by His spoken word. This dual experience created an indelible mark on their identity.

Why This Imprinting Is Eternal

• It was initiated by YHVH Himself. The imprint was not a human response to an abstract teaching; it was a divine act of self-revelation.
• It was reinforced through direct sensory experience. They saw the fire, heard the thunder, felt the earth shake, and most importantly, heard His voice.
• **It was tied to an irreversible act of salvation

This introduction to the Decalogue is also God’s formal self introduction to the state, people, and nation of Israel. This is God’s imprint or imprimatur on isreal. distinct because God directly identifies Himself as YHVH. The phrase “I am the LORD your God” (אָנֹכִי יְהוָה אֱלֹהֶיךָ, Anochi YHWH Eloheicha) asserts divine authority and establishes the foundation of the commandments that follow.

The foundation being established in the Decalogue is that YHVH is the Savior. The rationale for the call to obedience is rooted in God’s act of redemption. The first statement of the Eser Divrot (the Ten Words) is a salvific declaration of God’s grace and mercy, demonstrated through His saving act. The covenantal relationship is established through the declaration of the ineffable Divine Name, YHVH, which by definition means “the God of Israel.” The One God of the universe proclaims His proper name—YHVH—as “THE God of Israel,” with absolute and unequivocal exclusivity.

By opening the Decalogue with the words, “I am YHVH your God, who brought you out of the land of Egypt, out of the house of bondage,” the commandments that follow are not presented as arbitrary laws but as an integral part of a covenantal framework. This declaration forms the basis for Israel’s obligation to obey God, grounded in the following principles:

1. Redemption Precedes Obligation – The commandments are given only after Israel’s deliverance from Egypt, emphasizing that obedience is a response to salvation, not a prerequisite for it.
2. Exclusive Relationship – The phrase “your God” signifies a unique, personal bond. The covenant is not merely legal but relational, binding Israel to their Redeemer.
3. Divine Sovereignty – The declaration “I am YHVH” establishes God’s supreme authority as both Creator and Redeemer.

Additionally, in the King James Version (KJV), the phrase “the LORD” (written in all capital letters) represents the direct and proper Name of God, which appears in the Hebrew text as the Tetragrammaton (YHVH). This rendering reflects the Jewish tradition of reverence for the Divine Name while preserving its significance in the biblical text.

Anyone who worships the One God as revealed in Scripture must recognize and remain fully conscious of the undeniable reality that they are worshipping the God of Israel. There is no distinction between the One True God and His identity as the God of Israel. He is not a generic deity, detached from a particular people or covenant; rather, He has forever bound Himself to Israel by His very name. As long as He is YHVH, He is and will always be the God of Israel.

This connection is not incidental—it is covenantal, irrevocable, and eternal. YHVH and Israel are inextricably linked, not by human designation, but by divine declaration. When God revealed His name, He did so in the context of His relationship with Israel. His very self-disclosure—“I am YHVH, the God of Abraham, Isaac, and Jacob”—emphasizes that His identity is inseparable from His chosen people. To worship YHVH is to acknowledge the God who called, redeemed, and covenanted with Israel.

More than merely associating with Israel, YHVH has placed His very name upon them. The people of Israel bear His name, both in their collective identity and in their priestly calling among the nations. The divine blessing pronounced by the priests—“So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27)—demonstrates that God’s name is not only spoken over Israel but is imparted to them as a sign of His eternal covenant.

To deny or sever YHVH from Israel is to misrepresent Him. He is not an abstract, universalized God redefined by human traditions or theological constructs; He is the God who has revealed Himself through His relationship with Israel. Any attempt to worship YHVH apart from acknowledging His covenant with Israel is, at best, incomplete and, at worst, a distortion of divine truth.

Thus, the permanence of this relationship is not subject to revision. YHVH remains the God of Israel, and Israel remains His people. Even in times of judgment, exile, and restoration, His covenant stands. As long as His name is YHVH, His identity as the God of Israel is non-negotiable, and those who seek to worship Him must do so with full recognition of this truth.

Israel, both as a nation and as a people, will never cease to exist. Their continued presence throughout history is not merely a matter of survival but a divine affirmation of YHVH’s eternal existence. Israel stands as the living testament that He is, was, and will always be. As long as YHVH exists, Israel exists, for He has bound His own being to theirs. 

This is the profound reality of the covenant: the endurance of Israel is inseparable from the permanence of God Himself. Every attempt to erase them has failed, and every exile has been followed by return, for their existence is not upheld by human strength but by the unbreakable word of YHVH. The survival of Israel through persecution, dispersion, and restoration is a direct witness to His sovereignty and faithfulness. 

The very name of Israel carries His divine imprint, and through them, the nations see that YHVH is the living God. No force in history has been able to extinguish them, for to do so would mean the undoing of God’s own declaration. Their existence is not only a testimony to His reality but a proof of His enduring covenant, a visible sign that He rules, He redeems, and He is faithful to what He has spoken.

I AM THE LORD –  I AM YHVH

I am the Lord your God” as a Synecdoche for Divine Authority

The opening words of the Decalogue, “I am the Lord your God” (אנכי יהוה אלוהיך, Anochi YHWH Eloheicha), function as more than just an introduction. This first-person declaration serves as a synecdoche for divine authority, encapsulating the foundational relationship between God and Israel.

1. Establishing Divine Sovereignty

1. By declaring “I am the Lord your God”, God asserts absolute authority over Israel, setting the framework for the commandments that follow.
2. The use of the personal pronoun “I” (Anochi) emphasizes God’s direct presence and active role in Israel’s history.
3. Covenantal Obligation

2. The phrase “your God” (Eloheicha) is covenantal, indicating a reciprocal relationship rather than an abstract theological statement.
3. Unlike polytheistic traditions where gods were seen as detached or regional, this declaration makes clear that God is personally involved with Israel.
4. A Summary of the Entire Torah

3. Rabbinic tradition interprets this opening statement as encompassing the entire Torah.
4. Rashi (on Exodus 20:2) explains that this declaration is not just an introduction but a legal claim—if God is Israel’s God, then Israel is bound by divine law.

Thus, the first-person declaration functions as a shorthand for divine sovereignty, authority, and covenantal obligation, setting the stage for all subsequent commandments.

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The phrases “I am the Lord” (אֲנִי יְהוָה, Ani YHWH) and “I am the Lord your God” (אֲנִי יְהוָה אֱלֹהֵיכֶם, Ani YHWH Eloheichem) appear multiple times in the Torah, often functioning as a synecdoche—a rhetorical device where a part represents the whole.

Meaning as a Synecdoche – A Figure of Speech

• These phrases are often used as a shorthand for divine authority over all commandments.
• They serve as a covenantal reminder: Every law given is rooted in the relationship between God and Israel.
• They emphasize obedience: God’s identity and authority as the covenantal deity demand adherence to His instructions.

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Occurrences in the Torah and Its Significance

Here is a breakdown of how frequently these phrases appear:

1. “I am the Lord” (אֲנִי יְהוָה)

• Appears around 50 times in the Torah.
• Most frequent in Leviticus, especially in Leviticus 19, where it is repeatedly used to reinforce divine authority over ethical, ritual, and social laws.

2. “I am the Lord your God” (אֲנִי יְהוָה אֱלֹהֵיכֶם)

• Appears around 20 times in the Torah.
• Found in key passages such as:
  • Exodus 20:2 – “I am the Lord your God, who brought you out of Egypt…” (Introduction to the Ten Words)
  • Leviticus 18:2-5 – Used to command Israel to follow God’s laws rather than the customs of Egypt and Canaan.
  • Leviticus 19:3-4 – A reminder to obey commandments and avoid idolatry.
  • Leviticus 26 – Used multiple times in blessings and curses.

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Synecdochic Function in the Torah

1. Introduction to Commandments
   • Example: Leviticus 18:4-5

“You shall follow My laws and carefully keep My decrees. I am the Lord your God.”

1. Here, “I am the Lord your God” serves as a summary of divine authority, standing in for the entire law.
2. Reinforcement of a Command
   • Example: Leviticus 19:14

“You shall not curse the deaf nor place a stumbling block before the blind, but you shall fear your God: I am the Lord.”

2. The phrase “I am the Lord” acts as a divine signature, reinforcing the command’s significance.
3. Covenantal Identity
   • Example: Leviticus 22:31-33

“You shall keep My commandments and do them; I am the Lord. You shall not profane My holy name, but I will be sanctified among the children of Israel. I am the Lord who sanctifies you, who brought you out of Egypt to be your God: I am the Lord.”

3. Used here as a reminder of God’s role as Redeemer, reinforcing the connection between law and divine deliverance.
4. Connection Between Moral and Ritual Laws
   • In Leviticus 19, the phrase appears 15 times, linking ethical laws (honesty, justice, respect for the poor) with ritual laws (sacrifices, dietary restrictions).

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Comparison to Exodus 20

• In Exodus 20:2, “I am the Lord your God” serves as the opening statement of the Ten Words.
• This declaration of divine identity is used throughout the Torah to introduce and validate his commandments to Israel.

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Conclusion

The phrases “I am the Lord” and “I am the Lord your God” function as synecdoches for divine authority, summarizing and reinforcing God’s commandments. Their repeated use in Leviticus and Deuteronomy emphasizes that all laws—moral, ethical, ritual—are unified under God’s covenant with Israel.

The phrases “I am the Lord” (אֲנִי יְהוָה, Ani YHWH) and “I am the Lord your God” (אֲנִי יְהוָה אֱלֹהֵיכֶם, Ani YHWH Eloheichem) appear multiple times in the Torah, often functioning as a synecdoche—a rhetorical device where a part represents the whole.

Meaning of Synecdoche as a Figure of Speech in the Bible and Its Use in “I Am the Lord”

Definition of Synecdoche

Synecdoche is a figure of speech in which a part represents the whole or the whole represents a part. It is a common rhetorical device in biblical language, where a single word or phrase carries a broader meaning, often encompassing deeper theological or covenantal truths.

For example, in biblical language:

• “Bread” can represent all food (e.g., Give us this day our daily bread – Matthew 6:11).
• “Flesh” can refer to all of humanity (e.g., All flesh shall see the salvation of God – Luke 3:6).
• “The sword” can symbolize war or judgment (e.g., They that take the sword shall perish with the sword – Matthew 26:52).

This linguistic technique is particularly powerful in divine self-revelation, where a single phrase can encapsulate an entire theological reality.

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Synecdoche in “I Am the Lord” (אני יהוה / Ani YHVH)

The phrase “I am the Lord” (Ani YHVH), frequently appearing throughout the Hebrew Bible, functions as a synecdoche—a concise statement that conveys an entire theological framework, identity, and covenantal relationship.

1. The Divine Name as the Whole of God’s Identity
   1. The phrase “I am YHVH” is not just a declaration of God’s name; it is a comprehensive affirmation of His nature, sovereignty, and relationship with Israel.
   1. By stating “I am the Lord,” God is not merely identifying Himself but reminding Israel of His role as Creator, Redeemer, Lawgiver, and Covenant Keeper.
   1. The Tetragrammaton (YHVH) itself embodies God’s eternal, self-existent nature (Exodus 3:14 – Ehyeh Asher Ehyeh, “I Am Who I Am”).
2. A Covenantal Synecdoche
   1. In Exodus 20:2, God begins the Decalogue with “I am YHVH your God, who brought you out of the land of Egypt, out of the house of bondage.”
   1. This statement is not just a title; it is a summary of the covenant—His saving act, authority, and exclusive relationship with Israel.
   1. Every time “I am YHVH” appears in the Torah, it serves as a shorthand reference to the entire covenantal promise and obligation between God and His people.
3. Judgment and Authority
   1. In Leviticus 19:37, God declares, “You shall observe all My statutes and all My judgments, and do them: I am the Lord.”
   1. Here, “I am the Lord” serves as a synecdoche for divine authority—God’s right to command obedience because He is the Sovereign Lawgiver.
4. Redemption and Relationship
   1. In Ezekiel 20:5, God says, “On the day when I chose Israel and raised My hand in an oath to the descendants of Jacob, and made Myself known to them in the land of Egypt, I said to them, ‘I am the Lord your God.’”
   1. This phrase represents more than just an introduction; it summarizes God’s role as Israel’s Redeemer and the One who established their national identity.

These phrases are often used as a shorthand for divine authority over all commandments. They serve as a covenantal reminder: Every law given is rooted in the relationship between God and Israel established at Sinai. They emphasize obedience: God’s identity and authority as the covenantal deity expects loyal adherence to His instructions.

Conclusion

The phrase “I am the Lord” (Ani YHVH) operates as a synecdoche in biblical language, where a brief statement conveys an expansive theological truth. It is not merely a name but a profound declaration of divine sovereignty, covenantal authority, and redemptive power. Each time this phrase appears in Scripture, it serves as a condensed expression of God’s supreme authority, His historical acts of deliverance, and His exclusive bond with Israel. Recognizing this deeper significance transforms it from a simple assertion into a powerful proclamation of identity, obligation, and divine kingship.

When you read or hear “I am the Lord,” your mind should instinctively complete the thought: “who brought you out of the land of Egypt, out of the house of bondage.” This should become an automatic, reflexive response—an imprint of divine salvation that reinforces the foundational truth of God’s enduring covenant with Israel.

Occurrences in the Torah

Here is a breakdown of how frequently these phrases appear:

1. “I am the Lord” (אֲנִי יְהוָה)

• Appears around 50 times in the Torah.
• Most frequent in Leviticus, especially in Leviticus 19, where it is repeatedly used to reinforce divine authority over ethical, ritual, and social laws.

2. “I am the Lord your God” (אֲנִי יְהוָה אֱלֹהֵיכֶם)

• Appears around 20 times in the Torah.
• Found in key passages such as:
  • Exodus 20:2 – “I am the Lord your God, who brought you out of Egypt…” (Introduction to the Ten Words)
  • Leviticus 18:2-5 – Used to command Israel to follow God’s laws rather than the customs of Egypt and Canaan.
  • Leviticus 19:3-4 – A reminder to obey commandments and avoid idolatry.
  • Leviticus 26 – Used multiple times in blessings and curses.

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Synecdochic Function in the Torah

1. Introduction to Commandments
   • Example: Leviticus 18:4-5

“You shall follow My laws and carefully keep My decrees. I am the Lord your God.”

1. Here, “I am the Lord your God” serves as a summary of divine authority, standing in for the entire law.
2. Reinforcement of a Command
   • Example: Leviticus 19:14

“You shall not curse the deaf nor place a stumbling block before the blind, but you shall fear your God: I am the Lord.”

2. The phrase “I am the Lord” acts as a divine signature, reinforcing the command’s significance.
3. Covenantal Identity
   • Example: Leviticus 22:31-33

“You shall keep My commandments and do them; I am the Lord. You shall not profane My holy name, but I will be sanctified among the children of Israel. I am the Lord who sanctifies you, who brought you out of Egypt to be your God: I am the Lord.”

3. Used here as a reminder of God’s role as Redeemer, reinforcing the connection between law and divine deliverance.
4. Connection Between Moral and Ritual Laws
   • In Leviticus 19, the phrase appears 15 times, linking ethical laws (honesty, justice, respect for the poor) with ritual laws (sacrifices, dietary restrictions).

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Comparison to Exodus 20

• In Exodus 20:2, “I am the Lord your God” serves as the opening statement of the Ten Words.
• This declaration of divine identity is used throughout the Torah to introduce and validate laws.

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Conclusion

The phrases “I am the Lord” and “I am the Lord your God” function as synecdoches for divine authority, summarizing and reinforcing God’s commandments. Their repeated use in Leviticus and Deuteronomy emphasizes that all laws—moral, ethical, ritual—are unified under God’s covenant with Israel.

Here is a full list of every occurrence in the Torah.

Occurrences of “I am the Lord” (אֲנִי יְהוָה)

• Leviticus 18:5
• Leviticus 19:12
• Leviticus 19:14
• Leviticus 19:16
• Leviticus 19:18
• Leviticus 19:28
• Leviticus 19:30
• Leviticus 19:32
• Leviticus 20:26
• Leviticus 21:12
• Leviticus 21:15
• Leviticus 21:23
• Leviticus 22:2
• Leviticus 22:3
• Leviticus 22:8
• Leviticus 22:9
• Leviticus 22:16
• Leviticus 22:30
• Leviticus 22:31
• Leviticus 22:33
• Leviticus 26:2
• Leviticus 26:45

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Occurrences of “I am the Lord your God” (אֲנִי יְהוָה אֱלֹהֵיכֶם)

• Leviticus 18:2
• Leviticus 18:4
• Leviticus 19:3
• Leviticus 19:4
• Leviticus 19:10
• Leviticus 19:25
• Leviticus 19:31
• Leviticus 19:34
• Leviticus 19:36
• Leviticus 20:7
• Leviticus 20:24
• Leviticus 23:22
• Leviticus 23:43
• Leviticus 24:22
• Leviticus 25:17
• Leviticus 25:38
• Leviticus 25:55
• Leviticus 26:1
• Leviticus 26:13
• Leviticus 26:44
• Numbers 10:10
• Numbers 15:41

These lists include only distinct, stand-alone occurrences of these phrases, where they are not part of a longer sentence.  The phrase “I am the Lord” appears 22 times as a distinct and stand-alone statement in the Torah. The phrase “I am the Lord your God” also appears 22 times as a distinct and stand-alone statement in the Torah. They function as synecdoches.

The commandments given to Israel, particularly in the Torah where “I am the Lord” and “I am the Lord your God” are repeatedly emphasized, should not be understood as merely authoritarian decrees but rather as salvific and covenantal in nature.

1. Salvific vs. Authoritarian: How Should We Understand These Commands?

• Some might interpret “I am the Lord” as a statement of divine authority, akin to a parent saying, “Because I said so.”
• However, the Torah presents these commandments not as arbitrary rules but as an extension of the covenantal relationship between God and Israel.
• The statement “I am the Lord your God” in Exodus 20:2 is preceded by a salvific act:

“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.”

• This means that God’s authority is not based on sheer power but on His redemptive relationship with Israel.

2. Commandments as Part of Salvation, Not Just Rules

• The commandments were not given to enslave Israel under law but to guide them in a way of life that reflects their salvation and covenant with God.
• The Torah consistently links obedience to the commandments with Israel’s redemption, holiness, and flourishing rather than mere submission to divine authority.
• Leviticus 22:31-33 states:

“You shall keep My commandments and do them; I am the Lord. You shall not profane My holy name, but I will be sanctified among the children of Israel. I am the Lord who sanctifies you, who brought you out of Egypt to be your God: I am the Lord.”

• This shows that obeying the commandments is not just a demand but a response to divine sanctification and redemption.

3. The “Because I Said So” View Misses the Relational Aspect

• In human relationships, a parent saying “Because I said so” may be an arbitrary assertion of authority.
• But God’s commands in Torah are relational—they are tied to who He is, what He has done, and who Israel is meant to be.
• The frequent repetition of “I am the Lord” or “I am the Lord your God” functions as a covenantal reminder rather than an authoritarian demand.

4. Biblical Examples of Commandments as a Response to Salvation

• Deuteronomy 6:24:

“And the Lord commanded us to observe all these statutes, to fear the Lord our God, for our good always, that He might preserve us alive, as it is this day.”

• This shows that God’s commandments are for Israel’s good, not just for rule-following.
• Deuteronomy 30:15-16:

“See, I have set before you today life and good, death and evil, in that I command you today to love the Lord your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the Lord your God will bless you in the land which you go to possess.”

• The Torah presents God’s commandments as a pathway to life, blessing, and relationship with Him.

5. The Jewish Perspective: Commandments as a Gift, Not a Burden

• In Jewish tradition, the commandments (mitzvot) are seen as a blessing, not just obligations.
• Psalm 119:97 expresses this beautifully:

“Oh how I love Your Torah! It is my meditation all the day.”

• The Torah itself is considered a tree of life (Proverbs 3:18), showing that obedience to God is a path of flourishing, not oppression.

6. Christian Misinterpretations and the Problem of Legalism

• Some Christian traditions have misunderstood the Torah as a legalistic system of oppressive rules.
• However, in both Jewish thought and the Torah itself, God’s laws are not given as a means of earning salvation but rather as a response to salvation (i.e., Israel’s deliverance from Egypt).
• The idea that grace and law are opposed is a false dichotomy; in the Torah, grace precedes law (Israel is first redeemed, then given commandments).

Conclusion: Obedience as a Response to Salvation

• “I am the Lord” should not be read as “Because I said so” but rather as “Because I have saved you, you belong to Me.”
• The commandments are part of a covenantal, loving relationship, not an oppressive legal code.
• Salvation (redemption from Egypt) came first, then obedience followed.
• The Torah presents obedience as a way of living in harmony with God’s will, not merely submission to authority.

Thus, seeing God’s commands as salvific rather than authoritarian aligns better with the context of the Torah, the covenant at Sinai, and the role of mitzvot in Jewish tradition.

OUT OF THE LAND OF EGYPT, OUT OF THE HOUSE OF BONDAGE

God’s ultimate act of salvation and redemption for Israel is encapsulated in the declaration: “I am YHVH your God, who brought you out of the land of Egypt, out of the house of bondage.” This event—the Exodus—is not merely a historical moment but an eternal and irrevocable act of divine deliverance. It is the foundational salvation of Israel, establishing their identity as a free people under the direct rule of YHVH, never again to be subject to the absolute bondage of another.

This redemption is permanent and everlasting. The deliverance from Egypt was not simply a rescue from physical oppression, but a transformation of Israel’s very condition. They were removed not only from slavery but from the status of slaves. The hand of YHVH severed the chains of their oppression with finality, declaring that they would never again be owned, subjugated, or reduced to property by another nation. Even if Israel faces exile, hardship, and divine discipline as a consequence of covenantal disobedience, they will never return to a state of slavery.

Though history has seen Israel endure oppression, persecution, and foreign domination, these experiences have never negated the fundamental truth of their divine emancipation. Unlike Egypt, where they were utterly powerless and stripped of autonomy, their later sufferings under Babylon, Persia, Greece, and Rome—while severe—never placed them back in the condition of being slaves in the way that Egypt had. Even in dispersion, they remained a people with an unbreakable covenant, never wholly assimilated or erased.

The declaration of Exodus 20:2 is not only a statement of past deliverance but a divine decree that defines Israel’s future. No earthly power can undo what God has done. No nation or empire can reverse the hand of YHVH in freeing His people. They might endure divine discipline in the form of captivity, oppression, or suffering, but these are always temporary measures meant to restore them to faithfulness—not a reversion to the bondage from which they were rescued.

This everlasting salvation serves as a testament to God’s unchanging faithfulness. Just as He will never cease to be YHVH, Israel will never cease to be free. The Exodus is not simply an event in their history—it is their eternal reality.

THE DECALOGUE – THE SECOND WORD