Deuteronomy 10:21 · Bible study
Deuteronomy 10:21 Commentary: God as Your Praise
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore the meaning of 'He is your praise' in Deuteronomy 10:21: is God the object of praise or the source of renown, and how does this identity relate to His
Research Summary
- Meaning: God is both the object of Israel's praise and the source of their renown; His identity as 'your praise' is inseparable from His saving acts.
- Key words: 'praise' (tehillah, H8416) can mean song of praise or fame/glory; 'terrible' (nora'ot, H3372) = awesome, fear-inspiring deeds.
- Main debate: Is 'your praise' objective (God is whom we praise) or subjective (God is our boast)? Both readings have support from commentators.
- Theological theme: Covenant relationship demonstrated through historical redemption; God's character as the basis for Israel's identity.
- Best use: As a declaration of identity rooted in God's faithful actions, appropriate for teaching, prayer, and congregational confession.
Translation Comparison
BSB Berean Standard Bible 2020
He is your praise and He is your God, who has done for you these great and awesome wonders that your eyes have seen.
WEB World English Bible 2000
He is your praise, and he is your God, who has done for you these great and awesome things which your eyes have seen.
KJV King James Version 1769
He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen.
ASV American Standard Version 1901
He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen.
YLT Young's Literal Translation 1898
He is thy praise, and He is thy God, who hath done with thee these great and fearful things which thine eyes have seen:
Darby Darby Bible 1890
He is thy praise, and he is thy God, who hath done for thee these great and terrible things, which thine eyes have seen.
Douay-Rheims Douay-Rheims Bible 1899
He is thy praise, and thy God, that hath done for thee these great and terrible things, which thy eyes have seen.
Translations in other languages (10 available)
El es tu alabanza, y él es tu Dios, que ha hecho contigo estas grandes y terribles cosas que tus ojos han visto.
Ele é teu louvor, e ele é teu Deus, que fez contigo estas grandes e terríveis coisas que teus olhos viram.
Il est ta gloire, il est ton Dieu: c’ est lui qui a fait au milieu de toi ces choses grandes et terribles que tes yeux ont vues.
Er ist dein Ruhm und dein Gott, der bei dir solche große und schreckliche Dinge getan hat, die deine Augen gesehen haben.
Hij is uw Lof, en Hij is uw God. Die bij u gedaan heeft deze grote en vreselijke dingen, die uw ogen gezien hebben.
Egli è l’oggetto delle tue lodi, egli è il tuo Dio, che ha fatto per te queste cose grandi e tremende che gli occhi tuoi hanno vedute.
Onci jest chwałą twoją, i on Bogiem twoim, który uczynił z tobą wielmożne, i straszne rzeczy, które widziały oczy twoje.
Он хвала твоя и Он Бог твой, Который сделал с тобою те великие и страшные дела, какие видели глаза твои;
他是 你所讚美的，是你的 神， 為你 做了 那 大而 可畏的事，是你親眼 所 看見的。
He is your God, the God of your praise, your God who has done for you all these works of power which your eyes have seen.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 10:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across the commentaries, a consistent core stands out: God is the unique ground of Israel's identity and boasting, demonstrated by the great deeds He performed for them. Calvin calls God 'the praise' of His people, 'their honor and their ornament.' Gill agrees God is 'the object and matter of praise.' The Cambridge Bible notes this could mean either God is the one whom Israel praises, or that He is the cause of their fame and renown. But all agree the phrase is tied to the 'great and awesome things' that their eyes have seen. Keil and Delitzsch emphasize that these 'terrible things', acts of divine omnipotence, are the reason for praise. Moses links God's identity as 'your God' directly to His saving acts, so praise is not abstract but rooted in observable history. Wesley adds that God should ever be praised. Whether we sing praise to God or boast in Him as our glory, the focus returns to His faithful actions on behalf of His people.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Object of praise: Gill, Wesley, and others read 'thy praise' as the object of praise, i.e., God is the one to be praised (supported by Exodus 15:2 and Psalm 106:21-22).
- Source of renown: Calvin and the Cambridge Bible alternative see it as God being Israel's boast, the cause of their fame (supported by the context of God's mighty acts that make Israel known among nations).
What is clear: God alone is the ground of Israel's identity and worth, demonstrated through His great and awesome saving acts that the community can claim as its own history.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'your praise' (tehillah) | The phrase highlights God's centrality: He is the proper focus of Israel's adoration and the reason for their reputation. | Some commentators (Gill, Wesley) read it as 'the object of thy praise', God is the one to be praised. Others (Calvin, Cambridge Bible alternative) see it as 'the cause of thy fame', God is Israel's boast and the source of their honor. The Hebrew semantic range allows both. |
| The preposition 'with you' (itt'kha) | God acted in direct relation to Israel, for their benefit. | Keil and Delitzsch render it 'done with thee' in the sense of 'shown to thee' (practical help). Some translations prefer 'for you' (as WEB, BSB). The nuance is subtle but affects whether the emphasis falls on God's cooperative action with Israel or on His benefaction toward them. |
| Corporate identity across generations | The call to remember God's deeds is essential for faith at all times. | The phrase 'which your eyes have seen' was literally true for the Exodus generation, but later generations did not see those events with their own eyes. The Cambridge Bible notes the nation is regarded as identical through all generations; some stress the need for personal experience, while others emphasize the communal memory fostered by liturgy and testimony. |
Historical & Cultural Context
This verse sits in Moses' climactic exhortation on the plains of Moab, just before Israel enters Canaan. Deuteronomy 10:12, 22 follows the renewal of the covenant after the golden calf incident. Moses calls Israel to fear, love, and serve God with all their heart. Verses 17, 18 describe God's character: He is God of gods, mighty and awesome, impartial, executing justice for the fatherless and widow, loving the foreigner. Then verse 21 provides the foundation for this call: God has demonstrated His identity through actions Israel witnessed.
The 'great and awesome things' refer specifically to the Exodus plagues, the crossing of the Red Sea, the provision in the wilderness, and the defeat of Sihon and Og (see Deuteronomy 4:34, 7:19, 29:2, 3). The Hebrew word nora'ot (awesome/terrible things) carries the sense of fear-inspiring deeds, acts that overwhelm with the majesty of the Almighty (Keil and Delitzsch). Moses uses the phrase 'which your eyes have seen' to ground the call in personal or corporate memory. The Cambridge Bible notes that the nation is regarded as identical across generations, so later Israelites share in the experience of their ancestors.
In the ancient Near East, a nation's god was expected to perform mighty acts for his people. Moses boldly claims that Yahweh alone has done such things for Israel, making Him incomparable. The surrounding culture valued honor and shame; to have God as 'your praise' means your identity and reputation are bound up with Him. This verse functions as a liturgical summary of the covenant relationship: God gives Himself to His people, and their proper response is a life of obedient praise.
Textual Notes
The consulted sources note no significant textual variants for Deuteronomy 10:21. The Hebrew text is stable across major manuscripts, and the translations agree on the basic wording. The only variation in English renderings concerns the translation of nora'ot as 'terrible' (KJV, ASV, YLT, Darby) or 'awesome' (WEB, BSB), a difference in dynamic equivalence, not textual divergence.
Reception History
This verse has been foundational for Christian understanding of boasting in the Lord. John Calvin, in his commentary on Deuteronomy, expounded it as teaching that believers have nothing to boast in except God; he called God 'the praise of His people, as being their honor and their ornament.' The verse is echoed in ancient hymns that declare God as 'my praise and my song' (cf. Exodus 15:2). In Reformation catechesis, it was used to underscore that human pride is excluded and only God is the basis of our glory. It continues to be recited in liturgical contexts and quoted in teachings on Christian identity as a confession that our worth comes from God alone. Beyond the Calvin reference, no specific historical figure or work beyond the supplied excerpts can be traced with certainty.
Preaching This Verse
Three-point outline
- God is your praise, He is the object of our worship and the source of our identity and worth.
- God is your God, This is a relational claim; He has bound Himself to you in covenant.
- God has done great and awesome things, Praise is grounded in real, historical acts of salvation that we can recount and trust.
Five-point outline
- Identity: He is your praise, your boast, your glory.
- Relationship: He is your God, personal and communal.
- Evidence: great and awesome things, mighty acts of deliverance.
- Witness: your eyes have seen, the call to remember.
- Response: fear, love, serve, cleave (from context, vv.12, 20).
Illustration hooks
- Known by association: A child of a celebrated athlete is often introduced as 'that player's son.' Their identity and honor come from the parent. Similarly, believers find their praise in God, not in their own accomplishments.
- A team's championship victory: After a long season, a team's identity is bound up in the trophy they earned together. They boast in the achievement. Israel's 'trophy' is God's saving acts on their behalf.
- Unshakeable trust in a provider: Imagine someone who has always kept their promises, financially, relationally. Over time, their reputation becomes the foundation for your security. God's track record of great deeds invites the same trust.
Questions your congregation is asking
- How can I make God my praise when I am struggling or don't feel thankful?
- What if I haven't seen dramatic 'great and awesome things' in my life?
- How do I boast in God without sounding arrogant or exclusionary to others?
Leading a Discussion
This verse is the climax of Moses' appeal to Israel after the renewal of the covenant. It defines the community's identity: their praise, their boast, their glory, is in God, not in themselves. The verses leading up to it describe God's character (impartial, just, loving), and the verses following point to God's fulfilling His promise to Abraham (v.22). This small group guide helps a group explore what it means to have God as their praise and to connect praise to memory and witness.
Discussion questions
- Read Deuteronomy 10:17, 21. How does God's character in verses 17, 18 help you understand what it means for Him to be 'your praise'?
- What do you think is the more natural reading of 'He is your praise', that God is the one we praise, or that He is the source of our renown? What difference does it make?
- Why does Moses connect the command to praise with what 'your eyes have seen'? What role does memory play in worship?
- This generation saw the Exodus and wilderness wonders. How can later generations, including us, claim 'your eyes have seen' as our own testimony?
- In what specific ways have you seen God's 'great and awesome things' in your life or your community?
- If God is truly our praise, what worries or self-concerns might that free us from?
- What would it look like for your small group to make God your shared praise this week, not just in words but in practical actions?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:2 | Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him. |
| Deuteronomy 4:32 | For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the sky to the other, whether there has been anything as great as this thing is, or has been heard like it? |
| Deuteronomy 4:35 | It was shown to you so that you might know that Yahweh is God. There is no one else besides him. |
| I Samuel 12:24 | Only fear Yahweh, and serve him in truth with all your heart; for consider what great things he has done for you. |
| II Samuel 7:23 | What one nation in the earth is like your people, even like Israel, whom God went to redeem to himself for a people, and to make himself a name, and to do great things for you, and awesome things for your land, before your people, whom you redeemed to yourself out of Egypt, from the nations and their gods? |
| Psalms 22:3 | But you are holy, you who inhabit the praises of Israel. |
| Psalms 106:21 | They forgot God, their Savior, who had done great things in Egypt, |
| Psalms 106:22 | wondrous works in the land of Ham, and awesome things by the Red Sea. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses how strange it is that people who fear God are often ashamed to admit it, while sinners boldly claim their connection to Satan. True knowledge of God brings honor, not shame; anyone ashamed of being religious simply does not know what religion is.
Calvin's Commentaries Reformed 1564
Calvin stresses that God alone is Israel's honor and security; without Him they have nothing to boast of and are reduced to shame. He grounds this in God's miraculous acts and the extraordinary multiplication of their people, arguing that their entire blessedness depends on staying under His guardianship.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the emphatic Hebrew grammar draws attention to God as the sole subject of the sentence. "Thy praise" can mean either the object of worship or the fame God wins through His mighty acts. The singular "thine eyes" treats the nation as one continuous identity through all generations.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God is not only the rightful object of Israel's praise but also the personal God who performed the awe-inspiring wonders they themselves witnessed. The connection is direct: their praise flows from what their own eyes have seen Him do.
Gill's Exposition of the Bible Baptist 1748
Gill reads this as a twofold declaration. God is the proper object of his people's praise because of his perfections and blessings. At the same time, he is the God who personally acted for Israel, performing the great and awe-inspiring deeds they witnessed in Egypt, at the Red Sea, and against the Amorite kings.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch sees fear of God as a threefold reverence: serving Him in action, clinging to Him in heart, and swearing by His name in speech. They emphasize that God's awe-inspiring works, which fill people with trembling at His majesty, are themselves the reason for this fear and for praising Him as Israel's God.
Lange's Commentary Reformed 1857
Lange highlights that the second tables of the law, hewn by Moses himself, represent a greater miracle: God condescends to work through human mediation. He also sees Moses’ intercession at Horeb as securing ongoing priestly provision for Israel after
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights the rhetorical force of Moses' appeal, portraying him as an orator who presses Israel to ask what God requires in response to his mercies. The call is not to earn favor but to return love and obedience, framed as a persuasive invitation from a God who deserves all.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that "thy praise" means God Himself is both the object and the content of praise, as in Exodus 15:2. The phrase implies that believers have a continual duty to praise the Lord, not occasionally but always.