I Jehovah am thy God, who hath brought thee out from the land of Egypt, from a house of servants.

I am the Lord your God, who took you out of the land of Egypt, out of the prison-house.

'I am the Lord your God, who led you away from the land of Egypt, from the house of servitude.

Ego Jehova Deus tuus qui eduxi te e terra Aegypti, e domo servorum.

Compare Exodus. 20 and notes.
Moses here adopts the Ten Words as a ground from which he may proceed to reprove, warn, and exhort; and repeats them, with a certain measure of freedom and adaptation. Our Lord Mark 10:19 and Paul Ephesians 6:2-3 deal similarly with the same subject. Speaker and hearers recognized, however, a statutory and authoritative form of the laws in question, which, because it was familiar to both parties, needed not to be reproduced with verbal fidelity.

I am the Lord thy God - See these commandments explained in the notes on Exodus 20 (note).

I am the Lord thy God,.... This is the preface to the ten commandments, and is the same with that in Exodus 20:2; see Gill on Exodus 20:2, and those commands are here delivered in the same order, and pretty near in the same words, with a little variation, and a few additions; which I shall only observe, and refer to Exodus 20:1 for the sense of the various laws.

There is some variation here from Exodus 20 as between the Lord's prayer in Matthew 6 and Luke 11. It is more necessary that we tie ourselves to the things, than to the words unalterably. The original reason for hallowing the sabbath, taken from God's resting from the work of creation on the seventh day, is not here mentioned. Though this ever remains in force, it is not the only reason. Here it is taken from Israel's deliverance out of Egypt; for that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed. In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand, and an outstretched arm. How sweet is it to a soul truly distressed under the terrors of a broken law, to hear the mild and soul-reviving language of the gospel!

I am the Lord thy God--The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on Exodus 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Exodus. 20:1-17), and in some of them there is a distinct reference to that promulgation.

In vv. 6-21, the ten covenant words are repeated from Ex 20, with only a few variations, which have already been discussed in connection with the exposition of the decalogue at Exodus 20:1-14. - In Deuteronomy 5:22-33, Moses expounds still further the short account in Exodus 20:18-21, viz., that after the people had heard the ten covenant words, in their alarm at the awful phenomena in which the Lord revealed His glory, they entreated him to stand between as mediator, that God Himself might not speak to them any further, and that they might not die, and then promised that they would hearken to all that the Lord should speak to him (Exodus 20:23 -31). His purpose in doing so was to link on the exhortation in vv. 32, 33, to keep all the commandments of the Lord and do them, which paves the way for passing to the exposition of the law which follows. "A great voice" (Exodus 20:22) is an adverbial accusative, signifying "with a great voice" (cf. Ges. 118, 3). "And He added no more:" as in Numbers 11:25. God spoken the ten words directly to the people, and then no more; i.e., everything further He addressed to Moses alone, and through his mediation to the people. As mediator He gave him the two tables of stone, upon which He had written the decalogue (cf. Exodus 31:18). This statement somewhat forestalls the historical course; and in Deuteronomy 9:10-11, it is repeated again in its proper historical connection.