What Does Deuteronomy 9:5 Mean in the King James?
Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
What is given is not proof of the receiver’s virtue: the verse grounds possession in the nations’ wickedness and God’s sworn word.
THE MEANING
The verse speaks now against treating possession as proof of moral superiority: receiving something does not certify that you are more aligned than the one who loses it. It keeps the nations’ wickedness and God’s sworn word in the explanation, while explicitly refusing to make Israel’s own righteousness the cause. The taking of the land remains a judgment, not a flattering story about the recipient.
WHAT THIS UNDOES
“If I have what another person lost, that proves I am more righteous and they deserved the loss.” The verse separates possession from the recipient’s moral worth.
THE ROOT
צִדְקָתְךָ
tsidqatekha
GROWS FROM
צדק
ṣ-d-q
To be right or just; alignment.
The Hebrew root also carries the sense of rightness and justice, so “righteousness” here is not merely a private feeling of virtue. The verse denies that Israel’s alignment is the reason for possessing the land; possession cannot serve as evidence of superior moral standing.
ALSO GROWS
tsedeq: rightness, justice, alignment
צֶדֶק
This branch shows that the righteousness denied as the cause is a claim to being in the right.
tsaddiq: a just or aligned person
צַדִּיק
The related word names someone characterized by this root, sharpening the verse’s refusal to make Israel’s standing the basis for possession.
רִשְׁעַת
rishʿat
GROWS FROM
רשע
r-sh-ʿ
To act wickedly or be guilty; wrongdoing and culpability.
“wickedness” in this verse is rishʿat. This root places the stated cause in the nations’ wrongdoing, not in the moral credit of those who receive the land. The verse holds the violence of dispossession within the language of judgment rather than turning it into a story of Israel’s merit.
ALSO GROWS
rasha: a wicked or guilty person
רָשָׁע
The root can describe the person held culpable, keeping the verse’s judgment focused on the nations’ conduct.
resha: wickedness, guilt
רֶשַׁע
This noun names wrongdoing itself, matching the verse’s stated reason for driving the nations out.
הָקִים
haqim
GROWS FROM
קום
q-w-m
To rise or stand; in this form, to establish or make stand.
The word translated “perform” carries the image of making something stand. The sworn word is not incidental to the taking of the land: the verse names its establishment as part of the purpose.
ALSO GROWS
qam: he stood or rose
קָם
This basic form supplies the root’s image of standing, which remains beneath the idea of an established promise.
heqim: he established or raised up
הֵקִים
This related form makes something stand, illuminating how the sworn word is carried into effect.
THE PATTERN
The text can hold judgment for wrongdoing and fulfillment by covenant in the same divine act without making the recipient’s virtue its cause.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.For the gifts and calling of God are without repentance.THE THREAD
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.“Righteousness” in Deuteronomy and “justified” in the psalm draw on the Hebrew root צדק (ṣ-d-q), meaning rightness or alignment. Deuteronomy denies that Israel’s alignment causes possession; the psalm refuses any living person’s claim to stand justified before God, making possession a poor measure of moral worth.
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