22 Comprehensive Deuteronomy 29 Quiz Questions And Answers

Deuteronomy 29 stands as a second covenant ceremony, sworn after the long catalogue that precedes it. Moses gathers every rank of Israel and warns that public assent does not bind a heart that has already turned aside.

Continue with the Deuteronomy 28 quiz on the long blessings-and-curses chapter that precedes this renewal. The Deuteronomy 30 quiz on the restoration to follow and the entire Bible quiz extend the scope.

Deuteronomy 29 Quiz Questions and Answers

Question 1: Verse 5 says the LORD had led Israel forty years in the wilderness. What did he say concerning their clothing and footwear?

A. Their garments were renewed by the priest at the door of the tabernacle
B. Your clothes are not waxen old upon you, and thy shoe is not waxen old
C. Their raiment was given them by the strangers within the camp
D. Their robes were measured by the captains of the host every year
E. Their cloaks were spun by the wives of the elders of the tribes

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Answer 1: B. The forty-year miracle is named in two parts: garments that did not wear out, and footwear that did not wear out. The same wonder is referenced in chapter 8:4 with similar language. The chapter uses preserved clothing as a sign that Israel’s wilderness sustenance was supernatural rather than ordinary provision.
KJV Reference: Deuteronomy 29:5. “And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.”

Question 2: To what did this chapter compare the future overthrow of the land?

A. The desolation of the cities of the heathen in the latter days
B. The destruction of the camp of Korah by the earth opening
C. The overthrow of Sodom, and Gomorrah, Admah, and Zeboim
D. The waste of the land of Egypt by the rivers of blood
E. The ruin of the kingdoms north of the great river of Babylon

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Answer 2: C. Four cities of the plain are named together. The chapter does not stop at Sodom and Gomorrah but extends the comparison to Admah and Zeboim from Genesis 14. Hosea 11:8 references the same four-city overthrow when grieving over Israel’s coming judgment.
KJV Reference: Deuteronomy 29:23. “Like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath.”

Question 3: According to verse 10, who stood before the LORD on that day to enter the covenant?

A. The princes of the tribes, the priests of the LORD, and the wise men of the cities
B. The captains of the host, the chief of the families, and the watchmen of the wall
C. The fathers of the tribes, the prophets of the camp, and the elders of the gate
D. The chiefs of the families, the rulers of the people, and the judges of the assembly
E. Your captains of your tribes, your elders, and your officers, with all the men of Israel

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Answer 3: E. The list extends further in the next verse to little ones, wives, the stranger in the camp, and even the wood-cutter and water-bearer. The chapter deliberately names every rank to make the assembly’s reach total. Joshua 9:21 later assigns the wood-and-water role to the Gibeonites in particular.
KJV Reference: Deuteronomy 29:10. “Ye stand this day all of you before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel.”

Question 4: What did this chapter say the LORD had NOT given Israel during the forty wilderness years?

A. An heart to perceive, and eyes to see, and ears to hear
B. A teacher among them to declare the words of the law
C. A captain of the host to lead them in the day of war
D. A king to rule over them in the land of their sojourning
E. A priest of the most high to bless them in the camp

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Answer 4: A. Three sensory faculties named in sequence — heart, eyes, ears — and all withheld. Paul cites this verse in Romans 11:8 (“God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear”). The chapter treats spiritual perception as a divine gift, not a natural human capacity.
KJV Reference: Deuteronomy 29:4. “Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.”

Question 5: What did the secret rebel say in his heart when he heard the words of this curse?

A. The LORD will not see me in the secret of my chamber by night
B. My fathers have walked in their own ways and have prospered always
C. The covenant of the priests shall not bind me in the day of trouble
D. I shall have peace, though I walk in the imagination of mine heart
E. The God of Israel hath forgotten the secret things of his servants

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Answer 5: D. The verse continues with the chilling phrase “to add drunkenness to thirst” — using one indulgence to silence the demand for another. The rebel’s confidence is private speech against a public oath. The chapter treats silent inward dissent as a more dangerous offence than open rebellion.
KJV Reference: Deuteronomy 29:19. “I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst.”

Question 6: When the future generation and the foreigner saw the plagues of the desolated land, what question did this chapter say they would ask?

A. Where is the LORD God of Israel who delivered them from Egypt?
B. Why hath the God of Israel left his people in the day of trouble?
C. Wherefore hath the LORD done thus unto this land?
D. How is the city of the LORD become desolate before the heathen?
E. What hath the God of Abraham done unto the seed of Jacob?

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Answer 6: C. The two-part question continues: “what meaneth the heat of this great anger?” The verse anticipates that future observers will demand explanation, and the next two verses provide it: covenant abandonment and foreign-god worship. Jeremiah 22:8-9 uses nearly identical language about Jerusalem’s fall.
KJV Reference: Deuteronomy 29:24. “Even all nations shall say, Wherefore hath the LORD done thus unto this land? what meaneth the heat of this great anger?”

Question 7: What did this chapter say the LORD would do that day, in keeping the oath sworn to the patriarchs?

A. He may give thee the kingdoms of the heathen for thine inheritance for ever
B. He may establish thee for a people unto himself, and be unto thee a God
C. He may number thy days as the days of the patriarchs of old in the land
D. He may bring thee into the city which his hand hath made for thy fathers
E. He may write thy name in the book of the LORD God of Israel

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Answer 7: B. The verse names the dual purpose of the Moab covenant: the establishment of Israel as a people, and the LORD’s commitment to be their God. The verse closes by anchoring this in the patriarchal oath — “as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.”
KJV Reference: Deuteronomy 29:13. “That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers.”

Question 8: How did this chapter say the LORD rooted Israel out of their land?

A. In anger, and in wrath, and in great indignation
B. By the hand of the kings of the nations beyond the river
C. With the sword of the heathen at the morning watch
D. As the wind driveth chaff from the threshing floor
E. Without warning to the captains of the host of Israel

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Answer 8: A. Three accumulating expressions of divine emotion: anger, wrath, indignation. The verse closes by naming the destination — “and cast them into another land, as it is this day.” The triadic intensification matches the earlier triple description of Egyptian oppression in chapter 26:6.
KJV Reference: Deuteronomy 29:28. “And the LORD rooted them out of their land in anger, and in wrath, and in great indignation.”

Question 9: What two kings did this chapter name as having been smitten when Israel came to Moab?

A. Balak the king of Moab, and Jabin the king of Hazor
B. Pharaoh the king of Egypt, and the king of Arad in the south
C. The kings of the Amorites beyond the Jordan in the day of war
D. The king of Edom and the king of Midian by the way of the wilderness
E. Sihon the king of Heshbon, and Og the king of Bashan

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Answer 9: E. Two specific kings, with their territories named. Sihon held the Amorite kingdom east of Jordan; Og held Bashan to the north. The conquests are recorded in Numbers 21:21-35 and frequently cited in Deuteronomy as proof of the LORD’s military deliverance preceding the Jordan crossing.
KJV Reference: Deuteronomy 29:7. “And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them.”

Question 10: This chapter closes with words concerning what belongs unto the LORD?

A. The mighty works of the LORD God of Israel from of old
B. The judgments of the LORD God in the day of the latter rain
C. The secret things belong unto the LORD our God
D. The hidden counsels of the LORD God of the fathers of Israel
E. The wonders of the LORD that are kept for the day of trouble

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Answer 10: C. The closing verse divides reality into two domains: hidden things that belong to God, and revealed things that belong to Israel “and to our children for ever, that we may do all the words of this law.” The verse anchors the chapter’s whole logic — covenant obedience operates on revelation, not on speculation about the unrevealed.
KJV Reference: Deuteronomy 29:29. “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever.”

Question 11: What did this chapter say the LORD would do unto the man whose heart turned aside?

A. The LORD shall close his eyes from seeing the wonders of the day
B. The LORD shall remove his name from the book of the assembly
C. The LORD shall break his covenant in the day of his indignation
D. The LORD shall blot out his name from under heaven
E. The LORD shall send the angel of his presence against him

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Answer 11: D. The phrase echoes the same erasure-language used against Amalek in chapter 25:19. The verse closes with “all the curses that are written in this book shall lie upon him” — the secret rebel inherits the entire D28 catalogue privately even though his rebellion was hidden from the assembly.
KJV Reference: Deuteronomy 29:20. “and the LORD shall blot out his name from under heaven.”

Question 12: Verse 6 says Israel had not eaten bread, neither drunk wine or strong drink. What was the stated purpose?

A. That ye might know that I am the LORD your God
B. That the LORD their God might prove their faithfulness in the day
C. That the LORD God might number the days of their wandering
D. That ye might be set apart from the nations of the heathen round about
E. That ye might learn the strength of the LORD God of the fathers

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Answer 12: A. The same closing formula recurs throughout the Pentateuch. Sustenance withheld is a teaching device — Israel was meant to discover that ordinary food and drink are not the source of life. The verse pairs with the manna instruction in chapter 8:3, “man doth not live by bread only.”
KJV Reference: Deuteronomy 29:6. “Ye have not eaten bread, neither have ye drunk wine or strong drink: that ye might know that I am the LORD your God.”

Question 13: To whom did this chapter say the covenant extended, beyond those standing in the assembly that day?

A. With the captives that should return from the lands of their scattering
B. With the children of the strangers that dwell among the heathen
C. With the kings that should arise unto Israel in the latter days
D. With the prophets that the LORD God should raise up in his time
E. With him that is not here with us this day also

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Answer 13: E. The verse extends covenantal obligation across generations not yet born and individuals not yet present. Future Israelites are bound by an oath sworn before they existed. The provision is the covenantal foundation for treating the entire nation across history as a single covenant people.
KJV Reference: Deuteronomy 29:15. “But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day.”

Question 14: How did this chapter describe the desolated land that the future traveller would see, in addition to the Sodom comparison?

A. As a wilderness without dwelling for any beast or any man
B. As a barren place where no shepherd leadeth his flock at noon
C. As the whole land thereof is brimstone, and salt, and burning
D. As a field forsaken where the strangers gather no harvest of corn
E. As a city overthrown by the kings of the heathen for ever

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Answer 14: C. Three substances of complete sterility: brimstone (sulfur), salt (which kills crops), and burning (which removes vegetation). The verse closes with “it is not sown, nor beareth, nor any grass groweth therein.” The image draws directly from the Sodom-and-Gomorrah comparison in the same verse.
KJV Reference: Deuteronomy 29:23. “And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein.”

Question 15: What did Moses warn might be among them, lest one turn away unto the gods of the nations?

A. A spirit of jealousy that fretteth in the day of the assembly
B. A whisperer that troubleth the camp of his people in secret
C. A stranger that hath not entered the covenant of the LORD
D. A root among them that beareth gall and wormwood
E. A wandering prophet that speaketh in the name of strange gods

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Answer 15: D. The “root” image is hidden growth — the offence is internal and not yet visible. Hebrews 12:15 cites this verse directly: “lest any root of bitterness springing up trouble you, and thereby many be defiled.” The chapter treats the secret turn of heart as the actual covenantal danger, more than open rebellion.
KJV Reference: Deuteronomy 29:18. “lest there should be among you a root that beareth gall and wormwood.”

Question 16: According to verse 25, what was the answer the future generation gave when asked why the LORD had done this to the land?

A. They have hidden the law of the LORD their God in their fields
B. Because they have forsaken the covenant of the LORD God of their fathers
C. They have despised the prophets of the LORD God of the patriarchs
D. They have made covenant with the men of the cities round about them
E. They have walked after the kings of the heathen of the land

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Answer 16: B. The covenant abandonment is named first, before idol-worship, because abandonment is the prior offence — the worship of other gods is the consequence, not the root. Verse 26 develops the secondary charge: “they went and served other gods, and worshipped them, gods whom they knew not.”
KJV Reference: Deuteronomy 29:25. “Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers.”

Question 17: Verse 11 names four further categories of people standing before the LORD, beyond the captains, elders, and officers. Which set names them?

A. Your kindred, your hired servants, your sons of the prophets, from the priest unto the singer of the courts
B. Your princes, your scribes, your wise men of the gate, from the elder of the tribe unto the youth of the camp
C. Your little ones, your wives, the stranger in thy camp, from the hewer of thy wood unto the drawer of thy water
D. Your soldiers, your messengers, your men of Edom, from the captain of the host unto the bondmen of the war
E. Your kindred, the priests, the strangers, from the men of the gate unto the watchmen of the wall

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Answer 17: C. The reach of the assembly extends from infants to wood-cutters and water-bearers — the most menial occupations in the camp. The chapter deliberately includes the lowest ranks to make the covenantal binding total. No Israelite, however young or however lowly, stands outside the oath being sworn that day.
KJV Reference: Deuteronomy 29:11. “Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water.”

Question 18: What four materials made up the abominations Israel had seen among the nations they passed through?

A. Wood, and stone, silver and gold, which were among them
B. Brass, and iron, gold and lead, which were among them
C. Wood, and clay, gold and ivory, which were among them
D. Stone, and bronze, silver and pearl, which were among them
E. Wood, and stone, brass and tin, which were among them

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Answer 18: A. The four-material list is repeated in similar form in Daniel 5:23 (gold, silver, brass, iron, wood, stone) and Revelation 9:20. The combination of cheap and precious materials (wood/stone next to silver/gold) reflects the full economic range of pagan idol-making, from village shrines to royal sanctuaries.
KJV Reference: Deuteronomy 29:17. “And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them.”

Question 19: What was the stated purpose of keeping the words of the covenant according to verse 9?

A. That the LORD God may number you among his servants in the latter day
B. That the LORD God may write your names upon the gate of his city
C. That the LORD God may bless your seed in the land of your sojourning
D. That the LORD God may set you above the nations of the heathen for ever
E. That ye may prosper in all that ye do in the land of inheritance

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Answer 19: E. The purpose is direct and concrete: prosperity in everyday undertakings. The verse links covenantal obedience to outcome-prosperity rather than to inward spiritual reward, treating the practical fruit of obedience as the immediate motivating reason. Joshua 1:7-8 echoes the same prosperity-from-obedience principle.
KJV Reference: Deuteronomy 29:9. “Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do.”

Question 20: What did this chapter say about the LORD’s anger in verse 27, when he brought upon the land all the curses that are written in this book?

A. The fire of the LORD was kindled against the land of inheritance
B. The anger of the LORD was kindled against this land
C. The wrath of the LORD was poured upon the city of his choosing
D. The fury of the LORD was sent forth against the people of his hand
E. The indignation of the LORD was made known unto all the nations

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Answer 20: B. The verse continues with the closing clause “to bring upon it all the curses that are written in this book” — making chapter 28 the explicit reference. Chapter 29 names the divine emotion (anger kindled), chapter 28 names the specific curses unleashed by it.
KJV Reference: Deuteronomy 29:27. “And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book.”

Question 21: According to verse 22, who would observe the desolated land and ask the great question?

A. The captives returning from the lands of their scattering
B. The kings of the heathen passing by the borders of the city
C. The generation of your children, and the stranger that shall come from a far land
D. The prophets of the LORD raised up unto Israel in the latter day
E. The men of the nations sitting at the gate of the great river

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Answer 21: C. Two categories of witness: future generations of Israelites and foreign travellers from a distant land. The verse closes the gap between insider memory and outsider observation — both groups will see the same desolation and ask the same question, named in verse 24.
KJV Reference: Deuteronomy 29:22. “So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say.”

Question 22: According to verse 1, where was this covenant made, and how did it relate to the covenant at Horeb?

A. In the wilderness of Sin, in the day of the giving of the manna
B. At the gate of Heshbon after the slaying of king Sihon
C. By the river Arnon, the border of the kingdom of Moab
D. In the land of Moab, beside the covenant which he made with them
E. At the foot of mount Pisgah, before the death of Moses the servant

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Answer 22: D. The verse names the Moab covenant as a second covenant, made “beside” rather than “instead of” the Horeb (Sinai) covenant. The chapter treats the two covenants as complementary, not competing — the first established the law, the second renews it for the generation about to enter the land.
KJV Reference: Deuteronomy 29:1. “These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb.”

The chapter that gathers every rank of Israel from captain to wood-cutter into a public oath closes by reminding them that the heart they hide from the assembly is fully open before the LORD.