The ESV Study Bible

DEUTERONOMY—NOTE ON 1:1–5 Prologue. This first, brief section provides the chronological and geographical setting of Deuteronomy, identifying the speaker and audience as well as summarizing that the book is an exposition of the law. It parallels the preamble sections of ancient covenant treaties.

DEUTERONOMY—NOTE ON 1:1 The Hebrew name of Deuteronomy (Debarim; lit., “The words”) is taken from the opening phrase, These are the words. This opening informs the reader that the bulk of Deuteronomy, up to the end of ch. 30, is the spoken words of Moses. Moses has been the leader of Israel since early in the book of Exodus, called by God to that role at the burning bush (Exodus 3). Deuteronomy is Moses’ final speech before his death. all Israel. Deuteronomy emphasizes the unity of the people. beyond the Jordan. That is, east of the Jordan River, on the north end of the Dead Sea. Since leaving Egypt and crossing the Red Sea, Israel has been in the wilderness for 40 years (Exodus 14–15; see Ex. 15:22). Arabah. The low Jordan Valley and area surrounding the Dead Sea. Suph … Dizahab. These are places that Israel passed through en route to Moab. Numbers 12:16 mentions Paran and Hazeroth. Suph, Tophel, Laban, and Dizahab are not mentioned elsewhere in the OT.

DEUTERONOMY—NOTE ON 1:2 Horeb is the name used in Deuteronomy for Mount Sinai (except see 33:2), where Israel received the commandments (Ex. 19:1–Num. 10:12). Kadesh-barnea. A town on the southern border of the Promised Land where Israel camped (Num. 13:26).

DEUTERONOMY—NOTE ON 1:3–4 The juxtaposition of “eleven days” (v. 2) with fortieth year highlights the time lost in reaching the border of the Promised Land. The 40-year delay was God’s punishment for Israel’s failure to enter the land (Num. 14:33–34). As in Deut. 1:1, Moses spoke, here stressing his faithfulness in speaking according to all that the LORD had given him in commandment to them. Deuteronomy rarely distinguishes between God’s words and Moses’ words. defeated Sihon. See Num. 21:21–35. Heshbon and Bashan were east of the Jordan, north of where Deuteronomy is set (see Deut. 1:1, 5).

DEUTERONOMY—NOTE ON 1:5 The repeated mention of beyond the Jordan (also v. 1) underscores that Israel is not yet in the Promised Land. (Moab is “beyond” the Jordan, i.e., on the east side, from the perspective of Canaan.) Unlike their fighting against Sihon and Og (v. 4), Israel had not fought against Moab en route to the Promised Land. This law refers to the entire law given to Israel at Sinai (Ex. 19:1–Num. 10:12). Moses’ task is not simply to repeat that law but to expound it (in effect, to preach it) so that Israel will newly accept the law before crossing the Jordan to conquer the land. At Sinai, Israel verbally agreed to the covenant law’s obligations (Ex. 24:3) but did not behave accordingly. Hence in Deuteronomy Moses exhorts Israel to a covenant renewal with God.

DEUTERONOMY—NOTE ON 1:6–4:43 Moses’ First Speech: Historical Prologue. Moses’ first speech rehearses Israel’s past failure at Kadesh near the beginning of the 40-year wilderness period as well as its passing through Edom, Moab, and Ammon without fighting, its successes over Heshbon and Bashan, and the distribution of those two lands. Chapter 4 is an exhortation that functions as a transition from the history in chs. 1–3 to the rehearsal of the Ten Commandments in ch. 5. The purpose of chs. 1–3 is not simply to retell history but to use history to persuade Israel to trust God so the land will be conquered. Deuteronomy 1:6–3:29 parallels the historical prologue of ancient covenant treaties (see Introduction: Structure). Chapter 4 does not readily parallel such treaties.

DEUTERONOMY—NOTE ON 1:6–8 Introduction to First Speech. Moses’ first speech, or sermon, begins by focusing on the land.

DEUTERONOMY—NOTE ON 1:6 Deuteronomy typically names God as the LORD our (or your) God. “LORD” is Yahweh, the personal and covenantal name for God revealed to Moses (Ex. 3:14–15; see note on Gen. 2:4).

DEUTERONOMY—NOTE ON 1:7 Turn. Israel left Sinai in Num. 10:11ff. Amorites. A general term for the occupants of the land. The descriptions of the land reflect its geography, roughly east to west. Arabah. See note on Deut. 1:1. The hill country is the ridge of higher mountains overlooking the Jordan Valley from the west. The lowland is the next strip of land to the west, with low, undulating hills. The Negeb is the arid land across the south, which becomes desert. Seacoast refers to the flat Mediterranean coastline. In general terms, the land is occupied by Canaanites (a term virtually synonymous at this time with “Amorites,” mentioned earlier in the verse). Lebanon lies to the north. The river Euphrates lies even farther north and east. Cf. the description of the land in the promise to Abraham (Gen. 15:18–21).

DEUTERONOMY—NOTE ON 1:8 See has a sense of urgency, for it is a time of decision: from the plains of Moab Israel can now survey the land before it. Take possession of the land is a common command in Deuteronomy (e.g., 1:21, 39; 2:24, 31; 3:18; 4:1, 5, 14, 22, etc.). fathers. See 1:11, 21; 4:1; 6:3; 10:11; 12:1; 26:7; 27:3; 29:25. The promise of land was made first to Abraham (Gen. 12:7; 15:18–21), reiterated to Isaac (Gen. 26:4), and then to Jacob (Gen. 28:13; 35:12; cf. Deut. 6:10; 9:5; 29:13; 30:20; 34:4). The promises to the three patriarchs included land for their offspring after them. Moses is emphasizing that the current generation of Israel is included in the promises and God intends to keep his promise of the land. Thus the patriarchal reference functions rhetorically to persuade Israel to go in and possess the land.

DEUTERONOMY—NOTE ON 1:9–18 Encouragement to Trust in the Land of Promise. Before rehearsing the departure from Horeb as v. 6 anticipated, Moses recalls the appointment of tribal heads to help Moses judge and lead the people (Ex. 18:18–26; cf. Num. 11:14ff.). Rather than digressing from the theme of the land, this section reminds Israel that God has already been faithful to another part of the Abrahamic promises, namely, offspring.

DEUTERONOMY—NOTE ON 1:10 numerous as the stars of heaven. Cf. the promise to Abraham of offspring (Gen. 15:5). Having just exhorted Israel regarding the promise of land in Gen. 15:18–21 (a promise yet to be fulfilled), Moses refers to a promise already fulfilled in order to stir up Israel’s faith that God will keep the land promise.

DEUTERONOMY—NOTE ON 1:12–18 The need for leaders to help Moses is tangible evidence that the promise to Abraham of offspring has been fulfilled. In the Exodus parallel (Ex. 18:13–26), Moses’ father-in-law, Jethro, encourages Moses to appoint tribal heads to share in judging between disputants.

DEUTERONOMY—NOTE ON 1:13 The process to appoint leaders involved the people nominating the judges and Moses confirming them; Ex. 18:25 simply summarizes that Moses chose them.

DEUTERONOMY—NOTE ON 1:16–17 alien. Aliens were non-Israelites who resided in the land and accepted Israelite rule and law but did not own land and were hence vulnerable to oppression. Deuteronomy consistently upholds the equal rights of aliens and Israelites (e.g., 10:19; 14:29; 16:11, 14; 24:14, 17, 19–21; 26:11–13; 27:19). You shall not be partial in judgment. Impartiality is a prerequisite for good judgment as well as a characteristic of God himself (10:17).

DEUTERONOMY—NOTE ON 1:19–46 Israel’s Failure at Kadesh Recalled. This section rehearses Israel’s failure to enter the land at Kadesh some 38 years previously (already alluded to in vv. 3–4; cf. Numbers 13–14) in order to warn the current generation not to repeat the sins of their parents. Israel is theologically at the same point as they were at Kadesh, namely, on the border of the Promised Land. The question is whether or not they will repeat the same mistake.

DEUTERONOMY—NOTE ON 1:20–21 to you. Strictly speaking, the addressees at Kadesh were the parents of the current generation, who were either children at that time or were born afterward. However, the repetition of “you” throughout Deuteronomy (cf. 4:15; 5:3) treats the current generation as having been present through their parents and thus incorporates the current generation in their parents’ sin. This pessimistically suggests that the current generation is no different from their predecessors (cf. 1:3). Do not fear is a common command in the Scriptures; God alone is to be feared (10:12; 13:4).

DEUTERONOMY—NOTE ON 1:23–25 twelve men. See Num. 13:4–15. The Valley of Eshcol is close to Hebron and still renowned for its fruit. good land. See also Deut. 1:35; 3:25; 4:21–22; 6:18; 8:7, 10; 9:6; 11:17. Moses does not repeat all the details of what the spies said, particularly their “bad report” (Num. 13:32), or describe Caleb’s positive minority report.

DEUTERONOMY—NOTE ON 1:26 Yet. The positive report of the spies in v. 25 is sharply juxtaposed with the people’s rebellion in v. 26. Deuteronomy highlights Israel’s culpability, reinforcing the warning for the current generation not to follow in their parents’ footsteps.

DEUTERONOMY—NOTE ON 1:27–28 murmured. See Num. 14:1–4. This was not the only time Israel murmured in complaint during the 40-year wilderness period, though the word used here (Hb. ragan) is rare (cf. Ps. 106:25). Because the LORD hated us. In their sin, Israel attributed to God the opposite motive for his action (cf. Deut. 9:28, and the attitude of the people in Num. 14:1–4). The words attributed to the spies in Numbers (cf. Num. 13:28–29) are repeated by the people in Deuteronomy. Anakim were reputed to be giants (Num. 13:22, 28, 33; cf. Deut. 2:10, 11, 21; 9:2). Israel’s fear expressed here is addressed by Moses in chs. 2–3.

DEUTERONOMY—NOTE ON 1:29–31 Do not be … afraid. See v. 21. This exhortation is grounded in past experience of the plagues and the exodus from Egypt (see Exodus 7–14) and the wilderness provision (see also Deut. 1:33). before your eyes … you have seen. Even though this is the next generation (see note on vv. 20–21), Moses sees the nation as a unity and addresses his audience as though they were there with the previous generation. carried you, as a man carries his son. The image is tender and loving, repudiating the false claim of v. 27.

DEUTERONOMY—NOTE ON 1:32–33 you did not believe. Unbelief parallels rebellion (v. 26). fire by night and in the cloud by day. See Ex. 13:21.

DEUTERONOMY—NOTE ON 1:34–36 God’s anger at Israel’s sin resulted in the 40-year wilderness period, preventing the first generation from entering the land. God’s mention of good land makes it clear that he agrees with the spies’ report (v. 25) and rejects the people’s ill-founded fear and unbelief. Caleb was one of the 12 spies who gave the minority report (Num. 13:30) and advocated entry into the land. wholly followed. See Num. 14:24.

DEUTERONOMY—NOTE ON 1:37–38 Even with me. Moses’ failure, which prevented his entry into the land, was not related to the spies’ incident but occurred when he struck the rock in self-exalting anger at Meribah (see note on Num. 20:2–13). on your account. Moses says that his own sin was provoked by Israel. See also Deut. 3:26; 4:21; 32:51. Joshua the son of Nun is first mentioned in Ex. 17:9–14. He was Moses’ assistant (Ex. 24:13) and one of the 12 spies (Num. 13:8). With Caleb, he advocated entry into the land (Num. 14:6–9). Joshua succeeded Moses as leader of Israel (Num. 27:18; Deut. 31:3).

DEUTERONOMY—NOTE ON 1:39 have no knowledge of good or evil. The expression suggests very young children before they are old enough to distinguish between right and wrong. The need for discernment between good and evil is enforced in 30:15–20.

DEUTERONOMY—NOTE ON 1:42–44 If God does not fight for Israel, defeat is assured (cf. v. 30). you would not listen. Israel stubbornly continues to refuse to heed God’s word (see 9:6–7). chased you as bees do. Cf. Ex. 23:28. Instead of fighting for Israel, God now fights against it.

DEUTERONOMY—NOTE ON 2:1–23 Israel Passes through Edom, Moab, and Ammon. Moses continues to recount past history, jumping to near the end of the 40-year wilderness period and recalling Israel’s peaceful passage through three nations distantly related to it (see Num. 20:14–21:20). This passage reminds Israel of God’s care in bringing them so far and counters their fear of the inhabitants of the land (see Deut. 1:28) so that they now may enter the land.

DEUTERONOMY—NOTE ON 2:1 Red Sea. This probably includes the Gulf of Aqaba, the northeastern arm of the Red Sea. Mount Seir is south of the Dead Sea, in the land of Edom (see 1:2).

DEUTERONOMY—NOTE ON 2:2–4 the LORD said to me. This expression occurs seven times in chs. 1–3, giving Moses a prophetic role (i.e., as God’s authorized spokesman). long enough. See also 1:6. This formally announces the end of the 40-year wilderness wandering. your brothers. The nation of Edom was descended from Jacob’s twin brother, Esau (Gen. 25:30; 32:3; 36:1). Deuteronomy does not call the nation “Edom,” instead referring either to Seir or Esau, perhaps to stress the blood relationship. The Israelites need to be very careful not to provoke Edom against them (see Num. 20:18–21).

DEUTERONOMY—NOTE ON 2:5 as a possession. This rare expression also occurs in vv. 9, 19 with respect to Moab and Ammon (and in v. 12 with respect to Israel’s future possession). God has given land to Edom, Moab, and Ammon and forbids Israel to attempt taking that land, presumably because of the blood relationships through Esau and Lot. The point is God’s ability to give and protect land, thus encouraging Israel to trust him.

DEUTERONOMY—NOTE ON 2:6–7 Israel is not to be indebted to anyone other than God. This is a frequent theme in Deuteronomy (see 14:29; 15:10; 16:15; 24:19; 30:9). Israel lacked nothing, for God provided food and water when they ran short (Exodus 16–17; Numbers 11).

DEUTERONOMY—NOTE ON 2:8 Elath and Ezion-geber were seaports on the Red Sea at the Gulf of Aqaba (see v. 1). The Arabah road ran from these towns northward to the Dead Sea. Israel is now heading in a northeasterly direction.

DEUTERONOMY—NOTE ON 2:9 Moab, like Ammon (v. 19), was descended from Lot, Abraham’s nephew (Gen. 19:37).

DEUTERONOMY—NOTE ON 2:10–12 This section, like vv. 20–23, is very important in Moses’ argument. The people whom God dispossessed in order to give Moab its land included the Anakim (also v. 21), the very people Israel feared (see 1:28). The point is that Israel has no reason to fear them. God is more powerful. Rephaim, like Anakim, were so tall that the people of Israel thought of them as “giants” (cf. Num. 13:32–33; see also Deut. 2:20; 3:11, 13). Both Emim and Rephaim are mentioned in Gen. 14:5. Edom’s possession is a model to encourage Israel. The land of their possession may refer only to the Transjordanian land Israel possessed already (Deut. 2:24–3:17). Horites. See Gen. 14:6; 36:20–30.

DEUTERONOMY—NOTE ON 2:13–15 The wadi (or brook) Zered (a wadi is a river that usually flows only after rain) was the border between Edom and Moab. thirty-eight years. God’s decree after the spies incident, that the adult generation of Israel then living would die in the wilderness (Num. 14:22–23, 35), has been fulfilled. The hand of the LORD suggests pestilence (e.g., Ex. 9:3, 15; 1 Sam. 5:6–11).

DEUTERONOMY—NOTE ON 2:20–23 See note on vv. 10–12. The Zamzummim are probably the same as the Zuzim (Gen. 14:5). Avvim. See Josh. 13:3 and 18:23. Caphtorim. See Gen. 10:14 and Jer. 47:4. Possibly Caphtor was Crete, the original home of the Philistines.

DEUTERONOMY—NOTE ON 2:24–37 Israel Defeats Heshbon. Moses recounts Israel’s first conquest (see Num. 21:21–30).

DEUTERONOMY—NOTE ON 2:24–25 The wadi Arnon (see note on vv. 13–15) flowed into the Dead Sea and marked the border between Moab to the south and Amorite territory and Ammon to the north. Begin to take possession. See 1:21. Even though Heshbon lies in Transjordan, in a sense its conquest marks the beginning of possessing the Promised Land (see Josh. 12:1–6). Sihon the Amorite. See note on Deut. 1:3–4. According to Gen. 15:16, the land would be given to Israel when the iniquity of the Amorites was complete, and now that time has come. Thus the defeat of various nations represents God’s punishment for their iniquity (Deut. 18:12). (See Introduction to Joshua: The Destruction of the Canaanites.) In holy war, enemies tremble before the Lord (Ex. 15:14; see also Josh. 4:24–5:1).

DEUTERONOMY—NOTE ON 2:26 Heshbon was a fertile land (Song 7:4), north of Moab and Ammon on the east of the Jordan River. The offer of words of peace does not seem to match the instruction to fight in Deut. 2:24. Perhaps Israel was reluctant to obey and fight.

DEUTERONOMY—NOTE ON 2:30 God hardened his spirit and made his heart obstinate just as with Pharaoh during the series of plagues (Ex. 9:12; 10:1–2, 20, 27; 11:9–10; 14:4, 8, 17–18). as he is this day. Expressions like this occur regularly in Deuteronomy (Deut. 4:20, 38; 6:24; 8:18; 10:15; 29:28) to give Israel confidence in God’s power and faithfulness.

DEUTERONOMY—NOTE ON 2:34–35 devoted to destruction. The total destruction of Sihon’s cities and people reflects God’s instructions for battle within the Promised Land (see note on 20:16–18). This emphasis is absent in the parallel account in Numbers 21. Since God is the victor, the spoils of battle belong to him and not to Israel, hence their destruction as an act of devotion to God.

DEUTERONOMY—NOTE ON 2:36–37 Aroer was on the northern bank of the Arnon. Gilead is the name given generally to the Transjordanian territory. The Jabbok River (cf. Gen. 32:22) in part marked the border of Ammon and Gilead.

DEUTERONOMY—NOTE ON 3:1–11 Israel Defeats Bashan. This section recounts Israel’s second Transjordanian victory (see Num. 21:31–35). Like Sihon, Og was also an Amorite (Deut. 3:8).

DEUTERONOMY—NOTE ON 3:1 Bashan is the area northeast of the Sea of Galilee. Edrei was a town on the southern border of Bashan (see map).

DEUTERONOMY—NOTE ON 3:5–7 cities fortified. See 1:28. In recounting these victories, Moses seeks to persuade Israel to cross the Jordan, not fearing the enemy but trusting in God’s power. devoted them to destruction. See note on 2:34–35.

DEUTERONOMY—NOTE ON 3:8–10 Mount Hermon (9,232 feet/2,814 m) is a snowcapped mountain at Israel’s northern border with Lebanon and Syria (see Ps. 42:6; 89:12; 133:3). The alternative names Sirion and Senir are also found in ancient Ugaritic, Hittite, and Assyrian documents. Salecah lay on the southeastern edge of Bashan (Josh. 12:5; 13:11).

DEUTERONOMY—NOTE ON 3:11 Rephaim. See note on 2:10–12. Rabbah, capital of Ammon (2 Sam. 11:1; Amos 1:13–14), is modern-day Amman, Jordan. Og’s bed of iron was over 13 feet (4 m) long and 6 feet (1.8 m) wide. This may refer to his coffin. The reference reminds Israel that the “giant” Rephaim have been killed and that Israel’s fear of them (see Deut. 1:28) is unfounded. The common cubit (different from a royal cubit) was approximately 18 inches (46 cm).

Israel Defeats Og and Sihon

Deuteronomy reviews how the Israelites defeated King Sihon when he refused them passage through his land and attacked them at Jahaz. Soon afterward, the Israelites spied out Jazer and captured it. As they headed north from Jazer, the Israelites were attacked by King Og’s forces at Edrei, but they defeated him and took control of his land as well.

Israel Defeats Og and Sihon

DEUTERONOMY—NOTE ON 3:12–17 Distribution of Transjordanian Land. These verses recapitulate the distribution of the lands of Sihon and Og to the tribes of Reuben, Gad, and half the tribe of Manasseh (Num. 32:1–42; 34:13–15). The repeat of this in Deuteronomy underscores that the possession of the Promised Land has begun, which should make Israel more confident to cross the Jordan and conquer the remaining land.

DEUTERONOMY—NOTE ON 3:14 Cf. Num. 32:41, which implies Jair’s villages were in Gilead, not Bashan (also Judg. 10:4). The Geshurites and Maacathites were separate kingdoms bordering Bashan to the west. They were not conquered by Joshua (Josh. 13:13) and remained independent in David’s time (2 Sam. 3:3; 10:6).

DEUTERONOMY—NOTE ON 3:15 Machir was the son of Manasseh (Gen. 50:23). Here it refers to his descendants, a subsection of the tribe of Manasseh (see also Josh. 17:1).

DEUTERONOMY—NOTE ON 3:17 Chinnereth is another name for the Sea of Galilee. Pisgah is the peak of Mount Nebo, overlooking Jericho and the north end of the Dead Sea, the place where Moses dies (v. 27; 34:1–4).

DEUTERONOMY—NOTE ON 3:18–22 Command to All Israelites to Fight. Two and a half tribes already possess their land, but they are commanded here to join the remaining tribes to conquer the land west of the Jordan and only then return to inhabit their Transjordanian land. Wives and children of all tribes are to stay in Transjordan and await the completed conquest.

DEUTERONOMY—NOTE ON 3:18 men of valor. A military term, suggesting warriors or troops.

DEUTERONOMY—NOTE ON 3:20 Though rest here conveys simply peace after warfare, it is a theologically rich term, suggesting the well-being of God’s people in God’s place under his rule. Thus the notion hints back to the seventh day of creation (cf. Ex. 20:11) and forward to a permanent rest (Ps. 95:7–11; Heb. 3:7–4:11). Cf. Deut. 12:10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1.

DEUTERONOMY—NOTE ON 3:21–22 The conquests of Sihon and Og give the Israelites a model of the future conquest under Joshua. Unlike its experience 38 years previously at Kadesh, Israel is not to fear the enemy. If God fights, victory is assured (1:30, 42; see also 31:6, 8).

DEUTERONOMY—NOTE ON 3:23–29 Reiteration of Moses Being Denied Entry into the Land. As already mentioned in 1:37–38, it is reiterated that the Lord had denied Moses entry into the land and that Joshua would succeed him. In light of the significant cloud that Moses’ death would cast over Israel’s enthusiasm for entry into the land, the emphasis here lies more on encouraging Joshua so that he is well-equipped to continue on from Moses’ leadership.

DEUTERONOMY—NOTE ON 3:24 O Lord GOD is a standard form for beginning a prayer (cf. 9:26).

DEUTERONOMY—NOTE ON 3:29 Beth-peor was the location of another act of rebellion in Israel’s wilderness years, when Israel worshiped the Baal of Peor (Num. 25:1–5). “Beth-peor” means “house or temple of Peor,” perhaps referring to the altars Balaam had built there (Num. 23:28–29).

DEUTERONOMY—NOTE ON 4:1–40 Exhortation to Israel. Chapter 4 is more obviously exhortation than chs. 1–3, though they were also seeking to persuade and convince Israel to enter the land. Chapter 4 provides a transition into the legal section of Deuteronomy.

DEUTERONOMY—NOTE ON 4:1 And now. The speech turns from recounting the past to exhortation. Listen is a common injunction in Deuteronomy (5:1; 6:3, 4; 9:1; etc.) and means “heed and obey.” As is often the case, the command to listen and obey carries a motive clause to encourage that behavior: that you may live, and go in and take possession. Land possession is not linked to military strategy or strength but to comprehensive obedience of the statutes and the rules that govern all aspects of life. As is common in Deuteronomy, mention of the land is qualified by reference to the patriarchs (fathers) in order to stimulate Israel’s trust in God’s faithfulness (see note on 1:8).

DEUTERONOMY—NOTE ON 4:2 The authority and sufficiency of God’s word is implied in the command not add … nor take from. Israel is to submit to God’s entire word (see also 12:32). Such a command is necessary because of their persistent rebellion in the previous 40 years. For similar commands, see Prov. 30:6; Eccles. 3:14; Rev. 22:18–19.

DEUTERONOMY—NOTE ON 4:3–4 Your eyes have seen. See also 3:21. Baal-peor. See 3:29 and note. Held fast describes faithfulness to a covenant, as in marriage (Gen. 2:24), and is commanded of all Israel (e.g., Deut. 10:20; 13:4). Those who held fast rejected pagan worship and are therefore alive today as an example of the promise of 4:1 (that those who obey will live) being fulfilled.

DEUTERONOMY—NOTE ON 4:6 Part of the incentive to keep the commandments is missiological. Obedience will show to other nations Israel’s wisdom and understanding, akin to the moral wisdom encouraged in Proverbs. Such wisdom will draw attention not only to Israel but ultimately to Israel’s God (as epitomized by the queen of Sheba’s visit with Solomon; 1 Kings 10), a pattern intended by the Abrahamic covenant (Gen. 12:3).

DEUTERONOMY—NOTE ON 4:7–8 so near. In the verses following, the Lord’s nearness at Mount Horeb is recalled, though v. 7 has in mind an ongoing nearness, notably in answering prayer. In Deuteronomy that nearness comes through God’s word (30:14) and his presence in the midst of the people. See also 1 Kings 8:52. In comparison with other nations, Israel’s law is emphasized as righteous in order to encourage Israel to keep the laws of the following chapters and not to regard them as unduly onerous.

DEUTERONOMY—NOTE ON 4:9 take care. Like all fallen humans, Israel’s natural tendency is to ignore, forget, or disobey. Their failure in the past 40 years adds testimony to this warning. Make them known to your children. See 6:7; 11:19. Each generation has the responsibility of instructing the next generation in the faith.

DEUTERONOMY—NOTE ON 4:12 saw no form; there was only a voice. The emphasis here, and in the second commandment (5:8–9), is that worship of an image is prohibited, since God’s self-revelation was audible, not visible. Despite this, notice “your eyes have seen” in 4:3, 9, and “before your eyes” in v. 34.

DEUTERONOMY—NOTE ON 4:13–14 Though not the entirety of the Sinai covenant, the Ten Commandments (lit., “Ten Words”) sum it up. They alone of God’s commands were spoken audibly to all Israel and were written by God on the two stone tablets (Ex. 20:1, 18–19; 24:12). The emphasis on covenant stresses the relational nature of the law (cf. Ex. 19:5; 20:2). The statutes and rules are the other laws given at Sinai, spoken only to Moses, who was instructed to teach them to Israel (Exodus 21–Leviticus 27).

DEUTERONOMY—NOTE ON 4:15–19 The absence of a visible form for God now gives reason for prohibiting the worship of idols and images (cf. the second commandment, 5:8–9).

DEUTERONOMY—NOTE ON 4:20 The Lord’s saving acts in bringing Israel out from slavery (iron furnace; see also 1 Kings 8:51; Jer. 11:4) in Egypt give cause to worship. His own inheritance suggests privilege and intimacy (see Deut. 9:26, 29). Israel is the Lord’s inheritance; the land is Israel’s inheritance (4:21, etc.), though the landless tribe of Levi has the Lord as their inheritance (10:9; 12:12; 18:1).

DEUTERONOMY—NOTE ON 4:21–22 because of you. See notes on 1:37–38; 3:26–28. good land. The land was described as “good” by the spies (1:25; cf. 1:35). The repeated emphasis serves as encouragement to Israel to enter.

DEUTERONOMY—NOTE ON 4:23–24 A return to the prohibition of idolatry. Take care again suggests the ease with which people fall into idolatry (see v. 19 and note on v. 9). From the iron furnace of Egypt (v. 20) to a consuming fire (cf. 5:25; 9:3): Israel’s covenant relationship with the Lord is to be exclusive. God is jealous for his people’s unqualified allegiance. This is in fact the language of love (see also 5:9; 6:15; 9:3; cf. Heb. 12:29).

DEUTERONOMY—NOTE ON 4:25–26 Calling on elements of nature to testify to an oath is a common feature of ancient Near Eastern covenant documents. See also 30:19 and 31:28.

DEUTERONOMY—NOTE ON 4:27–28 scatter. See 28:64–68. few in number. See 28:62. The punishment for idolatry is exile to a pagan land; God will hand Israel over to an idolatrous nation to continue the sinful practice (cf. Rom. 1:24, 26, 28). Sarcasm is expressed here that other gods neither see, nor hear, nor eat, nor smell (see Ps. 115:4–7; 135:15–17).

DEUTERONOMY—NOTE ON 4:29–30 Exile is not the end. There remains hope of repentance and return (see 30:1–10). with all your heart and with all your soul. See note on 6:5. obey his voice. Returning to the Lord means forsaking the worship of visible forms and obeying his commands. See note on 4:12.

DEUTERONOMY—NOTE ON 4:31 merciful. God’s mercy does not compromise his jealous anger (v. 24; cf. 5:9–10; Ex. 34:6–7). In Deuteronomy, mercy is grounded in the Lord’s faithfulness to the Abrahamic promises (9:27; 30:5, 20). God will maintain his covenant with Abraham, even if Israel forgets it (4:23; see Rom. 3:3–4). God also swore those promises under oath (Gen. 22:16; Heb. 6:13, 17–18). Cf. note on Deut. 1:8.

DEUTERONOMY—NOTE ON 4:32–34 The Lord’s approach to Israel at Sinai is the greatest event in any time (since the day that God created man) or any place (one end of heaven to the other). The theme of Israel’s uniqueness resumes from vv. 5–20. By a mighty hand and an outstretched arm represents God’s power (see 5:15; 7:19; 9:29; 11:2; 26:8; Ex. 3:19–20).

DEUTERONOMY—NOTE ON 4:35–36 that you might know. The plagues were revelatory, so that Israel, as well as Pharaoh and Egypt, might know the Lord (Ex. 6:7). there is no other. See also Deut. 4:39; cf. 5:7; 6:4; 32:39. Deuteronomy asserts clear monotheism (belief in only one true God; see Mark 12:32). God is sovereign both in heaven and on earth.

DEUTERONOMY—NOTE ON 4:37–39 Juxtaposed with God’s universal sovereignty is his love of Abraham, Isaac, and Jacob (see notes on 1:8; 4:31). loved. A key, and unique, theme of Deuteronomy is the love of God for the patriarchs (here and 10:15), or for his people in general (5:10; 7:9, 12–13; 23:5), and Israel’s reciprocal love for God (6:5; 7:9; 10:12; 11:1, 13, 22; 13:3; 19:9; 30:6, 16, 20). as it is this day. See note on 2:30. know … and lay it to your heart. Deuteronomy is constantly concerned with the state of Israel’s heart (see 6:4–5; 7:17; 8:2, 17; 9:4; 10:16).

DEUTERONOMY—NOTE ON 4:41–43 Setting Apart Cities of Refuge. Three cities, Bezer, Ramoth, and Golan, are set apart in Transjordan as places to which a person guilty of manslaughter can flee to evade revenge from the dead person’s family (see also Num. 35:9–28). In Deut. 19:1–13, three more cities west of the Jordan are set apart for the same purpose.

DEUTERONOMY—NOTE ON 4:44–11:32 Moses’ Second Speech: General Covenant Stipulations. The first part of Moses’ second speech largely consists of general covenant stipulations. More specific stipulations follow in chs. 12–16.

DEUTERONOMY—NOTE ON 4:44–49 Introduction to Moses’ Second Speech. These verses provide the geographical and historical setting of the second speech. See 2:24–3:29.

DEUTERONOMY—NOTE ON 5:1–21 The Ten Commandments. As in Exodus 20–24, the Ten Commandments stand at the head of the law given at Sinai (see Ex. 20:1–17). In many respects, the detailed laws of Deuteronomy 12–26 follow the general pattern of the Ten Commandments, suggesting that the Ten Commandments function as a summary of God’s requirements for his people. All but the Sabbath commandment (5:12–15) and the commandment against carved images (vv. 8–10) are explicitly reinforced in the NT.

DEUTERONOMY—NOTE ON 5:1 Hear, O Israel often introduces new and important sections; cf. 4:1; 6:4; 9:1; 20:3. Statutes and the rules covers all the ethical teaching of Deuteronomy.

DEUTERONOMY—NOTE ON 5:3 Not with our fathers … but with us. In reality, the Horeb covenant (Exodus 19–24) was made with the previous generation. However, generations are conflated to make a rhetorical point: the current generation is just as bound by the covenant at Horeb as their parents were. See notes on Deut. 1:20–21 and 1:29–31. See also 4:10; 11:2–9; 29:13–15.

DEUTERONOMY—NOTE ON 5:6 The Ten Commandments begin with a statement of a preexisting relationship with the Lord (your God) and recognition of his prior action in saving Israel. Obedience to the Ten Commandments and laws in general therefore does not earn the relationship but is a response of faith to God’s grace.

DEUTERONOMY—NOTE ON 5:7 no other gods. Exclusive worship of the Lord is an obvious corollary of his incomparability (4:35, 39). The Israelites were not the only monotheists in antiquity. The Egyptian Pharaoh Akhenaton (Amenophis IV, ruled c. 1350–1334 B.C.) worshiped the Aton, i.e., the sun god, as the only God. But this brand of monotheism is distinctly different: the Aton is personified in the sun, and he is impersonal and mechanistic. Yahweh is not part of creation; he is personal, ethical, and is in covenant with his people.

DEUTERONOMY—NOTE ON 5:8 a carved image. The prohibition of images and likenesses derives from the argument of 4:12, 15–19, 23 that at Horeb, God’s revelation was audible but not visible.

DEUTERONOMY—NOTE ON 5:9–10 jealous. See 4:24 and note on 4:23–24. visiting the iniquity. This is not God punishing innocent children for up to four generations (see 7:10). Rather, up to four generations of those who hate God may suffer the effects of their ancestors’ sins or even continue in the same sins. See also Ex. 34:6–7. The view that innocent children suffer for their parents’ sins is opposed in Jer. 31:29–30 and Ezek. 18:2–4. But contrasts God’s treatment of those who hate him with his treatment of those who love him. God’s steadfast love far outlasts the effects of sin on subsequent generations.

DEUTERONOMY—NOTE ON 5:11 To take the name is to utter it, as in an oath (cf. Ps. 16:4); in vain indicates “for a worthless purpose” (e.g., deceitfully). This commandment thus prohibits using God’s name when making a vow or oath that is intentionally left unfulfilled. It also prohibits perjury, as well as the wrong attribution of character or motive to God (such as in Deut. 1:27).

DEUTERONOMY—NOTE ON 5:12–14 Sabbath rest also applies to domestic animals and to the sojourner who is within your gates (v. 14), i.e., foreigners who take up permanent residence in Israel and accept its rules but cannot own land (see note on 1:16–17). The work prohibited is not defined here, but see Ex. 34:21; 35:3; Num. 15:32–36.

DEUTERONOMY—NOTE ON 5:15 Unlike the parallel in Ex. 20:11 (which presents Sabbath keeping as imitating God’s rest after the creation, cf. Gen. 2:1–3), the motivation for the Sabbath rest here is Israel’s liberation from slavery. (Cf. Ex. 31:12–17, which brings together the themes of creation and Israel as God’s special covenant people as the grounds for Sabbath observance.) Israel is frequently urged in Deuteronomy to remember their slavery in the land of Egypt as a spur to keeping the law (Deut. 15:15; 16:12; 24:18, 22). Remembering is often linked to obedience (7:18; 8:2, 18; 9:7; 11:2; 16:3; 24:9; 25:17; 32:7).

DEUTERONOMY—NOTE ON 5:16 that your days may be long. See also 4:40; 5:33; 6:2; 11:9; 25:15; 30:18. This did not merely mean a long life, but one that experienced God’s presence and favor: that it may go well with you. This motivation is absent in Ex. 20:12; see note on Deut. 1:5. (See also 4:40; 5:29, 33; 6:3, 18; etc.)

DEUTERONOMY—NOTE ON 5:17 You shall not murder. The verb used here (Hb. ratsakh) includes both the unlawful or immoral killing of another human being (the specific meaning of the English word “murder”) and also (see esv footnote at Ex. 20:13) causing the death of another human being through careless or negligent behavior (as in Deut. 19:4–6; cf. Num. 35:22–25). This verb is never used in the OT of killing in war. The exact opposite of murder is commanded in Lev. 19:18, “You shall love your neighbor as yourself.”

DEUTERONOMY—NOTE ON 5:18 you shall not commit adultery. This specific prohibition is against having sexual relations with a person who is married to someone else, but it implies a broader concern for sexual purity shown in the detailed laws about other kinds of sexual sin (21:10–23:14). Both 5:21 and Matt. 5:28 show that God was concerned not only with outward conformity to this law but also with purity of heart.

DEUTERONOMY—NOTE ON 5:19 you shall not steal. This command requires each Israelite to respect a neighbor’s property (thus promoting honest labor as the means of earning wealth). A right to personal ownership of property is implied: the obligation not to steal a neighbor’s animal (see v. 21) indicates that the neighbor has a right to keep the animal as personal property.

DEUTERONOMY—NOTE ON 5:20 you shall not bear false witness. “Bearing witness” suggests a legal trial in which false testimony could lead to punishment for the neighbor, so the command prohibits a hateful lie. For detailed laws concerning false witness, see 19:16–21; 25:1–16; for a more general directive about truth-telling, see Lev. 19:11.

DEUTERONOMY—NOTE ON 5:21 Unlike the parallel in Ex. 20:17, the neighbor’s wife is listed first and with a different verb (covet) from the possessions of the husband (desire), setting her apart as no mere possession. God requires purity of heart with regard to the seventh (Deut. 5:18) and the tenth (5:21) commandments, and, by implication, all 10 (cf. Matt. 5:21–30).

DEUTERONOMY—NOTE ON 5:22–33 Israel Requests Moses to Mediate God’s Law. Having heard the Ten Commandments audibly, Israel fears continuing to hear the Lord’s voice and requests Moses to relay to them all the following laws, a request to which the Lord consents.

DEUTERONOMY—NOTE ON 5:22 Each of the two tablets of stone probably contained the full Ten Commandments, following ancient Near Eastern treaty practice. Both copies were later placed inside the ark of the covenant. The remainder of Israel’s law was written by Moses in a book and kept beside the ark (31:24–26).

DEUTERONOMY—NOTE ON 5:27 we will hear and do it. Israel’s fear at hearing God’s voice (see also Ex. 20:18–21) is accompanied by their pledge of obedience.

DEUTERONOMY—NOTE ON 5:29 God’s wish is that their holy and appropriate fear at the theophany of Horeb would become a permanent fear of the Lord in their hearts (see note on 1:20–21).

DEUTERONOMY—NOTE ON 6:1–25 The Greatest Commandment. These verses contain one of the great commandments, namely, to love God with all of one’s power (v. 5), which follows the famous statement of the uniqueness of God (v. 4). The section comprises general exhortations to obey and warnings not to disobey.

DEUTERONOMY—NOTE ON 6:3 milk and honey. This description of the land is added incentive to obedience. See also 11:9; 26:9, 15; 27:3; 31:20.

DEUTERONOMY—NOTE ON 6:4 Hear, O Israel. This verse is called the Shema from the Hebrew word for “Hear.” The LORD our God, the LORD is one (see esv footnote). The Lord alone is Israel’s God, “the only one.” It is a statement of exclusivity, not of the internal unity of God. This point arises from the argument of ch. 4 and the first commandment. While Deuteronomy does not argue theoretically for monotheism, it requires Israel to observe a practical monotheism (cf. 4:35). This stands in sharp contrast to the polytheistic Canaanites.

DEUTERONOMY—NOTE ON 6:5 love. See 4:37. all. That the Lord alone is Israel’s God leads to the demand for Israel’s exclusive and total devotion to him. heart … soul … might. All Israelites in their total being are to love the Lord; “this is the great and first commandment” (Matt. 22:38). In Matt. 22:37, Mark 12:30, and Luke 10:27, Jesus also includes “mind.” In early Hebrew, “heart” included what we call the “mind”. “Might” indicates energy and ability.

DEUTERONOMY—NOTE ON 6:6 on your heart. Cf. 4:39. The demand is for a heart that totally loves the Lord. Deuteronomy anticipates the new covenant, when God’s words will be truly and effectively written on the heart (Jer. 31:31–34; also Deut. 30:6–8).

DEUTERONOMY—NOTE ON 6:7–9 The two pairs of opposites (sit/walk, lie down/rise) suggest any and every time, place, and activity. bind them … write them. Many Jews have fulfilled these commands literally with phylacteries (v. 8) and mezuzot (v. 9), i.e., boxes bound on the arm and forehead or attached to doorposts containing vv. 4–5 and other Scripture verses. See also 11:18–20.

DEUTERONOMY—NOTE ON 6:10–12 that you did not. This repetition stresses the nature of the land as a good gift of God. All these things took time, effort, or a waiting period before they were finished or bore fruit. eat and are full. The land will be bountiful and satisfying. But such a gift is not without its risks, notably forgetfulness. To forget is less a memory problem than a moral one, a parallel to disobedience (8:11).

DEUTERONOMY—NOTE ON 6:13 fear. See v. 2 and note on vv. 1–2. Jesus quotes this verse in his refusal to bow down to Satan in the wilderness (Matt. 4:10; Luke 4:8), demonstrating that he was God’s perfect Son, whereas Israel had failed its wilderness tests. See also Deut. 6:16 and 8:3.

DEUTERONOMY—NOTE ON 6:14–15 other gods. Deuteronomy’s great fear—Israel’s potential apostasy—is reiterated (cf. 4:16–19; 8:11–20). jealous. See 4:24 and note on 4:23–24.

DEUTERONOMY—NOTE ON 6:16 You shall not put the LORD your God to the test. Testing God is an act of disobedience and a lack of trust in him. Israel’s behavior at Massah (see Ex. 17:7) was a constant pattern in the wilderness (Num. 14:22). Jesus quoted this verse in his wilderness temptations (Matt. 4:7; Luke 4:12).

DEUTERONOMY—NOTE ON 6:20–24 What is the meaning … ? This hypothetical question (cf. Ex. 12:26) elicits an answer that the law is set in the context of salvation from Egypt (see also the preface to the Ten Commandments, Deut. 5:6).

DEUTERONOMY—NOTE ON 6:25 be righteousness for us. See also 24:13. This need not mean “righteousness as merited legal status,” which would clash with God’s gracious initiative (6:20–24; cf. 7:6–8). In context, the words mean “righteousness as the right response of obedience to God’s covenant.”

DEUTERONOMY—NOTE ON 7:1–26 Exclusive Relationship Worked Out in Conquest and Worship. The emphases on the incomparability of the Lord and the demand for exclusive allegiance to him are now applied to Israel’s conquest. See parallels in Ex. 23:20–33.

DEUTERONOMY—NOTE ON 7:1 The Hittites (not the same group as those in Anatolia [Turkey]) are descended from Ham, like the other peoples listed in this verse (cf. Gen. 10:15–17). On Amorites and Canaanites, see Deut. 1:7. The Perizzites are associated with Canaanites in Gen. 13:7 and Judg. 1:4–5. The Hivites lived around Shechem, in Gibeonite territory and in the north, near Mount Hermon. The Jebusites were based in Jerusalem. Compare the lists in Deut. 20:17 (which omits the Girgashites); Josh. 3:10; 24:11. For a parallel to Deut. 7:1–6, see Ex. 34:11–16.

DEUTERONOMY—NOTE ON 7:2 devote them to complete destruction. See 2:34–35; 20:10–18; and note on 20:16–18. no covenant. Israel’s covenant with God is exclusive, and thus covenants with other nations are prohibited (cf. Joshua 9). no mercy. The listed nations (see Deut. 7:1) inhabit Israel’s land promised by God. They are being punished for their sins (Gen. 15:16); the God of justice is using Israel as his executioner; and any mercy shown to those whom God is judging will not only compromise God’s punishment but will also make Israel vulnerable to follow their evil ways (Deut. 7:16).

DEUTERONOMY—NOTE ON 7:3–4 The prohibition of intermarriage would be unnecessary if all the Canaanites were destroyed. Intermarriage with those of other religions is the issue, not interracial marriage or ethnic cleansing. Israel is vulnerable to turn away from God (see esp. Solomon in 1 Kings 11:1–8). That is far more likely than Israelites converting their non-Israelite spouses to the Lord (cf. 2 Cor. 6:14–15).

DEUTERONOMY—NOTE ON 7:5 All the paraphernalia of Canaanite religion is to be totally destroyed or it will be a snare to Israel (see v. 16 and note on 12:2–3). The pillars were made of stone. Asherim were wooden poles adorned with female fertility symbols (see note on Judg. 6:25–26).

DEUTERONOMY—NOTE ON 7:6 For. This verse provides the reason for the preceding commands. holy to the LORD. At its heart, holiness means being exclusively separated to God. Hence Israel must have no association with pagan religion. chosen. See 4:37; 10:15; 14:2. treasured possession. See Ex. 19:5; Deut. 14:2; 26:18.

DEUTERONOMY—NOTE ON 7:7–8 The Lord’s love for Israel derives from his love for their fathers, the patriarchs (4:37), and not from their own merits. See also 9:4–5.

DEUTERONOMY—NOTE ON 7:9–10 Unlike 5:9–10, there is no mention here of visiting iniquity to the third or fourth generations. Rather, God repays to their face those who hate him.

DEUTERONOMY—NOTE ON 7:12 Though the covenant God made with Abraham had few conditions, Israel is obligated to keep the Sinai covenant laws for the Abrahamic covenant to remain in force. See Gen. 12:2–3; Deut. 28:4, 11–13.

DEUTERONOMY—NOTE ON 7:13–15 The fulfillment of the Abrahamic covenant is described in terms of blessing. Grain … wine and … oil represent the three main crops (see also 11:14; 12:17; 14:23; 18:4; 28:51). Evil diseases may refer to the plagues against Egypt (Exodus 7–14), or more generally the diseases that were common afflictions in Egypt.

DEUTERONOMY—NOTE ON 7:17–18 Israel is warned three times (here, 8:17, and 9:4) not to say in your heart certain things that express fear (7:17) or pride (8:17; 9:4). The state of Israel’s heart is a key issue in Deuteronomy (see 4:39; 6:6; and notes on 4:37–39; 6:6). The answer to each warning is “remember” (7:18; 8:18; 9:7). The antidote to wrong fear is to remember what the LORD your God did. Right fear means fearing God (see note on 5:29).

DEUTERONOMY—NOTE ON 7:20 The hornets are either literal, or figuratively represent the “panic” of those chased by hornets; see Ex. 23:28, and note on Josh. 24:12 (cf. “bees” in Deut. 1:44).

DEUTERONOMY—NOTE ON 7:22–23 little by little. See Ex. 23:29–30. This verse gives some theological interpretation to the book of Joshua. While Josh. 10:42 envisages a rapid conquest, Josh. 11:18 acknowledges that Joshua’s wars took a long time. Confusion is a common feature of holy war (see Deut. 28:20; also Ex. 14:24; Josh. 10:10; 1 Sam. 5:9, 11; 14:20).

DEUTERONOMY—NOTE ON 7:25–26 See note on v. 5. Abomination is an important word in Deuteronomy (see 12:31; 13:14; 14:3; 17:1, 4; 18:9, 12; 20:18; 22:5; 23:18; 24:4; 25:16; 27:15; 32:16). It denotes a significant sin, often with the sense of social or theological hypocrisy, and God’s increased anger against it. devoted to destruction. See note on 2:34–35.

DEUTERONOMY—NOTE ON 8:1–20 Learning the Lessons of the Wilderness. This chapter makes clear that the wilderness period was not only a punishment but also a test. While contrasting the deprivation of the wilderness with the abundance of the land, this chapter implies that the land itself is also a test. If the wilderness lesson is learned, it can be applied in the new situation of the land.

DEUTERONOMY—NOTE ON 8:2–3 Remember is a key word in this chapter (also v. 18), along with its antonym “forget”: vv. 11, 14, 19. Remembrance is demonstrated in obedience (see 5:15 and note). testing you. The wilderness test was to reveal the state of Israel’s heart. This does not imply that God did not know but rather that he desired for Israel’s heart to produce evidence of obedience. Manna literally means “What is it?” (Ex. 16:15); it was not to their liking (Num. 11:6; 21:5). The testing was also to teach Israel that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD. Real life derives directly from God and trusting his word (“word” could also be translated “thing spoken of”; see also esv footnote). This was the learning that Israel needed in its heart (Deut. 8:2) if it was to pass the test in the land (e.g., v. 17). This is the first of three verses from Deuteronomy quoted by Jesus in his temptation, affirming his confidence and determined faithfulness toward God (Matt. 4:4; Luke 4:4; see also Deut. 6:13, 16).

DEUTERONOMY—NOTE ON 8:5 Again the emphasis is on Israel’s heart. The wilderness test was punishment for the generation that perished, but a loving act of discipline for the current generation. disciplines. See Prov. 3:11–12; Heb. 12:5–11.

DEUTERONOMY—NOTE ON 8:7 The purpose of passing the test of v. 3 is because (For) Israel is entering an especially abundant land (vv. 7–10). Though the antithesis of the good land, the wilderness is the testing ground for life in the land.

DEUTERONOMY—NOTE ON 8:10 The culmination of this hymn-like praise of the land is complete satisfaction. For that, Israel is to bless the LORD, i.e., praise him.

DEUTERONOMY—NOTE ON 8:11 Satisfaction carries a warning: Take care (see 4:9, 23), the command that 8:7–10 has been working toward. forget. See note on vv. 2–3. For a parallel of vv. 7–11, see 6:10–12.

DEUTERONOMY—NOTE ON 8:14 The danger is a heart … lifted up, namely, pride (see note on 7:17–18). In the land of plenty, pride comes from forgetting the wilderness (8:14–16) and failing to apply its lessons in the good land.

DEUTERONOMY—NOTE ON 8:15 water out of the flinty rock. See Ex. 17:6 and Num. 20:8, 11. Massah is where Israel tested God (Deut. 6:16). In reality, Israel was being tested by God.

DEUTERONOMY—NOTE ON 8:17 say in your heart. See 7:17 and note on 7:17–18. This verse puts into words the pride alluded to in 8:14 and is the climax of vv. 12–17.

DEUTERONOMY—NOTE ON 8:18 Instead of forgetfulness (vv. 11, 14), Israel is to remember. See v. 2 and note on vv. 2–3; 5:15 and note. it is he who gives you power. This is an explicit corrective to the proud words in 8:17. Israel’s future wealth will be evidence of God’s faithfulness to keep covenant. as it is this day. See 2:30 and note.

DEUTERONOMY—NOTE ON 8:19–20 The path of forgetfulness leads not only to pride (vv. 14, 17) but also to idolatry. When Israel commits idolatry, it acts like a pagan nation and so its destiny at God’s hands will be like that of the nations.

DEUTERONOMY—NOTE ON 9:1–10:11 Recounting the Golden Calf Incident. Continuing the theme of Israel’s “heart” problem, this section speaks of Israel’s stubbornness in sin and gives extended evidence of that stubbornness.

DEUTERONOMY—NOTE ON 9:3 consuming fire. Cf. 4:24, where this expression was used of potential judgment against Israel. Here, the nations will be the object of God’s consuming fire. Quickly contrasts with 7:22. Compared with their long settlement in the land, the Canaanites will disappear quickly, but by the timescale of the conquest it will be a slow process.

DEUTERONOMY—NOTE ON 9:4–5 Do not say in your heart (see 7:17 and note on 7:17–18) alludes to Israel’s pride and the heart as its source (cf. 8:17). In the ancient world, victory in battle was regarded as a reward for one’s righteousness in the eyes of the gods. Israel is warned away from such thinking. While victory in the Promised Land is God’s punishment of the nations’ wickedness, that does not imply Israel’s righteousness. Israel’s possession of the land is due solely to God’s faithfulness to the Abrahamic promises.

DEUTERONOMY—NOTE ON 9:6 Yet again, the point is made (cf. vv. 4–5) that Israel’s righteousness is not the cause of its being given the land. Israel is in fact stubborn, literally, “stiff-necked” (see also vv. 13, 27). The account of the golden calf is retold at length (vv. 7–21) to demonstrate Israel’s stubbornness.

DEUTERONOMY—NOTE ON 9:7 As with 7:17–18 and 8:17–20, the way to avoid saying wrong things in the heart (cf. 9:4) is to remember. Remembering their history of moral failure in the wilderness is humbling, countering Israel’s potential pride. wrath. Various Hebrew words translated “wrath,” “anger,” “angry,” and “hot displeasure” are used in ch. 9 (vv. 8, 18, 19, 20, 22). Verses 7–8 and 20–22 bracket the account of the golden calf. From the day. Israel’s provocation of God began even before the people crossed the Red Sea (Ex. 14:11).

DEUTERONOMY—NOTE ON 9:8 Even at Horeb, where they heard God’s voice directly, Israel misbehaved. The retelling of the golden calf incident follows (cf. Exodus 32–34).

DEUTERONOMY—NOTE ON 9:9–10 When I went up. See Ex. 24:12–18. finger of God. See Ex. 31:18. all the words … spoken with you. That is, the Ten Commandments (see Deut. 5:22).

DEUTERONOMY—NOTE ON 9:12 your people whom you have brought. God disowns Israel and passes them over to Moses (cf., e.g., 5:6, “I am the LORD your God, who brought you out …”). quickly. This heightens the contrast of Israel’s sin with having so recently received the Ten Commandments.

DEUTERONOMY—NOTE ON 9:13–15 This people is almost a contemptuous description of Israel, continuing God’s disassociation from Israel (see v. 12). Moses’ intercession for the makers of the golden calf is not described until v. 25, though it is alluded to in v. 19, in order to keep the theme of Israel’s stubbornness uninterrupted through v. 24 (cf. Ex. 32:9–10, 15).

DEUTERONOMY—NOTE ON 9:17 broke them. Breaking the tablets indicates the deliberate ending of the covenant relationship: an impulsive gesture of fury and despair, following God’s words in vv. 12–14. A treaty of Esarhaddon, an Assyrian king (681–669 B.C.), forbids his vassal to destroy the treaty text, as this would be tantamount to rebellion.

DEUTERONOMY—NOTE ON 9:18–20 This is the second period of forty days and forty nights (see vv. 9, 11). the LORD listened to me. This alludes to Moses’ intercession (see vv. 25–29). Aaron was Moses’ brother, the priest of Israel. Exodus 32–34 does not mention any intercession for Aaron.

DEUTERONOMY—NOTE ON 9:21 sinful thing. Deuteronomy emphasizes Israel’s act of sin (see also vv. 16, 18, 27). No mention is made here of forcing Israel to drink the water with the ground-up golden calf (cf. Ex. 32:20).

DEUTERONOMY—NOTE ON 9:22–24 Horeb was not the only location where the Lord was provoked to anger. As v. 7 suggests, this is far from a complete list. Taberah. See Num. 11:1–3. Massah. See Ex. 17:7 and Deut. 6:16. Kibroth-hattaavah. See Num. 11:34–35; 33:16–17. Kadesh-barnea. See Deut. 1:19–32. From the day brackets the account beginning with v. 7. Being rebellious is the same as being stubborn.

DEUTERONOMY—NOTE ON 9:25 forty days and forty nights. Given its placement in Ex. 32:11–14, it is unclear if this is the same period as in Deut. 9:18, or earlier (see vv. 9–11), as the following prayer implies.

DEUTERONOMY—NOTE ON 9:26 O Lord GOD. See 3:24 and note. your people … whom you have brought out (see also 9:29). Moses counters the Lord’s disowning of Israel in vv. 12–14 (see note on v. 12).

DEUTERONOMY—NOTE ON 9:27–28 The primary basis of intercession for mercy is the Abrahamic promise (see 4:31 and note). No excuse for Israel’s sin is given, for there is none. A second basis of intercession is God’s reputation among the nations, not the least being Egypt. Two wrong statements might be made if Israel is destroyed. The first is that God is impotent to save; the second is that he hated Israel. Both are untrue (cf. 1:27; Ex. 32:12).

DEUTERONOMY—NOTE ON 10:1 Rather than an explicit reply, the Lord’s answer is demonstrated in the command to replace the two tablets of stone broken in 9:17. The new tablets are like the first, with the same words, writing, and commandments (10:2–4). Deuteronomy first mentions the ark here (see also 31:9, 25–26) as simply a chest or box made of wood; it is not described as the footstool of God’s throne. The ark was constructed (Ex. 37:1–9) soon after the writing of the replacement tablets (Ex. 34:1–4; see Deut. 10:1–5; for instructions to build the ark, see Exodus 25). It was a common practice in the ancient Near East to deposit covenant documents in religious shrines, one copy for each party.

DEUTERONOMY—NOTE ON 10:5 there they are. The covenant is still in place, despite Israel’s persistent provocations to anger the Lord over the past 40 years.

DEUTERONOMY—NOTE ON 10:6–9 Even though Aaron eventually died, Moses’ prayer for him was answered (9:20). Moreover, Aaron’s death did not end the priesthood. God continued to provide priests through Aaron’s son, Eleazar, and the tribe of Levi (see Ex. 32:26–29; Num. 3:6–14; Deut. 21:5). Since this tribe owned no land (18:1–2), it is singled out for specific care and provision by the other tribes (e.g., 12:12, 18; 14:27). Beeroth Bene-jaakan … Moserah. See Num. 33:30–31. The location of Moserah is uncertain, but presumably it was close to Mount Hor (cf. Num. 20:27–28). Gudgodah is the same as Hor-haggidgad (Num. 33:32–33). Jotbathah. See Num. 33:33–34.

DEUTERONOMY—NOTE ON 10:11 The command to arise and go on your journey indicates that with the tablets replaced and the ark built, Moses’ intercession has been answered fully.

DEUTERONOMY—NOTE ON 10:12–11:32 Exhortation. Having focused on the key commandments and Shema (6:4–5; see note on 6:4), and having repeatedly expressed concern at Israel’s record of failure and its heart of fear and pride, Moses now exhorts the Israelites to get their hearts right.

DEUTERONOMY—NOTE ON 10:12–13 And now marks a transition from history to exhortation. what does the LORD your God require of you. Cf. Mic. 6:8. Five commands follow, the central one of which is love (see Deut. 4:37; 6:5; and note on 4:37–39; also 11:1, 13, 22). fear. See note on 6:1–2. walk in all his ways. See 5:33 and note on 5:32–33. serve. See 6:13; 10:20; 11:13; 13:4. keep. See 4:40; 5:29; 6:24. for your good. Obedience is for the people’s benefit in the end.

DEUTERONOMY—NOTE ON 10:14–15 The contrast between heaven of heavens, the earth with all that is in it and Israel’s fathers heightens the sense of astonishment at election and grace. love on your fathers. See 4:37 and 7:7–8; note on 4:37–39; cf. 10:12.

DEUTERONOMY—NOTE ON 10:16 Circumcise therefore the foreskin of your heart. The mention of “offspring” (v. 15) recalls Genesis 17, where God instituted circumcision as his covenant sign for Abraham and his descendants (cf. Gen. 17:9–14). This verse explicitly recognizes Israel’s need to change its heart (cf. Deut. 29:4; see also Jer. 4:4; 9:25–26; Rom. 2:25–29). Here, circumcision symbolizes removing the stubbornness that prevents the heart from properly loving God (cf. Ex. 6:12, where “uncircumcised lips” do not speak well; Jer. 6:10, where “uncircumcised ears” do not hear clearly). This is a command beyond any human’s competence to fulfill (see Deut. 30:6). stubborn. See 9:6 and note.

DEUTERONOMY—NOTE ON 10:17 Israel’s heart needs correction because (for) God is the awesome God. not partial. See 1:17. The election of Israel (10:15) does not mean God will cut moral corners in showing special favors to Israel. He is a just God (v. 18).

DEUTERONOMY—NOTE ON 10:18–19 The fatherless, the widow, and the sojourner are the main categories of landless people (in addition to the Levites). Deuteronomy commands special care for such people (e.g., 14:29; 16:11, 14; 24:17, 19–21; 27:19). you were sojourners. Israel’s own experience in Egypt is a motivation for several laws in Deuteronomy (e.g., 15:15; 24:18, 22).

DEUTERONOMY—NOTE ON 10:20 fear the LORD your God. Cf. 10:12–13. hold fast. See 4:4 and note on 4:3–4.

DEUTERONOMY—NOTE ON 10:22 down to Egypt seventy persons. See Gen. 46:27 and Ex. 1:5. numerous as the stars of heaven. Having referred to the election of Abraham in Deut. 10:15, Moses now speaks of the fulfillment of part of the Abrahamic promise (Gen. 15:5). See Deut. 1:10 and note.

DEUTERONOMY—NOTE ON 11:1 therefore. The command to love is grounded in God’s gracious rescue of Israel from Egypt (10:21–22). love. See 4:37; 6:5; and note on 4:37–39.

DEUTERONOMY—NOTE ON 11:2 Moses addresses the adults of Israel on the basis that all had experienced the exodus and wilderness events, even though the adults who left Egypt had died in the wilderness. See 5:3 and note. discipline. See 8:5.

DEUTERONOMY—NOTE ON 11:6 Dathan and Abiram, along with Korah who is unnamed here, rebelled against Moses’ leadership in the wilderness (Num. 16:1–35).

DEUTERONOMY—NOTE ON 11:9 milk and honey. See 6:3. Again, both the goodness of the land as well as God’s faithfulness to the Abrahamic promise provide incentives for Israel to enter and conquer.

DEUTERONOMY—NOTE ON 11:10 irrigated it. Lit., “watered it with your feet” (see esv footnote). The need for irrigation in Egypt implies lack of rain. The use of feet, possibly to turn water wheels, implies hard work.

DEUTERONOMY—NOTE ON 11:11–15 The idyllic picture of the land (cf. 6:10–11; 8:7–10) recalls the description of Eden (Gen. 2:5–13) and is an added incentive to conquer it. The eyes of the LORD your God are always upon it suggests care and protection as well as bounty. if you will indeed obey. This command lies in the center of idyllic land descriptions, highlighting the centrality of obedience. early rain and the later rain. Both October/November and March/April rains are needed for good crops. eat and be full. See Deut. 6:10–11 and 8:12.

DEUTERONOMY—NOTE ON 11:16–17 Take care lest. Abundance always carries warnings (6:12; 8:11–12), often expressed in terms of the heart (8:11–17). The deception here is probably wrongly thinking that the Canaanite fertility gods are the source of the rain, crops, and animals. anger. The warnings also lead to the threat of punishment (see chs. 6; 8). Here, if the Lord is not acknowledged as the provider of rain (11:14), he will cause the rain to stop (see 28:23–24; cf. 1 Kings 17:1).

DEUTERONOMY—NOTE ON 11:18–21 On remembering and imparting these words to the next generation, see note on 6:7–9. as long as the heavens are above the earth. That is, forever.

DEUTERONOMY—NOTE ON 11:24–25 on which the sole of your foot treads. See Josh. 1:3; cf. Deut. 2:5; 28:65. territory. See 1:7; Gen. 15:18; Josh. 1:3–4. fear of you and the dread of you. See Deut. 2:25, though the expression is not identical in Hebrew. The promise assumes Israel’s faithfulness.

DEUTERONOMY—NOTE ON 11:26 I am setting before you today. This expression, repeated in v. 32, brackets these verses and gives them an urgency for making the right decision. Though the conquest is the immediate concern, general obedience is the ultimate goal. The two options are summarized as a blessing and a curse (see chs. 27–28). On the decision, see 30:15, 19.

DEUTERONOMY—NOTE ON 11:28 that you have not known. There has been no personal relationship with the Canaanite Baals, unlike with the Lord, who has entered a covenant relationship with Israel.

DEUTERONOMY—NOTE ON 11:29 See 27:1–14 for details on this ceremony and the two mountains.

DEUTERONOMY—NOTE ON 11:30 Arabah. See 1:1 and note; 1:7. Gilgal. See Josh. 4:19. The oak of Moreh is where the promise of land was first made to Abraham (Gen. 12:6). The ceremony will implicitly acknowledge fulfillment of that promise.

DEUTERONOMY—NOTE ON 11:31–32 These verses conclude the general exhortations from chs. 5–11.

DEUTERONOMY—NOTE ON 12:1–26:19 Moses’ Second Speech: Specific Covenant Stipulations. Following the general stipulations of chs. 5–11, the commands and laws become more specific. The order of the stipulations in these chapters seems to purposely follow the order of categories in the Ten Commandments.

DEUTERONOMY—NOTE ON 12:1–32 Proper Worship. Chapter 12 deals with proper worship, expanding the understanding of the first commandment about having no other gods ahead of the Lord.

DEUTERONOMY—NOTE ON 12:1 statutes and rules. This exact expression occurs in 5:1; 11:32; 26:16, at the beginning and ending of the two main sections of stipulations.

DEUTERONOMY—NOTE ON 12:2–3 destroy all the places where the nations … served their gods. In the conquest, most cities still stood, except for Jericho, Ai, and Hazor (Josh. 6:24; 8:28; 10:1; 11:12–14). The places that are to be destroyed are the worship centers. Canaanite religion, focused on fertility, set up its shrines on mountains and hills and under significant trees. Archaeological excavations at Hazor provide an example of a Late Bronze Age Canaanite temple. Within a central niche (or “holy of holies”), a male deity sat on a throne. Next to him was a row of standing stones, or stelae, one of which had a carving of upraised hands stretched in worship toward the sun god. tear … dash … burn … chop. See Deut. 7:5. Asherim. See note on 7:5. destroy their name out of that place. The name indicated the presence of the god. See 12:5.

DEUTERONOMY—NOTE ON 12:4 Not only Canaanite worship practices are prohibited but also the syncretism of using such places and paraphernalia to worship the Lord.

DEUTERONOMY—NOTE ON 12:5–6 the place. It is a single “place,” in contrast to “places” in v. 2 (also vv. 13–14). Contrast Ex. 20:24–25. This place is unnamed, though centuries later it was clearly identified with Jerusalem. Until then, the “place” was where the tabernacle resided, which for much of that time was Shiloh (Josh. 18:1, 10; 22:12; Judg. 18:31; 1 Sam. 1:3, 24; 3:21; 4:3; Jer. 7:12, 14). the LORD your God will choose. See Deut. 12:11, 14, 18, 21, 26; 14:23, 24; 16:2, 6–7, 11; 26:2. In Deuteronomy, the Lord chooses Israel (7:6), the king (17:15), and the priests (18:5). Put his name and make his habitation anticipates the realized presence of God, though God is not limited to such a place (e.g., 1 Kings 8:27–30). There you shall go (also Deut. 12:6, 7, 14), rather than to the Canaanite places. bring. Israel’s worship of “bringing” is in response to God’s bringing Israel into the land. offerings … sacrifices (also v. 11). See Leviticus 1–7.

DEUTERONOMY—NOTE ON 12:7 eat. The “peace offering” sacrifices were not totally burned up on the altar. Part of the animal was to be eaten by the offerer, the offerer’s household, and the priests. before the LORD your God. That is, in his presence, where his name dwells (also vv. 12, 18). rejoice (also vv. 12, 18). Unlike other ancient religions, which attempted to win the gods’ favor or to appease them, Israelite worship was marked by rejoicing in response to grace and blessing.

DEUTERONOMY—NOTE ON 12:8–9 according to all that we are doing here today. Once the land is entered, the laws of worship, especially regarding its place, are to be stricter. everyone doing whatever is right in his own eyes. See Judg. 17:6; 21:25. rest. See Deut. 3:20 and note. In a sense, this anticipated place of worship will reflect the abiding rest of Israel in the land, which finally occurs only under David (2 Sam. 7:1).

DEUTERONOMY—NOTE ON 12:12 rejoice. See v. 7, which included households in general. Now specific members of the households are mentioned, notably servants and the Levite (landless categories of people). Levites were scattered in various towns to serve each of the other tribes. They owned no land (portion or inheritance) and relied on the offerings and sacrifices for their survival (v. 19; Num. 26:62). In this way worship was to be corporate and caring.

DEUTERONOMY—NOTE ON 12:13–14 Take care implies the ease with which Israel will disobey this command, as their subsequent history shows. The repetition of the command to offer sacrifices only at the place that the LORD will choose (see v. 5) underscores its seriousness. in one of your tribes. While this phrase could mean one place per tribal territory, v. 5 has already specified one place for the entire nation.

DEUTERONOMY—NOTE ON 12:15 you may slaughter and eat meat within any of your towns. Possibly up to this point, any meat eaten was ordinarily sacrificial. Now, partly because of the distances that people would be from the central place for sacrifice (vv. 20–21), provision is made for non-sacrificial eating of meat. as much as you desire. On abundance in the land, see 6:10–11; 8:7–10; 11:11–15. unclean and the clean. This is a ceremonial distinction, not a moral one. Leviticus 12–15 defines certain people as unclean and therefore forbidden to eat sacrificial meat, but this would not apply to meat from non-sacrificial animals.

DEUTERONOMY—NOTE ON 12:17–19 tithe … offerings. See v. 11. servant … and the Levite. See note on v. 12.

DEUTERONOMY—NOTE ON 12:20–22 you may eat meat. See v. 15 and note.

DEUTERONOMY—NOTE ON 12:23–24 do not eat the blood. See v. 16 and note.

DEUTERONOMY—NOTE ON 12:26–27 Holy things are things set apart for God: sacrifices, offerings, tithes, objects of vows. See vv. 17–18. The blood of your sacrifices shall be poured out on the altar. E.g., Lev. 1:5.

DEUTERONOMY—NOTE ON 12:30 take care that you be not ensnared. See 7:2; and notes on 7:5; 7:16.

DEUTERONOMY—NOTE ON 12:31 You shall not worship … in that way (see v. 4). Canaanite worship is not only wrong, it is accompanied by abominable moral practices (see 7:25, and note on 7:25–26), not the least of which is child sacrifice. See 2 Kings 3:27; 16:3; 23:10; Jer. 7:31; 19:5; 32:35.

DEUTERONOMY—NOTE ON 12:32 not add to it or take from it. See note on 4:2.

Study Notes for Deuteronomy

Israel Defeats Og and Sihon