The ESV Study Bible

DEUTERONOMY—NOTE ON 13:1–18 Threats of Idolatry. Three scenarios (vv. 1–5, 6–11, 12–18) are addressed in which people are encouraged to worship other gods.

DEUTERONOMY—NOTE ON 13:1 Much of OT law is “case law,” supposing a particular situation and its right response. Here, each situation is introduced with if (vv. 1, 6, 12). prophet or a dreamer of dreams. Both would lay claim to divine revelatory authority.

DEUTERONOMY—NOTE ON 13:2 Two things must occur in this scenario. First, the sign or wonder that he tells you comes to pass. A miracle or sign in itself is not, however, proof of God’s direction since these can be performed other than under God’s power (see the Egyptian magicians [e.g., Ex. 7:22] and Simon the Sorcerer [Acts 8:9]). But a word that did not come to pass was a clear indication that the Lord did not give it and that its speaker was not the Lord’s spokesman (Deut. 18:21–22). The second condition is that the oracle-monger says, Let us go after other gods. This theological test is essential.

DEUTERONOMY—NOTE ON 13:3 For the LORD your God is testing you. The Lord is testing faithfulness to himself by allowing false prophets to appear among his people. The warning is that fulfilled signs and wonders can be deceptive, and when accompanied by false teaching, they are not from the Lord. love. See 4:37–39 and note.

DEUTERONOMY—NOTE ON 13:4 walk … fear. See 10:12–13, 20 and notes there. hold fast. See note on 4:3–4.

DEUTERONOMY—NOTE ON 13:5 Israel must not only refuse to listen to the prophet or dreamer, they must put that person to death. He has broken the first commandment, a breach made clearer by the phrase who brought you out of the land of Egypt (see 5:6–7). Even though the prophet or dreamer of dreams is used by God to test Israel, that person is not innocent. purge the evil from your midst. See 17:7, 12; 19:19; 21:21; 22:21; 24:7 (the death penalty is implied in these cases). Just as Israel is to destroy all pagans from the land, so are they to purge any apostate Israelites, like they would a contagious infection (cf. excommunication in 1 Cor. 5:13). Capital punishment therefore is not only retributive but also protective of the community.

DEUTERONOMY—NOTE ON 13:6 In this second scenario, the stakes are higher in that the rebellious person may be a relative, spouse, or your friend who is as your own soul. Allegiance to the Lord is to take priority even over such close and beloved personal relations (cf. Luke 14:26–33).

DEUTERONOMY—NOTE ON 13:8 The command you shall not yield to him suggests strong pressure being exerted by the person inviting to apostasy. nor shall your eye pity him. Cf. 7:2, where Israel is to show no mercy to Canaanite pagans; this treacherous Israelite is to be treated the same way. nor shall you conceal him. Loving the Lord with all one’s heart and soul precludes protecting such a loved one.

DEUTERONOMY—NOTE ON 13:11 Capital punishment is also a deterrent so that other Israelites do not act likewise (see note on v. 5).

DEUTERONOMY—NOTE ON 13:12–13 The first two scenarios above assume a lack of success in the attempts to lead Israelites astray. The third scenario is when certain worthless fellows have succeeded in drawing inhabitants of their city away from the Lord.

DEUTERONOMY—NOTE ON 13:14 you shall inquire and make search and ask diligently. The hearsay of v. 12 must be checked carefully to ensure it is true and certain, not mere rumor.

DEUTERONOMY—NOTE ON 13:15–17 Not only the instigator but the whole city must be treated as if it were a Canaanite city within the land, for the city allowed the “worthless fellows” (v. 13) to continue leading people astray. devoting it to destruction. See 2:34–35; 7:2, and note on 20:16–18. The city is also to be burned, which in the land-conquest happened only to Hazor (Josh. 11:13). This law was carried out in the case of Gibeah’s rebellion (Judg. 20:37–40). An open square or piazza was a common feature in Israelite cities. A good example is at Beersheba (Iron Age II), where the square measured 258 sq. yards (216 sq. m) and could have held hundreds of people and tons of material. devoted things. Israel was not to keep any of the spoil for themselves. Cf. Achan’s sin (Josh. 7:10–15).

DEUTERONOMY—NOTE ON 14:1–21 Clean and Unclean Foods. Israel’s diet was to be distinctive, reflecting its own distinctiveness in God’s election from among all nations (cf. Leviticus 11).

DEUTERONOMY—NOTE ON 14:1–2 For a parallel, see Lev. 21:5–6. To call the people of God sons or “children of God” in the OT is rare, but not unknown (see Deut. 1:31; 8:5). Israel as a whole is God’s “son” (Ex. 4:22–23; Hos. 11:1), and its members are also “sons” or “children” (cf. Isa. 1:2). cut yourselves or make any baldness on your foreheads for the dead. Probably both of these activities relate to pagan practices, the latter for mourning (Lev. 19:27–28; see also 1 Kings 18:28). Such practices are therefore forbidden to Israelites, who are holy to the LORD. See Deut. 7:6 and note.

DEUTERONOMY—NOTE ON 14:3 Unclean animals are regarded as an abomination (see Leviticus 11; Deut. 7:25–26 and note; 12:15 and note). Clean and unclean animals are separated to illustrate the separation of Israel from other nations (14:2). The distinctions are not related to hygiene, nor are unclean animals hateful to God (cf. Ps. 104:17–18; 147:9 for God’s care for them). When the gospel breaks down the separation between Israel and the Gentiles, all foods are declared clean (Mark 7:19; Acts 10:9–16, 28; cf. 1 Tim. 4:3–5).

DEUTERONOMY—NOTE ON 14:4–8 Clean animals both have a cloven hoof and chew the cud. If only one criterion is met, the animal is unclean. Cleanness cannot be based on the animals’ vegetarian diet, as the camel, hare, and rock badger are vegetarian as well.

DEUTERONOMY—NOTE ON 14:9–10 For seafood to be clean, it needs both fins and scales.

DEUTERONOMY—NOTE ON 14:11–20 While no summary criteria are given to distinguish clean birds from unclean, the unclean seem to be birds of prey. These eat carrion and blood, which are forbidden to Israelites (v. 21).

DEUTERONOMY—NOTE ON 14:21 This verse shows the three levels of people in Israelite society. Israelites cannot eat anything that has died naturally, probably because the blood is still in the animal (see note on 12:16). However, a sojourner (see notes on 5:12–14; 10:18–19) can eat that dead animal, and it can also be sold to a foreigner. holy to the LORD. See 7:6; 14:2. You shall not boil a young goat in its mother’s milk (also Ex. 23:19; 34:26). This prohibition may be a polemic against Canaanite magical practices. It is also an affront to God’s creative design: kids (young goats) should be given life by drinking their mothers’ milk, not be cooked in it (cf. Deut. 22:6–7).

DEUTERONOMY—NOTE ON 14:22–29 Tithes. Giving a tithe (10 percent) was a practice as early as Abram (Gen. 14:20). See Lev. 27:30–33; Num. 18:8–32 for more specific aspects of the tithing laws. Moses stresses what to do with these tithes. By NT times, Jews gave a tithe to the Levites as well as a tithe for a feast.

DEUTERONOMY—NOTE ON 14:23 in the place that he will choose. See 12:5–6 and note. you shall eat. Deuteronomy’s emphasis on festive celebration of the land’s blessing is seen here with an annual tithe party. The whole household (14:26) plus the Levites (v. 27) are to be included. The dedication of the firstborn child or animal is a common OT principle (see Ex. 13:1–2; 1 Sam. 1:11). learn to fear. Tithing does not mean the giving of the surplus. Tithing would teach Israel to fear or trust God that the remaining 90 percent was sufficient and that God would provide each year. Israel should have learned this fear through the provision of manna in the wilderness (Deut. 8:3).

DEUTERONOMY—NOTE ON 14:24–26 if the way is too long for you. Distance from the central sanctuary is no excuse for not tithing, but to make the travel easier, converting the tithe into money is allowed. when the LORD your God blesses you. Underlining this whole legislation is a clear expectation of blessing. wine or strong drink. While condemning drunkenness, and forbidding priests to drink while in the sanctuary (Lev. 10:9), the Bible expects drinking at celebratory occasions such as weddings and worship (Gen. 9:21; Luke 22:17–18; John 2:1–10). rejoice. See Deut. 12:7 and note.

DEUTERONOMY—NOTE ON 14:27 you shall not neglect the Levite. See notes on 10:6–9 and 12:12.

DEUTERONOMY—NOTE ON 14:28–29 An additional tithe every third year is for the benefit of the landless, who are (potentially) poor. It is to be given to them within your towns and not at the central sanctuary (cf. v. 23). In a chapter emphasizing the holiness of Israel apart from other nations, the inclusion of the sojourner (cf. v. 21) shows the inclusiveness of Deuteronomy.

DEUTERONOMY—NOTE ON 15:1–18 The Sabbatical Year. The laws in these verses relate to the sabbatical year. See Ex. 23:10–11 and Lev. 25:1–7.

DEUTERONOMY—NOTE ON 15:1–3 All debts between Israelites are to be cancelled (or merely deferred for one year) at the end of every seventh year regardless of the amount of debt or its term. Debts owed by foreigners are not subject to this release (cf. 14:21).

DEUTERONOMY—NOTE ON 15:4–6 there will be no poor among you. Cf. v. 11. The ideal in v. 4 is in effect a command to be generous: “Let there be no poor among you.” Since the land will be sufficiently blessed by God (v. 6), provided the economic laws are upheld (v. 5), there should be no one who is poor. Verse 11 perhaps expresses the reality that Israel will fail to fulfill the law and thus there will always be poor and the need for generosity. you shall lend to many nations, but you shall not borrow. Israel will be rich in blessing, if there is obedience (v. 5). See 28:43–44 for when there is disobedience.

DEUTERONOMY—NOTE ON 15:7–8 one of your brothers. This law does not apply to the poor outside Israel. The cause of the fellow Israelite’s poverty is not the issue, even if it is the result of squandering or foolishness. The command is internal: you shall not harden your heart or shut your hand. True obedience stems from the heart, and it may be costly to the Israelite in giving what is needed. The verbs open and lend are emphatic. Christians are also to be generous toward one another (cf. 1 John 3:17).

DEUTERONOMY—NOTE ON 15:9–11 unworthy thought in your heart. See note on 4:37–39. If the sabbatical year is close, then any money lent is less likely to be repaid. So the command is to lend what is needed, regardless of the date of the next sabbatical year. You shall give to him freely, and your heart shall not be grudging. This reiterates 15:8, emphasizing a heart of generosity. there will never cease to be poor. See v. 4 and note on vv. 4–6. Cf. Matt. 26:11.

DEUTERONOMY—NOTE ON 15:12 This section assumes that some Israelites might fall into desperate poverty and become, within Israel, slaves or “bondservants.” This may suggest a failure by Israelites to be generous as commanded in vv. 1–11. The sabbatical year provides a limit to such slavery (cf. Ex. 21:2–6; Lev. 25:39–46). Slavery in Israel was therefore a short-term measure to help self-employed peasant farmers who could not pay their debts. Thus a rich landowner who offered a bankrupt peasant guaranteed employment and support until the sabbatical year was valued. Taking on such a “slave” was viewed as an act of charity (Gen. 47:21–25). Some “slaves” might find the secure status of employee so attractive that they became permanent slaves; see Deut. 15:16–17.

DEUTERONOMY—NOTE ON 15:13–15 To prevent immediate return to being a slave, the slave owner is not to let him go empty-handed but to furnish him liberally. As the LORD your God has blessed you. Throughout this chapter, the blessing of God on Israel motivates obedience to these laws. You shall remember that you were a slave. The second motivation comes from Israel’s experience of oppression in Egypt (see 5:15 and note).

DEUTERONOMY—NOTE ON 15:16–17 In some cases, the slave may decide not to leave his master. In such a case, piercing with an awl marks permanent ownership. See Ex. 21:5–6; and note on Deut. 15:12.

DEUTERONOMY—NOTE ON 15:18 It shall not seem hard to you. This is a warning against greed.

DEUTERONOMY—NOTE ON 15:19–23 Firstborn Animals. These verses deal with firstborn animals, which are to be dedicated to the Lord (see Ex. 13:2; Num. 18:15–18). Giving the firstborn is an expression of thanks and trust that more animals are to come. The animal is to be eaten in the central place (before the LORD; Deut. 15:20). However, the animal must be unblemished, like any sacrificial animal (e.g., Lev. 1:3). If blemished in any way, it is to be eaten for a normal, non-sacrificial meal (cf. Deut. 12:15–16 and notes there).

DEUTERONOMY—NOTE ON 16:2 flock or the herd. In Deuteronomy, the Passover sacrifice need not be a lamb (cf. Ex. 12:3, 21).

DEUTERONOMY—NOTE ON 16:3 eat no leavened bread. Unleavened Bread is the name of the seven-day feast after Passover (Ex. 23:15; cf. 12:15–20). remember. Remembrance leads to obedience (see Deut. 8:2–3 and note there).

DEUTERONOMY—NOTE ON 16:5–6 You may not offer the Passover sacrifice within any of your towns. See note on 16:1–17. This may seem to reverse the provision of Ex. 12:21–24, which envisages the Passover being celebrated in homes. Deuteronomy, however, anticipates settlement in the land.

DEUTERONOMY—NOTE ON 16:7 cook. The Passover sacrifice was to be roasted, not boiled (Ex. 12:8–9). tents. See Deut. 5:30. For this pilgrimage festival, Israelites needed to stay in temporary accommodations near the central sanctuary.

DEUTERONOMY—NOTE ON 16:9–10 The Feast of Weeks is called the Feast of Harvest in Ex. 23:16. The seven weeks are counted from the time the sickle is first put to the standing grain, thus marking the end of the grain harvest. The Greek name for this festival is Pentecost, meaning 50 days, counting inclusively, or seven weeks (see Acts 2). A freewill offering is an expression of thankfulness for the blessing of harvest.

DEUTERONOMY—NOTE ON 16:11–12 rejoice. See 12:7 and note. Landless people are again included (see 12:12 and note). The Israelites are called to remember their slavery in Egypt, a time when they were also landless (see 8:2–3 and note).

DEUTERONOMY—NOTE ON 16:13 The Feast of Booths or Tabernacles is called the Feast of Ingathering in Ex. 23:16 and 34:22. Occurring in September/October, it focuses on the harvest of summer fruits such as dates, grapes, and olives. This is the feast in which the law was to be read every seventh year (Deut. 31:9–13).

DEUTERONOMY—NOTE ON 16:14–15 rejoice. See v. 11 and notes on 12:7; 12:12. altogether joyful. The superabundance of the land is again anticipated.

DEUTERONOMY—NOTE ON 16:16–17 all your males. Presumably females were free to journey for the feast (vv. 11, 14), but it was obligatory only for males. the place that he will choose. See vv. 2, 6–7 and note on 12:5–6. The repeated mention of anticipated blessing provides incentive for Israel to enter the land.

DEUTERONOMY—NOTE ON 16:18–18:22 Leaders. These laws mainly concern various leaders for the people of Israel: judges, priests, kings, and prophets. As in the NT, all leaders of God’s people are under the authority of God’s word. Leaders, like parents, exercise God’s authority toward those under them, so again the sequence of the Ten Commandments is observable, as this section reflects the fifth commandment, “Honor your father and your mother” (5:16).

DEUTERONOMY—NOTE ON 16:18 The appointment of judges in towns for judicial purposes recognizes the size of the population and the spread of the land (cf. 1:9–18).

DEUTERONOMY—NOTE ON 16:19 You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe. Justice derives from the character of God. See 1:17 and note on 1:16–17; 10:17; Ex. 23:3, 6–8.

DEUTERONOMY—NOTE ON 16:21–22 tree as an Asherah … pillar. See note on 7:5. Canaanite worship items were to be destroyed (7:5; 12:3). This law prohibits syncretistic practices at the central place. Cf. Manasseh in 2 Kings 21:7.

DEUTERONOMY—NOTE ON 17:2–3 does what is evil. More specifically, commits idolatry. See 4:19.

DEUTERONOMY—NOTE ON 17:4–5 inquire diligently. Cf. 13:14. In 13:12–18, the city has been enticed to idolatry; here, it is a person. In 13:15 the city is put to the sword; here the person is stoned (see 13:10). Because idolatry breaks the first commandment, it is a capital offense. out to your gates. Capital punishment, as in the case of Jesus’ crucifixion, was usually outside the walls or camp (Lev. 24:14; Num. 15:35; Heb. 13:11–13).

DEUTERONOMY—NOTE ON 17:6–7 On the evidence of two witnesses or of three witnesses. The standard biblical requirement to find someone guilty of a capital offense is two witnesses (Num. 35:30; cf. 1 Kings 21:13; Heb. 10:28). In the case of one witness, the situation becomes one person’s word against another and thus no conviction can be made. See Deut. 19:16–21 on penalties for false witnesses. Insisting that the hand of the witnesses shall be first to stone the guilty helps prevent false witness and adds seriousness to their testimony (cf. 13:9). purge the evil. See 13:5 and note.

DEUTERONOMY—NOTE ON 17:8–9 Straightforward judicial cases are dealt with in local courts. The difficult cases are to be taken to the central sanctuary. The place that the LORD your God will choose indicates the integration of worship with justice, deriving from the character of God as just and implying that ultimately God himself is the judge (see note on 12:5–6).

DEUTERONOMY—NOTE ON 17:10–11 These verses are the emphasis of this section. The decision of the central sanctuary court is final.

DEUTERONOMY—NOTE ON 17:12–13 that man shall die. To ignore or pervert justice is a capital offense, for it is a rejection of God’s justice and rule. purge the evil. See 13:5 and note. hear and fear and not act presumptuously again. See 13:11 and note.

DEUTERONOMY—NOTE ON 17:14–15 I will set a king over me, like all the nations. See 1 Sam. 8:5, 20. Even though it will be several centuries before Israel has a king, Deuteronomy provides legislation for that eventuality, in language that suggests time elapsing: you possess it and dwell in it and then say. Kings descended from Abraham were anticipated in Gen. 17:6. whom the LORD your God will choose. To counter the people’s request to have a king like the nations, God insists that their king will be his choice. Yet God seems to allow the people some role in setting up a king. The king must be from among your brothers, that is, a fellow Israelite.

DEUTERONOMY—NOTE ON 17:16–17 The warnings about too many horses and wives and too much wealth—which reflect the standard prerogatives of ancient kings in military, personal, and economic spheres—are precisely the pitfalls of Solomon (1 Kings 4:26; 10:14; 11:3–4). Here God is warning that governmental leaders will constantly face the temptation to abuse their power for the sake of personal gain, which is contrary to his will. Since Egypt was the place of slavery from which the Lord had just rescued Israel, it was prohibited for Israel to return to Egypt for help (e.g., Isa. 31:1; cf. Deut. 28:68).

DEUTERONOMY—NOTE ON 17:18–20 a copy of this law. This refers probably to chs. 1–30 (see 31:9). Even the king is to be under the authority of God’s word or law (see Josh. 1:7–9). Reading and obeying the word of God trains people to fear the LORD (see note on Deut. 6:1–2). heart. See notes on 4:37–39; 6:5; 6:6. to the right hand or to the left. See Josh. 1:7 and note on Deut. 5:32–33.

DEUTERONOMY—NOTE ON 18:1–2 The Levitical priests are the adult males within the tribe of Levi as a whole. shall have no portion or inheritance. See 12:12 and note. the LORD is their inheritance. See Num. 18:20. This indicates the privilege of serving the Lord in the central sanctuary, with the implied blessing of perpetual nearness to the Lord’s presence.

DEUTERONOMY—NOTE ON 18:3–4 Parts of the sacrifices and firstfruits are for the upkeep of the Levites. Cf. Lev. 7:28–34 and Num. 18:9–24, where the portions for the priests are slightly different.

DEUTERONOMY—NOTE ON 18:5 The Levites are chosen by the Lord, just like the central sanctuary (e.g., 12:5), the king (17:15), and Israel itself (7:6).

DEUTERONOMY—NOTE ON 18:6–8 Levites who minister in the country have the right to come from time to time to minister in the central sanctuary. sale of his patrimony. Apart from their share of offerings, Levites may also make money from their personal property.

DEUTERONOMY—NOTE ON 18:9–11 the abominable practices of those nations. Cf. notes on 7:5; 12:2–3. burns his son or his daughter as an offering. See 12:31 and note. A thorough list is given of people and practices seeking divine help, guidance, or revelation apart from the Lord. No such practices are to be tolerated (e.g., Lev. 19:26; 1 Samuel 28; 2 Kings 17:17; Isa. 2:6; 21:6; Mic. 5:12). All are abominable (Deut. 18:9, 12). Even child sacrifice was for some pagan religions an act of seeking divine guidance or help (2 Kings 3:26–27). Deliberately juxtaposed with this section are instructions about God’s prophets (Deut. 18:15–19), the avenue for true revelation.

DEUTERONOMY—NOTE ON 18:12 because of these abominations the LORD your God is driving them out. The destruction of the Canaanites is not an attack on an innocent people. It is God’s judgment against abominable sin (Gen. 15:16; see note on Deut. 7:2).

DEUTERONOMY—NOTE ON 18:15–19 God promises a line of prophets who will speak to Israel on his behalf (cf. Jer. 1:7, 9, pertaining to Jeremiah’s ministry). Moses speaks of himself as a prophet, the instrument of communicating God’s word to Israel (cf. Deut. 18:19; Ex. 7:1). Nations listen (Deut. 18:14) to magicians, etc.; Israel is to listen to God’s prophet (vv. 15, 19) rather than pagan means of revelation and guidance. On the voice of the LORD, see 5:23–28. a prophet like you. Now God speaks of Moses as a prophet and promises a future prophet like him for Israel. In the first century A.D., Jews expected a final prophet, whom NT writers identified as Jesus (Acts 3:22–24; 7:37; cf. John 1:21).

DEUTERONOMY—NOTE ON 18:20–22 False prophets, whether speaking in God’s name or the name of other gods, are to be put to death (13:1–5). One test of false prophecy is, if a prophet’s words do not come to pass, then they are not the Lord’s words. However, if a prophet’s words do come to pass, that does not automatically mean that person is God’s prophet (see 13:1–5 and notes).

DEUTERONOMY—NOTE ON 19:1–21:14 Protecting Life. This section corresponds to the sixth commandment, “You shall not murder” (5:17).

DEUTERONOMY—NOTE ON 19:1–13 These verses complement the setting apart of cities of refuge in Transjordan (see 4:41–43) and relate to post-conquest settlement in the land (cf. 12:29).

DEUTERONOMY—NOTE ON 19:1–3 dwell in their cities and in their houses. See 6:10–11. The three cities of refuge are to be evenly located throughout the land to provide reasonable access. See Ex. 21:12–13 and Num. 35:9–34. Joshua 20:1–9 names these three cities as Kedesh, Shechem, and Hebron.

DEUTERONOMY—NOTE ON 19:4–6 The purpose and accessibility of the cities of refuge is to ensure justice for a manslayer who might otherwise be vulnerable to vengeance from the avenger of blood, that is, someone from the victim’s family. Verse 5 gives one example of manslaughter for which this provision applies. The law clearly distinguishes between manslaughter (which is unpremeditated) and murder. did not deserve to die. The death penalty does not apply for manslaughter.

DEUTERONOMY—NOTE ON 19:8–10 The law anticipates the enlargement of Israel’s land (see 12:20) and thus the need for further cities of refuge to ensure accessibility. Moses takes every opportunity to remind the people that God’s promises of land obligate Israel to obedience (19:9). That these further three cities were never appointed in the OT indicates Israel’s lack of obedience. innocent blood. A manslayer is innocent of murder.

DEUTERONOMY—NOTE ON 19:11–12 Murder, unlike manslaughter, stems from hatred and is intentional (cf. v. 4). For a murderer, a city of refuge is not a permitted haven. In this case the man is handed over to the avenger of blood for capital punishment.

DEUTERONOMY—NOTE ON 19:13 purge the guilt. Cf. 13:5 (and note), where the expression is “purge the evil.”

DEUTERONOMY—NOTE ON 19:14 Moving the landmark, or boundary stone, of a neighbor is tantamount to theft of land (see also 27:17). The law emphasizes keeping land in families, since inheritance rights are basic to Israel’s life in the land. See the Jubilee laws in Lev. 25:8–34; also Prov. 23:10–11 and Hos. 5:10.

DEUTERONOMY—NOTE ON 19:16–18 In disputed legal cases, the issue is taken to the central sanctuary, before the LORD (17:8–9). Careful questioning is required to determine if a witness is malicious and false. Giving false testimony breaks the ninth commandment (5:20) and damages the community (cf. Ps. 27:12; Prov. 6:19; 12:17, 19; 14:5; 19:5, 9; 25:18).

DEUTERONOMY—NOTE ON 19:19–20 purge the evil. See 13:5 and note. Proper justice and punishment acts as a deterrent for the people. See 13:11 and note.

DEUTERONOMY—NOTE ON 19:21 eye shall not pity. See 13:8. life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. This expression expands the idea that the punishment for the false witness is to be the same as would have been imposed on the accused (19:19) and makes punishment proportionate to the crime. See Ex. 21:23–25 and Matt. 5:38. It cannot involve multiple acts of revenge (cf. Lamech, Gen. 4:24).

DEUTERONOMY—NOTE ON 20:1–20 Whereas the OT usually describes war through narrative, this chapter legislates what ought to happen in warfare. This law limits the conduct of warfare and occurs in a section that could be headed “You shall not murder,” devoted to ensuring no unnecessary loss of life. The concern is to minimize casualties in war. This law also distinguishes between enemy cities outside the boundaries of the Promised Land (vv. 10–15) and those within the boundaries (vv. 16–18). Even the latter case, however, need not result in total annihilation (see note on vv. 16–18). These laws on warfare (esp. vv. 16–18) create an ethical dilemma for Christians. But three things should be considered: (1) the limits and restraint of these laws; (2) their context in securing the Promised Land; and (3) the priority of offering terms of peace to cities before attacking them (see v. 10). See Gen. 15:16; and notes on Deut. 7:2; 18:12. In the NT, the Christian inheritance is a heavenly land (1 Pet. 1:4), not an earthly one, and the language of warfare is used spiritually (cf. Eph. 6:10–17).

DEUTERONOMY—NOTE ON 20:1–4 The first command regarding warfare is you shall not be afraid of them if the enemy’s army is larger than Israel’s. The reason for not fearing is the presence of God (see 1:19–45). Rather, the enemy’s strength highlights God’s greater power in defeating them. The priest reinforces the command not to fear and reflects the presence of God in the midst of Israel’s army.

DEUTERONOMY—NOTE ON 20:5–7 Exemption from military service is extended to three groups of people. See the parallel covenant curses in 28:30. The priority is on enjoying the blessings from God in housing, crops, and marriage. The exemptions show that Israel did not need to depend on every last man fighting and that warfare was not to be an end in itself but a means to a greater end. Those who fight serve the interests of the whole community.

DEUTERONOMY—NOTE ON 20:8 A fourth exemption from military service is extended to any who are fearful and fainthearted (cf. Gideon’s army in Judg. 7:2–3). Psychologically, fearfulness could be contagious throughout the army. More significantly, fear is disobedience and God does not allow such disobedient warriors to fight.

DEUTERONOMY—NOTE ON 20:10–15 The application of vv. 10–14 is limited to cities that are very far from you (v. 15), i.e., outside the boundaries of the Promised Land. If the city rejects the terms of peace and initiates war against Israel, victory over the city is assured because God gives it into Israel’s hand.

DEUTERONOMY—NOTE ON 20:16–18 These verses concern cities within the boundaries of the Promised Land and may presuppose that these cities have refused the invitation to surrender (see v. 10). Israel’s action is much more severe in these cases, as they are to save alive nothing that breathes (v. 16). To devote them to complete destruction (v. 17) acknowledges that God is the victor and that to him belong the spoils of war (see 2:34–35; 7:2); it also is a precursor of final judgment (see Introduction to Joshua: The Destruction of the Canaanites). Such a drastic threat could encourage surrender rather than resistance. Joshua’s application of these principles made room for such Gentiles to surrender and survive (e.g., Josh. 6:22–25; 9:26–27). On the nations listed in Deut. 20:17, cf. 7:1. Cohabiting in the Promised Land with pagan nations makes Israel vulnerable to fall into their abominable practices, referring to idolatry as well as immorality. See 7:2–4 and 8:9–14.

DEUTERONOMY—NOTE ON 20:19–20 The law of protection of fruit trees acknowledges that Israel is to inherit trees that it did not plant (see 6:11). This law also puts a brake on human shortsightedness: the ultimate end of the land is to be a fruitful garden for God’s people to enjoy.

DEUTERONOMY—NOTE ON 21:1 in the land. These laws are given to keep the Promised Land free from desecration.

DEUTERONOMY—NOTE ON 21:4 break the heifer’s neck. This animal is not burned, as in the usual sacrifices. However, its death is a sacrifice to atone for sin committed by an unknown person.

DEUTERONOMY—NOTE ON 21:10 This law must apply for conquests of cities far away (20:10–15), otherwise the women would have been destroyed (20:17). It both ends the discussion of topics under the heading “you shall not murder” and introduces the section on “you shall not commit adultery” (5:18; see note on 21:15–23:14).

DEUTERONOMY—NOTE ON 21:12–13 shave her head and pare her nails … take off the clothes. These actions indicate a departure from her former life, no doubt including its religious practices.

DEUTERONOMY—NOTE ON 21:15–23:14 Protecting Sexual Morality. Many of the laws in this section address protecting the sexual integrity of God’s people, corresponding to the seventh commandment, “You shall not commit adultery” (5:18).

DEUTERONOMY—NOTE ON 21:15–17 This law presupposes the practice of polygamy but does not condone it. (The ethical ideal for marriage comes from Gen. 2:24; the law protects the community by setting a minimum standard of behavior that preserves civility. On polygamy, see notes on 1 Cor. 7:2; 1 Tim. 3:2–3.) The law protects the rights of the firstborn even if he is the son of the unloved wife. double portion. The OT, in line with ancient Near Eastern practice, gave a double share of inheritance to the oldest son.

DEUTERONOMY—NOTE ON 21:18–21 Breaking the fifth commandment (5:16) attracted the death penalty. Notice that the parents take the initiative in this penalty. purge the evil. See 13:5.

DEUTERONOMY—NOTE ON 21:23 This law restricts the exposure of a dead criminal hanging on a tree, hence the concern to bury Jesus immediately after his death (see also Gal. 3:13).

DEUTERONOMY—NOTE ON 22:1–4 Helping to protect a neighbor’s property fulfills the command to love your neighbor as yourself (Lev. 19:18).

DEUTERONOMY—NOTE ON 22:5 This law most likely prohibits transvestitism. The strong word abomination may also suggest transvestite practices associated with pagan temple prostitution. As with vv. 9–11 below, the law seeks to uphold the order and distinction in God’s creation.

DEUTERONOMY—NOTE ON 22:6–7 Like the treatment of trees in 20:19–20, this law preserves the means of life and seeks to prevent shortsightedness, requiring wise and respectful use of the creation.

DEUTERONOMY—NOTE ON 22:8 Builders and homeowners must take adequate safety measures in building houses. Flat roofs were used for various household activities, including sleeping in hot weather.

DEUTERONOMY—NOTE ON 22:9–11 These laws prohibit mixing various items, reflecting God’s ordering of creation “according to its kind” (e.g., Gen. 1:25). They also reminded Israelites that God had separated them from other peoples to be distinct and holy (Deut. 14:2).

DEUTERONOMY—NOTE ON 22:13–30 This group of laws deals with infringements to proper moral sexual conduct. All these laws begin with “If …” and deal with the response to the criminal. Behind this selection is the seventh commandment, “You shall not commit adultery” (5:18).

DEUTERONOMY—NOTE ON 22:14–15 The text does not specify what constitutes evidence of virginity. This may be a garment stained with menstrual blood (v. 17), which demonstrates that she is not pregnant, or a stain of hymenal blood, showing that the girl’s first intercourse took place on her wedding night. The gate was where legal matters were heard and resolved.

DEUTERONOMY—NOTE ON 22:19 A hundred shekels is a very hefty fine, much more than a bride-price (cf. v. 29). Workers in old Babylonian times earned half a shekel per month. Along with the rule that he may not divorce her, this law sought to deter men from making false allegations and pursuing easy divorce.

DEUTERONOMY—NOTE ON 22:22 Adultery was a capital offense throughout the ancient world. To be convicted, the couple must be caught in the act (found lying) and they were both punished equally. If the circumstances suggested that the woman had not consented, then only the man was punished (vv. 25–27).

DEUTERONOMY—NOTE ON 22:23–24 betrothed … wife. Betrothal was much more binding than modern engagement, hence the woman is called “wife” in v. 24. purge the evil. See 13:5.

DEUTERONOMY—NOTE ON 22:29 Fifty shekels appears to be the bride-price (see Ex. 22:16). The law seeks to protect the woman, who is less likely to be married because she has been violated.

DEUTERONOMY—NOTE ON 22:30 uncover his father’s nakedness. As the esv footnote explains, this is lit., “uncover his father’s skirt” (i.e., the corner of his garment). See also 27:20. It is probably an idiom meaning to bring dishonor to the father. The father’s wife would presumably be a woman other than the man’s mother, such as in the case of polygamy.

DEUTERONOMY—NOTE ON 23:1 assembly. Generally the term is used in Deuteronomy to refer to Israel gathered at Horeb/Sinai. In this chapter it anticipates Israel gathered in the land at worship. testicles are crushed. This probably refers to men made eunuchs in the context of pagan worship. cut off. In Gal. 5:12 (“emasculate themselves”) Paul uses the same verb as appears in the Greek translation of Deuteronomy, perhaps to imply that his opponents are acting like pagans; by this action the ancient Israelites would disqualify themselves from entry into the assembly.

DEUTERONOMY—NOTE ON 23:2–4 Tenth generation is possibly an idiom meaning forever (see v. 6). no Ammonite or Moabite. The story of Ruth indicates that there were exceptions (see note on Ruth 1:4). Balaam. See Numbers 22–24.

DEUTERONOMY—NOTE ON 23:7–8 You shall not abhor an Edomite. Israel’s kinship with Edom is closer than that with Moab and Ammon (cf. v. 3). Edom is descended from Esau, Jacob’s twin (Gen. 25:19–26). third generation. The possibility of foreigners becoming worshiping Israelites shows that, with God, faith is the issue more than race.

DEUTERONOMY—NOTE ON 23:9–14 Israel’s army fighting against the enemy was a religious gathering in the midst of which God was present. Hence laws of cleanness applied.

DEUTERONOMY—NOTE ON 23:15–24:22 Various Laws Protecting Property. The specific stipulations conclude with an assortment of laws, many of which seem to be property offenses related to the eighth commandment, “You shall not steal” (5:19).

DEUTERONOMY—NOTE ON 23:15 The refugee slave is most likely a foreigner, not an Israelite slave.

DEUTERONOMY—NOTE ON 23:17 cult prostitute. Cultic prostitution was practiced by Canaanite religion as a fertility rite. It was strictly prohibited for ancient Israel.

DEUTERONOMY—NOTE ON 23:19–20 charge interest. A distinction is made between a fellow Israelite (brother) and a foreigner. To take a loan in ancient times was an act of desperation, often caused by crop failure. Cruelly high interest rates made situations worse. The prohibition of interest among Israelites protected the poor (see Ex. 22:25). may bless you. Wealth comes from obedience to God, not from selfish economics.

DEUTERONOMY—NOTE ON 23:21–23 Vows were voluntary but, once made, were binding (see Numbers 30; Eccles. 5:2–6; for the problem of Jephthah’s vow, see note on Judg. 11:35). Vows must be kept because God keeps his promises and desires that his people imitate his moral character.

DEUTERONOMY—NOTE ON 23:24–25 you may eat your fill. These laws benefit the poor and are not an excuse for theft. The economics of ancient Israel included generosity toward fellow Israelites (see notes on 15:4–6; 15:7–8).

DEUTERONOMY—NOTE ON 24:1–4 This is a good example of “case law,” where vv. 1–3 present the situation (“When …”) and v. 4 is the actual law (“then …”). The law forbids the first husband taking back the wife he found no favor with after she is subsequently divorced or widowed. By charging his wife with some indecency, the first husband acquired her dowry—her father’s marriage present to her—when he divorced her. Remarrying, she was given a second dowry. This example then implies that, when her second marriage ended (either through death or through more trivial grounds of divorce), she was able to keep her second dowry. The first husband is forbidden to remarry her to acquire her second dowry. This law protects the woman from exploitation by her first husband. This is the only OT law about divorce. Elsewhere divorce is presupposed (e.g., Lev. 21:7, 14; Num. 30:9). See Jesus’ comments on this law in Matt. 5:31–32. In Matt. 19:7, Pharisees defend their position on divorce by appeal to this law; Jesus, however, appeals to the creation account (Gen. 1:27; 2:24) to show God’s ethical ideal. This law is a concession to hardness of hearts, preserving a minimum level of civility for the theocracy.

DEUTERONOMY—NOTE ON 24:5 one year. This may give the couple time to have at least one child and develop their relationship. Cf. note on 20:5–7.

DEUTERONOMY—NOTE ON 24:6 mill or an upper millstone. These were basic utensils for food preparation; if taken as a pledge or security for a loan, they would deprive the poor person of the means for grinding grain.

DEUTERONOMY—NOTE ON 24:7 that thief shall die. Kidnapping is regarded as theft and is the only type of theft for which the death penalty applies; these laws place a higher value on persons than on property. purge the evil. See 13:5.

DEUTERONOMY—NOTE ON 24:8–9 leprous disease. The priests were the ones to rule on leprous diseases, as leprosy (a general term for skin diseases) made a person unclean. See Leviticus 13 and note on Lev. 13:1–59. Miriam, Moses’ sister, suffered from leprosy (see Numbers 12).

DEUTERONOMY—NOTE ON 24:10 not go into his house. The dignity of the poor person, who is forced into a loan, is preserved, and violence or theft is guarded against.

DEUTERONOMY—NOTE ON 24:12 not sleep in his pledge. This forbids a person’s cloak, which doubled as a blanket, to be taken to secure a loan. The basic rights of a vulnerable person are protected (see v. 13). Amos 2:8 scourges those who blatantly flout this law.

DEUTERONOMY—NOTE ON 24:17–18 sojourner … fatherless … widow’s garment. These three groups, as landless people, represented the most vulnerable in the land (see 10:18–19 and note). Israel’s own time spent in Egypt as slaves was to motivate their proper treatment of landless people. See also v. 22.

DEUTERONOMY—NOTE ON 24:19–22 These laws make provision for the poor. The blessings of the land are for the people as a whole to share. Cf. 23:24–25, and see Lev. 19:9–10. See also this law in practice in Ruth 2.

DEUTERONOMY—NOTE ON 25:1–16 Laws on Justice, Marriage, and Business. The laws in this section relate to things such as the administration of justice, provision for widows, and honesty in business (cf. the ninth commandment, “You shall not bear false witness” (5:20; cf. 25:1, 13–15).

DEUTERONOMY—NOTE ON 25:3 The limit of forty stripes was to prevent the guilty man from being degraded or abused, presumably anticipating his restoration to the community. For fear of miscounting and going beyond 40, later Jews limited flogging to 39, as in the case of Paul (2 Cor. 11:24).

DEUTERONOMY—NOTE ON 25:4 Even an animal was entitled to food while it worked. Paul applied this principle to the work of evangelism and disciple-making (1 Cor. 9:9; 1 Tim. 5:18).

DEUTERONOMY—NOTE ON 25:5 husband’s brother. In Latin, brother-in-law is levir, hence the term “levirate marriage” is applied to this law. Its purpose was protection for the widow and is a case where polygamy was allowed (i.e., the brother-in-law may have already been married). See also Gen. 38:8–10. The law reflects the strong sense of obligation placed on family, as well as a desire to preserve the family line (see Deut. 25:9). Ruth 4:1–12 seems to combine this institution with redemption by the closest kinsman (see Introduction to Ruth: Key Themes). In Matt. 22:23–33 the Sadducees use this law in an effort to disprove the idea of resurrection, and Jesus reveals their faulty reasoning. It is possible that Paul’s advice in 1 Cor. 7:39, allowing a widow to marry “whom she wishes,” was addressed to Christians who thought this law was still applicable.

DEUTERONOMY—NOTE ON 25:9 pull his sandal off his foot and spit in his face. This public event brings shame on the brother-in-law (Num. 12:14; Job 30:10). He is not, however, forced into taking the widow as his wife—which would have protected her from a reluctant husband.

DEUTERONOMY—NOTE ON 25:13–16 two kinds of weights … two kinds of measures. A dishonest person could use one set of weights or measures for selling and another for buying, in order to buy more goods for the set price or to sell less produce for the price. See Lev. 19:35–36. See also Prov. 11:1; 16:11; Amos 8:5. days may be long. See Deut. 5:16 and note.

DEUTERONOMY—NOTE ON 25:17–19 Amalek. See Ex. 17:8–16 for the account of the Amalekites’ opposition to Israel. The Amalekites remained a thorn in Israel’s side. Notably, Saul failed to destroy them (1 Sam. 15:1–9), though David later defeated them (1 Sam. 30:1–20). rest from all your enemies. See Deut. 3:20 and note.

DEUTERONOMY—NOTE ON 26:1–19 Firstfruits and Tithes. The final section of specific laws deals with the offering of firstfruits and tithes in the land. This is a fitting conclusion, as it focuses on responding to God’s gracious gift of the land, a key theme in the book. As God gives the land, so Israel is to give back to him in response.

DEUTERONOMY—NOTE ON 26:2 first of all the fruit. This law commands a regular offering of firstfruits of the harvest, season by season. It acknowledges the goodness of the land promised by God and his faithfulness in keeping his promise (v. 3). place that the LORD your God will choose, to make his name to dwell there. See 12:5 and note on 12:5–6.

DEUTERONOMY—NOTE ON 26:4 the priest shall take. See note on 18:3–4.

DEUTERONOMY—NOTE ON 26:5–10 These verses are often regarded as an early Israelite creed, liturgically recounting God’s faithfulness to his promises as the grounds of thanksgiving. Aramean. This refers to Jacob, who married the daughters of his uncle Laban, an Aramean (Gen. 28:5). down into Egypt. See Ex. 1:1–7. treated us harshly. See Exodus 1–2. cried to the LORD. See Ex. 2:23–24. signs and wonders. The plagues of Egypt (Ex. 7:14–12:32). milk and honey. See Deut. 6:3.

DEUTERONOMY—NOTE ON 26:11 rejoice. See 12:7 and note. Levite, and the sojourner. The landless are included in the celebrations of the land (see 12:12 and note).

DEUTERONOMY—NOTE ON 26:12 in the third year, which is the year of tithing. See 14:28–29 and note.

DEUTERONOMY—NOTE ON 26:14 The three disclaimers in this verse underscore the worshiper’s claim to have been fully obedient. offered any of it to the dead. This is a pagan practice.

DEUTERONOMY—NOTE ON 26:15 Look down from your holy habitation. God dwells in heaven, though on earth his name and presence also dwell in the central place of worship. See 4:36 and note on 12:5–6; cf. 1 Kings 8:27–30.

DEUTERONOMY—NOTE ON 26:16 with all your heart and with all your soul. See 4:29; 6:5 and note.

DEUTERONOMY—NOTE ON 26:18–19 treasured possession … holy to the LORD. See 7:6.

DEUTERONOMY—NOTE ON 27:1–28:68 Moses’ Third Speech: Blessings and Curses. A new section begins here, the laws having been completed. Along with 11:26–32, this passage brackets the laws of chs. 12–26. Ancient covenant treaties had sections of blessings (the consequences of keeping the treaty stipulations) and curses (the consequences of not keeping the covenant stipulations). Chapter 27 details a ceremony and the fact of curses for lawbreakers. Chapter 28 details the content of the blessings and curses.

DEUTERONOMY—NOTE ON 27:1–8 Moses looks ahead to a covenant ceremony upon arrival in the land. Significantly, this ceremony is conducted at Shechem (see note on vv. 4–5), the place where God first made the promise of land to Abram (Gen. 12:6–7).

DEUTERONOMY—NOTE ON 27:2–3 on the day. Not necessarily the precise day but simply meaning “when.” plaster them with plaster. White plaster provides a backdrop against which the writing may be seen clearly and distinctly. write on them all the words of this law. The writing of the law is in addition to the permanent written record (31:24–26).

DEUTERONOMY—NOTE ON 27:4–5 today. See note on vv. 2–3. Mount Ebal is on the north side of Shechem (see 11:29 and note on 27:1–8). This ceremony occurs on the mountain of curse (see v. 13) to show that the law functions as a witness against Israel because of its inevitable sin. wield no iron tool. Israel’s altars were to be of unhewn stone (Ex. 20:25). Excavations at Mount Ebal have uncovered a worship site with a large altar (30 x 23 feet/9.1 x 7 m) constructed of unhewn stones, accessed by a gently sloping ramp. The pottery dates to the Israelite settlement (cf. Josh. 8:30–32). This perhaps is the altar that Joshua built or is built on top of Joshua’s altar.

DEUTERONOMY—NOTE ON 27:6–7 Burnt offerings were the basic sacrifices dealing with sin (Leviticus 1). The law written on the plastered stones exposes Israel’s sin, so that burnt offerings are required. After their sins are atoned for, peace offerings celebrate fellowship with God (Leviticus 3).

DEUTERONOMY—NOTE ON 27:9 this day you have become the people of the LORD your God. Cf. Ex. 19:5–6; Deut. 7:6; 14:2. The covenant relationship is being renewed rather than initiated. The covenant of Horeb is renewed at Moab through the words of Deuteronomy, especially chs. 29–30. Then, after the conquest, it will be renewed at Shechem (Joshua 24).

DEUTERONOMY—NOTE ON 27:12–13 Mount Gerizim is to the south side of Shechem, Shechem being on the shoulder of the two mountains, Gerizim and Ebal (see 11:29; note on 27:4–5; and map). These verses describe a ceremony in which Israel hears blessings and curses concerning the law. In this chapter, however, there are only curses read by the Levites (cf. ch. 28). See Josh. 8:30–35 for the carrying out of these instructions (cf. Joshua 24). On Gerizim, see John 4:20.

DEUTERONOMY—NOTE ON 27:14 Levites must refer to the Levitical priests, since the rest of the tribe of Levi are on Mount Gerizim (see v. 12).

Renewing the Covenant at Mount Ebal

c. 1406/1220 B.C.

Looking ahead to the day when the Israelites would occupy Canaan, Moses commanded the people to renew the covenant after they entered the land by placing a new copy of the terms of the covenant on Mount Ebal and reciting the blessings and curses to each other on Mount Gerizim and Mount Ebal.

Renewing the Covenant at Mount Ebal

DEUTERONOMY—NOTE ON 27:15 On images, see 5:8–10. in secret. This list of 12 curses lifts the level of punishment for disobedience to the law from human to divine jurisdiction. The theme of secrecy (27:24) shows that even if a person’s crime may be undetected, that person remains under God’s curse. “Amen.” All the people express their acceptance of the justice and judgment of God.

DEUTERONOMY—NOTE ON 27:16 On dishonoring father and mother, see 5:16.

DEUTERONOMY—NOTE ON 27:17 On one’s neighbor’s landmark, see 19:14.

DEUTERONOMY—NOTE ON 27:18 On misleading the blind, see Lev. 19:14.

DEUTERONOMY—NOTE ON 27:20–22 On uncovering one’s father’s nakedness, see 22:30 and Lev. 18:8. On lying with an animal, see Lev. 18:23. On lying with one’s sister, see Lev. 18:9.

DEUTERONOMY—NOTE ON 27:24 On striking down one’s neighbor, see 19:11.

DEUTERONOMY—NOTE ON 27:26 The list of 12 curses is not comprehensive; it is a sample of the law, not a summary of it. Cf. Paul’s use of this verse in Gal. 3:10 to argue that the law requires perfect, and humanly unattainable, obedience.

DEUTERONOMY—NOTE ON 28:1–68 The focus shifts from the specific sins that warrant curses to the content of the curses, preceded by a shorter list of blessings. The blessings of vv. 1–14 are the converse of the curses in vv. 15–68. The greater length devoted to the curses (54 verses compared to 14 verses for blessings) is suggestive of Israel’s future.

DEUTERONOMY—NOTE ON 28:3–6 For parallel curses, see vv. 16–19. city … field … come in … go out. The coupling of opposites implies comprehensiveness (cf. note on 6:7–9). fruit. The emphasis on fertility challenges the Canaanite view that Baal was the fertility god.

DEUTERONOMY—NOTE ON 28:7 your enemies … to be defeated. Cf. v. 25.

DEUTERONOMY—NOTE ON 28:12 lend to many nations. Israel will be wealthy as a result of God’s blessing; cf. 15:6. According to 23:20 these loans to other nations would be loans at interest (cf. note on 23:19–20). Cf. 28:44.

DEUTERONOMY—NOTE ON 28:23 bronze. Unable to bring rain. iron. Unable to be tilled.

DEUTERONOMY—NOTE ON 28:30 betroth a wife. Cf. 24:5. build a house … plant a vineyard. Cf. 20:5–7.

DEUTERONOMY—NOTE ON 28:44 lend … head … tail. Cf. vv. 12–13.

DEUTERONOMY—NOTE ON 28:46 sign and a wonder. Signs and wonders usually refer to Israel’s salvation (e.g., 4:34; 7:19; 26:8). Here the term is heavily ironic.

DEUTERONOMY—NOTE ON 28:48 Yoke of iron suggests a return to slavery (see also v. 68) and a reversal of Israel’s redemption, when God brought them out of Egypt (e.g., 5:6). See Jer. 28:14.

DEUTERONOMY—NOTE ON 28:53 eat the fruit of your womb. The siege from the future enemy will be so dire that Israelites will resort to cannibalism in order to stay alive. See 2 Kings 6:28–29 for the horrors of suffering siege, and Lam. 2:20 and 4:10 for what happened when Jerusalem was besieged by Babylon.

DEUTERONOMY—NOTE ON 28:58 glorious and awesome name, the LORD your God. The name is YHWH (Yahweh), revealed to Moses at the burning bush (Ex. 3:14; see note there).

DEUTERONOMY—NOTE ON 28:60 all the diseases of Egypt. See 7:15 and note on 7:13–15.

DEUTERONOMY—NOTE ON 28:62 numerous as the stars of heaven. See 1:10 and note there. This threatens a reversal or annulment of the promises to Abraham.

DEUTERONOMY—NOTE ON 28:64–66 scatter. See 4:27. The curse of exile eventually comes for the northern kingdom under Assyria (2 Kings 17) and for the southern kingdom of Judah under Babylon (2 Kings 25). serve other gods of wood and stone. See Deut. 4:28. no resting place. Contrast 3:20; 12:9–10. The dread of Israel expressed by other nations in 2:25 and 11:25 is reversed.

DEUTERONOMY—NOTE ON 29:1–30:20 Moses’ Third Speech: Final Exhortation. These chapters have no close parallel in ancient treaties. They are the climax of the preaching of Deuteronomy, urging Israel to accept the covenant.

DEUTERONOMY—NOTE ON 29:1 besides the covenant. The covenant in the land of Moab is a reiteration of the covenant at Horeb (i.e., Sinai), and the laws are the same as were given to Israel through Moses at Horeb. The Moab covenant constitutes all the spoken words of Moses in Deuteronomy.

DEUTERONOMY—NOTE ON 29:2–3 You have seen … before your eyes … your eyes saw. There is a strong emphasis on having seen God’s past actions, even though the addressees are the next generation. See 1:30–31 and note on 1:29–31.

DEUTERONOMY—NOTE ON 29:4 not given you a heart to understand or eyes to see or ears to hear. The heart is the organ of understanding and will in the OT; Deuteronomy focuses on the heart as the center of morality. Despite the emphasis on physical sight (vv. 2–3), real “sight” is with the eyes of faithful obedience. The heart must respond correctly to God (e.g., 6:5), but Israel’s heart is unlikely to respond to God in the right way (e.g., 5:29; 8:17; 9:4). Israel needs God to correct its lack of right heart, eyes, and ears. See 30:6 and note. In Rom. 11:8 Paul combines this text with Isa. 29:10 to explain why many of his Jewish contemporaries do not believe in Jesus.

DEUTERONOMY—NOTE ON 29:5–6 clothes … feet. See 8:4. that you may know. See 8:3.

DEUTERONOMY—NOTE ON 29:12–13 enter into the sworn covenant. The language of this verse has the style of a formal acceptance of the covenant and its consequences. establish you today as his people. See 27:9 and note.

DEUTERONOMY—NOTE ON 29:15 Whoever is not here with us today refers to future generations. The covenant with God is not simply for one generation, just as the Horeb covenant was also for this current generation (5:2–3).

DEUTERONOMY—NOTE ON 29:18 Beware lest. The repeated warning here shows the vulnerability of Israel’s heart to go astray to idolatry. root bearing poisonous and bitter fruit. If one Israelite goes astray, the sin is regarded as contagious, infecting other Israelites (v. 19). Hence the need to “purge the evil” from your midst (see 13:5 and note). Cf. “root of bitterness” in Heb. 12:15, which comes from the Greek translation of this phrase.

DEUTERONOMY—NOTE ON 29:19 blesses himself in his heart. An expression of pride (cf. 8:17 and note on 4:37–39).

DEUTERONOMY—NOTE ON 29:23 The destruction of Sodom and Gomorrah is used several times in the Bible as the paradigmatic act of God’s judgment (Gen. 19:24–25; see, e.g., Amos 4:11; Matt. 10:14; 2 Pet. 2:6). Admah, and Zeboiim. See Gen. 10:19 and 14:2, 8.

DEUTERONOMY—NOTE ON 29:24–28 The expectation in these verses is of future idolatry (the worst sin, in Deuteronomy) and the receipt of God’s curses. While ch. 28 held out blessings and curses as alternatives, it is again clear that the author of Deuteronomy expects Israel to sin because they lack correct hearts, eyes, and ears toward God (29:4). See also 27:4 and note on 27:4–5; 30:1 and note on 30:1–2; 31:16–18.

DEUTERONOMY—NOTE ON 29:29 secret things belong to the LORD our God. Not everything that is true of God has been revealed. That there are secret things anticipates the need to trust, obey, and be humble before God. What God has revealed is for the sake of obedience (see 30:11–14).

DEUTERONOMY—NOTE ON 30:1–2 The context is exile, following from 29:28. The word for mind (Hb. lebab) can also be rendered “heart” (see 6:5 and note). This verse anticipates that God’s words (all these things) will enter the exiles’ hearts, leading them to return to God, or repent, which means to change their thinking and behavior completely. all your heart and with all your soul. Also 30:6, 10. See 6:5 and note.

DEUTERONOMY—NOTE ON 30:3 restore your fortunes. This expression uses the Hebrew word “return.” As Israel returns to God (v. 2), so he will “return” to them. gather. The reverse of 28:64; 29:28.

DEUTERONOMY—NOTE ON 30:5 fathers. Either referring to the patriarchs—Abraham, Isaac, and Jacob (as in v. 20)—or to earlier generations living in the land.

DEUTERONOMY—NOTE ON 30:6 circumcise your heart. This is a key promise in Deuteronomy, looking forward to genuine covenant participation (see Jer. 31:33; Ezek. 36:26–27; Rom. 2:25–29; Col. 2:11). See note on Deut. 10:16. so that you will love. God’s changing of the heart enables obedience (6:5).

DEUTERONOMY—NOTE ON 30:9 abundantly prosperous. Also v. 5. The blessings promised in 28:1–14 will now be realized. fathers. See note on 30:5.

DEUTERONOMY—NOTE ON 30:11 not too hard for you. When the heart is circumcised (see note on v. 6), keeping the law is possible.

DEUTERONOMY—NOTE ON 30:12–14 in your mouth and in your heart. This is the result of the circumcised heart that enables obedience (see note on v. 6). Paul quotes from these verses in Rom. 10:6–8 to show that the Jews already had the message of faith through the Scriptures.

DEUTERONOMY—NOTE ON 30:15 I have set before you. See also v. 19. The climax of Moses’ preaching is to seek a commitment from Israel to trust in God’s grace and thus obey his commands.

DEUTERONOMY—NOTE ON 30:19–20 I call heaven and earth. Ancient treaties had witnesses to their ratification. Often those witnesses were the gods. In Deuteronomy, since God himself is a partner to the covenant, heaven and earth are called as witnesses. See 4:25–26 and note. Life, and living, is a key theme in ch. 30 (see vv. 6, 15, 16, 18, 19, 20). To choose life is to choose God himself, to trust in God’s grace and circumcision of the heart. holding fast. See 4:4 and note on 4:3–4.

DEUTERONOMY—NOTE ON 31:1–34:12 Succession of Leadership. The final chapters of Deuteronomy concern the succession of leadership from Moses to Joshua and the writing down of the covenant for its perpetuity and ongoing authority in Israel’s life.

DEUTERONOMY—NOTE ON 31:1–29 The Commissioning of Joshua and the Writing of the Law. It has been clear throughout Deuteronomy that Moses will die before entry into the land. Now his successor, Joshua, is commissioned.

DEUTERONOMY—NOTE ON 31:2 No longer able to go out and come in refers to Moses’ old age. You shall not go over this Jordan. Moses’ exclusion from the Promised Land was due to his sin (1:37; 3:27; 4:21–22; 32:51–52; Num. 20:2–12).

DEUTERONOMY—NOTE ON 31:6 Be strong and courageous. This command to all Israel is also made directly to Joshua (vv. 7, 23; Josh. 1:6, 7, 9). Do not fear. See Deut. 1:28. He will not leave you or forsake you. In 1 Chron. 28:20, David applies this to Solomon; cf. Heb. 13:5.

DEUTERONOMY—NOTE ON 31:7–8 Here Moses commissions Joshua, which God himself then does in v. 23.

DEUTERONOMY—NOTE ON 31:9 wrote this law. The writing of Deuteronomy 1–30 by Moses indicates that God’s law had ongoing validity for future generations. From now on, the mediation of God’s word to Israel, given orally through Moses, will be through the written text.

DEUTERONOMY—NOTE ON 31:10–11 end of every seven years, at the set time in the year of release. See 15:1. Feast of Booths. See 16:13–15. This passage gives one of the clearest pictures of how people were taught the law. The priests had the responsibility to read this law aloud to the people at the great fall festival. at the place that he will choose. See 12:5.

DEUTERONOMY—NOTE ON 31:12 men, women, and little ones, and the sojourner. According to 16:16, only the men were required to make the pilgrimage for the feast each year. Here, that obligation is extended to everyone in the seventh year, when the law is read.

DEUTERONOMY—NOTE ON 31:16–18 The clear expectation is that Israel will disobey, end up in idolatry, and become the object of God’s wrath (see 30:1). whore. Idolatry is often described in the OT in language of whoredom and adultery (e.g., Ezekiel 16).

DEUTERONOMY—NOTE ON 31:19 write this song. See v. 22 and 31:30–32:44. The anticipation is that Israel will disobey and that the song will therefore be a witness to Israel’s disobedience (31:21).

DEUTERONOMY—NOTE ON 31:21 As Deuteronomy often suggests, Israel’s heart was inclined to faithless disobedience, not faithful obedience.

DEUTERONOMY—NOTE ON 31:23 Be strong and courageous. See v. 6. I will be with you. The same promise was made by God to Moses in Ex. 3:12.

DEUTERONOMY—NOTE ON 31:24 the words of this law in a book. See v. 9 and note there.

DEUTERONOMY—NOTE ON 31:26–27 Book of the Law. I.e., chs. 1–30. See 31:9 and note there. by the side of the ark of the covenant. The tablets of the Ten Commandments were placed inside the ark; the Book of the Law was to be alongside the ark in the Most Holy Place of the tabernacle. One function of the law (cf. v. 19) was to witness against Israel, exposing its sinfulness. stubborn. See 9:6 and 10:16.

DEUTERONOMY—NOTE ON 31:28 Heaven and earth are called to witness against Israel (cf. note on 30:19–20), anticipating their future faithlessness. So the three witnesses are the song (31:19), the Book of the Law (v. 26), and heaven and earth.

DEUTERONOMY—NOTE ON 31:29 the work of your hands. I.e., the making of idols.

DEUTERONOMY—NOTE ON 31:30–32:47 The Song of Moses. In addition to the writing of the law and its recital every seven years (31:9–13), the Song of Moses also acts as a witness against Israel.

DEUTERONOMY—NOTE ON 32:5 no longer his children. Cf. Hos. 1:9. See note on Deut. 14:1–2. crooked and twisted generation. See Phil. 2:15.

DEUTERONOMY—NOTE ON 32:6 your father. See v. 5. Though rare in the OT, the notion of God as father of his people is not totally new in the NT.

DEUTERONOMY—NOTE ON 32:8–9 gave to the nations their inheritance. For example, Edom, Moab, and Ammon in 2:1–23, as well as Israel throughout the book. According to the number of the sons of God may suggest that certain angels (“sons of God”; see Job 1:6) are responsible for specific nations, whereas the Lord himself cares for Israel. See also the second esv footnote on v. 8. the LORD’s portion. A term of special affection. See notes on Deut. 4:20 and 18:1–2.

DEUTERONOMY—NOTE ON 32:14 Bashan was a particularly fertile area, where Og had been king (3:1–11; cf. Amos 4:1).

DEUTERONOMY—NOTE ON 32:15–16 Jeshurun means the upright one, a poetic name for Israel used sarcastically here (cf. Isa. 44:2). jealousy with strange gods. See Deut. 4:24 and note on 4:23–24. As throughout Deuteronomy, idolatry is the key sin of and threat to Israel (see also 32:21). God, the Rock, has redeemed and provided for Israel, whereas idols or false gods have no real existence or track record (v. 17).

DEUTERONOMY—NOTE ON 32:20 hide my face. Often God’s punishment of sin is his withdrawal (v. 18; see also Rom. 1:24, 26, 28).

DEUTERONOMY—NOTE ON 32:21 In Rom. 10:19 Paul quotes from this verse to show that Israel will need a remedy for their unbelief regarding Jesus (in Rom. 11:11, 14, Gentile faith is the remedy).

DEUTERONOMY—NOTE ON 32:22 depths of Sheol. The place of the dead. See Ps. 86:13.

DEUTERONOMY—NOTE ON 32:27 lest their adversaries should misunderstand. The reputation of God is the driving force behind the switch from punishment of Israel to salvation for Israel. See 9:28; also Ezek. 36:21–38.

DEUTERONOMY—NOTE ON 32:29 wise. Cf. 4:6. The ideal of 4:5–8 is far from realized in this song.

DEUTERONOMY—NOTE ON 32:30–31 Israel’s Rock is God; the rock of the enemies refers to the so-called gods of other nations. Their gods are impotent and nothing, hence the enemies are by themselves. Therefore any victory over Israel must be attributed to God’s giving up Israel into their hands.

DEUTERONOMY—NOTE ON 32:35–36 Vengeance is mine, and recompense. Romans 12:19 and Heb. 10:30 quote the Septuagint (Gk. OT) version, “and I will repay.” For the LORD will vindicate his people. Beyond defeat and exile, God will restore his people (Deut. 30:1–3). Cf. Heb. 10:30 and esv footnote on Deut. 32:36.

DEUTERONOMY—NOTE ON 32:39 I, even I, am he. The emphasis on “I” highlights the sovereignty of God (cf. Ex. 3:14). no god beside me. See Deut. 4:35; 5:7; and note on 4:35–36.

DEUTERONOMY—NOTE ON 32:43 The Hebrew Masoretic text, which the esv usually follows, presents problems in this verse. So here the Dead Sea Scrolls and Septuagint variants have been followed, as they represent an earlier stage of textual transmission (see esv footnotes). The verse brings the song to a triumphant conclusion affirming that, despite Israel’s sin and exile, God will ultimately restore them. The quotation from this verse in Rom. 15:10 uses a phrase found only in the Septuagint, “Rejoice O Gentiles, with his people,” to convey the expectation that God would one day bring the light to the entire Gentile world.

DEUTERONOMY—NOTE ON 32:46–47 I am warning you. The song was a witness against Israel. See 31:19 and note there. your very life, and by this word you shall live. Cf. 30:19–20.

DEUTERONOMY—NOTE ON 32:48–33:29 The Blessing of Moses. Like a patriarch, Moses blesses Israel before his death. Cf. Jacob blessing his sons (Gen. 49:3–27).

DEUTERONOMY—NOTE ON 33:1–29 There is no mention of Simeon in the list of tribes, perhaps because the tribe was going to be dispersed (Gen. 49:7) and absorbed by Judah. The blessings are bracketed by statements praising God’s uniqueness (Deut. 33:1–5, 26–29).

DEUTERONOMY—NOTE ON 33:1 Man of God shows the high esteem in which Moses was held. See also Josh. 14:6. The term is most frequently used in the OT of Elijah and Elisha.

DEUTERONOMY—NOTE ON 33:2 Sinai (in Deuteronomy, usually called Horeb) was the mountain of God, where he appeared. Seir is another name for Edom, in whose territory Sinai was situated (see Judg. 5:4–5). Mount Paran was in the same vicinity (Deut. 1:1–2). holy ones. Angels or heavenly beings.

DEUTERONOMY—NOTE ON 33:5 The real king of Israel was God, despite the later development of a monarchy. Jeshurun. See v. 26 and 32:15. when the heads of the people were gathered. Refers to the covenant renewal in Moab.

DEUTERONOMY—NOTE ON 33:6 Reuben was the eldest son of Jacob, and hence is listed first (as in Gen. 49:3).

DEUTERONOMY—NOTE ON 33:8 The Thummim and Urim were possibly two flat stones, like two-sided dice, used to determine guidance (see Ex. 28:30). Massah. See Ex. 17:7. The blessing of Levi (Deut. 33:8–11) acknowledges the tribe’s uprightness in the golden calf incident (Ex. 32:26–29).

DEUTERONOMY—NOTE ON 33:10 The two main roles of the priestly tribe of Levi were to teach the law (31:11) and to oversee the sacrificial system.

DEUTERONOMY—NOTE ON 33:12 The beloved of the LORD. Cf. Gen. 49:27.

DEUTERONOMY—NOTE ON 33:13 Joseph here includes the two tribes of Manasseh and Ephraim, the sons of Joseph (see v. 17).

DEUTERONOMY—NOTE ON 33:15–16 Cf. the blessing by Jacob on Joseph in Gen. 49:26. who dwells in the bush. See Ex. 3:1–6.

DEUTERONOMY—NOTE ON 33:21 chose the best of the land for himself. See Num. 32:1–5, where Gad and Reuben request land across the Jordan that is ideal for cattle.

DEUTERONOMY—NOTE ON 33:22 Bashan. This blessing seems to locate Dan in the north of the land, predicting its migration to the north (see Judges 18).

DEUTERONOMY—NOTE ON 33:23 the lake. Naphtali’s land bordered the Sea of Galilee.

DEUTERONOMY—NOTE ON 33:24 let him dip his foot in oil. Olive oil was a symbol of wealth.

DEUTERONOMY—NOTE ON 33:26 There is none like God. Cf. 4:35. Jeshurun. See 32:15 and note on 32:15–16. who rides through the heavens. Cf. Ps. 18:10.

DEUTERONOMY—NOTE ON 33:29 God promised to be a shield for Abram (Gen. 15:1).

DEUTERONOMY—NOTE ON 34:1–12 The Death of Moses. Moses dies and is buried on Mount Nebo, overlooking the Promised Land.

DEUTERONOMY—NOTE ON 34:1–3 Mount Nebo, to the top of Pisgah. See 3:17, 27. Gilead. See 2:36 and note on 2:36–37. Dan. See 33:22 and note there. western sea. The Mediterranean. the Negeb. See 1:7 and note there.

DEUTERONOMY—NOTE ON 34:4 the land of which I swore. See 1:7–8. Deuteronomy begins and ends with the theme of the land promised by God. I have let you see it with your eyes, but you shall not go over there. See 1:37 and note on 1:37–38.

DEUTERONOMY—NOTE ON 34:6–7 he buried him. Unlike Joseph, whose remains were eventually buried in the land (Josh. 24:32), Moses is buried (by God himself) outside the land. Beth-peor. See Deut. 3:29 and note there. vigor unabated. Cf. 31:2.

DEUTERONOMY—NOTE ON 34:10 there has not arisen a prophet since in Israel like Moses. See 18:15–19 for the expectation that God will raise up a prophet like Moses. Ultimately Jesus fulfills this prophecy (cf. John 1:21; Acts 3:22–24; 7:37). face to face. See Ex. 33:11.