Deuteronomy 4–12

Footnotes

1. 1 These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
2. 2 Heb “fathers” (also in vv. 31, 37).
3. 3 Heb “commanding.”
4. 4 The and read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in .
5. 5 Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
6. 6 Or “followed the Baal of Peor” (so , , ), referring to the pagan god Baal.
7. 7 Heb “in the midst of” (so ).
8. 8 Heb “it is wisdom and understanding.”
9. 9 Heb “wise and understanding.”
10. 10 Or “pure”; or “fair”; Heb “righteous.”
11. 11 The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
12. 12 Heb “place before.”
13. 13 Heb “watch yourself and watch your soul carefully.”
14. 14 The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.
15. 15 Heb “the Lord.” See note on “he” in .
16. 16 Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”
17. 17 Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
18. 18 Heb “darkness, cloud, and heavy cloud.”
19. 19 The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.
20. 20 This is the first occurrence of the word בְּרִית (bérit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, 2:255.
21. 21 Heb “the ten words.”
22. 22 Heb “to which you are crossing over to possess it.”
23. 23 Heb “give great care to your souls.”
24. 24 The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.
25. 25 Heb “creeping thing.”
26. 26 Heb “under the earth.”
27. 27 Heb “lest you lift up your eyes.” In the Hebrew text vv. 16–19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.
28. 28 Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
29. 29 Heb “all the host of heaven.”
30. 30 In the Hebrew text the verbal sequence in v. 19 is “lest you look up … and see … and be seduced … and worship them … and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up … and seeing …, you are seduced.” See 2: §168.h.
31. 31 Or “allotted.”
32. 32 Or “nations.”
33. 33 Heb “under all the heaven.” The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.
34. 34 A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, 2:); cf. “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.
35. 35 Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.
36. 36 Heb “the Lord your God.” See note on “he” in .
37. 37 The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”
38. 38 Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”
39. 39 Heb “the Lord your God.” See note on “he” in .
40. 40 Heb “commanded.”
41. 41 The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, 3:).
42. 42 Heb “have grown old in the land,” i.e., been there for a long time.
43. 43 Heb “a form of anything.” Cf. , , , “an idol.”
44. 44 The infinitive construct is understood here as indicating the result, not the intention, of their actions.
45. 45 I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.
46. 46 Or “be destroyed”; “utterly perish”; “will quickly disappear”; “you won’t have long to live.”
47. 47 Or “be completely” (so , ). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. ) or its degree.
48. 48 Heb “you will be left men (i.e., few) of number.”
49. 49 Or “mind and being.” See Deut 6:5.
50. 50 The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.
51. 51 Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1–2, 15, 45, 62; 30:2, 8, 10, 20.
52. 52 Heb “the Lord your God.” See note on “he” in .
53. 53 Heb “he will not drop you,” i.e., “will not abandon you” (cf. , , , ).
54. 54 Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.
55. 55 The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
56. 56 The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
57. 57 The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
58. 58 Heb “tried to go to take for himself.”
59. 59 Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
60. 60 Heb “by strong hand and by outstretched arm.”
61. 61 Heb “and his words you heard from the midst of the fire.”
62. 62 The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7–9.
63. 63 The , , , , and read a third person masculine plural suffix for the ’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the should be emended in this instance.
64. 64 Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.
65. 65 Heb “commanding” (so ).
66. 66 Heb “the slayer who slew his neighbor without knowledge.”
67. 67 Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.
68. 68 Heb “the sons of Israel” (likewise in the following verse).
69. 69 The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47–49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences.
70. 70 Mount Siyon (the Hebrew name is שִׂיאֹן [si’on], not to be confused with Zion [צִיּוֹן, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).
71. 71 The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).
72. 72 The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (, , , , ) or “watershed” ().
73. 1 Heb “and Moses called to all Israel and he said to them”; , , “Moses summoned (convened ) all Israel.”
74. 2 Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
75. 3 Heb “fathers.”
76. 4 Or “word” (so , , ); “words.”
77. 5 Heb “there must not be for you other gods.” The expression “for you” indicates possession.
78. 6 Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13–15.
79. 7 Heb “an image, any likeness.”
80. 8 Heb “under the earth” (so , , ); “below the land.”
81. 9 In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
82. 10 Heb “who hate” (so , , ). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in ; see also 5:10).
83. 11 Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24–25; 2 Sam 21:1–9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:26) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).
84. 12 This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bérit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, 5:44–64.
85. 13 By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the reading “thousands.” However, no or versional evidence exists to support this emendation. Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. , , , ). See Deut 7:9.
86. 14 Heb “love.” See note on the word “reject” in v. .
87. 15 Heb “take up the name of the Lord your God to emptiness”; “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
88. 16 Heb “who takes up his name to emptiness.”
89. 17 Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13–15).
90. 18 There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashévi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).
91. 19 Heb “in your gates”; , “in your towns”; “in your country.”
92. 20 Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. “with amazing power and mighty deeds.”
93. 21 Or “keep” (so , ).
94. 22 The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.
95. 23 Heb “the Lord your God.” See note on “He” in .
96. 24 Traditionally “kill” (so , , , ). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16–17), so the technical meaning here is “murder.”
97. 25 Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.
98. 26… The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.