Deu 1 | TNotes | STEP | Book of Deuteronomy — Quick facts: Purpose: To reiterate and expand on the covenant prior to Moses’ death and the people’s entry into the Promised Land Author: Moses, according to tradition Date: Likely either 1406 BC or 1230 BC Setting: The Israelites are on the verge of entering the Promised Land, and Moses is nearing the end of his life Book of Deuteronomy — Overview: Setting Forty years after their exodus from Egypt, the Israelites arrived at the plains of Moab, just across the Jordan River from Jericho. After four decades of wandering, they were poised to cross the Jordan, conquer the Canaanite nations, and settle their land in fulfillment of God’s promises to Abraham. First, however, God would renew his covenant with them. Moses was aware that he would die before leading his people to their destination. So, prior to his death, he needed to remind the people of the terms of the covenant that God had revealed to him. The initial covenant, suitable for Israel while en route to Canaan, had been made thirty-eight years earlier at Sinai (Exod 19–24 ). Now, in anticipation of Israel’s establishment as a settled community, the original covenant must be restated and enlarged. The book of Deuteronomy is this restatement. Summary Deuteronomy is Moses’ farewell address to the tribes of Israel. The book includes narratives, exhortations, warnings, instructions, and promises of blessings or curses in relation to Israel’s faithfulness. Deuteronomy is composed as a treaty text, using elements common to covenants between nations. It is similar to other treaties known from ancient Near Eastern sources, particularly from Hittite archives. Moses thus communicates God’s purposes to Israel in a familiar literary and legal form. The formal structures of Deuteronomy yield a great deal of insight into the theological nature of the book. As a covenant text, it underscores the seriousness of God’s promises and of Israel’s need (as the covenant partner) to obey the terms of the treaty so that God can fulfill his promises. As a farewell speech, it is rooted in a historical and geographical setting. The following outline reflects the analysis of Deuteronomy as a covenant document: 1:1-5 Preamble to the covenant 1:6–4:49 Historical prologue 5:1–26:15 Stipulations of the covenant 26:16–29:1 Blessings for obedience and curses for disobedience 29:2–30:20 Review of the covenant and choice between life and death 31:1-29 Deposit of the text of the covenant 31:30–32:43 Witnesses of the covenant The outline embedded in the Bible text reflects Deuteronomy’s structure both as a covenant text and as a farewell speech communicated in a series of sermons. Authorship Long-standing Jewish and Christian tradition holds that Moses wrote Deuteronomy. Both the Old Testament and New Testament acknowledge Moses’ authorship of the book (see 1 Kgs 2:3 ; 2 Kgs 14:6 ; 2 Chr 25:4 ; Ezra 3:2 ; Matt 19:7 ; Mark 12:19 ; Luke 20:28 ; Acts 3:22-23 ; Rom 10:19 ; 1 Cor 9:9 ). However, during the past two hundred years, critical scholars have denied that Moses wrote Deuteronomy. Some scholars identify Deuteronomy as the scroll found in the Temple in King Josiah’s time (around 621 BC ; see 2 Kgs 22:8-20 ) and argue that Deuteronomy should be dated in close proximity to that time. Some also attribute editorial additions as late as the period following the Exile (538 BC and later). Archaeologists have discovered Hittite treaty texts originating in the Late Bronze Age (1500–1200 BC ), around the time of Moses. These texts, which contain a number of similarities to Deuteronomy, provide support for an early authorship of the book. Some scholars compare Deuteronomy to seventh-century Assyrian treaty texts that are closer to Josiah’s time. However, the Hittite texts are more similar to Deuteronomy in structure and content than the Assyrian examples, making it less likely that Deuteronomy was written during the later period. In short, the traditional viewpoint that Moses authored the majority of the book is a reasonable conclusion. Certain editorial additions were included later (e.g., the account of Moses’ death; 34:5-12 ). See further Genesis Book Introduction, “Authorship.” Literary Form Deuteronomy’s structure resembles other treaty texts drawn up between various nations in the period of the Exodus and the conquest. Some of these were treaties between equals, while others were suzerain-vassal treaties. In a suzerain-vassal treaty, the superior party (the suzerain, or “great king”) would make demands of and offer promises to subject peoples (the vassals) in return for their unqualified obedience. Deuteronomy is a suzerain-vassal treaty between God and Israel. God called the Israelites out of bondage in Egypt to be his servant people. He took the lead in the relationship, determined the terms for maintaining the treaty, and offered promises of blessing if Israel obeyed and judgment if the nation disobeyed. Moses’ use of the suzerain-vassal treaty format makes it clear that Deuteronomy is a covenant text. God chose Israel to be his special people. It was not the covenant that made them so, for they were already identified as God’s people before the Exodus (Exod 4:22-23 ). Rather, the text of the covenant regulated their behavior. By reviewing the covenant with this generation of Israelites, Moses ensured that they would enter the Promised Land as God’s covenant people. Meaning and Message The covenant is the leading theme of Deuteronomy—and perhaps of the entire Old Testament. The covenant provided the means for the Lord to unite himself to Israel. The covenant stated that the Lord was Israel’s God, Israel was God’s people, and the relationship between them would achieve God’s redemptive purposes. This awesome privilege also included profound responsibility. Could Israel conduct itself in a manner that would guarantee the success of its mission? What standards of behavior would enable them to fulfill their calling? Israel had the freedom to accept or reject God’s covenant (Exod 19:7-8 ). Once they accepted it, the distribution of blessings and curses, as outlined within the covenant, depended on whether they obeyed or disobeyed (28:1-6 , 15-19 ). Yet even disobedience could be overcome if the nation would repent, return, and be restored to covenant fellowship (30:1-10 ; see also Lev 26:40-45 ). This covenant did not make Israel God’s people; God’s promise of a national offspring to Abraham had already done that (Gen 17:1-8 ). The covenant made at Sinai gave Israel the privilege of serving the Lord as a kingdom of priests (Exod 19:4-6 ). Deuteronomy reiterates the terms and conditions of that covenant: If Israel could remain faithful in its role as a “kingdom of priests and [God’s] holy nation,” it would direct God’s blessings to the whole world. The Israelites were the unique people of God. God made promises to the nation’s forefathers that he fulfilled in the Exodus and in creating the nation. He was ready to solidify Israel in the conquest of the Promised Land and move the nation forward until his purposes were complete. The book of Deuteronomy established the principles of faithful life and ministry that would ensure Israel’s ongoing relationship with God in achieving those objectives. Israel had the indescribable honor of partnering with Almighty God to bring about his plan for the ages. Summary for Deut 1:1-5: 1:1-5 Ancient Near Eastern treaty texts usually began with a brief section introducing the partners in the covenant, their relationship to each other, and their immediate ancestry. This introduction provides information primarily about the social and geographic setting. 1:1 These are the words that Moses spoke: Although Deuteronomy is modeled after a covenant or treaty document, it is essentially a series of addresses delivered by Moses to the assembly of Israel. • the Jordan Valley: Hebrew the Arabah , a common word usually translated “wilderness” or “desert.” It generally refers to the Great Rift Valley that extends from the Sea of Galilee southward to the Red Sea (the Gulf of Aqaba). In this context, the Arabah is the wasteland of the lower Jordan River, just north of the Dead Sea.

Book of Deuteronomy — Quick facts:

Purpose: To reiterate and expand on the covenant prior to Moses’ death and the people’s entry into the Promised Land

Author: Moses, according to tradition

Date: Likely either 1406 BC or 1230 BC

Setting: The Israelites are on the verge of entering the Promised Land, and Moses is nearing the end of his life

Book of Deuteronomy — Overview:

Setting
Forty years after their exodus from Egypt, the Israelites arrived at the plains of Moab, just across the Jordan River from Jericho. After four decades of wandering, they were poised to cross the Jordan, conquer the Canaanite nations, and settle their land in fulfillment of God’s promises to Abraham. First, however, God would renew his covenant with them.
Moses was aware that he would die before leading his people to their destination. So, prior to his death, he needed to remind the people of the terms of the covenant that God had revealed to him. The initial covenant, suitable for Israel while en route to Canaan, had been made thirty-eight years earlier at Sinai (Exod 19–24 ^a). Now, in anticipation of Israel’s establishment as a settled community, the original covenant must be restated and enlarged. The book of Deuteronomy is this restatement.

Summary
Deuteronomy is Moses’ farewell address to the tribes of Israel. The book includes narratives, exhortations, warnings, instructions, and promises of blessings or curses in relation to Israel’s faithfulness. Deuteronomy is composed as a treaty text, using elements common to covenants between nations. It is similar to other treaties known from ancient Near Eastern sources, particularly from Hittite archives. Moses thus communicates God’s purposes to Israel in a familiar literary and legal form.
The formal structures of Deuteronomy yield a great deal of insight into the theological nature of the book. As a covenant text, it underscores the seriousness of God’s promises and of Israel’s need (as the covenant partner) to obey the terms of the treaty so that God can fulfill his promises. As a farewell speech, it is rooted in a historical and geographical setting.
The following outline reflects the analysis of Deuteronomy as a covenant document:
1:1-5 ^b Preamble to the covenant
1:6–4:49 ^c Historical prologue
5:1–26:15 ^d Stipulations of the covenant
26:16–29:1 ^e Blessings for obedience and curses for disobedience
29:2–30:20 ^f Review of the covenant and choice between life and death
31:1-29 ^g Deposit of the text of the covenant
31:30–32:43 ^h Witnesses of the covenant
The outline embedded in the Bible text reflects Deuteronomy’s structure both as a covenant text and as a farewell speech communicated in a series of sermons.

Authorship
Long-standing Jewish and Christian tradition holds that Moses wrote Deuteronomy. Both the Old Testament and New Testament acknowledge Moses’ authorship of the book (see 1 Kgs 2:3 ⁱ; 2 Kgs 14:6 ^j; 2 Chr 25:4 ^k; Ezra 3:2 ^l; Matt 19:7 ^m; Mark 12:19 ⁿ; Luke 20:28 ^o; Acts 3:22-23 ^p; Rom 10:19 ^q; 1 Cor 9:9 ^r).
However, during the past two hundred years, critical scholars have denied that Moses wrote Deuteronomy. Some scholars identify Deuteronomy as the scroll found in the Temple in King Josiah’s time (around 621 BC; see 2 Kgs 22:8-20 ^s) and argue that Deuteronomy should be dated in close proximity to that time. Some also attribute editorial additions as late as the period following the Exile (538 BC and later).
Archaeologists have discovered Hittite treaty texts originating in the Late Bronze Age (1500–1200 BC), around the time of Moses. These texts, which contain a number of similarities to Deuteronomy, provide support for an early authorship of the book. Some scholars compare Deuteronomy to seventh-century Assyrian treaty texts that are closer to Josiah’s time. However, the Hittite texts are more similar to Deuteronomy in structure and content than the Assyrian examples, making it less likely that Deuteronomy was written during the later period.
In short, the traditional viewpoint that Moses authored the majority of the book is a reasonable conclusion. Certain editorial additions were included later (e.g., the account of Moses’ death; 34:5-12 ^t). See further Genesis Book Introduction, “Authorship.”

Literary Form
Deuteronomy’s structure resembles other treaty texts drawn up between various nations in the period of the Exodus and the conquest. Some of these were treaties between equals, while others were suzerain-vassal treaties. In a suzerain-vassal treaty, the superior party (the suzerain, or “great king”) would make demands of and offer promises to subject peoples (the vassals) in return for their unqualified obedience.
Deuteronomy is a suzerain-vassal treaty between God and Israel. God called the Israelites out of bondage in Egypt to be his servant people. He took the lead in the relationship, determined the terms for maintaining the treaty, and offered promises of blessing if Israel obeyed and judgment if the nation disobeyed.
Moses’ use of the suzerain-vassal treaty format makes it clear that Deuteronomy is a covenant text. God chose Israel to be his special people. It was not the covenant that made them so, for they were already identified as God’s people before the Exodus (Exod 4:22-23 ^u). Rather, the text of the covenant regulated their behavior. By reviewing the covenant with this generation of Israelites, Moses ensured that they would enter the Promised Land as God’s covenant people.

Meaning and Message
The covenant is the leading theme of Deuteronomy—and perhaps of the entire Old Testament. The covenant provided the means for the Lord to unite himself to Israel. The covenant stated that the Lord was Israel’s God, Israel was God’s people, and the relationship between them would achieve God’s redemptive purposes. This awesome privilege also included profound responsibility. Could Israel conduct itself in a manner that would guarantee the success of its mission? What standards of behavior would enable them to fulfill their calling?
Israel had the freedom to accept or reject God’s covenant (Exod 19:7-8 ^v). Once they accepted it, the distribution of blessings and curses, as outlined within the covenant, depended on whether they obeyed or disobeyed (28:1-6 ^w, 15-19 ^x). Yet even disobedience could be overcome if the nation would repent, return, and be restored to covenant fellowship (30:1-10 ^y; see also Lev 26:40-45 ^z).
This covenant did not make Israel God’s people; God’s promise of a national offspring to Abraham had already done that (Gen 17:1-8 ^aa). The covenant made at Sinai gave Israel the privilege of serving the Lord as a kingdom of priests (Exod 19:4-6 ^ab). Deuteronomy reiterates the terms and conditions of that covenant: If Israel could remain faithful in its role as a “kingdom of priests and [God’s] holy nation,” it would direct God’s blessings to the whole world.
The Israelites were the unique people of God. God made promises to the nation’s forefathers that he fulfilled in the Exodus and in creating the nation. He was ready to solidify Israel in the conquest of the Promised Land and move the nation forward until his purposes were complete. The book of Deuteronomy established the principles of faithful life and ministry that would ensure Israel’s ongoing relationship with God in achieving those objectives. Israel had the indescribable honor of partnering with Almighty God to bring about his plan for the ages.

Summary for Deut 1:1-5: 1:1-5 ^ac Ancient Near Eastern treaty texts usually began with a brief section introducing the partners in the covenant, their relationship to each other, and their immediate ancestry. This introduction provides information primarily about the social and geographic setting. 1:1 ^ad These are the words that Moses spoke: Although Deuteronomy is modeled after a covenant or treaty document, it is essentially a series of addresses delivered by Moses to the assembly of Israel.

• the Jordan Valley: Hebrew the Arabah, a common word usually translated “wilderness” or “desert.” It generally refers to the Great Rift Valley that extends from the Sea of Galilee southward to the Red Sea (the Gulf of Aqaba). In this context, the Arabah is the wasteland of the lower Jordan River, just north of the Dead Sea.
1:2 ^ae The distance from Mount Sinai in the southern part of the Sinai Peninsula to Kadesh-barnea (see study note on 1:19) in the north is only 150 miles. Even the massive Hebrew population could easily have covered this distance in eleven days had they proceeded without detour or interruption. Their rebellion against the Lord resulted in a 38-year delay and a circuitous route (2:14 ^af; Num 14:34 ^ag).

• Mount Sinai: Hebrew Horeb, the name consistently used in Deuteronomy for the sacred mountain where the covenant was given. Its likely connection to a word meaning “drought” or “devastation” suggests the conditions the people of Israel had to face.

• The way of Mount Seir was the route from Mount Sinai to Mount Seir. Seir, another name for Edom, was located east-southeast of the Dead Sea. The ordinary route took travelers through the Arabah north from the Gulf of Aqaba and then west to Kadesh-barnea, sixty miles southwest of the Dead Sea.
1:4 ^ah The Amorites were a Semitic people, linguistically related to the Canaanites. They originally lived in what is now north-central Syria, but they had migrated into Canaan to settle on both sides of the Jordan River, primarily in the hill country. At the time of Israel’s conquest, many Amorites lived in Transjordan (east of the Jordan), north of the Arnon River, with their capital at Heshbon (see also study note on Num 21:13). The Israelites had already displaced many of them before this time (Num 22:21-35 ^ai).

• Bashan was also an Amorite area, located north of the Yarmuk River and east of the Sea of Galilee. It was known for its prized livestock (cp. Ps 22:12 ^aj; Ezek 39:18 ^ak; Amos 4:1 ^al and study note). Its capital was Ashtaroth.

• The kings Sihon and Og are not known outside the Bible (see Num 21:21-35 ^am).
Summary for Deut 1:6-3:29: 1:6–4:40 ^an Secular treaties typically included a section detailing the past relations between the treaty partners. The purpose here was to point out Israel’s successes and failures since the Exodus and to remind the people that God had been true to his word regardless of how they had acted toward him. In order to prepare the Israelites for life in Canaan, Moses reminded them of life in Egypt, of the forty years of wandering in the wilderness, and of their past blunders. He warned them to obey God’s covenant and assured them that God’s grace would follow them as they learned to trust and obey the Lord.
1:7 ^ao The hill country consisted of interior areas of Canaan that were also inhabited by the Amorites (see 1:4 ^ap; Num 13:29 ^aq; Josh 10:6 ^ar). The Canaanites apparently once lived throughout Palestine, but with the incursion of the Amorites they were restricted to the valleys and lowlands.

• the western foothills: Hebrew the Shephelah, the term still used in modern Israel for the region between the hills of Judah and the coastal plain, an area that specializes in orchards and vineyards.

• the Negev: This great desert area lies to the south of Canaan. The Hebrew word could also designate “the south.”
1:8 ^as occupy it (literally acquire it as an inheritance): The land was already Israel’s because God had promised it to the nation’s ancestors centuries earlier (Gen 15:18-21 ^at; 26:3 ^au; Exod 23:31 ^av). Israel was not seizing new territory from its rightful owners but was taking possession of land occupied by squatters.
Summary for Deut 1:9-18: 1:9-18 ^aw See Exod 18:13-27 ^ax.
1:10 ^ay as numerous as the stars: This figure of speech deliberately exaggerates for effect. Abraham’s descendants had not approached the actual number of stars in the universe, though they exceeded the number of stars visible to the naked eye. Moses meant that God had begun fulfilling his promises to Abraham (see Gen 15:5 ^az; 22:17 ^ba) by making Israel numerous, bringing them to the Promised Land, and preparing them to conquer it.
1:13 ^bb Those who were well-respected had lives and reputations that were above reproach, even on close scrutiny.
1:15 ^bc thousand ... hundred ... fifty ... ten: This was standard military organization, so some of these officials were probably military officers (see 1 Sam 8:12 ^bd; 22:7 ^be; 2 Sam 18:1 ^bf).
Summary for Deut 1:16-17: 1:16-17 ^bg Be ... impartial (literally Do not notice faces): People appearing before the court should be treated as though they were wearing a mask to conceal their identity. Judges were not to be influenced by rich and powerful persons in the community but were to judge on the basis of God’s own impartiality (10:17 ^bh) and treat all persons equally under the law.
Summary for Deut 1:19-25: 1:19-25 ^bi See Num 13 ^bj. 1:19 ^bk Kadesh-barnea, a great oasis with abundant wells and springs, was about fifty miles south of Beersheba, the traditional southern point of Israel (see 2 Sam 3:10 ^bl; 1 Chr 21:2 ^bm).
Summary for Deut 1:24-25: 1:24-25 ^bn Eshcol means “cluster”; the fruit grown there was grapes (see Num 13:23-27 ^bo).
Summary for Deut 1:26-46: 1:26-46 ^bp See Num 14 ^bq.
1:28 ^br Anak was a well-known man of gigantic physical stature (2:10 ^bs, 21 ^bt; 9:2 ^bu; Num 13:33 ^bv). Goliath (1 Sam 17:4 ^bw) might have been one of the descendants of Anak who migrated to the Philistine coastal plain (Deut 2:23 ^bx; Josh 11:21-23 ^by; 15:14 ^bz; 1 Chr 20:4-8 ^ca).
1:30 ^cb He will fight for you: This phrase refers to the defeat of the Canaanite nations. The Lord would initiate the battle, lead it, fight it, and bring it to a successful conclusion. The only other use of this phrase refers to God’s activity in the Exodus (Exod 14:14 ^cc).
1:31 ^cd God’s tender care as a father reflected his covenant relationship with Israel (Exod 4:22 ^ce; Hos 11:1-4 ^cf; cp. Matt 6:26-33 ^cg; John 14:21 ^ch; Acts 13:18 ^ci; Rom 8:15-17 ^cj; 1 Pet 1:2-3 ^ck; 1 Jn 3:1 ^cl). Israel was God’s child by descent from Abraham and because God had chosen and adopted Israel from among all the nations (Deut 14:2 ^cm; Exod 19:4-6 ^cn). The imagery is similar to that found in secular covenant texts in which a great king regarded a vassal with whom he had made a treaty as his son.
1:33 ^co Physical manifestations of God (called theophanies), such as the pillar of fire and the pillar of cloud, assured God’s people of his presence and power. As he moved forward by these visible displays, they could also move, knowing that he would faithfully lead them to their final destination (Exod 13:21-22 ^cp; 14:24 ^cq; Ps 18:9-10 ^cr).
1:36 ^cs Caleb was one of the twelve spies whom Moses sent to discern the political and military situation in Canaan. Caleb and Joshua alone brought back the report that God would give Israel success in conquering Canaan (Num 13:6 ^ct, 8 ^cu, 16 ^cv, 30 ^cw). Caleb later became the father-in-law of Othniel, Israel’s first judge (Judg 1:13 ^cx). For his faithfulness, Caleb was given the vicinity of Hebron as his inheritance, and he expelled the Anakites (see Josh 14:12-15 ^cy; Judg 1:20 ^cz).
1:37 ^da God was angry with me because of you: In his frustration against rebellious Israel, Moses had disobeyed God by striking the rock rather than merely speaking to it (Num 20:10-13 ^db).
1:44 ^dc Hormah is perhaps modern Khirbet el-Meshash, a site seven miles southeast of Beersheba. The ancient name is derived from the verb kharam, which means to “devastate” or “annihilate.” The Israelites indeed devastated Hormah (Num 14:45 ^dd; 21:3 ^de).