Deu 1:6-4:40 | TNotes | STEP | Summary for Deut 1:6-3:29: 1:6–4:40 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.

Summary for Deut 1:6-3:29: 1:6–4:40 ^a 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 ^b The hill country consisted of interior areas of Canaan that were also inhabited by the Amorites (see 1:4 ^c; Num 13:29 ^d; Josh 10:6 ^e). 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 ^f 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 ^g; 26:3 ^h; Exod 23:31 ⁱ). 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 ^j See Exod 18:13-27 ^k.
1:10 ^l 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 ^m; 22:17 ⁿ) by making Israel numerous, bringing them to the Promised Land, and preparing them to conquer it.
1:13 ^o Those who were well-respected had lives and reputations that were above reproach, even on close scrutiny.
1:15 ^p thousand ... hundred ... fifty ... ten: This was standard military organization, so some of these officials were probably military officers (see 1 Sam 8:12 ^q; 22:7 ^r; 2 Sam 18:1 ^s).
Summary for Deut 1:16-17: 1:16-17 ^t 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 ^u) and treat all persons equally under the law.
Summary for Deut 1:19-25: 1:19-25 ^v See Num 13 ^w. 1:19 ^x 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 ^y; 1 Chr 21:2 ^z).
Summary for Deut 1:24-25: 1:24-25 ^aa Eshcol means “cluster”; the fruit grown there was grapes (see Num 13:23-27 ^ab).
Summary for Deut 1:26-46: 1:26-46 ^ac See Num 14 ^ad.
1:28 ^ae Anak was a well-known man of gigantic physical stature (2:10 ^af, 21 ^ag; 9:2 ^ah; Num 13:33 ^ai). Goliath (1 Sam 17:4 ^aj) might have been one of the descendants of Anak who migrated to the Philistine coastal plain (Deut 2:23 ^ak; Josh 11:21-23 ^al; 15:14 ^am; 1 Chr 20:4-8 ^an).
1:30 ^ao 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 ^ap).
1:31 ^aq God’s tender care as a father reflected his covenant relationship with Israel (Exod 4:22 ^ar; Hos 11:1-4 ^as; cp. Matt 6:26-33 ^at; John 14:21 ^au; Acts 13:18 ^av; Rom 8:15-17 ^aw; 1 Pet 1:2-3 ^ax; 1 Jn 3:1 ^ay). 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 ^az; Exod 19:4-6 ^ba). 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 ^bb 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 ^bc; 14:24 ^bd; Ps 18:9-10 ^be).
1:36 ^bf 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 ^bg, 8 ^bh, 16 ^bi, 30 ^bj). Caleb later became the father-in-law of Othniel, Israel’s first judge (Judg 1:13 ^bk). For his faithfulness, Caleb was given the vicinity of Hebron as his inheritance, and he expelled the Anakites (see Josh 14:12-15 ^bl; Judg 1:20 ^bm).
1:37 ^bn 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 ^bo).
1:44 ^bp 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 ^bq; 21:3 ^br).

‏ Deuteronomy 2

2:1 ^bs Mount Seir was a mountainous territory north of the Gulf of Aqaba, east of the Arabah (see study note on 1:1) and the Dead Sea. It was originally settled by the Horites (Gen 14:6 ^bt), now identified by many scholars as the Hurrians. The Hurrians are described in many ancient texts as wandering tradesmen and adventurers who found a home in many parts of the ancient Near East. In time, the Horites of Mount Seir were supplanted by the descendants of Esau (Deut 2:22 ^bu), and the region was called Edom (“red”), perhaps because of the rose-red stone typical of the area.
Summary for Deut 2:2-25: 2:2-25 ^bv Num 21:10-20 ^bw covers the same time period.
2:5 ^bx I have given them: God’s gift of a promised land was not limited to Israel. He also distributed lands to Edom, Moab (2:9 ^by), Ammon (2:19 ^bz), and the Caphtorites (2:22-23 ^ca). Although God had chosen Israel as a special nation (1:31 ^cb; see also 7:6 ^cc; 14:2 ^cd; Exod 19:5 ^ce), he is also the God of all nations and has a place and purpose for each (Deut 32:8 ^cf; Acts 17:26 ^cg)—even for those that do not recognize his sovereignty (Rom 1:16-23 ^ch).
2:8 ^ci our relatives: Isaac had two sons, Esau, the firstborn, and Jacob, who obtained Esau’s birthright and blessing as the firstborn (Gen 25:27-34 ^cj; 27:1-36 ^ck). The result was intense hostility between Esau and Jacob and between their descendants. Israel still recognized and honored the kinship, however; out of fraternal good faith, if not affection, Israel bypassed Edom and did not engage the Edomites in battle (see Num 20:14-21 ^cl).

• Arabah Valley: See study note on Deut 1:1.

• Elath and Ezion-geber were twin port cities on the Red Sea. They later harbored the merchant ships of Solomon (1 Kgs 9:26 ^cm), Jehoshaphat (1 Kgs 22:48 ^cn), and Uzziah (2 Kgs 14:22 ^co).
2:9 ^cp Following the destruction of Sodom, Gomorrah, and the other cities of the plain, Lot (Abraham’s nephew and Isaac’s cousin) and his two unmarried daughters sheltered in a cave east of the Dead Sea (see Gen 19:30-38 ^cq), where Lot’s daughters plied their father with drink until he had sexual relations with them. Their descendants became the nations of Moab and Ammon. Because of their kinship with Israel, the Moabites were to be left undisturbed. David’s great-grandmother Ruth descended from Moab (Ruth 1:4 ^cr), and David sent his own family to the land of Moab for protection when he was pursued by Saul (1 Sam 22:3-5 ^cs).

• Ar was probably the capital of Moab.
2:10 ^ct The Emites were also located at Shaveh-kiriathaim (Gen 14:5 ^cu), perhaps ten miles east of the Dead Sea’s north end.
2:11 ^cv The Rephaites lived near Ashteroth-karnaim (Gen 14:5 ^cw; perhaps modern Tell Ashtarah), due east of the Sea of Galilee (see Deut 1:4 ^cx).
2:12 ^cy just as Israel drove out: The Hebrew does not include the phrase the people of Canaan. This passage is often cited as a later addition to Deuteronomy because it seems to presuppose the conquest under Joshua. However, it refers in part to the defeat of peoples east of the Jordan, such as the Amorites under King Sihon and King Og (3:12-17 ^cz).
2:13 ^da The ravine of Zered Brook marked the boundary between Moab and Edom. Rising in the highlands of Mount Seir, this waterway empties into the southeast bend of the Dead Sea.
2:19 ^db Like the Moabites, the Ammonites were descendants of the incestuous relationship between Lot and his daughters (see study note on 2:9). Throughout most of their history, the Ammonites lived south and east of the Jabbok River. The nation’s capital was Rabbath Ammon (modern Amman, Jordan). David arranged for Uriah, Bathsheba’s husband, to be slain in the siege of this city (2 Sam 11:1 ^dc, 14-21 ^dd).
Summary for Deut 2:20-21: 2:20-21 ^de The Zamzummites are probably the same as the Zuzites (Gen 14:5 ^df). The Lord had removed them from the land in the past so that the Ammonites could occupy their lands. The God of Israel is also the God of all the earth; he is mindful of all nations and has a place and purpose for each.
2:23 ^dg The Caphtorites were descendants of Ham and were originally from Crete, a large island south of the Greek peninsula. The Caphtorites are usually identified with the Philistines (see Gen 10:6-14 ^dh; 1 Chr 1:8-12 ^di). The Philistine presence in Canaan resulted from two separate movements, one in the time of the Hebrew patriarchs (see study note on Gen 21:32) and another that began about 1200 BC (see study notes on Josh 13:2; Judg 3:3). This passage apparently refers to the earlier settlement.

• The Avvites were indigenous inhabitants of the lower Mediterranean coastal plain; they were supplanted in Gaza by the early wave of Philistines (cp. Josh 13:2-4 ^dj).
2:24 ^dk The Arnon Gorge is the deep canyon formed by the Arnon River; it sometimes marked the border between Moab and Edom (see Num 21:13 ^dl). It rises deep in the Arabian Desert and empties into the Dead Sea midway along its eastern shore.

• Sihon the Amorite controlled the area east of the Jordan, north of the Arnon, and south of the Ammonite territories (see Num 21:21-35 ^dm). He is not known outside of the Bible. His capital, Heshbon, was probably about fifteen miles southwest of Rabbath Ammon and is usually identified with the impressive ruins at Tell Hesban.
Summary for Deut 2:26-37: 2:26-37 ^dn See Num 21:21-32 ^do. 2:26 ^dp The wilderness of Kedemoth might refer to the area north of the Arnon Gorge between Dibon and Mattanah (Josh 13:18 ^dq; 21:37 ^dr).
2:30 ^ds made Sihon stubborn and defiant (literally had hardened his spirit and strengthened his heart): Like Pharaoh (see Exod 7:13 ^dt), Sihon was incorrigibly unrepentant and thus experienced God’s wrath. God knew that any further extension of grace to these rulers would be useless. Mystery surrounds the relationship between statements that people harden their own hearts (e.g., Exod 7:13 ^du, 22 ^dv; 8:15 ^dw) and statements that God hardens people’s hearts (e.g., Exod 4:21 ^dx; 7:3 ^dy; 9:12 ^dz). What is clear is that God appeals for repentance and is ready to forgive, but when people continually ignore or reject his appeals, they can become incapable of hearing and obeying God (see thematic note for Hardened Hearts at end of chapter; Rom 1:21-28 ^ea; 9:17-24 ^eb).
2:34 ^ec completely destroyed (Hebrew kharam): The Hebrew term refers to the complete consecration of things or people to the Lord, either by destroying them or by giving them as an offering. The underlying rationale was to maintain the Lord’s holiness in the face of pagan idolatry and moral corruption (see also Lev 27:28-29 ^ed).
2:36 ^ee Aroer, on the north rim of the Arnon Gorge three miles from Dibon, marked the southernmost extent of the Amorite kingdom (3:12 ^ef; 4:48 ^eg; Josh 12:2 ^eh; 13:9 ^ei, 16 ^ej, 25 ^ek).

• The identity of the town in the gorge is uncertain.

• Gilead, famous for its balm and other aromatic spices (Jer 8:22 ^el; 46:11 ^em), lay north of the Jabbok River, the northernmost border of the Amorites under Sihon.
2:37 ^en Like the Moabites, the Ammonites were related to Israel and were thus to be left undisturbed (cp. 2:9 ^eo).

• The Jabbok River, a great tributary of the Jordan River, marked the border between Gilead to the north and the Amorite kingdom of Sihon to the south. The Ammonites lived east and south of the Jabbok (2:19 ^ep). It was somewhere at the Jabbok that Jacob wrestled with the stranger at night (Gen 32:22-32 ^eq).

Thematic note: Hardened Hearts
Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21 ^er; 9:12 ^es; 10:1 ^et, 20 ^eu; 11:10 ^ev; 14:4 ^ew, 8 ^ex). These statements can be troubling. Was Pharaoh forced to sin against God?
Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19 ^ey); (2) Pharaoh himself became stubborn (8:15 ^ez, 32 ^fa); and (3) Pharaoh remained stubborn despite clear warnings (8:19 ^fb). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.
This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10 ^fc). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20 ^fd). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10 ^fe); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15 ^ff; John 12:40 ^fg; Acts 28:27 ^fh). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.
The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “I Am,” and that is Yahweh, the Lord (see 3:6-14 ^fi; 6:2-8 ^fj; 20:2 ^fk; 34:6-7 ^fl; Isa 45:3-7 ^fm; 48:17 ^fn; Mark 14:62 ^fo; John 8:23-28 ^fp).

Passages for Further Study
Gen 8:21 ^fq; Exod 3:19 ^fr; 4:21 ^fs; 8:15 ^ft, 19 ^fu, 32 ^fv; 9:12 ^fw; 10:1 ^fx, 20 ^fy; 11:10 ^fz; 14:4 ^ga, 8 ^gb; Josh 11:19-20 ^gc; 2 Chr 36:11-13 ^gd; Ps 95:8-11 ^ge; Isa 6:9-10 ^gf; Ezek 11:18-21 ^gg; 36:22-27 ^gh; Matt 12:34-35 ^gi; 13:10-17 ^gj; Luke 8:4-15 ^gk; John 12:37-40 ^gl; Acts 28:23-28 ^gm; Rom 2:14-16 ^gn; 11:7-12 ^go; 2 Cor 3:13-18 ^gp; Eph 4:17-24 ^gq; Heb 3:6-19 ^gr; 6:4-8 ^gs

‏ Deuteronomy 3

Summary for Deut 3:1-11: 3:1-11 ^gt See Num 21:33-35 ^gu.
3:4 ^gv Argob might be synonymous with Bashan or might refer to a heavily populated part of Bashan.
3:8 ^gw Mount Hermon is the southernmost peak in the Anti-Lebanon Mountains northeast of the Sea of Galilee; at 9,300 feet above sea level, it is also the highest. On a clear day, this impressive landmark is visible from many miles away.
3:9 ^gx The alternative names Sirion and Senir suggest that Hermon was perhaps a later name given by the Israelites. Hermon is apparently related to the verb kharam, which means “to destroy” (see study note on 2:34), and perhaps describes the destruction summarized in 3:3-7 ^gy.
3:11 ^gz His bed was probably wooden, inlaid with iron. Alternatively, the Hebrew word might suggest a sarcophagus or coffin.

• Rabbah is the same city as Rabbath Ammon (see study note on Deut 2:19). Apparently there was some kind of museum at Rabbah when Deuteronomy was written, and this artifact could be seen there.
Summary for Deut 3:12-20: 3:12-20 ^ha See Num 32 ^hb. 3:12 ^hc The tribes of Reuben and Gad had asked Moses to let them settle east of the Jordan rather than in Canaan, and he allowed them to do so (Num 32:1-5 ^hd).

• Aroer: See study note on Deut 2:36.
3:13 ^he The half-tribe of Manasseh made the same request as Reuben and Gad (3:12 ^hf), and Moses accepted their request. Gad and Reuben settled between the Arnon (see 2:24 ^hg) and the middle of Gilead (see 2:36 ^hh), and Manasseh took everything north of that, including Bashan (see 3:1 ^hi).

• The Rephaites, a giant people related to the Anakites (see 2:11 ^hj), are noted here as being indigenous to Bashan.
3:14 ^hk Jair was a descendant of Manasseh from Makir and Gilead (1 Chr 2:22 ^hl).

• Geshurites and Maacathites, kingdoms of Bashan, lay along the west side of the Golan Heights, east of the Sea of Galilee.

• The Towns of Jair was the name given Argob (see Deut 3:4 ^hm) after Jair brought it under Israelite control.
3:15 ^hn Makir was a clan in the tribe of Manasseh (Num 26:29 ^ho) to which Jair was related (1 Chr 2:21-23 ^hp). The clan of Makir settled south of Bashan in the northern part of Gilead (see Deut 3:13 ^hq).
3:17 ^hr from the Sea of Galilee down to the Dead Sea: The Hebrew name for the beautiful Sea of Galilee is kinnereth, which might come from kinnor (“harp”) because of its shape.

• The Dead Sea (Hebrew yam hammelakh, “Salt Sea”), here also called the Sea of the Arabah (see study note on 1:1), has a very high mineral content (about 30 percent).

• Pisgah is a section of the Abarim mountain range; its most prominent peak is Mount Nebo, where Moses died (see 34:1 ^hs).
Summary for Deut 3:21-29: 3:21-29 ^ht See Num 20:2-13 ^hu; Ps 106:32-33 ^hv. 3:21 ^hw He will do the same: Israel’s military success under Moses’ leadership could be expected to continue under Joshua because the Lord promised to remain with them.
3:24 ^hx Is there any god? Moses did not believe that other gods existed; he was simply affirming that only the Lord is God. Nothing and no one else, real or imaginary, can rival the one true God.
3:29 ^hy Beth-peor, otherwise known as Baal-peor (see 4:3 ^hz) or simply Peor (Num 23:28 ^ia; Josh 22:17 ^ib), became Moses’ burial place (Deut 34:6 ^ic). At that place the false prophet Balaam had earlier attempted to curse Israel on behalf of Balak, king of Moab (Num 23:27–24:25 ^id).

‏ Deuteronomy 4:1-40

Summary for Deut 4:1-40: 4:1-40 ^ie Moses’ lengthy exhortation to the Israelite community was based on the people’s recent failures and his anticipation of what lay ahead in Canaan. 4:1 ^if The pairing of the terms decrees and regulations in Deuteronomy (e.g., 4:5 ^ig, 8 ^ih, 14 ⁱⁱ, 45 ^ij; 5:1 ^ik, 31 ^il) is a way of referring to the covenant stipulations and the detailed application of the great principles of the Law (see study note on 4:44).
4:3 ^im Baal was the Canaanite god associated with the fertility of the soil and of human and animal life. Local pagan worship centers linked Baal with their own shrines and cultic rituals, as with the god of Peor (see 3:29 ⁱⁿ).
4:6 ^io Obey ... wisdom and intelligence: Wisdom is linked to obedience—obeying the Lord is the essence of wisdom (see 10:12-13 ^ip; Prov 1:7 ^iq; 9:10 ^ir; 15:33 ^is). If God’s people were wise and prudent enough to keep the Lord’s perfect covenant, all the world would marvel.
4:8 ^it Israel’s laws were righteous and fair because they originated with God.
4:11 ^iu flames ... clouds: In these contrasting displays of God’s presence (theophanies; see study note on 1:33), he revealed himself while also remaining hidden (see Exod 19:16-19 ^iv).
4:13 ^iw The covenant is the key theological idea of Deuteronomy and perhaps of the entire Old Testament. A covenant was a legal arrangement involving two or more parties who entered into agreements with mutually binding obligations. The covenant at Sinai (Exod 20–23 ^ix) codified this relationship between the Lord and Israel; in Deuteronomy, Moses interpreted and expanded the covenant for the new generation that was about to conquer and occupy the Promised Land.

• The Ten Commandments (literally the ten words, “decalogue”) are so much at the heart of the covenant text and its requirements as to be equated with the covenant. The first four words regulate relationship with God, while the last six regulate human relationships.

• two stone tablets: All legal documents, including covenant texts, were copied for the benefit of all involved parties. God had his copy (the stone tablets) laid inside the Ark of the Covenant in the sanctuary (see Exod 25:16 ^iy, 21 ^iz; 31:18 ^ja; 40:20 ^jb; cp. Deut 31:26 ^jc); Israel’s copy was written in the books of Exodus (Exod 20:1-17 ^jd) and Deuteronomy (Deut 5:6-21 ^je).
4:15 ^jf form: No image could capture the transcendent glory and power of the invisible God (Neh 9:20 ^jg; Isa 63:10-14 ^jh; Zech 4:6 ^ji; John 4:24 ^jj). Any form of the Lord could become an object of worship in lieu of worshiping God himself.
4:16 ^jk idol: Idolatry inherently confined the Lord to the artist’s imagination. Israel was not to make idols in the form of any of his creatures (4:17-18 ^jl). Idols and images could lead to worship of the creature rather than the Creator (5:8-9 ^jm; Rom 1:23-25 ^jn).
4:19 ^jo forces of heaven: This phrase refers to the stars and other heavenly bodies, which, like earthly creations, were thought to embody or represent deities. Instead, they are servants of God, named by him to carry out their duties of marking the times and seasons (Gen 1:14-19 ^jp; Isa 40:26 ^jq).

• The Lord your God gave them: Rather than worshiping these heavenly bodies, the people of Israel were to recognize that God’s creation was made, among other reasons, to serve humankind (Gen 1:28 ^jr).
4:20 ^js An iron-smelting furnace was used to refine metal ores and separate the pure metal from the dross. Israel’s trials in Egypt made the Israelites more spiritually and morally pure.

• special possession (literally people of inheritance): Israel itself was God’s inheritance. This concept is confirmed by the parallel phrase describing Israel as his very own people. As such, the Israelites were now fit to enter, conquer, and occupy the land (cp. 1 Pet 2:9-12 ^jt).
4:24 ^ju God does not have the petty human emotion of jealousy. Rather, the phrase jealous God shows that God was asserting his uniqueness and claiming exclusive worship (6:15 ^jv; Lev 10:2 ^jw; Num 16:35 ^jx). The Hebrew word can be rendered as “jealous” or “zealous.” God zealously protects his own reputation as the universal sovereign.
4:26 ^jy Heaven and earth would be witnesses against Israel if the people were disloyal to the Lord. In a covenant partnership, the parties to the agreement were held accountable to the oaths of loyalty and commitment they made to each other in the presence of witnesses (Isa 1:2-7 ^jz; Mic 6:1-8 ^ka). In Deuteronomy, the natural creation plays that role of witness (see Deut also 30:19 ^kb).
4:27 ^kc scatter you: One of the curses directed against Israel if it violated the terms of the covenant was the dispersion of the people to the ends of the earth (28:64 ^kd). This judgment later came to pass repeatedly, especially when the Assyrians occupied the northern kingdom in 722 BC, when the Babylonians conquered Judah in 605–586 BC, and when Jerusalem was destroyed in AD 70.
4:30 ^ke distant future (literally last [or latter] days): Israel would eventually return from the Exile and worldwide dispersion (see 30:1-10 ^kf; Lev 26:40-45 ^kg; Jer 31:27-34 ^kh; Ezek 36:22-31 ^ki).
4:34 ^kj strong hand, a powerful arm: Describing divine qualities in human terms is called anthropomorphism (see study note on 8:2). Here it represents God’s sovereign power in delivering Israel from bondage in Egypt.
4:36 ^kk great fire: God revealed the covenant law at Mount Sinai with a magnificent and terrifying display of power and glory comparable to the eruption of a great volcano (see study note on 1:33; see Exod 3:1-4 ^kl; 24:16-18 ^km).
4:39 ^kn The Lord is unique, and there is no other besides him. This instruction reaffirms the first two commandments (5:6-8 ^ko; Exod 20:2-4 ^kp) and foreshadows the Shema (Deut 6:4-5 ^kq). God’s uniqueness had to be underscored because Israel’s neighbors worshiped many gods.
4:40 ^kr More than a promise of individual longevity, long life described Israel’s tenure in the land of promise.