1 tn 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.

2tn Heb "fathers" (also in vv. 31, 37).

3tn Heb "commanding."

4tc The LXX and Syriac read "to Baal Peor," that is, the god worshiped at that place; see note on the name "Beth Peor" in Deut 3:29.

5tn Heb "the Lord your God." The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

6tn Or "followed the Baal of Peor" (so NAB, NIV, NRSV), referring to the pagan god Baal.

7tn Heb "in the midst of" (so ASV).

8tn Heb "it is wisdom and understanding."

9tn Heb "wise and understanding."

10tn Or "pure"; or "fair"; Heb "righteous."

11tn 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.

12tn Heb "place before."

13tn Heb "watch yourself and watch your soul carefully."

14tn 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.

15tn Heb "the Lord." See note on "he" in 4:3.

16tn Heb "my words." See v. 13; in Hebrew the "ten commandments" are the "ten words."

17tn 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.

18tn Heb "darkness, cloud, and heavy cloud."

19tn The words "was heard" are supplied in the translation to avoid the impression that the voice was seen.

20sn This is the first occurrence of the word בְּרִית (bÿrit, "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, TDOT 2:255.

21tn Heb "the ten words."

22tn Heb "to which you are crossing over to possess it."

23tn Heb "give great care to your souls."

24tn 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.

25tn Heb "creeping thing."

26tn Heb "under the earth."

27tn 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.

28tn Or "heavens." The Hebrew term שָׁמַיִם (shamayim) may be translated "heaven(s)" or "sky" depending on the context.

29tn Heb "all the host of heaven."

30tn 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 Joüon 2:635 §168.h.

31tn Or "allotted."

32tn Or "nations."

33tn Heb "under all the heaven."

sn 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 (LXX). 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.

34tn 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, NIDOTTE 2:618-19); cf. NAB "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.

35tn 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.

36tn Heb "the Lord your God." See note on "he" in 4:3.

37tn The Hebrew text includes "(as) an inheritance," or "(as) a possession."

38tn Heb "this." The translation uses "that" to avoid confusion; earlier in the verse Moses refers to Transjordan as "this land."

39tn Heb "the Lord your God." See note on "he" in 4:3.

40tn Heb "commanded."

41tn 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, NIDOTTE 3:937-40).

42tn Heb "have grown old in the land," i.e., been there for a long time.

43tn Heb "a form of anything." Cf. NAB, NASB, NRSV, TEV "an idol."

44tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

45sn 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.

46tn Or "be destroyed"; KJV "utterly perish"; NLT "will quickly disappear"; CEV "you won't have long to live."

47tn Or "be completely" (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

48tn Heb "you will be left men (i.e., few) of number."

49tn Or "mind and being." See Deut 6:5.

50sn 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.

51tn 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.

52tn Heb "the Lord your God." See note on "he" in 4:3.

53tn Heb "he will not drop you," i.e., "will not abandon you" (cf. NAB, NIV, NRSV, NLT).

54tn Or "will not." The translation understands the imperfect verbal form to have an added nuance of capability here.

55tn 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.

56tn 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.

57tn 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).

58tn Heb "tried to go to take for himself."

59tn 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).

60tn Heb "by strong hand and by outstretched arm."

61tn Heb "and his words you heard from the midst of the fire."

62tn 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.

63tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT's 3rd person masculine singular, "his descendants." Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

64tn Heb "(as) an inheritance," that is, landed property that one can pass on to one's descendants.

65tn Heb "commanding" (so NRSV).

66tn Heb "the slayer who slew his neighbor without knowledge."

67tn 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.

68tn Heb "the sons of Israel" (likewise in the following verse).

69tn 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.

70sn 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).

71sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).

72tn The meaning of the Hebrew term אַשְׁדֹּת ('ashdot) is unclear. It is usually translated either "slopes" (ASV, NAB, NIV, NRSV, NLT) or "watershed" (NEB).