Text -- Deuteronomy 4:21-49 (NET)

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he is about to give you. 4:22 So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that good land. 4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he has forbidden you. 4:24 For the Lord your God is a consuming fire; he is a jealous God.

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, if you become corrupt and make an image of any kind and do other evil things before the Lord your God that enrage him, 4:26 I invoke heaven and earth as witnesses against you today that you will surely and swiftly be removed from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be annihilated. 4:27 Then the Lord will scatter you among the peoples and there will be very few of you among the nations where the Lord will drive you. 4:28 There you will worship gods made by human hands– wood and stone that can neither see, hear, eat, nor smell. 4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. 4:30 In your distress when all these things happen to you in the latter days, if you return to the Lord your God and obey him 4:31 (for he is a merciful God), he will not let you down or destroy you, for he cannot forget the covenant with your ancestors that he confirmed by oath to them.

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind on the earth, and ask from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it. 4:33 Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it? 4:34 Or has God ever before tried to deliver a nation from the middle of another nation, accompanied by judgments, signs, wonders, war, strength, power, and other very terrifying things like the Lord your God did for you in Egypt before your very eyes? 4:35 You have been taught that the Lord alone is God– there is no other besides him. 4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. 4:37 Moreover, because he loved your ancestors, he chose their descendants who followed them and personally brought you out of Egypt with his great power 4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. 4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below– there is no other! 4:40 Keep his statutes and commandments that I am setting forth today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

The Narrative Concerning Cities of Refuge

4:41 Then Moses selected three cities in the Transjordan, toward the east. 4:42 Anyone who accidentally killed someone without hating him at the time of the accident could flee to one of those cities and be safe. 4:43 These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.

The Setting and Introduction of the Covenant

4:44 This is the law that Moses set before the Israelites. 4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt, 4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt. 4:47 They possessed his land and that of King Og of Bashan– both of whom were Amorite kings in the Transjordan, to the east. 4:48 Their territory extended from Aroer at the edge of the Arnon valley as far as Mount Siyon– that is, Hermon– 4:49 including all the Arabah of the Transjordan in the east to the sea of the Arabah, beneath the watershed of Pisgah.)

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 4:21

¹ tn Heb “the Lord your God.” See note on “he” in 4:3.

² tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

NET Notes: Deu 4:22

¹ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

NET Notes: Deu 4:23

¹ tn Heb “the Lord your God.” See note on “he” in 4:3.

² tn Heb “commanded.”

NET Notes: Deu 4:24

¹ tn 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).

NET Notes: Deu 4:25

¹ tn Heb “have grown old in the land,” i.e., been there for a long time.

² tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

³ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

NET Notes: Deu 4:26

¹ sn 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.

² tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

³ tn 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.

NET Notes: Deu 4:27

¹ tn Heb “you will be left men (i.e., few) of number.”

NET Notes: Deu 4:29

¹ tn Or “mind and being.” See Deut 6:5.

NET Notes: Deu 4:30

¹ sn 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.

² tn 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.

NET Notes: Deu 4:31

¹ tn Heb “the Lord your God.” See note on “he” in 4:3.

² tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

³ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

NET Notes: Deu 4:32

¹ tn 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.

² tn 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.

NET Notes: Deu 4:34

¹ tn 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).

² tn Heb “tried to go to take for himself.”

³ tn 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).

⁴ tn Heb “by strong hand and by outstretched arm.”

NET Notes: Deu 4:36

¹ tn Heb “and his words you heard from the midst of the fire.”

NET Notes: Deu 4:37

¹ tn 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.

² tc 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.

NET Notes: Deu 4:38

¹ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

NET Notes: Deu 4:40

¹ tn Heb “commanding” (so NRSV).

NET Notes: Deu 4:42

¹ tn Heb “the slayer who slew his neighbor without knowledge.”

² tn 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.

NET Notes: Deu 4:44

¹ tn Heb “the sons of Israel” (likewise in the following verse).

NET Notes: Deu 4:48

¹ tn 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.

² sn 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).

NET Notes: Deu 4:49

¹ sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).

² tn The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV, NRSV, NLT) or “watershed” (NEB).