Deuteronomy 4:1-6

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ²  is giving you. 4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ³  you. 4:3 You have witnessed what the Lord did at Baal Peor, ⁴  how he ⁵  eradicated from your midst everyone who followed Baal Peor. ⁶  4:4 But you who remained faithful to the Lord your God are still alive to this very day, every one of you. 4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ⁷  the land you are about to enter and possess. 4:6 So be sure to do them, because this will testify of your wise understanding ⁸  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ⁹  people.”

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ¹⁰  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ¹¹ 

Deuteronomy 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ¹²  at all times.

Deuteronomy 11:8

The Abundance of the Land of Promise

11:8 Now pay attention to all the commandments ¹³  I am giving ¹⁴  you today, so that you may be strong enough to enter and possess the land where you are headed, ¹⁵ 

Deuteronomy 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ¹⁶  has given you to possess. ¹⁷ 

Deuteronomy 12:32

Idolatry and False Prophets

12:32 (13:1) ¹⁸  You ¹⁹  must be careful to do everything I am commanding you. Do not add to it or subtract from it! ²⁰ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²¹  I am with you ²²  always, to the end of the age.” ²³ 

[4:1]  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.

[4:1]  ² tn Heb “fathers” (also in vv. 31, 37).

[4:2]  ³ tn Heb “commanding.”

[4:3]  ⁴ tc 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.

[4:3]  ⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[4:3]  ⁶ tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal.

[4:5]  ⁷ tn Heb “in the midst of” (so ASV).

[4:6]  ⁸ tn Heb “it is wisdom and understanding.”

[4:6]  ⁹ tn Heb “wise and understanding.”

[6:1]  ¹⁰ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ¹¹ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[11:1]  ¹² tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[11:8]  ¹³ tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).

[11:8]  ¹⁴ tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).

[11:8]  ¹⁵ tn Heb “which you are crossing over there to possess it.”

[12:1]  ¹⁶ tn Heb “fathers.”

[12:1]  ¹⁷ tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[12:32]  ¹⁸ sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

[12:32]  ¹⁹ tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

[12:32]  ²⁰ sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

[28:20]  ²¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ²³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.