translation_id: net-engnet

book_id: DEU

label: NET translator note

text: 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.


text: Heb “fathers” (also in vv. 31, 37 ).


text: Heb “commanding.”


label: NET textual note

text: 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 .


text: Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


text: Or “ followed the Baal of Peor ” (so NAB, NIV, NRSV), referring to the pagan god Baal.


text: Heb “in the midst of” (so ASV).


text: Heb “it is wisdom and understanding.”


text: Heb “wise and understanding.”


text: Or “pure”; or “fair”; Heb “righteous.”


text: 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.


text: Heb “place before.”


text: Heb “watch yourself and watch your soul carefully.”


text: 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.


text: Heb “the Lord .” See note on “he” in 4:3 .


text: Heb “my words.” See v. 13 ; in Hebrew the “ten commandments” are the “ten words.”


text: 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.


text: Heb “darkness, cloud, and heavy cloud.”


text: The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.


text: Heb “the ten words.”


text: Heb “to which you are crossing over to possess it.”


text: Heb “give great care to your souls.”


text: 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.


text: Heb “creeping thing.”


text: Heb “under the earth.”


text: 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.


text: Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


text: Heb “all the host of heaven.”


text: 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 .


text: Or “allotted.”


text: Or “nations.”


text: 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 . 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 .


text: 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.


text: 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.


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


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


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


text: Heb “commanded.”


text: 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).


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


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


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


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


text: 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.


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


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


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


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


text: 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.


text: 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.


text: 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).


text: Heb “tried to go to take for himself.”


text: 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 ).


text: Heb “by strong hand and by outstretched arm.”


text: Heb “and his words you heard from the midst of the fire.”


text: 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 .


text: 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.


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


text: Heb “commanding” (so NRSV).


text: Heb “the slayer who slew his neighbor without knowledge.”


text: 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.


text: Heb “the sons of Israel” (likewise in the following verse).


text: 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.


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