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Tyndale Open Bible Dictionary

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DEUTERONOMY, Book of

Fifth book of the OT, and last of the Pentateuch (the five books of the Law). In it Moses restated to the people of Israel various laws and precepts of the covenant that God had revealed to them at Mt Sinai. Thus, the book has become known in Greek and Latin tradition as Deuteronomy (“second law”). That name has led some to misinterpret the significance of its contents as secondary. The book makes an important contribution to God’s unfolding revelation of his purpose for the nation of Israel. Moses’ reminders of the wilderness wanderings and the Ten Commandments, plus his instructions for life in the Promised Land, are a vital part of the OT covenant literature.

Preview

• Date and Authorship

• Historical Setting

• Significance of Deuteronomy

• Deuteronomy and the Law

• Content

Date and Authorship

Two basic views (with variations) on the date and authorship of Deuteronomy are advocated by modern biblical scholars. Those who consider Moses the author date the book in the 14th or 13th century BC. Others believe that it was composed by an unknown author in the seventh century BC, when Josiah was king in the southern kingdom of Judah.

The Case for a Seventh-Century Date

As early as 1805, W. M. L. de Wette advocated that Deuteronomy was used by Josiah in his seventh-century reforms, and that it was written shortly before that. Biblical critic Julius Wellhausen adopted that view, which has been advocated by many scholars ever since S. R. Driver publicized it in his Introduction to the Literature of the Old Testament (1891). According to that view, the book was written late but ascribed to Moses.

Many modern scholars, such as Gerhard von Rad and G. E. Wright, regard Moses as the founder of Israel’s faith. They argue that whatever in Deuteronomy is from Moses was transmitted orally until about the seventh century BC. Denying that Moses actually wrote Deuteronomy, they attribute its present form to numerous writers and editors over an extended period of centuries.

The Case for Mosaic Authorship

In recent decades, studies of Hittite suzerainty treaties from the second millennium BC have yielded interesting comparisons between those treaty forms and the books of Exodus and Deuteronomy. In 1954 G. Mendenhall suggested that the form of the covenant at Mt Sinai was the same literary form used by Hittites in treaties with Syrian vassal states during the 14th and 13th centuries BC. In 1960 M. G. Kline applied that idea to the book of Deuteronomy, seeing it as a renewal of the Sinaitic covenant and outlining its structure as a literary unit reflecting the pattern of Hittite covenant forms.

The book of Deuteronomy does contain certain parallels to Hittite vassal treaties. As a renewal treaty it appeals to the covenant of God with Israel at Mt Sinai, recorded in the book of Exodus.

1. The “preamble” in ancient Hittite treaties usually identified the suzerain or ruler. In Deuteronomy 1:1-5 (Ex 20:1) Moses as the speaker represents God, the King of Israel. As his death approaches, Moses makes an appeal for the renewal of the covenant.

2. In the “historical prologue” the suzerain usually cited the benefits he had bestowed on his vassal. In Deuteronomy 1:6–4:49 OET DEU 1:6–46 · OET DEU 2:1–37 · OET DEU 3:1–29 · OET DEU 4:1–49 (Ex 20:2) Moses declares what God has done for Israel since his revelation at Mt Sinai. Moses reminds the people of Israel of God’s faithfulness even when they had been unfaithful.

3. The “stipulations” were usually stated by the suzerain in the treaty’s third division. In Deuteronomy 5–26 OET DEU 5:1–33 · OET DEU 6:1–25 · OET DEU 7:1–26 · OET DEU 8:1–20 · OET DEU 9:1–29 · OET DEU 10:1–22 · OET DEU 11:1–32 · OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23 · OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19 Moses outlines the stipulations for Israel in their covenant relationship to God. The basic requirement in Deuteronomy 5–11 OET DEU 5:1–33 · OET DEU 6:1–25 · OET DEU 7:1–26 · OET DEU 8:1–20 · OET DEU 9:1–29 · OET DEU 10:1–22 · OET DEU 11:1–32 (Ex 20:3-17) is exclusive, wholehearted love for God. In the following chapters, Deuteronomy 12–26 OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23 · OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19, the basic principle of exclusive love for God is applied to specific areas of culticceremonial consecration (Dt 12:1–16:17 OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–17), judicial justice in government (16:18–21:23 OET DEU 16:18–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23), the sanctity of God’s order (chs 22–25 OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19), and public acknowledgment of God as their Redeemer and King (ch 26).

4. “Covenant ratification” usually contained a provision for treaty renewal and a formula for curses and blessings. In Deuteronomy 27 provision is made for Joshua to conclude the renewal of the covenant after the Israelites occupy the land. In addition, the divine threat and promise are expressed in blessings and curses as Israel swears its oath of allegiance on the plains of Moab.

5. “Succession arrangements” were usually the concluding part of suzerainty-vassal treaties. In chapters 31–34 OET DEU 31:1–30 · OET DEU 32:1–52 · OET DEU 33:1–29 · OET DEU 34:1–12 Joshua is designated as Moses’ successor. The written text is deposited in the sanctuary with the song of witness and a testamentary blessing by Moses. The book of Deuteronomy thus constitutes the documentary witness of God’s covenant as it concludes with the death of Moses.

The fact that the literary structure of Deuteronomy parallels the legal forms characteristic of ancient Hittite treaties supports the traditional viewpoint that Moses is the author of Deuteronomy. When Moses is recognized as the mediator between God and Israel in the Sinaitic covenant, it is significant that the book of Deuteronomy represents Moses’ renewal of the covenant in the literary form current in the culture of his day.

Historical Setting

Moses led the Israelites from Egypt through the wilderness to the plains of Moab east of the Dead Sea. Exodus 1–19 OET EXO 1:1–22 · OET EXO 2:1–25 · OET EXO 3:1–22 · OET EXO 4:1–31 · OET EXO 5:1–23 · OET EXO 6:1–30 · OET EXO 7:1–25 · OET EXO 8:1–32 · OET EXO 9:1–35 · OET EXO 10:1–29 · OET EXO 11:1–10 · OET EXO 12:1–51 · OET EXO 13:1–22 · OET EXO 14:1–31 · OET EXO 15:1–27 · OET EXO 16:1–36 · OET EXO 17:1–16 · OET EXO 18:1–27 · OET EXO 19:1–25 gives an account of the enslavement of the Israelites in Egypt, the birth and preparation of Moses, his contest with the pharaoh, the miraculous deliverance out of Egypt, and the journey to Mt Sinai (probably also known as Mt Horeb).

In that desert area God’s great revelation came to Israel through Moses (Ex 20–40 OET EXO 20:1–26 · OET EXO 21:1–36 · OET EXO 22:1–31 · OET EXO 23:1–33 · OET EXO 24:1–18 · OET EXO 25:1–40 · OET EXO 26:1–37 · OET EXO 27:1–21 · OET EXO 28:1–43 · OET EXO 29:1–46 · OET EXO 30:1–38 · OET EXO 31:1–18 · OET EXO 32:1–35 · OET EXO 33:1–23 · OET EXO 34:1–35 · OET EXO 35:1–35 · OET EXO 36:1–38 · OET EXO 37:1–29 · OET EXO 38:1–31 · OET EXO 39:1–43 · OET EXO 40:1–38; Lv 1–27 OET LEV 1:1–17 · OET LEV 2:1–16 · OET LEV 3:1–17 · OET LEV 4:1–35 · OET LEV 5:1–19 · OET LEV 6:1–30 · OET LEV 7:1–38 · OET LEV 8:1–36 · OET LEV 9:1–24 · OET LEV 10:1–20 · OET LEV 11:1–47 · OET LEV 12:1–8 · OET LEV 13:1–59 · OET LEV 14:1–57 · OET LEV 15:1–33 · OET LEV 16:1–34 · OET LEV 17:1–16 · OET LEV 18:1–30 · OET LEV 19:1–37 · OET LEV 20:1–27 · OET LEV 21:1–24 · OET LEV 22:1–33 · OET LEV 23:1–44 · OET LEV 24:1–23 · OET LEV 25:1–55 · OET LEV 26:1–46 · OET LEV 27:1–34; Nm 1–9 OET NUM 1:1–54 · OET NUM 2:1–34 · OET NUM 3:1–51 · OET NUM 4:1–49 · OET NUM 5:1–31 · OET NUM 6:1–27 · OET NUM 7:1–89 · OET NUM 8:1–26 · OET NUM 9:1–23). At Mt Sinai, God identified himself as the one who had delivered the Israelites. There he established an agreement by which they would be exclusively devoted to him as his holy nation. There the tabernacle was built and the priesthood established. Instructions were given for making sacrifices and offerings, and for observing feasts and seasons, so that Israel’s pattern of living would show that they were God’s holy people. The tribes were also organized for encampment around the tabernacle and for the march to Canaan, the Promised Land.

Numbers 10–21 OET NUM 10:1–36 · OET NUM 11:1–35 · OET NUM 12:1–16 · OET NUM 13:1–33 · OET NUM 14:1–45 · OET NUM 15:1–41 · OET NUM 16:1–50 · OET NUM 17:1–13 · OET NUM 18:1–32 · OET NUM 19:1–22 · OET NUM 20:1–29 · OET NUM 21:1–35 is an account of the 38 years the Israelites spent in the wilderness. In 11 days they marched from Mt Horeb to Kadesh-barnea, about 40 miles (64 kilometers) south of Beersheba. From there 12 spies were sent into Canaan. Their report produced a crisis in the form of a revolt against God. Subsequently, Israel wandered in the wilderness for 38 years, during which those who had been at least 20 years old when they left Egypt died. The new generation moved to the plains of Moab, located east of the Dead Sea and north of the Arnon River. Numbers 20–36 OET NUM 20:1–29 · OET NUM 21:1–35 · OET NUM 22:1–41 · OET NUM 23:1–30 · OET NUM 24:1–25 · OET NUM 25:1–18 · OET NUM 26:1–65 · OET NUM 27:1–23 · OET NUM 28:1–31 · OET NUM 29:1–40 · OET NUM 30:1–16 · OET NUM 31:1–54 · OET NUM 32:1–42 · OET NUM 33:1–56 · OET NUM 34:1–29 · OET NUM 35:1–34 · OET NUM 36:1–13 tells of the conquest and occupation of the land east of the Jordan River.

The book of Deuteronomy presents Moses’ address to the new generation of Israelites. In Exodus and Numbers God frequently speaks to Moses; in Deuteronomy, Moses is speaking at God’s command to the Israelites (Dt 1:1-4; 5:1; 29:1). In contrast to the preceding books, Deuteronomy has a style of exhortation in which Moses admonishes the new generation about their responsibility in view of the preceding generation’s failures. Whatever repetition occurs in Deuteronomy is carefully selected, with the specific purpose of warning the new generation so that they will not fail to conquer and occupy Canaan. Deuteronomy is not primarily retrospective; its outlook is optimistic about the future, offering hope for fulfilling the promises God made to the Israelites in Egypt.

Significance of Deuteronomy

Deuteronomy (with Genesis, Psalms, and Isaiah) is among the most frequently quoted books in the early Christian centuries. More than 80 OT quotations in the NT come from Deuteronomy.

Jesus focused attention on Deuteronomy when he summarized the essence of the entire OT Law and Prophets in the two great commandments of love for God and neighbor (Mt 22:37; see Dt 6:5; 10:19). Jesus also quoted Deuteronomy (6:13, 16 OET DEU 6:13 · OET DEU 6:16; 8:3) in his temptation experience (Mt 4:4-10). Deuteronomy unfolds the essence of what God revealed to Moses at Mt Sinai. In Deuteronomy, Moses shares with the Israelites the core of God’s revelation without repeating details of sacrifices, observances, or rituals. He expounds the character of Israel’s faith and nationhood. Moses repeatedly emphasizes his concern that they faithfully maintain a good relationship with God. An exclusive devotion to God expressed in everyday life is the key to a lifetime of blessing.

The primary need of love toward God and neighbor eventually became a basic requirement for the followers of Jesus Christ (Lk 10:25-28). The book of Deuteronomy is thus crucially important to the Christian concern to maintain a vital relationship with God.

Deuteronomy and the Law

To designate the book of Deuteronomy as a “second law” or a repetition of the law is misleading. Moses’ emphasis is not legalistic. Details of worship and ritual are not repeated or delineated to any great extent. Although the Ten Commandments are repeated, emphasis is placed on the first commandment, explicitly requiring exclusive devotion to God. Moses is primarily concerned with Israel’s relationship with God and their determination to maintain it in their own and their children’s lives.

The NT reveals that a legalistic interpretation of the Mosaic revelation was held by the Jews of the first century AD. Such legalism developed in Judaism especially during the intertestamental era. The Judaistic legalism of NT times has in modern times been ascribed wrongly to Moses. Moses did warn of the necessity of keeping all of God’s law (Dt 28:1, 58 OET DEU 28:1 · OET DEU 28:58), but in Deuteronomy his message as a whole makes it clear that he was not exclusively concerned about legalistic observance. Rather, the central theme of Deuteronomy is the unique relationship that had been established by a unique God with a unique people, the Israelites.

Content

Brief Historical Review (1:1–4:43 OET DEU 1:1–46 · OET DEU 2:1–37 · OET DEU 3:1–29 · OET DEU 4:1–43)

Moses is identified as the speaker, addressing the Israelites on the plains of Moab during the last year of his life. The Israelites were on the verge of entering the Promised Land of Canaan.

Moses began with a reference to Mt Sinai, scene of the greatest revelation in OT times. He focused attention on God’s explicit command for them to move up to Canaan and occupy the land promised to Abraham, Isaac, and Jacob. Their rebellion brought divine judgment, so the conquest of Canaan had been delayed 38 years while an entire disobedient generation died in the wilderness.

Instructed by God not to molest the Edomites or Moabites, Moses had led the Israelites to the Moab plains north of the Arnon River. The Israelites defeated Sihon, the Amorite king of Heshbon, and Og, king of Bashan. The tribes of Reuben and Gad and half the tribe of Manasseh appropriated the territory east of the Jordan River as their land (Nm 32). On the basis of that conquest, Moses encouraged Joshua to believe that God would aid him and the Israelites in the conquest of the land of Canaan west of the Jordan River.

The Israelites should learn from the mistakes of the generation that died in the wilderness (Dt 4:1-40). They should consider the fact that the word of God had been spoken to them. The revelation that had come to them through Moses was unique, and the most important thing was for them to revere the God who had revealed himself. The uniqueness of Israel’s God among the nations that worship idols should never be forgotten.

Moses reminded the Israelites that they had entered into a contractual agreement with their unique God. That covenant was mentioned 26 more times by Moses. No nation had ever experienced anything like it. If Israel obeyed, they would enjoy God’s blessing and favor.

Exhortations and Applications (4:44–26:19 OET DEU 4:44–49 · OET DEU 5:1–33 · OET DEU 6:1–25 · OET DEU 7:1–26 · OET DEU 8:1–20 · OET DEU 9:1–29 · OET DEU 10:1–22 · OET DEU 11:1–32 · OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23 · OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19)

The circumstances in which Moses addressed the Israelites are reported in a short transitional passage (Dt 4:44-49). From the slopes of Mt Pisgah (or Nebo), with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River.

Moses’ exposition of the “great commandment” is centered in the agreement made between God and Israel. He repeated the Ten Commandments as the essence of God’s revelation at Sinai. As Moses explained what God expected of Israel, he elaborated the first commandment: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage” (5:6, rsv). Their relationship with God was of basic importance, since God’s wrath will be against those who worship other gods (v 9).

Love is the key word in the relationship between God and Israel. Moses boldly asserted, “Hear, O Israel! The Lord is our God, the Lord alone. And you must love the Lord your God with all your heart, all your soul, and all your strength” (Dt 6:4-5, NLT). All other commandments are significant because they bear on that relationship (as spelled out in chs 5–11 OET DEU 5:1–33 · OET DEU 6:1–25 · OET DEU 7:1–26 · OET DEU 8:1–20 · OET DEU 9:1–29 · OET DEU 10:1–22 · OET DEU 11:1–32).

Exclusive love and devotion to God are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of God to future generations by many external things: signs on their hands, frontlets (or “phylacteries”) on their foreheads, Scripture verses on their doorposts, and so on. By precept and example they should convey to their children that they love God (Dt 6).

The Israelites should never forget that God had chosen them to be his people (Dt 7). They were to execute God’s judgment on the Canaanites, who had been spared judgment since Abraham’s time (Gn 15:16). Although the Israelites themselves did not merit God’s love, in love and mercy he had redeemed them out of Egypt.

Moses appealed to the people to remember what God had done for them (Dt 8). To God’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been God’s gift.

The Israelites had repeatedly failed in their faith and commitment to God (9:1–10:11 OET DEU 9:1–29 · OET DEU 10:1–11). Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was God’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32 OET DEU 10:12–22 · OET DEU 11:1–32. It is necessary to display reverence, respect, love, and obedience to God (see also 6:5, 13, 24 OET DEU 6:5 · OET DEU 6:13 · OET DEU 6:24).

The God whom the Israelites must love sincerely and without reservation is the Lord of the cosmos. He is the righteous judge who rules supreme over all nature and history. God loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens.

Moses gave two basic instructions to apply in daily life to maintain their relationship with God as a reality: “circumcise therefore the foreskin of your heart” (Dt 10:16, rsv). He did not refer to physical circumcision, a sign of the covenant between God and Abraham (Gn 17). Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River (Jos 5:2-9). Moses referred to “spiritual circumcision” (see Lv 26:40-41; Jer 4:4; 9:25; Rom 2:29). All things that might restrict, interfere with, or negate total devotion to God were to be cut away (circumcised) so that the Israelites would continue to love God with all their heart.

“Love the foreigner” (Dt 10:19) ranks second in importance to wholehearted love for God. Love for the stranger or neighbor is basic to all other human obligations (see Lv 19:9-18). Social obligations issue out of a person’s relationship with God. Being recipients of God’s love, the Israelites were to love others. They were to remember God’s love for them when they were slaves and strangers in Egypt. God loves the stranger, the widow, and the orphan; therefore, if anyone loves God, he or she is under obligation to love other people. God is concerned about justice and righteousness; a person who professes to love God must be concerned about just treatment for other people.

The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity.

In the first century AD Jesus Christ came into conflict with Jewish religious leaders who had lost the essence of God’s law in a maze of legalism. For Jesus, the greatest commandment was to love God; the second was to love one’s neighbor. Those two commandments (which constitute the essence of the entire OT revelation) would, if kept perfectly, provide the basis for eternal life (Mt 22:37-39; Mk 12:29-31; Lk 10:27-28). Christians believe that the climax of God’s revelation of love came in Jesus Christ. For them, responding to God’s love means to accept Jesus Christ in wholehearted devotion and to love one’s neighbor as Jesus exemplified in his life.

In Deuteronomy 12:1–26:19 OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–29 · OET DEU 15:1–23 · OET DEU 16:1–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23 · OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19, Moses gave instruction in practical living for a God-related people when they resided in the land God had promised to them. Having once survived on manna supplied directly by God, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion.

In worshiping God in their new setting, they were cautioned to maintain due sanctity (Dt 12:1–14:21 OET DEU 12:1–32 · OET DEU 13:1–18 · OET DEU 14:1–21). They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in the Lord’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to God was to be daily practice.

Canaan’s abundant blessings should be shared with neighbors (14:22–15:23 OET DEU 14:22–29 · OET DEU 15:1–23). Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living.

Moses prescribed three annual pilgrimages (16:1-17). The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before the Lord in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering (or Booths), a time of thanksgiving and sharing with others. Every seven years the law was read at the Feast of Ingathering.

In human relations justice was to prevail among the Israelites (16:18–21:23 OET DEU 16:18–22 · OET DEU 17:1–20 · OET DEU 18:1–22 · OET DEU 19:1–21 · OET DEU 20:1–20 · OET DEU 21:1–23). The Book of the Law kept at the main sanctuary was their divine authority, providing God’s instructions for them. The king was to have a copy of this law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households.

In domestic and social relationships, the law of love was to prevail (22:1–26:19 OET DEU 22:1–30 · OET DEU 23:1–25 · OET DEU 24:1–22 · OET DEU 25:1–19 · OET DEU 26:1–19). Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please God.

In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the covenant. By acknowledging that God was the giver of all they had, and by confessing before God that they shared his gifts with others, they confirmed their covenant with God.

Alternatives: Blessings or Curses (27:1–30:20 OET DEU 27:1–26 · OET DEU 28:1–68 · OET DEU 29:1–29 · OET DEU 30:1–20)

Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the covenant publicly. At Mt Ebal stones were to be erected for inscribing the law and an altar constructed for offering sacrifice. The curses were to be read from Mt Ebal and the blessings from Mt Gerizim. Conditional self-curses were read regarding offenses against God and other human beings (Dt 27:15-26). Thus they acknowledged their accountability to God. Though their sins might be hidden from people, it was God to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites (ch 28). Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity (ch 29). Warning that, should they fail to love God, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil (ch 30).

Transition: from Moses to Joshua (31:1–34:12 OET DEU 31:1–30 · OET DEU 32:1–52 · OET DEU 33:1–29 · OET DEU 34:1–12)

When the life and ministry of Moses were nearing completion, and transfer of leadership was near (Dt 31:1–34:12 OET DEU 31:1–30 · OET DEU 32:1–52 · OET DEU 33:1–29 · OET DEU 34:1–12), Joshua had already been designated by God as Israel’s new leader. Moses assured the Israelites that God would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle (31:1-29).

The “Song of Moses” is the covenant’s document of witness (32:1-47). In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward God, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what God had revealed to them and to impress it on their children. Keeping the covenant by maintaining a wholehearted love for God would be important for all future generations as well as for those then listening to Moses.

After some final, brief instructions (32:48-52), Moses pronounced his blessings on the Israelites, whom he had led for 40 years (33:1-29). In his final blessing, also called the “Testament of Moses,” the greatness of God and his special relationship with Israel are delineated. Israel is unique among all the nations of the world.