Key verse: Deuteronomy 3:21-22

“I commanded Joshua at that time: Your own eyes have seen everything the LORD your God has done to these two kings. The LORD will do the same to all the kingdoms you are about to enter. Don’t be afraid of them, for the LORD your God fights for you.” (CSB)

Monday, July 29 | Read Deuteronomy 1

From the CSB Hebrew-Greek Key Word Study Bible notes on vv. 1, 16;

“The phrase “across the Jordan” was the common term used for land east of the Jordan River. Later, the land was inhabited by Greeks, who named the area Perea. The “wilderness” is a general reference to the region southeast of Jordan; the “Arabah opposite Suph, between Paran and Tophel, Laban, Hazeroth, and Dizahab” is more specifically the land along the Rift Valley from the Dead Sea to the Gulf of Aqabah.

“In Hebrew gēr is translated as “alien,” meaning a “sojourner,” “immigrant,” or “stranger.” These were non-Israelites who, for the most part, enjoyed equal rights under the law of Moses while residing with their Hebrew neighbors. If they were poor, they were provided for along with the Levites, the orphans, and the widows. However, they were required to be circumcised and conform to the law of Moses.”

Tuesday, July 30 | Read Deuteronomy 2

From the Zondervan NASB Study Bible note on v. 5;

I will not give you any of their land. See vv. 9, 19. The Lord told Moses to bypass Edom, Moab and Ammon because of their blood relationship to Israel. The Israelites were to take over only tose lands east of the Jordan that were in the hands of the Amorites (see v. 24; 3:2). I have given. See vv. 9, 19. The Lord had given the descendants of Esau (Edomites) and Lot (Moabites and Ammonites) their lands, just as He was giving the Israelites the territories of Transjordan and Canaan.”

Wednesday, July 31 | Read Deuteronomy 3

From the Story of Redemption Bible note on vv. 23-29;

“This little episode accomplishes multiple goals in the narrative. First, it underscores the intimacy of Moses’ relationship with God. The fact that he is so bold as to beg God to reverse his decision–and accepts it when God’s answer turns out to be no–shows how deep and personal the relationship between them is. Second, though, in line with the hints that have been piling up for some time, this episode establishes beyond doubt who will be Israel’s next great leader, the one who will take them into the Promised Land to possess it for their own.”

Thursday, August 1 | Read Deuteronomy 4

From the Jewish Study Bible note on v. 9;

“The paired injunctions not to forget the powerful experience of God’s actions and to educate your children, so that the past becomes “present” also to them, represent a prominent aim of Deut.: to overcome the historical distance of the past and to maintain it as a source of identity (vv. 23, 25; 6.2, 7, 20-25; 8.11; 9.7; 31.13; 32.18). You saw, and the following you stood (v. 10) are highly paradoxical assertions. Neither is literally true: The actual generation of the exodus had dies off and been replaced by this new one, who had experienced none of the events here being recounted (2.14-15 nn.). This paradoxical structure of thought, whereby Moses addresses those who had not witnessed the events as if they had, while insisting that they inculcate the events to posterity, is central to Deut.’s theology of history (5.3-4, 20; 11.7; 29.13-14). This develops further in postbiblical Judaism to the idea that all Jews, past, present, and future, were at Sinai.”

Friday, August 2 | Read Deuteronomy 5

From the notes at the beginning of ch. 5 in the NLT Study Bible:

“This section contains the heart of the covenant document, the stipulations. The first subdivision (5:1-11:32) sets forth the major stipulations relating especially to the first two commandments (5:7-10). The more specific minor stipulations make up the rest of the section.

“The rest of the covenant laws expand and comment upon the Ten Commandments (5:6-21), on which they are based. Moses had first given the Ten Commandments to the people of Israel nearly forty years earlier (Exod 20:2-17).

decress and regulations: These technical terms describe the stipulations that Israel must obey as the junior partner in the covenant.”

Saturday, August 3 | Read Deuteronomy 6

From the Complete Jewish Study Bible note on vv. 4-6;

The Nature of Covenant

“Historically. The fundamental function of the covenant was to establish a community of interest between the king and his vassals. Covenant thus implies community–the forming of common customs, common views, and a common life. This meant an intimate sharing of life, nature, and custom, where the wills of the contracting parties ultimately become identical. This commonness of will implied in the covenant showed that the parties had united for a common aim, that they had become part of a close union.

“At its core, love forms the heart of the covenant relationship….In fact, Deuteronomy 5-11 can be seen as an emphasis on wholehearted love toward God, with stress being laid not on the ability to do but on the will to fulfill covenant obligations. Deuteronomy 6:4-6, the Shema–“Sh’ma, Yisra’el!”–provides the classic expression of this wholehearted love, which was expected as Isra’el’s response. The passage calls for exclusive devotion and commitment to ADONAI alone, a love expressed through one’s entire being and personality. It also involves a total pattern of life.”

Sunday, August 4 | Read Deuteronomy 7

From the Foundation Study Bible note on v. 1;

Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites. The Hittites came originally from Asia Minor (Gen. 23:10). The Girgashites are an unknown people (Gen. 10:16; 1 Chr. 1:14). The Amorites were the native population of Canaan that had settled in the mountains. The Canaanites were the native population that had settled in the coastland, the Perizzites were the native population that had settle in the hill country, and the Hivites were the native population that had settled south of the Lebanon mountains. The Jebusites (perhaps an offshoot of the Hittites) were the native population settled near what later became Jerusalem.”