32:1 Listen, O heavens, and I will speak;
hear, O earth, the words of my mouth.
32:2 My teaching will drop like the rain,
my sayings will drip like the dew, 1
as rain drops upon the grass,
and showers upon new growth.
you must acknowledge the greatness of our God.
for all his ways are just.
He is a reliable God who is never unjust,
he is fair 4 and upright.
They are a perverse 8 and deceitful generation.
you foolish, unwise people?
Is he not your father, your creator?
He has made you and established you.
32:7 Remember the ancient days;
Ask your father and he will inform you,
your elders, and they will tell you.
when he divided up humankind, 13
he set the boundaries of the peoples,
according to the number of the heavenly assembly. 14
32:9 For the Lord’s allotment is his people,
Jacob is his special possession. 15
in an empty wasteland where animals howl. 18
that hovers over its young,
he lifted him up on his pinions.
no foreign god was with him.
and he ate of the produce of the fields.
He provided honey for him from the cliffs, 28
32:14 butter from the herd
and milk from the flock,
along with the fat of lambs,
rams and goats of Bashan,
along with the best of the kernels of wheat;
and from the juice of grapes you drank wine.
you 33 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
they enraged him with abhorrent idols. 35
32:17 They sacrificed to demons, not God,
to gods they had not known;
to new gods who had recently come along,
gods your ancestors 36 had not known about.
and put out of mind the God who gave you birth.
32:19 But the Lord took note and despised them
because his sons and daughters enraged him.
I will see what will happen to them;
for they are a perverse generation,
children 39 who show no loyalty.
enraging me with their worthless gods; 42
so I will make them jealous with a people they do not recognize, 43
with a nation slow to learn 44 I will enrage them.
32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 45
it consumes the earth and its produce,
and ignites the foundations of the mountains.
I will use up my arrows on them.
32:24 They will be starved by famine,
eaten by plague, and bitterly stung; 47
I will send the teeth of wild animals against them,
along with the poison of creatures that crawl in the dust.
32:25 The sword will make people childless outside,
and terror will do so inside;
they will destroy 48 both the young man and the virgin,
the infant and the gray-haired man.
I want to make people forget they ever existed.
for 51 their adversaries would misunderstand
and say, “Our power is great, 52
and the Lord has not done all this!”’
32:28 They are a nation devoid of wisdom,
and there is no understanding among them.
32:29 I wish that they were wise and could understand this,
and that they could comprehend what will happen to them.”
and two pursue ten thousand;
unless their Rock had delivered them up, 54
and the Lord had handed them over?
as even our enemies concede.
and from the fields of Gomorrah. 57
Their grapes contain venom,
their clusters of grapes are bitter.
32:33 Their wine is snakes’ poison,
the deadly venom of cobras.
“Is it not sealed up in my storehouses?
32:35 I will get revenge and pay them back
at the time their foot slips;
for the day of their disaster is near,
and the impending judgment 59 is rushing upon them!”
32:36 The Lord will judge his people,
and will change his plans concerning 60 his servants;
when he sees that their power has disappeared,
and that no one is left, whether confined or set free.
32:37 He will say, “Where are their gods,
the rock in whom they sought security,
32:38 who ate the best of their sacrifices,
and drank the wine of their drink offerings?
Let them rise and help you;
let them be your refuge!
“and there is no other god besides me.
I kill and give life,
I smash and I heal,
and none can resist 62 my power.
32:40 For I raise up my hand to heaven,
and say, ‘As surely as I live forever,
32:41 I will sharpen my lightning-like sword,
and my hand will grasp hold of the weapon of judgment; 63
I will execute vengeance on my foes,
and repay those who hate me! 64
32:42 I will make my arrows drunk with blood,
and my sword will devour flesh –
the blood of the slaughtered and captured,
the chief 65 of the enemy’s leaders!’”
32:43 Cry out, O nations, with his people,
for he will avenge his servants’ blood;
he will take vengeance against his enemies,
and make atonement for his land and people.
32:44 Then Moses went with Joshua 66 son of Nun and recited all the words of this song to the people. 32:45 When Moses finished reciting all these words to all Israel 32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law. 32:47 For this is no idle word for you – it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.”
32:48 Then the Lord said to Moses that same day, 32:49 “Go up to this Abarim 67 hill country, to Mount Nebo (which is in the land of Moab opposite Jericho 68 ) and look at the land of Canaan that I am giving to the Israelites as a possession. 32:50 You will die 69 on the mountain that you ascend and join your deceased ancestors, 70 just as Aaron your brother died on Mount Hor 71 and joined his deceased ancestors, 32:51 for both of you 72 rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect 73 among the Israelites. 32:52 You will see the land before you, but you will not enter the land that I am giving to the Israelites.”
The Lord came from Sinai
He appeared in splendor 76 from Mount Paran,
and came forth with ten thousand holy ones. 77
With his right hand he gave a fiery law 78 to them.
And they sit 82 at your feet,
each receiving 83 your words.
an inheritance for the assembly of Jacob.
when the leaders of the people assembled,
the tribes of Israel together. 87
33:6 May Reuben live and not die,
and may his people multiply. 88
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
33:8 Of Levi he said:
whose authority you challenged at Massah, 92
and with whom you argued at the waters of Meribah. 93
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
33:10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 95 of any who attack him,
and of those who hate him, so that they cannot stand.
33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
33:13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky, 98 by the dew,
and by the depths crouching beneath;
and the harvest produced by the age-old hills;
33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 103
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 104 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 105
and they are the thousands of Manasseh.
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:19 They will summon peoples to the mountain,
there they will sacrifice proper 106 sacrifices;
for they will enjoy 107 the abundance of the seas,
and the hidden treasures of the shores. 108
33:20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp. 109
33:21 He has selected the best part for himself,
he came with the leaders 112 of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
33:22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan. 113
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
33:24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil. 114
and may you have lifelong strength.
who rides through the sky 117 to help you,
on the clouds in majesty.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 118
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 119
in a land of grain and new wine;
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. 122 The Lord showed him the whole land – Gilead to Dan, 34:2 and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the distant 123 sea, 34:3 the Negev, and the plain of the valley of Jericho, the city of the date palm trees, as far as Zoar. 34:4 Then the Lord said to him, “This is the land I promised to Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ 124 I have let you see it, 125 but you will not cross over there.”
34:5 So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said. 34:6 He 126 buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day. 34:7 Moses was 120 years old when he died, but his eye was not dull 127 nor had his vitality 128 departed. 34:8 The Israelites mourned for Moses in the deserts of Moab for thirty days; then the days of mourning for Moses ended.
34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; 129 and the Israelites listened to him and did just what the Lord had commanded Moses. 34:10 No prophet ever again arose in Israel like Moses, who knew the Lord face to face. 130 34:11 He did 131 all the signs and wonders the Lord had sent him to do in the land of Egypt, to Pharaoh, all his servants, and the whole land, 34:12 and he displayed great power 132 and awesome might in view of all Israel. 133
1 tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.
2 tc Smr and Tg read “in the name.”
3 tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”
sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.
4 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
5 tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).
tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”
6 tn Heb “(they are) not his sons.”
7 tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.
9 tn Or “treat” (TEV).
10 tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.
11 tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.
12 tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
13 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
14 tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.
15 tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The
16 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
17 tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).
18 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”
19 tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
20 tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
21 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.
22 tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.
23 tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
24 tn Heb “he”; the referent (the
25 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.
26 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.
27 tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.
28 tn Heb “he made him suck honey from the rock.”
29 tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
30 tn Heb “flinty.”
31 sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”
32 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).
sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).
33 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
34 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
35 tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”
36 tn Heb “your fathers.”
37 tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”
38 tn Heb “I will hide my face from them.”
39 tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”
40 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.
41 tn Heb “what is not a god,” or a “nondeity.”
42 tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).
44 tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”
45 tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”
sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).
46 tn Heb “upon them.”
47 tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).
48 tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
49 tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).
50 tn Heb “anger.”
51 tn Heb “lest.”
52 tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”
53 tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
54 tn Heb “sold them” (so NAB, NIV, NRSV, NLT).
55 tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.
56 tn Heb “vine.”
57 sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).
59 tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.
60 tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.
62 tn Heb “deliver from” (so NRSV, NLT).
63 tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.
64 tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).
65 tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).
69 tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.
70 tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.
72 tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).
73 tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”
74 tn Or “rose like the sun” (NCV, TEV).
75 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.
76 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
77 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
78 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
79 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
80 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
81 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
82 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
83 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
84 tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
85 tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the
87 sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
88 tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
89 tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.
90 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
91 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
95 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
96 tn Heb “he”; the referent (the
98 tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.
99 tn Heb “goings forth of the sun.”
100 tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.
101 tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
102 tn Heb “head” or “top.”
103 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
104 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
105 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
106 tn Or “acceptable”; Heb “righteous” (so NASB).
107 tn Heb “suck.”
108 tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
109 tn Heb “forehead,” picturing Gad attacking prey.
110 tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.
111 tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
112 tn Heb “heads” (in the sense of chieftains).
114 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
115 tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”
117 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
118 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
119 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
120 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
123 tn Or “western” (so NAB, NASB, NIV, NRSV); Heb “latter,” a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
124 tn Heb “seed” (so KJV, ASV).
125 tn The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.
126 tc Smr and some LXX
127 tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.
128 tn Heb “sap.” That is, he was still in possession of his faculties or liveliness.
131 tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12.
132 tn Heb “strong hand.”