When the Most High 1 gave the nations their inheritance, when he divided up humankind, 2 he set the boundaries of the peoples, according to the number of the heavenly assembly. 3
When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the peoples according to the number of the sons of Israel.
"When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel.
When the Most High assigned lands to the nations, when he divided up the human race, he established the boundaries of the peoples according to the number of angelic beings.
When the High God gave the nations their stake, gave them their place on Earth, He put each of the peoples within boundaries under the care of divine guardians.
When the Most High gave the nations their heritage, separating into groups the children of men, he had the limits of the peoples marked out, keeping in mind the number of the children of Israel.
When the Most High apportioned the nations, when he divided humankind, he fixed the boundaries of the peoples according to the number of the gods;
When the Most High divided their inheritance to the nations, When He separated the sons of Adam, He set the boundaries of the peoples According to the number of the children of Israel.
When the most High
to the nations
when he separated
of the people
according to the number
of the children
|NET © [draft] ITL|
When the Most
High gave the nations
, when he divided
, he set
of the peoples
, according to the numberof the heavenly assembly.
|NET © Notes||
1 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.
2 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
3 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.