Keluaran 15:1-18
Konteks15:1 1 Then Moses and the Israelites sang 2 this song to the Lord. They said, 3
“I will sing 4 to the Lord, for he has triumphed gloriously, 5
the horse and its rider 6 he has thrown into the sea.
15:2 The Lord 7 is my strength and my song, 8
and he has become my salvation.
This is my God, and I will praise him, 9
my father’s God, and I will exalt him.
15:3 The Lord is a warrior, 10
the Lord is his name. 11
15:4 The chariots of Pharaoh 12 and his army he has thrown into the sea,
and his chosen 13 officers were drowned 14 in the Red Sea.
15:5 The depths have covered them, 15
they went down to the bottom 16 like a stone.
15:6 Your right hand, O Lord, was majestic 17 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 18 you have overthrown 19
those who rise up against you. 20
You sent forth 21 your wrath; 22
it consumed them 23 like stubble.
15:8 By the blast of your nostrils 24 the waters were piled up,
the flowing water stood upright like a heap, 25
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 26 I will overtake,
I will divide the spoil;
my desire 27 will be satisfied on them.
I will draw 28 my sword, my hand will destroy them.’ 29
15:10 But 30 you blew with your breath, and 31 the sea covered them.
They sank 32 like lead in the mighty waters.
15:11 Who is like you, 33 O Lord, among the gods? 34
Who is like you? – majestic in holiness, fearful in praises, 35 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 36
15:13 By your loyal love you will lead 37 the people whom 38 you have redeemed;
you will guide 39 them by your strength to your holy dwelling place.
15:14 The nations will hear 40 and tremble;
anguish 41 will seize 42 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 43
trembling will seize 44 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 45 will fall 46 on them;
by the greatness 47 of your arm they will be as still as stone 48
until 49 your people pass by, O Lord,
until the people whom you have bought 50 pass by.
15:17 You will bring them in 51 and plant them in the mountain 52 of your inheritance,
in the place you made 53 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
15:18 The Lord will reign forever and ever!
Ulangan 31:30--32:43
Konteks31:30 Then Moses recited the words of this song from start to finish in the hearing of the whole assembly of Israel.
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, 54
as rain drops upon the grass,
and showers upon new growth.
32:3 For I will proclaim the name 55 of the Lord;
you must acknowledge the greatness of our God.
32:4 As for the Rock, 56 his work is perfect,
for all his ways are just.
He is a reliable God who is never unjust,
he is fair 57 and upright.
32:5 His people have been unfaithful 58 to him;
they have not acted like his children 59 – this is their sin. 60
They are a perverse 61 and deceitful generation.
32:6 Is this how you repay 62 the Lord,
you foolish, unwise people?
Is he not your father, your creator?
He has made you and established you.
32:7 Remember the ancient days;
bear in mind 63 the years of past generations. 64
Ask your father and he will inform you,
your elders, and they will tell you.
32:8 When the Most High 65 gave the nations their inheritance,
when he divided up humankind, 66
he set the boundaries of the peoples,
according to the number of the heavenly assembly. 67
32:9 For the Lord’s allotment is his people,
Jacob is his special possession. 68
32:10 The Lord 69 found him 70 in a desolate land,
in an empty wasteland where animals howl. 71
He continually guarded him 72 and taught him; 73
he continually protected him 74 like the pupil 75 of his eye.
32:11 Like an eagle that stirs up 76 its nest,
that hovers over its young,
so the Lord 77 spread out his wings and took him, 78
he lifted him up on his pinions.
32:12 The Lord alone was guiding him, 79
no foreign god was with him.
32:13 He enabled him 80 to travel over the high terrain of the land,
and he ate of the produce of the fields.
He provided honey for him from the cliffs, 81
and olive oil 82 from the hardest of 83 rocks, 84
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.
32:15 But Jeshurun 85 became fat and kicked,
you 86 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
32:16 They made him jealous with other gods, 87
they enraged him with abhorrent idols. 88
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 89 had not known about.
32:18 You have forgotten 90 the Rock who fathered you,
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.
32:20 He said, “I will reject them, 91
I will see what will happen to them;
for they are a perverse generation,
children 92 who show no loyalty.
32:21 They have made me jealous 93 with false gods, 94
enraging me with their worthless gods; 95
so I will make them jealous with a people they do not recognize, 96
with a nation slow to learn 97 I will enrage them.
32:22 For a fire has been kindled by my anger,
and it burns to lowest Sheol; 98
it consumes the earth and its produce,
and ignites the foundations of the mountains.
32:23 I will increase their 99 disasters,
I will use up my arrows on them.
32:24 They will be starved by famine,
eaten by plague, and bitterly stung; 100
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 101 both the young man and the virgin,
the infant and the gray-haired man.
32:26 “I said, ‘I want to cut them in pieces. 102
I want to make people forget they ever existed.
32:27 But I fear the reaction 103 of their enemies,
for 104 their adversaries would misunderstand
and say, “Our power is great, 105
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.”
32:30 How can one man chase a thousand of them, 106
and two pursue ten thousand;
unless their Rock had delivered them up, 107
and the Lord had handed them over?
32:31 For our enemies’ 108 rock is not like our Rock,
as even our enemies concede.
32:32 For their vine is from the stock 109 of Sodom,
and from the fields of Gomorrah. 110
Their grapes contain venom,
their clusters of grapes are bitter.
32:33 Their wine is snakes’ poison,
the deadly venom of cobras.
32:34 “Is this not stored up with me?” says the Lord, 111
“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 112 is rushing upon them!”
32:36 The Lord will judge his people,
and will change his plans concerning 113 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!
32:39 “See now that I, indeed I, am he!” says the Lord, 114
“and there is no other god besides me.
I kill and give life,
I smash and I heal,
and none can resist 115 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; 116
I will execute vengeance on my foes,
and repay those who hate me! 117
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 118 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.
[15:1] 1 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 2 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 3 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 4 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 5 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 6 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 7 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 8 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 9 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[15:3] 10 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
[15:3] 11 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the
[15:4] 12 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 13 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 14 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 15 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 16 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 17 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 18 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 19 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 20 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 21 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 22 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 23 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 24 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 25 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 26 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 27 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 28 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 29 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 30 tn “But” has been supplied here.
[15:10] 31 tn Here “and” has been supplied.
[15:10] 32 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 33 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 34 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 35 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 36 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 37 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 38 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 39 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 40 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
[15:14] 41 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 42 tn The verb is again a prophetic perfect.
[15:15] 43 tn This is a prophetic perfect.
[15:15] 44 tn This verb is imperfect tense.
[15:16] 45 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 46 tn The form is an imperfect.
[15:16] 47 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 48 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 49 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 50 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[15:17] 51 tn The verb is imperfect.
[15:17] 52 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 53 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[32:2] 54 tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.
[32:3] 55 tc Smr and Tg read “in the name.”
[32:4] 56 tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”
[32:4] 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.
[32:4] 57 tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).
[32:5] 58 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”).
[32:5] tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”
[32:5] 59 tn Heb “(they are) not his sons.”
[32:5] 60 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.
[32:5] 61 tn Heb “twisted,” “crooked.” See Ps 18:26.
[32:6] 62 tn Or “treat” (TEV).
[32:7] 63 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.
[32:7] 64 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.
[32:8] 65 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.
[32:8] 66 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
[32:8] 67 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.
[32:9] 68 tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The
[32:10] 69 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
[32:10] 70 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).
[32:10] 71 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.”
[32:10] 72 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.
[32:10] 73 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.
[32:10] 74 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.
[32:10] 75 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.
[32:11] 76 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.
[32:11] 77 tn Heb “he”; the referent (the
[32:11] 78 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.
[32:12] 79 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.
[32:13] 80 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.
[32:13] 81 tn Heb “he made him suck honey from the rock.”
[32:13] 82 tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
[32:13] 84 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.”
[32:15] 85 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).
[32:15] 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).
[32:15] 86 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.
[32:16] 87 tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).
[32:16] 88 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.”
[32:17] 89 tn Heb “your fathers.”
[32:18] 90 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.”
[32:20] 91 tn Heb “I will hide my face from them.”
[32:20] 92 tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”
[32:21] 93 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.
[32:21] 94 tn Heb “what is not a god,” or a “nondeity.”
[32:21] 95 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!”).
[32:21] 96 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).
[32:21] 97 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.”
[32:22] 98 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.”
[32:22] 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).
[32:23] 99 tn Heb “upon them.”
[32:24] 100 tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).
[32:25] 101 tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
[32:26] 102 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).
[32:27] 105 tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”
[32:30] 106 tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
[32:30] 107 tn Heb “sold them” (so NAB, NIV, NRSV, NLT).
[32:31] 108 tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.
[32:32] 110 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).
[32:34] 111 tn Verses 34-35 appear to be a quotation of the
[32:35] 112 tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.
[32:36] 113 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.
[32:39] 114 tn Verses 39-42 appear to be a quotation of the
[32:39] 115 tn Heb “deliver from” (so NRSV, NLT).
[32:41] 116 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.
[32:41] 117 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).
[32:42] 118 tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).
