Imamat 14:34

14:34 “When you enter the land of Canaan which I am about to give ¹  to you for a possession, and I put ²  a diseased infection in a house in the land you are to possess, ³ 

Ulangan 32:8

32:8 When the Most High ⁴  gave the nations their inheritance,

when he divided up humankind, ⁵ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ⁶ 

Ulangan 32:49

32:49 “Go up to this Abarim ⁷  hill country, to Mount Nebo (which is in the land of Moab opposite Jericho ⁸ ) and look at the land of Canaan that I am giving to the Israelites as a possession.

Ulangan 34:4

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.’ ⁹  I have let you see it, ¹⁰  but you will not cross over there.”

Mazmur 24:1-2

Psalm 24 ¹¹ 

A psalm of David.

24:1 The Lord owns the earth and all it contains,

the world and all who live in it.

24:2 For he set its foundation upon the seas,

and established ¹²  it upon the ocean currents. ¹³ 

Mazmur 115:16

115:16 The heavens belong to the Lord, ¹⁴ 

but the earth he has given to mankind. ¹⁵ 

Yesaya 8:8

8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ¹⁶  O Immanuel.” ¹⁷ 

Yeremia 27:5

27:5 “I made the earth and the people and animals on it by my mighty power and great strength, ¹⁸  and I give it to whomever I see fit. ¹⁹ 

[14:34]  ¹ tn Heb “which I am giving” (so NAB, NIV).

[14:34]  ² tn Heb “give.”

[14:34]  ³ tn Heb “in the house of the land of your possession” (KJV and ASV both similar).

[32:8]  ⁴ 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]  ⁵ tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ⁶ 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.

[32:49]  ⁷ sn Abarim. This refers to the high plateau region of the Transjordan, the highest elevation of which is Mount Pisgah (or Nebo; cf. Deut 34:1). See also the note on the name “Pisgah” in Deut 3:17.

[32:49]  ⁸ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[34:4]  ⁹ tn Heb “seed” (so KJV, ASV).

[34:4]  ¹⁰ tn The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.

[24:1]  ¹¹ sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.

[24:2]  ¹² tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.

[24:2]  ¹³ sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.

[115:16]  ¹⁴ tn Heb “the heavens [are] heavens to the Lord.”

[115:16]  ¹⁵ tn Heb “to the sons of man.”

[8:8]  ¹⁶ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ¹⁷ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[27:5]  ¹⁸ tn Heb “by my great power and my outstretched arm.” Again “arm” is symbolical for “strength.” Compare the similar expression in 21:5.

[27:5]  ¹⁹ sn See Dan 4:17 for a similar statement.