translation_id: net-engnet

book_id: DEU

label: NET translator note

text: Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.


label: NET textual note

text: Smr and Tg read “in the name.”


text: 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.


text: Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).


text: 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.”


text: Heb “(they are) not his sons.”


text: 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.


text: Heb “twisted,” “crooked.” See Ps 18:26 .


text: Or “treat” (TEV).


text: 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.


text: 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.


text: 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 , 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.


text: Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).


text: 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 ). 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.


text: Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord ’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).


text: Heb “he.” The referent (the Lord) has been specified in the translation for clarity.


text: 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).


text: 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.”


text: 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.


text: 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.


text: 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.


text: 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.


text: 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.


text: Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


text: 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.


text: 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.


text: 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.


text: Heb “he made him suck honey from the rock.”


text: Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.


text: Heb “flinty.”


text: 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).


text: 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.


text: Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).


text: Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”


text: Heb “your fathers.”


text: 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.”


text: Heb “I will hide my face from them.”


text: Heb “sons” (so NAB, NASB); TEV “unfaithful people.”


text: Heb “what is not a god,” or a “nondeity.”


text: 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!”).


text: 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 ).


text: 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.”


text: 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 ).


text: Heb “upon them.”


text: The Hebrew term קֶטֶב ( qetev ) is probably metaphorical here for the sting of a disease ( HALOT 1091-92 s.v.).


text: A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.


text: 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).


text: Heb “anger.”


text: Heb “lest.”


text: Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”


text: The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.


text: Heb “sold them” (so NAB, NIV, NRSV, NLT).


text: Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.


text: Heb “vine.”


text: Verses 34-35 appear to be a quotation of the Lord and so the introductory phrase “says the Lord ” is supplied in the translation.


text: Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד .


text: 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.


text: Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord ” is supplied in the translation for clarity.


text: Heb “deliver from” (so NRSV, NLT).


text: 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.


text: 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 ).


text: Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).


text: Heb “Hoshea” (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16 ).


text: For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


text: 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.


text: Heb “be gathered to your people.” The same phrase occurs again later in this verse.


text: 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 ).


text: Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”