1tn Or mist, light drizzle. In some contexts the term appears to refer to light rain, rather than dew. See NIDOTTE 2:363.
2tc The SP and Tg read in the name.
3tc The LXX reads Qeo" (God) for the MTs 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.
4tn Or just, or righteous.
5tc The 3ms tjv is rendered as 3mp by the SP, a reading supported by the plural suffix on <Wm (defect) as well as the plural of /B@ (sons).
tn Heb have acted corruptly.
6tn Heb (they are) not his sons.
7tn Heb defect. This highly elliptical line suggests that Israels major fault was its failure to act like Gods people; in fact, they acted quite the contrary.
8tn Heb twisted, crooked. See Ps 18:26.
9tn Or repay.
10tc The Syriac, Targum, and Vulgate read 2ms whereas the MT has 2mp. The former is preferred, the latter perhaps being a misreading (WnyB! for hn`yB!). Both the preceding (remember) and following (ask) imperatives are singular forms in the Hebrew text.
11tn Heb generation and generation. The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116.
12tn The Hebrew term /oylu# (u#lyo/) is an abbreviated form of the divine name El Elyon, frequently translated God Most High 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.
13tn Heb the sons of man [or the sons of Adam].
14tc Heb the sons of Israel. The idea, perhaps, is that Israel was central to Yahwehs purposes and all other nations were arranged and distributed according to how they related to Israel. See Driver, Deuteronomy, 355-56. For the MT la@r`c=y] yn}B= (sons of Israel) a Qumran fragment has sons of God, while the LXX reads ajggevlwn qeou' (angelwn qeou, angels of God), presupposing la@ yn}B= or <yl!a@ yn}B=. 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 Els 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 Michael S. Heiser, Deuteronomy 32:8 and the Sons of God, BSac 158 (2001):52-74.
15tc Heb the portion of his inheritance. The LXX and SP add Israel and BHS suggests the reconstruction: The Lords allotment is Jacob, the portion of his inheritance is Israel. While providing good parallelism, it destroys a fine chiastic structure: allotment (a), his people (b), Jacob (b'), and inheritance (a').
16tn Heb he. The referent (the Lord) has been specified in the translation for clarity.
17tn The reference is to his people/Jacob (cf. v. 9), that is, Israel (using a collective singular).
18tn 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.
19tn 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 Gods continuing care during the period in view. See Anson F. Rainey, The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite, Hebrew Studies 27 (1986): 15-16.
20tn 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 Rainey, The Ancient Hebrew Prefix Conjugation, 15-16.
21tn 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 Gods continuing protection during the period in view. See Anson F. Rainey, The Ancient Hebrew Prefix Conjugation, 15-16. (For full bibliographic data see note on continually guarded him earlier in the verse.
22tn Heb the little man. The term /ovya! means literally little man, perhaps because when one looks into anothers eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.
23tn 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.
24tn Heb he; the referent (the Lord) has been specified in the translation for clarity.
25tn The form of the suffix on this and the following (cf. lifted him up) verb forms 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.
26tn 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 Gods continuing guidance during the period in view.
27tn 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 consecutive that follow in the verse.
28tn Heb he made him suck honey from the rock.
29tn Heb oil, but this probably refers to olive oil; see note on the word rock at the end of this verse.
30tn Heb flinty.
31sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy, 415.
32sn Jeshurun is a term of affection derived from the Hebrew verb rvy (yvr, be upright). Here it speaks of Israel in an ideal situation, with its uprightness due more to Gods help than his own efforts (M. Mulder, TDOT 6:475).
33tc 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.
34tc Heb with strange (things). The Vulgate actually supplies diis (gods).
35tn Heb abhorrent (things).
36tn Heb your fathers.
37tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477.
38tn Heb I will hide my face from them.
39tn Heb sons.
40sn 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 Gods lavish attention to another nation. See H. Peels, NIDOTTE 3:938-39.
41tn Heb what is not a god, or a nondeity.
42tn Heb their empty (things). The Hebrew term used here to refer pejoratively to the false gods is lb#h# (h#b#l, futile or futility), used frequently in Ecclesiastes (e.g., Eccl 1:1, Futile! Futile! laments the Teacher, Absolutely futile! Everything is futile!).
43tn Heb what is not a people, or a nonpeople. The nonpeople (<u*-aO, Oa u^<) referred to here are Gentiles who someday would become Gods people in the fullest sense (cf. Hos 1:9; 2:23).
44tn Heb a foolish nation.
45sn Sheol refers here not to hell and hell-firea much later conceptbut 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).
46tn Heb upon them.
47tn The Hebrew term bf#q# is probably metaphorical here for the sting of a disease (HALOT 834).
48tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
49tc The LXX reads I said I would scatter them.
50tn Heb anger.
51tn Heb lest.
52tn Heb Our hand is high.
53tn The words man and of them are not in the Hebrew text, but are supplied in the translation for clarity.
54tn Heb sold them.
55tn Heb their, but the referent (enemies) is specified in the translation for the sake of clarity.
56tn Heb vine.
57sn 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).
58tn Verses 34-35 appear to be a quotation of the Lord and so the introductory phrase says the Lord is supplied in the translation.
59tn Heb prepared things, impending things. See BDB 800.
60tn The translation understands the verb in the sense of be grieved, relent (cf. HALOT 689). Another option is to translate will show compassion to (see BDB 637).
61tn 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.
62tn Heb deliver from.
63tn 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.
64tn The Hebrew term anc (hate) in this covenant context speaks of those who reject Yahwehs 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).
65tn Heb Hoshea, another name for the same individual (cf. Num 13:8, 16).
66sn 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.
67map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
68tn 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.
69tn Heb be gathered to your people.
70sn Mount Hor. See note on the name Moserah in Deut 10:6.
71tn Heb and was gathered to his people.
72tn 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).
73tn Heb esteem me holy.