Notes for Deut 31:1LEB
For the MT reading וַיֵּלֶךְ (vayyelekh, "he went"), the LXX and Qumran have וַיְכַל (vaykhal, "he finished"): "So Moses finished speaking," etc. The difficult reading of the MT favors its authenticity.
In the MT this refers to the words that follow (cf. NIV, NCV).
Notes for Deut 31:2LEB
Or "am no longer able to lead you" (NIV, NLT); "am no longer able to go out and come in."
Notes for Deut 31:7LEB
The Hebrew text includes "and said to him." This has not been included in the translation for stylistic reasons.
"fathers" (also in v. 20).
Notes for Deut 31:10LEB
"Moses." The pronoun has been used in the translation for stylistic reasons.
The Hebrew term שְׁמִטָּה (shémittah), a derivative of the verb שָׁמַט (shamat, "to release; to relinquish"), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1LEB.
The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, "[festival of] huts" [or "shelters"]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13LEB.
For the regulations on this annual festival see Deut 16:13–15LEB.
Notes for Deut 31:11LEB
"before all Israel."
Notes for Deut 31:13LEB
The phrase "this law" is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV "who do not know this law"; TEV "who have never heard the Law of the Lord your God").
Notes for Deut 31:14LEB
The LXX reads "by the door of the tent" in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.
"tent of assembly" (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, "dwelling-place"), a reference to its being invested with God’s presence. The "tent of meeting" was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7–16LEB; Exod 33:7–11LEB; Num 11:16-26LEB; Num 12:4LEB).
"I will command him."
Notes for Deut 31:15LEB
"and the pillar of cloud." This phrase was not repeated in the translation; a relative clause was used instead.
Notes for Deut 31:16LEB
"lie down with your fathers" (so NASB); NRSV "ancestors."
"he." Smr, LXX, and the Targums read the plural "they," which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
"he." Smr, LXX, and the Targums read the plural "they." See note on the first occurrence of "they" in v. 16.
Or "abandon" (TEV, NLT).
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
Notes for Deut 31:17LEB
"on that day." This same expression also appears later in the verse and in v. 18.
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
"find," "encounter."
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
"he." Smr, LXX, and the Targums read the plural "they." See note on the first occurrence of "they" in v. 16.
"evils."
"me." Smr, LXX, and the Targums read the plural "us," which is necessary in any case in the translation because of contemporary English style.
"my."
"me." Smr, LXX, and the Targums read the plural "us," which is necessary in any case in the translation because of contemporary English style.
Notes for Deut 31:18LEB
The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with "certainly."
"he." Smr, LXX, and the Targums read the plural "they." See note on the first occurrence of "they" in v. 16.
Notes for Deut 31:20LEB
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
"his." Smr, LXX, and the Targums read the plural "their." See note on the first occurrence of "they" in v. 16.
"he." Smr, LXX, and the Targums read the plural "they." See note on the first occurrence of "they" in v. 16.
"and are satisfied."
"he." Smr, LXX, and the Targums read the plural "they." See note on the first occurrence of "they" in v. 16.
Notes for Deut 31:21LEB
"Then it will come to pass that."
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
"his." Smr, LXX, and the Targums read the plural "their." See note on the first occurrence of "they" in v. 16.
"it will not be forgotten from the mouth of his seed."
"his." Smr, LXX, and the Targums read the plural "their." See note on the first occurrence of "they" in v. 16.
"which he is doing."
"him." Smr, LXX, and the Targums read the plural "them." See note on the first occurrence of "they" in v. 16.
Notes for Deut 31:23LEB
"he." Since the pronoun could be taken to refer to Moses, the referent has been specified as "the Lord" in the translation for clarity. See also the note on the word "you" later in this verse.
The LXX reads, "as the Lord promised them, and he will be with you." This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface ("I will be with you"). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.
Notes for Deut 31:25LEB
"Moses." The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
Notes for Deut 31:27LEB
"stiffness of neck" (cf. KJV, NAB, NIV). See note on the word "stubborn" in Deut 9:6LEB.
"How much more after my death?" The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.
Notes for Deut 31:29LEB
The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with "totally."
"do the evil."
"the work of your hands."
Notes for Deut 32:2LEB
Or "mist," "light drizzle." In some contexts the term appears to refer to light rain, rather than dew.
Notes for Deut 32:3LEB
Smr and Tg read "in the name."
Notes for Deut 32:4LEB
The LXX reads Θεός (theos, "God") for the MT’s "Rock."
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.
Or "just" (KJV, NAB, NRSV, NLT) or "righteous" (NASB).
Notes for Deut 32:5LEB
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").
"have acted corruptly" (so NASB, NIV, NLT); NRSV "have dealt falsely."
"(they are) not his sons."
"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.
"twisted," "crooked." See Ps 18:26LEB.
Notes for Deut 32:6LEB
Or "treat" (TEV).
Notes for Deut 32:7LEB
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.
"generation and generation." The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.
Notes for Deut 32:8LEB
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 73:11LEB; Ps 107:11LEB; 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.
"the sons of man" (so NASB); or "the sons of Adam" (so KJV).
"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 (béney yisra’el, "sons of Israel") a Qumran fragment has "sons of God," while the LXX reads ἀγγέλων θεοῦ (angelōn theou, "angels of God"), presupposing בְּנֵי אֵל (béney ’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 (Ps 29:1LEB; Ps 89:6LEB; 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. 10:13–21LEB), 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.
Notes for Deut 32:9LEB
"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’).
Notes for Deut 32:10LEB
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).
"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."
"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.
"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.
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.
"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.
Notes for Deut 32:11LEB
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.
"he"; the referent (the Lord) has been specified in the translation for clarity.
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.
Notes for Deut 32:12LEB
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.
Notes for Deut 32:13LEB
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.
"he made him suck honey from the rock."
"oil," but this probably refers to olive oil; see note on the word "rock" at the end of this verse.
"flinty."
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."
Notes for Deut 32:15LEB
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).
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).
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.
Notes for Deut 32:16LEB
"with strange (things)." The Vulgate actually supplies diis ("gods").
"abhorrent (things)" (cf. NRSV). A number of English versions understand this as referring to "idols" (NAB, NIV, NCV, CEV), while NLT supplies "acts."
Notes for Deut 32:17LEB
"your fathers."
Notes for Deut 32:18LEB
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."
Notes for Deut 32:20LEB
"I will hide my face from them."
"sons" (so NAB, NASB); TEV "unfaithful people."
Notes for Deut 32:21LEB
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.
"what is not a god," or a "nondeity."
"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!").
"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).
"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."
Notes for Deut 32:22LEB
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."
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. Ps 9:17LEB; Ps 16:10LEB; Ps 139:8LEB; Isa 14:9LEB, 15; Amos 9:2LEB).
Notes for Deut 32:23LEB
"upon them."
Notes for Deut 32:24LEB
The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).
Notes for Deut 32:25LEB
A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
Notes for Deut 32:26LEB
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).
Notes for Deut 32:27LEB
"anger."
"lest."
"Our hand is high." Cf. NAB "Our own hand won the victory."
Notes for Deut 32:30LEB
The words "man" and "of them" are not in the Hebrew text, but are supplied in the translation for clarity.
"sold them" (so NAB, NIV, NRSV, NLT).
Notes for Deut 32:31LEB
"their," but the referent (enemies) is specified in the translation for the sake of clarity.
Notes for Deut 32:32LEB
"vine."
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 18:20LEB; Gen 19:4–28LEB; Isa 1:10LEB; Isa 3:9LEB; Jer 23:14LEB; Lam 4:6LEB; Ezek 16:44–52LEB; Matt 10:15LEB; Matt 11:23–24LEB).
Notes for Deut 32:34LEB
Verses 34–35 appear to be a quotation of the Lord and so the introductory phrase "says the Lord" is supplied in the translation.
Notes for Deut 32:35LEB
"prepared things," "impending things." See BDB 800 s.v. עָתִיד.
Notes for Deut 32:36LEB
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.
Notes for Deut 32:39LEB
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.
"deliver from" (so NRSV, NLT).
Notes for Deut 32:41LEB
"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.
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 5:9LEB; also see Deut 7:10LEB; 2 Chr 19:2LEB; Ps 81:15LEB; Ps 139:20–21LEB).
Notes for Deut 32:42LEB
Or "head" (the same Hebrew word can mean "head" in the sense of "leader, chieftain" or "head" in the sense of body part).
Notes for Deut 32:44LEB
"Hoshea" (so KJV, ASV), another name for the same individual (cf. Num 13:8-16LEB).
Notes for Deut 32:49LEB
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 3:17LEB.
Notes for Deut 32:50LEB
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.
"be gathered to your people." The same phrase occurs again later in this verse.
Mount Hor. See note on the name "Moserah" in Deut 10:6LEB.
Notes for Deut 32:51LEB
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).
"did not esteem me holy." Cf. NIV "did not uphold my holiness"; NLT "failed to demonstrate my holiness."
Notes for Deut 33:2LEB
Or "rose like the sun" (NCV, TEV).
"to him." The LXX reads "to us" (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
"him"; the referent (Israel) has been specified in the translation for clarity.
Or "he shone forth" (NAB, NIV, NRSV, NLT).
With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be "from Meribah Kadesh" (cf. NAB, NLT; see Deut 32:51LEB). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
The mispointed Hebrew term
אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
Notes for Deut 33:3LEB
"peoples." The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
"his holy ones." The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (béyadekha, "your hands"). The LXX versions by Lucian and Origen read, therefore, "the holy ones." The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (béyadayv, "his hands"), and thus retain "his holy ones." The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
"hands." For the problem of the pronoun see note on the term "holy ones" earlier in this verse.
The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV "At your feet they all bow down" (cf. NCV, CEV); NLT "They follow in your steps" (cf. NAB, NASB); NRSV "they marched at your heels."
The singular verbal form in the Hebrew text (lit. "he lifts up") is understood in a distributive manner, focusing on the action of each individual within the group.
Notes for Deut 33:4LEB
The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
Notes for Deut 33:5LEB
"he was king." The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as "the Lord."
Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, "be upright"). See note on the term in Deut 32:15LEB.
The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
Notes for Deut 33:6LEB
"and [not] may his men be few" (cf. KJV, NASB, NIV).
Notes for Deut 33:7LEB
The words "the blessing" are supplied in the translation for clarity and stylistic reasons.
Notes for Deut 33:8LEB
Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30LEB; Lev 8:8LEB; Num 27:21LEB; 1 Sam 28:6LEB. See also C. Van Dam, NIDOTTE 1:329–31.
"godly man." The reference is probably to Moses as representative of the whole tribe of Levi.
Massah means "testing" in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7LEB; Deut 6:16LEB; Deut 9:22; Ps 95:8–9LEB.
Meribah means "contention, argument" in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13-24LEB; Ps 106:32LEB.
Notes for Deut 33:9LEB
This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25–29LEB).
Notes for Deut 33:11LEB
"smash the sinews [or "loins," so many English versions]." This part of the body was considered to be center of one’s strength (cf. Job 40:16LEB; Ps 69:24LEB; Prov 31:17LEB; Nah 2:2-11LEB). See J. H. Tigay, Deuteronomy (JPSTC), 325.
Notes for Deut 33:12LEB
"he"; the referent (the Lord) has been specified in the translation for clarity.
"between his shoulders." This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
Notes for Deut 33:13LEB
"from the harvest of the heavens." The referent appears to be good crops produced by the rain that falls from the sky.
Notes for Deut 33:14LEB
"goings forth of the sun."
"and from the harvest of the yield of." This has been simplified in the translation to avoid redundancy.
"the moon." Many English versions regard this as a reference to "months" ("moons") rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
Notes for Deut 33:15LEB
"head" or "top."
Notes for Deut 33:16LEB
The expression "him who resided in the bush" is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2–6LEB; Exod 3:2-4LEB). To make this reference clear the word "burning" is supplied in the translation.
This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
Notes for Deut 33:17LEB
Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19–20LEB). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
Notes for Deut 33:19LEB
Or "acceptable"; "righteous" (so NASB).
"suck."
"of the sand" (so NRSV, NLT); CEV "the sandy beach."
Notes for Deut 33:20LEB
"forehead," picturing Gad attacking prey.
Notes for Deut 33:21LEB
The Hebrew term מְחֹקֵק (mékhoqeq; Poel participle of חָקַק, khaqaq, "to inscribe") reflects the idea that the recorder of allotments (the "ruler") is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444–45.
"covered in" (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
"heads" (in the sense of chieftains).
Notes for Deut 33:22LEB
He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27–28LEB).
Notes for Deut 33:24LEB
Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171–73.
Notes for Deut 33:25LEB
The words "of your gates" have been supplied in the translation to clarify the referent of "bars."
Notes for Deut 33:26LEB
Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, "be upright"). See note on the term in Deut 32:15LEB.
Or "(who) rides (on) the heavens" (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the "rider of the clouds" in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., "The Polemic against Baalism in Israel’s Early History and Literature," BSac 151 (1994): 275.
Notes for Deut 33:27LEB
"and from under, arms of perpetuity." The words "you" and "his" are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: "He spread out the primeval tent; he extended the ancient canopy" (NAB); "He subdues the ancient gods, shatters the forces of old" (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the mss and versions.
Notes for Deut 33:28LEB
"all alone." The idea is that such vital resources as water will some day no longer need protection because God will provide security.
Or "skies." The Hebrew term שָׁמַיִם (shamayim) may be translated "heaven(s)" or "sky" depending on the context.
Or perhaps "drizzle, showers." See note at Deut 32:2LEB.
Notes for Deut 34:1LEB
For the geography involved, see note on the term "Pisgah" in Deut 3:17LEB.
Notes for Deut 34:2LEB
Or "western" (so NAB, NASB, NIV, NRSV); "latter," a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
Notes for Deut 34:4LEB
"seed" (so KJV, ASV).
The Hebrew text includes "with your eyes," but this is redundant in English and is left untranslated.
Notes for Deut 34:6LEB
Smr and some LXX mss read "they buried him," that is, the Israelites. The MT reads "he buried him," meaning in the context that "the Lord buried him." This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.
Notes for Deut 34:7LEB
Or "dimmed." The term could refer to dull appearance or to dimness caused by some loss of visual acuity.
"sap." That is, he was still in possession of his faculties or liveliness.
Notes for Deut 34:9LEB
See Num 27:18LEB.
Notes for Deut 34:10LEB
See Num 12:8; Deut 18:15–18LEB.
Notes for Deut 34:11LEB
"to," "with respect to." In the Hebrew text vv. 10–12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb "he did" at the beginning of v. 11 and "he displayed" at the beginning of v. 12.
Notes for Deut 34:12LEB
"strong hand."
The Hebrew text of v. 12 reads literally, "with respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel."