3 For I will proclaim Yahweh’s name. Ascribe greatness to our God!
4 The Rock: his work is perfect, for all his ways are just. A God of faithfulness who does no wrong, just and right is he.
5 They have dealt corruptly with him. They are not his children, because of their defect. They are a perverse and crooked generation.
6 Is this the way you repay Yahweh, foolish and unwise people? Isn’t he your father who has bought you? He has made you and established you.
7 Remember the days of old. Consider the years of many generations. Ask your father, and he will show you; your elders, and they will tell you.
8 When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according to the number of the children of Israel.
9 For Yahweh’s portion is his people. Jacob is the lot of his inheritance.
10 He found him in a desert land, in the waste howling wilderness. He surrounded him. He cared for him. He kept him as the apple of his eye.
11 As an eagle that stirs up her nest, that flutters over her young, he spread abroad his wings, he took them, he bore them on his feathers.
12 Yahweh alone led him. There was no foreign god with him.
13 He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock;
14 butter from the herd, and milk from the flock, with fat of lambs, rams of the breed of Bashan, and goats, with the finest of the wheat. From the blood of the grape, you drank wine.
15 But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and rejected the Rock of his salvation.
16 They moved him to jealousy with strange gods. They provoked him to anger with abominations.
17 They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread.
18 Of the Rock who became your father, you are unmindful, and have forgotten God who gave you birth.
19 Yahweh saw and abhorred, because of the provocation of his sons and his daughters.
20 He said, “I will hide my face from them. I will see what their end will be; for they are a very perverse generation, children in whom is no faithfulness.
21 They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation.
22 For a fire is kindled in my anger, that burns to the lowest Sheol, devours the earth with its increase, and sets the foundations of the mountains on fire.
23 “I will heap evils on them. I will spend my arrows on them.
24 They shall be wasted with hunger, and devoured with burning heat and bitter destruction. I will send the teeth of animals on them, with the venom of vipers that glide in the dust.
25 Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man.
26 I said that I would scatter them afar. I would make their memory to cease from among men;
27 were it not that I feared the provocation of the enemy, lest their adversaries should judge wrongly, lest they should say, ‘Our hand is exalted; Yahweh has not done all this.’”
28 For they are a nation void of counsel. There is no understanding in them.
29 Oh that they were wise, that they understood this, that they would consider their latter end!
30 How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and Yahweh had delivered them up?
31 For their rock is not as our Rock, even our enemies themselves concede.
32 For their vine is of the vine of Sodom, of the fields of Gomorrah. Their grapes are poison grapes. Their clusters are bitter.
33 Their wine is the poison of serpents, the cruel venom of asps.
34 “Isn’t this laid up in store with me, sealed up among my treasures?
35 Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.”
36 For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone, that there is no one remaining, shut up or left at large.
37 He will say, “Where are their gods, the rock in which they took refuge,
38 which ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise up and help you! Let them be your protection.
39 “See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand.
40 For I lift up my hand to heaven and declare, as I live forever,
41 if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me.
42 I will make my arrows drunk with blood. My sword shall devour flesh with the blood of the slain and the captives, from the head of the leaders of the enemy.”
43 Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 32:19–43And when Moses had recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and had composed them a body of laws, and procured them an excellent form of government, he foretold, as God had declared to him that if they transgressed that institution for the worship of God, they should experience the following miseries:—Their land should be full of weapons of war from their enemies, and their cities should be overthrown, and their temple should be burnt that they should be sold for slaves, to such men as would have no pity on them in their afflictions; that they would then repent, when that repentance would no way profit them under their sufferings. "Yet," said he, "will that God who founded your nation, restore your cities to your citizens, with their temple also; and you shall lose these advantages not once only, but often."
And when Moses had recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and had composed them a body of laws, and procured them an excellent form of government, he foretold, as God had declared to him that if they transgressed that institution for the worship of God, they should experience the following miseries:—Their land should be full of weapons of war from their enemies, and their cities should be overthrown, and their temple should be burnt that they should be sold for slaves, to such men as would have no pity on them in their afflictions; that they would then repent, when that repentance would no way profit them under their sufferings. "Yet," said he, "will that God who founded your nation, restore your cities to your citizens, with their temple also; and you shall lose these advantages not once only, but often."
Josephus, Antiquities of the Jews, Antiquities 4.8.46; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 32:8When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. … Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham … but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation.
When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. … Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham … but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation.
John Calvin, Commentaries, on 32:7–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 32:35To me belongeth vengeance. This passage is quoted to different purposes by Paul, and by the author … of the Epistle to the Hebrews, (Romans 12:19; Hebrews 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to "give place unto wrath," inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. … the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. … In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance.
To me belongeth vengeance. This passage is quoted to different purposes by Paul, and by the author … of the Epistle to the Hebrews, (Romans 12:19; Hebrews 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to "give place unto wrath," inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. … the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. … In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance.
John Calvin, Commentaries, on 32:35; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 32:3–4Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government … (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. … God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time … The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end.
Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government … (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. … God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time … The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end.
Matthew Henry, Commentary on the Whole Bible, on 32:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 32:43Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy … God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. … 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy … God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. … 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Matthew Henry, Commentary on the Whole Bible, on 32:39–43; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 32:11–12Her nest - Her young ones in the nest; which she by her cry and motion provoketh to fly. Her wings - As preparing herself to fly. On her wings - Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings. … When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.
Her nest - Her young ones in the nest; which she by her cry and motion provoketh to fly. Her wings - As preparing herself to fly. On her wings - Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings. … When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.
John Wesley, Explanatory Notes upon the Old Testament, on 32:11–12; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Deuteronomy 32:8–9In the division of the earth, which Noah is believed to have made by divine direction (Gen 10:5; Deu 2:5-9; Act 17:26-27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. … he set the bounds of the people according to the number of the children of Israel--Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare Deu 30:5; Gen 34:30; Psa 105:9-12).
In the division of the earth, which Noah is believed to have made by divine direction (Gen 10:5; Deu 2:5-9; Act 17:26-27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. … he set the bounds of the people according to the number of the children of Israel--Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare Deu 30:5; Gen 34:30; Psa 105:9-12).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 32:8–9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 32:8–9Moses commences his enumeration of the manifestations of divine mercy with the thought, that from the very commencement of the forming of nations God had cared for His people Israel. … the possession of the lands by the nations so formed was to be traced to God, - was the work of divine providence and government, - whereby God so determined the boundaries of the nations ("the nations" are neither the tribes of Israel, nor simply the nations round about Canaan, but the nations generally), that Israel might receive as its inheritance a land proportioned to its numbers. … The Septuagint rendering, "according to the number of the angels of God," is of no critical value, - in fact, is nothing more than an arbitrary interpretation founded upon the later Jewish notion of guardian angels of the different nations (Sir. 17:14)
Moses commences his enumeration of the manifestations of divine mercy with the thought, that from the very commencement of the forming of nations God had cared for His people Israel. … the possession of the lands by the nations so formed was to be traced to God, - was the work of divine providence and government, - whereby God so determined the boundaries of the nations ("the nations" are neither the tribes of Israel, nor simply the nations round about Canaan, but the nations generally), that Israel might receive as its inheritance a land proportioned to its numbers. … The Septuagint rendering, "according to the number of the angels of God," is of no critical value, - in fact, is nothing more than an arbitrary interpretation founded upon the later Jewish notion of guardian angels of the different nations (Sir. 17:14)
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 32:8–9; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Deuteronomy 32
Deuteronomy 32:3–43, World English Bible
Deuteronomy 32 in the Bible · Told in the Story: Chapter 19, The Death of Moses
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 32:19–43And when Moses had recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and had composed them a body of laws, and procured them an excellent form of government, he foretold, as God had declared to him that if they transgressed that institution for the worship of God, they should experience the following miseries:—Their land should be full of weapons of war from their enemies, and their cities should be overthrown, and their temple should be burnt that they should be sold for slaves, to such men as would have no pity on them in their afflictions; that they would then repent, when that repentance would no way profit them under their sufferings. "Yet," said he, "will that God who founded your nation, restore your cities to your citizens, with their temple also; and you shall lose these advantages not once only, but often."
Josephus, Antiquities of the Jews, Antiquities 4.8.46; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 32:8When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. … Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham … but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation.
John Calvin, Commentaries, on 32:7–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 32:35To me belongeth vengeance. This passage is quoted to different purposes by Paul, and by the author … of the Epistle to the Hebrews, (Romans 12:19; Hebrews 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to "give place unto wrath," inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. … the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. … In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance.
John Calvin, Commentaries, on 32:35; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 32:3–4Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government … (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. … God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time … The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end.
Matthew Henry, Commentary on the Whole Bible, on 32:1–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 32:43Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy … God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. … 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Matthew Henry, Commentary on the Whole Bible, on 32:39–43; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 32:11–12Her nest - Her young ones in the nest; which she by her cry and motion provoketh to fly. Her wings - As preparing herself to fly. On her wings - Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings. … When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.
John Wesley, Explanatory Notes upon the Old Testament, on 32:11–12; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Deuteronomy 32:8–9In the division of the earth, which Noah is believed to have made by divine direction (Gen 10:5; Deu 2:5-9; Act 17:26-27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. … he set the bounds of the people according to the number of the children of Israel--Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare Deu 30:5; Gen 34:30; Psa 105:9-12).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 32:8–9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 32:8–9Moses commences his enumeration of the manifestations of divine mercy with the thought, that from the very commencement of the forming of nations God had cared for His people Israel. … the possession of the lands by the nations so formed was to be traced to God, - was the work of divine providence and government, - whereby God so determined the boundaries of the nations ("the nations" are neither the tribes of Israel, nor simply the nations round about Canaan, but the nations generally), that Israel might receive as its inheritance a land proportioned to its numbers. … The Septuagint rendering, "according to the number of the angels of God," is of no critical value, - in fact, is nothing more than an arbitrary interpretation founded upon the later Jewish notion of guardian angels of the different nations (Sir. 17:14)
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 32:8–9; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.