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32. The Song of Moses1 Listen, you heavens, and I will speak;hear, you earth, the words of my mouth. 2 Let my teaching fall like rain and my words descend like dew, like showers on new grass, like abundant rain on tender plants.
3 I will proclaim the name of the LORD.
5 They are corrupt and not his children;
7 Remember the days of old;
10 In a desert land he found him,
13 He made him ride on the heights of the land
15 Jeshurun
Jeshurun means
the upright one, that is, Israel. grew fat and kicked;
19 The LORD saw this and rejected them
23 “I will heap calamities on them
28 They are a nation without sense,
34 “Have I not kept this in reserve
36 The LORD will vindicate his people
39 “See now that I myself am he!
43 Rejoice, you nations, with his people, Or
Make his people rejoice, you nations Masoretic Text; Dead Sea Scrolls (see also Septuagint)
people, / and let all the angels worship him, /
44 Moses came with Joshua Hebrew Hoshea, a variant of Joshua son of Nun and spoke all the words of this song in the hearing of the people. 45 When Moses finished reciting all these words to all Israel, 46 he said to them, “Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. 47 They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.” Moses to Die on Mount Nebo48 On that same day the LORD told Moses, 49 “Go up into the Abarim Range to Mount Nebo in Moab, across from Jericho, and view Canaan, the land I am giving the Israelites as their own possession. 50 There on the mountain that you have climbed you will die and be gathered to your people, just as your brother Aaron died on Mount Hor and was gathered to his people. 51 This is because both of you broke faith with me in the presence of the Israelites at the waters of Meribah Kadesh in the Desert of Zin and because you did not uphold my holiness among the Israelites. 52 Therefore, you will see the land only from a distance; you will not enter the land I am giving to the people of Israel.” THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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43. Rejoice, O ye nations, with his people. The appositive reading, which some prefer, “Praise him, O nations, His people,” supplying the word “God,” is constrained. For there is no incongruity in the notion that the Gentiles should celebrate the benefits which God has conferred upon His people; at any rate, it is more simple to take it thus, that so conspicuous was the favor of God towards the Israelites, that the knowledge and favor of it should diffuse itself far and wide, and be renowned even among the Gentiles. For Scripture thus magnifies some of the more memorable exertions of God’s power, especially when reference is made to the redemption of the elect people, and commands His praise to be proclaimed among the nations, since it would be by no means fitting that it should be confined within the narrow limits of Judea. A question, however, occurs, because Paul seems to quote this passage differently; for he says, “Rejoice, ye Gentiles, with his people,” (Romans 15:10;) and undoubtedly the word נקם, nakam, which Moses uses, also signifies to rejoice. 299299 It would scarcely be conceded now that נקם ever means to rejoice. — W If we admit that Paul took this sentence from Moses, the same Spirit, who spoke both by Moses and Paul, is the best interpreter of His own words; nor will it be inconsistent that the Gentiles should rejoice at the felicity of God’s people. But it may have been the case that Paul did not take this testimony from any particular place, but from the general teaching of Scripture. At any rate, the dignity of the people is celebrated on the ground that God esteems their blood precious, and will deem their persecutors His own adversaries. The word כפר, capbar, at the end of the verse, some render to expiate, others, to be propitious, which is the rendering I have preferred, although I do not reject the former meaning. The verb כפר, caphar, signifies that an expiation is made with sacrifice to appease God; and it is probable that Moses alludes to the legal mode of reconciliation; nevertheless, in my judgment, he means that God will restore His land and people to His favor. |