Deuteronomy 32:15

Israel’s Rebellion

32:15 But Jeshurun ¹  became fat and kicked,

you ²  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Deuteronomy 32:18

32:18 You have forgotten ³  the Rock who fathered you,

and put out of mind the God who gave you birth.

Deuteronomy 32:31

32:31 For our enemies’ ⁴  rock is not like our Rock,

as even our enemies concede.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 2:2

2:2 At this point the Lord said to me,

Deuteronomy 2:2

2:2 At this point the Lord said to me,

Deuteronomy 22:2

22:2 If the owner ⁵  does not live ⁶  near you or you do not know who the owner is, ⁷  then you must corral the animal ⁸  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ⁹  your neighbor’s ¹⁰  ox or sheep going astray, do not ignore it; ¹¹  you must return it without fail ¹²  to your neighbor.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ¹³  your neighbor’s ¹⁴  ox or sheep going astray, do not ignore it; ¹⁵  you must return it without fail ¹⁶  to your neighbor.

Deuteronomy 23:3

23:3 An Ammonite or Moabite ¹⁷  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ¹⁸  do so, ¹⁹ 

Psalms 95:1

Psalm 95 ²⁰ 

95:1 Come! Let’s sing for joy to the Lord!

Let’s shout out praises to our protector who delivers us! ²¹ 

Isaiah 26:4

26:4 Trust in the Lord from this time forward, ²² 

even in Yah, the Lord, an enduring protector! ²³ 

Isaiah 26:1

Judah Will Celebrate

26:1 At that time ²⁴  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ²⁵  deliverance, like walls and a rampart, makes it secure. ²⁶ 

Isaiah 2:4-6

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ²⁷ 

and their spears into pruning hooks. ²⁸ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

2:5 O descendants ²⁹  of Jacob,

come, let us walk in the Lord’s guiding light. ³⁰ 

The Lord’s Day of Judgment

2:6 Indeed, O Lord, ³¹  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; ³² 

they consult omen readers like the Philistines do. ³³ 

Plenty of foreigners are around. ³⁴ 

[32:15]  ¹ tn 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).

[32:15]  ² tc 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.

[32:18]  ³ tc 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.”

[32:31]  ⁴ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[22:2]  ⁵ tn Heb “your brother” (also later in this verse).

[22:2]  ⁶ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ⁷ tn Heb “and you do not know him.”

[22:2]  ⁸ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[22:1]  ⁹ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ¹⁰ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ¹¹ tn Heb “hide yourself.”

[22:1]  ¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[22:1]  ¹³ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ¹⁴ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ¹⁵ tn Heb “hide yourself.”

[22:1]  ¹⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[23:3]  ¹⁷ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ¹⁸ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ¹⁹ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[95:1]  ²⁰ sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.

[95:1]  ²¹ tn Heb “to the rocky summit of our deliverance.”

[26:4]  ²² tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ²³ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[26:1]  ²⁴ tn Heb “In that day” (so KJV).

[26:1]  ²⁵ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ²⁶ tn Heb “deliverance he makes walls and a rampart.”

[2:4]  ²⁷ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ²⁸ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[2:5]  ²⁹ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ³⁰ tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[2:6]  ³¹ tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  ³² tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).

[2:6]  ³³ tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).

[2:6]  ³⁴ tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.