Genesis 10:25

10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ¹  and his brother’s name was Joktan.

Genesis 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ²  over the earth after the flood.

Deuteronomy 32:8

32:8 When the Most High ³  gave the nations their inheritance,

when he divided up humankind, ⁴ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ⁵ 

Joel 3:17

The Lord’s Presence in Zion

3:17 You will be convinced ⁶  that I the Lord am your God,

dwelling on Zion, my holy mountain.

Jerusalem ⁷  will be holy –

conquering armies ⁸  will no longer pass through it.

[10:25]  ¹ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[10:32]  ² tn Or “separated.”

[32:8]  ³ tn 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 73:11; 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.

[32:8]  ⁴ tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ⁵ tc Heb “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 (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’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 (Pss 29:1; 89:6; 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. 10:13-21), 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.

[3:17]  ⁶ tn Heb “know.”

[3:17]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:17]  ⁸ tn Heb “strangers” or “foreigners.” In context, this refers to invasions by conquering armies.