32:1–43 This passage presents the Song of Moses, a poetic overview of how the nations of the world known to the ancient Israelites came to serve other gods—even though descended from Noah and his sons—and how Israel became Yahweh’s own chosen people. Israel’s origin and God’s selection of them as His people tragically form the backdrop to their anticipated betrayal of Yahweh. Each verse of the Song of Moses consists of two poetic lines that exhibit some type of parallelism that is characteristic of Hebrew poetry.

32:1 Give ear, O heavens The opening call addresses the heavens and earth as a pair (see 4:26; 30:19; and 31:28).

32:2 like rain showers on tender grass Dew and rain, like Moses’ teaching here, are life-giving elements.

32:3 I will proclaim the name of Yahweh This means to extol Yahweh’s attributes and nature, specifically in connection with the deeds He has done (see Exod 33:19; 34:5).

32:4–6 Deuteronomy 32:4–6 proclaims Yahweh’s attributes and simultaneously highlights Israel’s wretched unfaithfulness. God’s choosing of Israel occurs in tandem with his disinheritance of all the other nations. Yahweh showed extraordinary kindness to the Israelites, preserving them in the wilderness before establishing them in the homeland he had promised to them (vv. 7–14). But the Israelites will transfer their allegiance to other gods and forsake Yahweh (vv. 15–18). “Rock,” as a metaphor, indicates a refuge or source of protection. It is used several times in this chapter, in reference to both Yahweh and how the other nations view their gods (see vv. 15, 18, 30, 31, 37).

32:4 all his ways are just The context of this claim is Yahweh’s faithfulness to his covenant (see Isa 30:18; Pss 36:7; 89:15; 119:149).

without injustice Yahweh is without hint of deceitfulness; He is not false.

righteous and upright Yahweh is absolutely reliable. See Deut 9:5; 1 Kgs 3:6; 9:4; Psa 7:11; 1 Chr 29:17.

32:5 They have behaved corruptly The Hebrew term used here, shicheth, in this case describes Israel’s treachery with the golden calf in Deut 9:12. Its use in connection to following other gods is deliberate. Chapters 28–31 repeatedly emphasizes the connection between idol worship and the curse of exile from the land—namely, Israel’s failure to keep the greatest commandment (6:4–5).

their flaw They are unacceptable as Yahweh’s possession. This verdict is inextricably linked to Israel’s idolatry.

crooked and perverse Antonyms to the words that describe God’s character in the preceding verses.

32:8 the Most High The Hebrew word used here, elyon, is used elsewhere as a title for the God of Israel (e.g., Gen 14:18–22; Num 24:16; Pss 18:13; 21:7; 78:17, 35, 56; 82:6; 91:1; 92:1).

When the Most High apportioned the nations The fragmentation of humankind after the flood into nations occurred at the Tower of Babel incident (Gen 11:1–9; compare Gen 10). Deuteronomy 32:8–9 (compare 4:19–20) notes that Yahweh then chose Israel for Himself as a nation. The nations would have no direct relationship with Yahweh, but instead were allowed to worship and follow other gods. Other passages envision the future reversal of this situation with the nations coming to Jerusalem to worship Yahweh (e.g., Isa 2:2–4; compare Rom 1:16–17; 3:29, 9).

the number of the children of Israel While many translations read “sons of Israel” in Deut 32:8 (following the traditional Hebrew text’s reading of benei yisrael), “sons of God” (benei elohim in Hebrew) is the more probable original Hebrew reading based on manuscript evidence from the Dead Sea Scrolls (ca. 250 bc–ad 50). The Septuagint, the ancient Greek translation of the ot, also attests to reading “God,” not “Israel” for this verse.

Deuteronomy 32:8 and the Sons of God

32:9 Jacob the share of his inheritance Israel is Yahweh’s chosen people. Jacob is another name for Israel because Jacob was renamed Israel (see Gen 32:28).

32:11 stirs up The Hebrew word used here, ya'ir, refers in this context to an eagle’s rousing itself for protection (see Job 8:6). The verse describes an eagle protecting its young—fluttering over them or moving them.

32:12 there was no foreign god accompanying him Israel’s apostasy and spiritual infidelity were heinous because they did not owe any other deity their loyalty; Yahweh alone cared for the Israelites (see Deut 32:39), who had experienced His protection through 40 years of wandering (e.g., 8:2–4). See 5:6–7; 11:28; Hos 13:4.

32:13 And he set him on the high places of the land Deuteronomy 32:13–14 describes God’s guidance and provision on Israel’s journey. The language, which is hyperbolic in places, stresses the supernatural, abundant provision of Yahweh for Israel (see 8:1–4).

32:14 the offspring of Bashan A mountainous area in the northern Transjordan known for its favorable pastureland. The tribes of Reuben, Gad, and the half-tribe of Manasseh desired to settle there (see Num 32:1–5, 33).

32:15 And Jeshurun grew fat The name Jeshurun (yeshurun in Hebrew) derives from the Hebrew word yashar, meaning “upright.” This word is used of God in Deut 32:4. With deliberate irony, the writer uses yashar, which is normally used of God, as a pun on Israel, whose Hebrew pronunciation (yisra'el) sounds similar to yashar. The irony is that Israel was hardly upright—they kicked like a stubborn animal after growing fat on God’s blessings.

32:16 with detestable things Often a reference to other gods and idols. See 7:25; 2 Kgs 23:13; Isa 43:12; 44:19; Jer 2:25; 3:13.

32:17 to the demons The Hebrew word used here, shedim, occurs rarely in the ot; it is only found elsewhere in Psa 106:37. The word is most likely related to the Akkadian name for protective spirits, known as shadu—beings with far less power than Yahweh. This verse and Psa 106:37 may be describing Israel as worshiping lesser spiritual beings instead of worshiping God (compare Lev 17:7).

God The Hebrew term used here, eloah, is singular. It is a common poetic reference to God. The sacrifices were illegitimate since the Israelites did not offer them to the true God of Israel but to inferior spiritual entities.

to gods whom they had not known The Hebrew term used here, elohim, refers in this instance to the shedim referenced earlier in this verse. The text here casts these gods as real, albeit inferior, spiritual entities that Israel should have avoided. Israel’s worship of spiritual beings other than Yahweh is the focus of the segment of the poem in Deut 32:15–21.

Understanding Israelite Monotheism

new gods who came from recent times The Hebrew phrase used here may be literally rendered “new ones”; no word normally used for divine beings occurs here in the Hebrew text. English translations derive the idea of gods being referenced in this phrase from context.

their ancestors had not known The terminology here in the Hebrew text seems indicates that Israel had no real experience with any deity other than Yahweh. No other god had done anything for them.

32:18 the one giving you birth The phrases combine the imagery of v. 4 and 32:6.

32:19 he spurned Yahweh rejected Israel because of unfaithfulness. They broke the covenant and brought judgment on themselves. During the wilderness journey, Israel had provoked Yahweh’s anger such that He sought to destroy them completely (Exod 32:9–10; Num 14:11–12). The only thing preventing God from totally annihilating Israel was that the nations—and their gods—would see and rejoice (see Deut 9:14; 32:26–31).

32:21 with their idols In the ancient Near East, idols were objects that gods were thought to reside in or maintain some attachment to.

The Logic of Idolatry

32:22 a fire was kindled by my anger Fire is frequently associated with divine anger (see 4:24).

Sheol The Hebrew term used here, she’ol, is the name for the underworld—the realm of the dead—which people in the ancient Near East considered to be a dark abyss under the earth.

it set afire the foundation of the mountains The idea that the earth was supported by a foundation is part of ancient Near Eastern cosmology.

32:23–27 The descriptions of vv. 23–27 appear among the curses Yahweh said would come upon Israel for disloyalty to Him and His covenant with them. See the curses in 28:15–68.

32:24 They will become weakened by famine Israel will suffer famine and a consuming plague.

the poison of the creeping things in the dust Refers to snakes or scorpions.

32:27 Yahweh did not do all this Yahweh will save Israel from total annihilation to prevent the nations from taking credit for Israel’s chastisement.

32:28 they are a nation void of sense It is not completely clear which nation is the subject here—Israel or the nation of fools (v. 21). This likely refers to the nation of fools (those without understanding); if that is the case, Yahweh is explaining that the nation is delusional in thinking that they deserve credit for conquering Israel, when Israel is His people and He could easily protect them (see vv. 8–9). Compare v. 43 and note.

32:29 they would discern for themselves their end The nation of fools should have known that Yahweh was using them and would punish them in the end (see v. 35).

32:31 their rock is not like our Rock The “rock” of the foreign, foolish nation is not like Israel’s Rock (see v. 4).

32:32 the vine of Sodom The nation Yahweh uses to punish his people will not escape judgment. The reference to Sodom makes clear that judgment will be severe.

32:34 stored up with me God has stored up wrath as the fate of the foolish nation.

32:36 no one left, confined or free After God has punished the Israelites, He will have compassion on them and restore the relationship (see ch. 30).

32:39 and there is not a god besides me The other inferior gods (v. 17) are incomparable to Yahweh (see 4:35, 39; compare Psa 82). No other deity can control events and has power over life and death.

32:40 forever The Hebrew word used here is olam. In other contexts, olam may refer to a very long time of indeterminate duration, or simply a long period of time (e.g., Num 25:13; 1 Sam 27:8). Its use to describe a divine attribute (e.g., Psa 90:2), however, shows that it can indeed mean never-ending.

32:41 I sharpen my flashing sword This phrase alludes to flashes of lightning. Yahweh ultimately reigns over the forces of nature and will use them in judgment.

32:43 Some English translations include the traditional Hebrew text (the Masoretic Text) in this verse while others follow the text from the Dead Sea Scrolls (ca. 250 bc–ad 50). The traditional Hebrew text commands nations (or people groups) to rejoice with Yahweh’s people, because he will take vengeance on his enemies. The Dead Sea Scrolls text—in agreement with the ancient Greek translation of the ot (the Septuagint)—suggests instead that “heavenly ones” (or heavens) rejoice and that all gods should bow down before Yahweh. This seems to refer to the heavenly host (divine council) who look with approval at God’s vindication of Israel. The Dead Sea Scrolls text likely contains the original reading.

he will take reprisals against his foes Yahweh’s use of a wicked nation in judgment on Israel does not at all prevent him from punishing that nation’s own wickedness. Compare Hab 1–2.

32:47 it is your life If Israel does not obey the words—the law—God has delivered, then their lives will be cut short and they will endure the covenant curses found in Deut 28. See 4:1; 30:20.

32:48–52 Yahweh reminds Moses that he cannot enter the promised land. He instructs Moses to go view the land from Mount Nebo before he dies. He also informs him that he will die on the mountain.

32:49 Mount Nebo In the Abarim mountain range.

32:50 You shall die on that mountain that you are about to go up A reference to Mount Nebo (v. 49).

you will be gathered to your people A euphemistic expression for death, carrying with it the hope of being reunited with family or ancestors in the afterlife. See Gen 25:8 and note.

32:51 you did not treat me as holy Moses had failed to obey God precisely and thus to treat God with utmost sanctity.