Deuteronomy 32:45
And Moses made an end of speaking all these words to all Israel:
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32:44-47 Here is the solemn delivery of this song to Israel, with a charge to mind all the good words Moses had said unto them. It is not a trifle, but a matter of life and death: mind it, and you are made for ever; neglect it, and you are for ever undone. Oh that men were fully persuaded that religion is their life, even the life of their souls!These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references. 44-47. Moses … spake all the words of this song in the ears, &c.—It has been beautifully styled "the Song of the Dying Swan" [Lowth]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service. No text from Poole on this verse. And Moses made an end of speaking all these words to all Israel. Finished all he had to say to them from the Lord, whether by way of precept, moral, civil, and ceremonial or in the form of a song. And Moses made an end of speaking all these words to all Israel:
45. made an end, etc.] Deuteronomy 20:9, Deuteronomy 26:12, Deuteronomy 31:24. Whether all these words originally referred only to the Code, or are meant by the editor to cover the hortatory addresses added to it, cannot be determined. All Israel, D’s formula.

45–47. A Postscript

Moses again exhorts all Israel to attend to the Law and enforce it on their children, for it is their life, by which they shall prolong their days in the Land. Both the ideas and the language are deuteronomic, and the passage belongs to one of the hortatory supplements to the Law. Most connect it with Deuteronomy 31:24-27.

Berth.’s proposal to read Shirah, Song, for Torah, Law, in Deuteronomy 32:46 (see on Deuteronomy 31:24) and to refer all the vv. to the Song, is contradicted by the phraseology, which is elsewhere consistently used of the Law.The appeal to their own experience of the worthlessness of idols is followed by a demand that they should acknowledge Jehovah as the only true God. The repetition of "I" is emphatic: "I, I only it," as an expression of being; I am it, ἐγώ εἰμι, John 8:24; John 18:5. The predicate Elohim (vid., 2 Samuel 7:28; Isaiah 37:16) is omitted, because it is contained in the thought itself, and moreover is clearly expressed in the parallel clause which follows, "there is not a God beside Me." Jehovah manifests himself in His doings, which Israel had experienced already, and still continued to experience. He kills and makes alive, etc., i.e., He has the power of life and death. These words do not refer to the immortality of the soul, but to the restoration of life of the people of Israel, which God had delivered up to death (so 1 Samuel 2:6; 2 Kings 5:7; cf. Isaiah 26:19; Hosea 13:10; Wisd. 16:13; Tobit 13:2). This thought, and the following one, which is equally consolatory, that God smites and heals again, are frequently repeated by the prophets (vid., Hosea 6:1; Isaiah 30:26; Isaiah 57:17-18; Jeremiah 17:14). None can deliver out of His hand (vid., Isaiah 43:13; Hosea 5:14; Hosea 2:12).
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