Deuteronomy 32:48
Parallel Verses
English Standard Version
That very day the LORD spoke to Moses,

King James Bible
And the LORD spake unto Moses that selfsame day, saying,

American Standard Version
And Jehovah spake unto Moses that selfsame day, saying,

Douay-Rheims Bible
And the Lord spoke to Moses the same day, saying:

English Revised Version
And the LORD spake unto Moses that selfsame day, saying,

Webster's Bible Translation
And the LORD spoke to Moses that same day, saying,

Deuteronomy 32:48 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

The Lord will show Himself as the only true God, who slays and makes alive, etc. He will take vengeance upon His enemies, avenge the blood of His servants, and expiate His land, His people. With this promise, which is full of comfort for all the servants of the Lord, the ode concludes. "For I lift up My hand to heaven, and say, As truly as I live for ever, if I have sharpened My flashing sword, and My hand grasps for judgment, I will repay vengeance to My adversaries, and requite My haters. I will make My arrows drunk with blood, and My sword will eat flesh; with the blood of the slain and prisoners, with the hairy head of the foe." Lifting up the hand to heaven was a gesture by which a person taking an oath invoked God, who is enthroned in heaven, as a witness of the truth and an avenger of falsehood (Genesis 14:22). Here, as in Exodus 6:8 and Numbers 14:30, it is used anthropomorphically of God, who is in heaven, and can swear by no greater than Himself (vid., Isaiah 45:23; Jeremiah 22:5; Hebrews 6:17). The oath follows in Deuteronomy 32:41 and Deuteronomy 32:42. אם, however, is not the particle employed in swearing, which has a negative meaning (vid., Genesis 14:23), but is conditional, and introduces the protasis. As the avenger of His people upon their foes, the Lord is represented as a warlike hero, who whets His sword, and has a quiver filled with arrows (as in Psalm 7:13). "As long as the Church has to make war upon the world, the flesh, and the devil, it needs a warlike head" (Schultz). חרב בּרק, the flash of the sword, i.e., the flashing sword (vid., Genesis 3:24; Nahum 3:3; Habakkuk 3:11). In the next clause, "and My hand grasps judgment," mishpat (judgment) does not mean punishment or destruction hurled by God upon His foes, nor the weapons employed in the execution of judgment, but judgment is introduced poetically as the thing which God takes in hand for the purpose of carrying it out. נקם השׁיב, to lead back vengeance, i.e., to repay it. Punishment is retribution for evil done. By the enemies and haters of Jehovah, we need not understand simply the heathen enemies of the Israelites, for the ungodly in Israel were enemies of God quite as much as the ungodly heathen. If it is evident from Deuteronomy 32:25-27, where God is spoken of as punishing Israel to the utmost when it had fallen into idolatry, but not utterly destroying it, that the punishment which God would inflict would also fall upon the heathen, who would have made an end of Israel; it is no less apparent from Deuteronomy 32:37 and Deuteronomy 32:38, especially from the appeal in Deuteronomy 32:38, Let your idols arise and help you (Deuteronomy 32:38), which is addressed, as all admit, to the idolatrous Israelites, and not to the heathen, that those Israelites who had made worthless idols their rock would be exposed to the vengeance and retribution of the Lord. In Deuteronomy 32:42 the figure of the warrior is revived, and the judgment of God is carried out still further under this figure. Of the four different clauses in this verse, the third is related to the first, and the fourth to the second. God would make His arrows drunk with the blood not only of the slain, but also of the captives, whose lives are generally spared, but were not to be spared in this judgment. This sword would eat flesh of the hairy head of the foe. The edge of the sword is represented poetically as the mouth with which it eats (2 Samuel 2:26; 2 Samuel 18:8, etc.); "the sword is said to devour bodies when it slays them by piercing" (Ges. thes. p. 1088). פּרעות, from פּרע, a luxuriant, uncut growth of hair (Numbers 6:5; see at Leviticus 10:6). The hairy head is not a figure used to denote the "wild and cruel foe" (Knobel), but a luxuriant abundance of strength, and the indomitable pride of the foe, who had grown fat and forgotten his Creator (Deuteronomy 32:15). This explanation is confirmed by Psalm 68:22; whereas the rendering ἄρχοντες, princes, leaders, which is given in the Septuagint, has no foundation in the language itself, and no tenable support in Judges 5:2.

Deuteronomy 32:48 Parallel Commentaries

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Numbers 27:12,13 And the LORD said to Moses, Get you up into this mount Abarim, and see the land which I have given to the children of Israel...

Cross References
Numbers 27:12
The LORD said to Moses, "Go up into this mountain of Abarim and see the land that I have given to the people of Israel.

Deuteronomy 32:49
"Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, opposite Jericho, and view the land of Canaan, which I am giving to the people of Israel for a possession.

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