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Deuteronomy 32:52
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- TheParallel Translations
Although from a distance you will view the land that I am giving the Israelites, you will not go there.”
For you shall see the land before you; but you shall not go there into the land which I give the children of Yisra'el.
Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.
Yes, from afar you may view the land, but there you shall not enter there, that is, into the land that I am giving to the Israelites."
For you shall see the land before you, but you shall not go there, into the land that I am giving to the people of Israel."
So now you will only look at the land from far away. You will not enter the land I am giving the people of Israel."
You will see the land before you, but you will not enter the land that I am giving to the Israelites."
"For you will see the land at a distance but you will not go there, into the land which I am giving the sons of Israel."
Thou shalt therefore see the lande before thee, but shalt not go thither, I meane, into the land which I giue the children of Israel.
For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel."
So I will give the land to the people of Israel, but you will only get to see it from a distance.
So you will see the land from a distance, but you will not enter the land I am giving to the people of Isra'el." Haftarah Ha'azinu: Sh'mu'el Bet (2 Samuel) 22:1–51 B'rit Hadashah suggested readings for Parashah Ha'azinu: Romans 10:14 –21; 12:14–21; Messianic Jews (Hebrews) 12:28–39
For thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel.
So now you may see the land that I am giving to the Israelites. But you cannot go into that land."
Yet you shall see the land before you, which I give to the children of Israel; but you shall not enter there.
You will look at the land from a distance, but you will not enter the land that I am giving the people of Israel."
Yet you shall see the land across from you , but you shall not go in there to the land which I am giving to the sons of Israel.
For thou shalt se the londe ouer against the, which I geue vnto ye children of Israel but thou shalt not come in to it.
For thou shalt see the land before thee; but thou shalt not go thither into the land which I give the children of Israel.
So you will see the land before you, but you will not go into the land which I am giving to the children of Israel.
Thou shalt therfore see the lande before thee, and shalt not go thyther vnto the lande which I geue the children of Israel.
For thou shalt see the land afar off; but thou shalt not go thither into the land which I give the children of Israel.'
Yet thou shalt see the land before thee, but thou shalt not goe thither vnto the land which I giue the children of Israel.
Thou shalt see the land before thee, but thou shalt not enter into it.
For thou shalt see the land before thee; but thou shalt not go thither into the land which I give the children of Israel.
Although you shall see from a distance the land that I am giving the Israelites, you shall not enter it."
Ayenward thou schalt se the lond, and schalt not entre in to it, which Y schal yyue to the sones of Israel.
but over-against thou seest the land, and thither thou dost not go in, unto the land which I am giving to the sons of Israel.'
For you shall see the land before you; but you shall not go there into the land which I give the sons of Israel.
Yet thou shalt see the land before [thee], but thou shalt not go thither to the land which I give the children of Israel.
For you shall see the land before you; but you shall not go there into the land which I give the children of Israel.
Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel."
So you will see the land from a distance, but you may not enter the land I am giving to the people of Israel."
You will see the land from far away, but you will not go into the land I am giving the people of Israel."
Although you may view the land from a distance, you shall not enter it—the land that I am giving to the Israelites."
Yet, over against thee, shalt thou behold the land, - but thereinto, shalt thou not enter, into the land which I am giving unto the sons of Israel.
Thou shalt see the land before thee, which I will give to the children of Israel, but thou shalt not enter into it.
For you shall see the land before you; but you shall not go there, into the land which I give to the people of Israel."
"For you shall see the land at a distance, but you shall not go there, into the land which I am giving the sons of Israel."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Deuteronomy 32:49, Deuteronomy 34:1-4, Numbers 27:12, Hebrews 11:13, Hebrews 11:39
Reciprocal: Numbers 27:14 - ye rebelled Deuteronomy 3:26 - the Lord Deuteronomy 34:4 - I have caused
Gill's Notes on the Bible
Yet thou shalt see the land before [thee],.... Which Jarchi interprets, afar off; and so does Noldius c; he saw it at a distance, as the Old Testament saints saw the things promised afar off, and were persuaded of them, though they did not enjoy them, Hebrews 11:13:
but thou shalt not go thither unto the land which I give the children of Israel; the land of Canaan was a gift of God to Israel, into which they were not to be introduced by Moses, but by Joshua; signifying that eternal life, or the heavenly Canaan, is the gift of God through Christ, the antitype of Joshua, and not to obtained by the works of the law.
c Ebr. part. Concord. p. 626. so Ainsworth.
Barnes' Notes on the Bible
These verses were, no doubt, added by the author of the supplement to Deuteronomy. For the statements contained in them, consult the marginal references.
Clarke's Notes on the Bible
Verse Deuteronomy 32:52. Thou shalt see the land before thee — See Numbers 27:12, c. How glorious to depart out of this life with God in his heart and heaven in his eye! his work, his great, unparalleled usefulness, ending only with his life. The serious reader will surely join in the following pious ejaculation of the late Rev. Charles Wesley, one of the best Christian poets of the last century: -
"O that without a lingering groan
I may the welcome word receive
My body with my charge lay down,
And cease at once to work and live!"
IT would require a dissertation expressly formed for the purpose to point out the general merit and extraordinary beauties of this very sublime ode. To enter into such particulars can scarcely comport with the nature of the present work. Drs. Lowth, Kennicott, and Durell, have done much in this way; and to their respective works the critical reader is referred. A very considerable extract from what they have written on this chapter may be found in Dr. Dodd's notes. In writing this ode the design of Moses was,
1. To set forth the Majesty of God; to give that generation and all successive ones a proper view of the glorious perfections of the object of their worship. He therefore shows that from his holiness and purity he must be displeased with sin; from his justice and righteousness he must punish it; and from the goodness and infinite benevolence of his nature he is ever disposed to help the weak, instruct the ignorant, and show mercy to the wretched, sinful sons and daughters of men.
2. To show the duty and interest of his people. To have such a Being for their friend is to have all possible happiness, both spiritual and temporal, secured; to have him for their enemy is to be exposed to inevitable destruction and ruin.
3. To warn them against irreligion and apostasy; to show the possibility of departing from God, and the miseries that would overwhelm them and their posterity should they be found walking in opposition to the laws of their Creator.
4. To give a proper and impressive view of the providence of God, by referring to the history of his gracious dealings with them and their ancestors; the minute attention he paid to all their wants, the wonderful manner in which he led, fed, clothed, protected, and saved them, in all their travels and in all perils.
5. To leave on record an everlasting testimony against them, should they ever cast off his fear and pollute his worship, which should serve at once as a warning to the world, and a vindication of his justice, when the judgments he had threatened were found to be poured out upon them; for he who loved them so long and so intensely could not become their enemy but in consequence of the greatest and most unprincipled provocations.
6. To show the shocking and unprecedented ingratitude which induced a people so highly favoured, and so wondrously protected and loved, to sin against their God; and how reasonable and just it was, for the vindication of his holiness, that God should pour out upon them such judgments as he had never inflicted on any other people, and so mark their disobedience and ingratitude with fresh marks of his displeasure, that the punishment should bear some proportion to the guilt, and that their preservation as a distinct people might afford a feeling proof both of the providence and justice of God.
7. To show the glory of the latter days in the re-election of the long reprobated Jewish nation, and the final diffusion of his grace and goodness over the earth by means of the Gospel of Christ.
And all this is done with such strength and elegance of diction, with such appropriate, energetic, and impressive figures and metaphors, and in such a powerful torrent of that soul-penetrating, pure poetic spirit that comes glowing from the bosom of God, that the reader is alternately elated or depressed, filled with compunction or confidence, with despair or hope, according to the quick transitions of the inimitable writer to the different topics which form the subject of this incomparable and wondrously varied ode. May that Spirit by which it was dictated give it its fullest, most durable, and most effectual impression upon the mind of every reader!
