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Literal Standard Version
Deuteronomy 32:6
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Is this how you repay the Lord,you foolish and senseless people?Isn’t he your Father and Creator?Didn’t he make you and sustain you?
Do you thus requite the LORD, Foolish people and unwise? Isn't he your father who has bought you? He has made you, and established you.
Do ye thus requite the Lord , O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?
Like this do you treat Yahweh, foolish and unwise people? Has he not, your father, created you? He made you, and he established you.
Do you thus repay the Lord , you foolish and senseless people? Is not he your father, who created you, who made you and established you?
This is not the way to repay the Lord , you foolish and unwise people. He is your Father and Maker, who made you and formed you.
Is this how you repay the Lord , you foolish, unwise people? Is he not your father, your Creator? He has made you and established you.
"Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has acquired you [as His own]? He has made you and established you [as a nation].
"Is this what you do to the LORD, You foolish and unwise people? Is He not your Father who has purchased you? He has made you and established you.
Doe ye so rewarde the Lorde, O foolish people and vnwise? is not he thy father, that hath bought thee? he hath made thee, and proportioned thee.
Do you thus repay Yahweh,O people who are wickedly foolish and without wisdom?Is not He your Father who has bought you?He has made you and established you.
Israel, the Lord is your Father, the one who created you, but you repaid him by being foolish.
You foolish people, so lacking in wisdom, is this how you repay Adonai ? He is your father, who made you his! It was he who formed and prepared you!
Do ye thus requite Jehovah, Foolish and unwise people? Is not he thy father that hath bought thee? Hath he not made thee and established thee?
Is this the way you repay the Lord for all he has done for you? You are stupid, foolish people. He is your Father and your Creator. He made you, and he supports you.
Are these the things that you return unto the LORD, O foolish and unwise people? Is he not your father who has redeemed you? Has he not made you and established you?
Is this the way you should treat the Lord , you foolish, senseless people? He is your father, your Creator, he made you into a nation.
Do you thus give back to Jehovah, O foolish and unwise people? Is He not your Father who bought you? Has not He made you and established you?
Thankest thou the LORDE yi God so, thou foolish and vnwyse people? Is not he thy father and thy LORDE? Hath he not made the, and prepared the?
Do ye thus requite Jehovah, O foolish people and unwise? Is not he thy father that hath bought thee? He hath made thee, and established thee.
Is this your answer to the Lord, O foolish people and unwise? Is he not your father who has given you life? He has made you and given you your place.
Do ye so rewarde the Lord, O foolishe nation and vnwise? Is not he thy father that hath bought thee? Hath he nat made thee, and ordeyned thee?
Do ye thus requite the LORD, O foolish people and unwise? is not He thy father that hath gotten thee? hath He not made thee, and established thee?
Doe ye thus requite the Lord, O foolish people, & vnwise? Is not he thy Father that hath bought thee? Hath he not made thee, and established thee?
Do ye thus recompense the Lord? is the people thus foolish and unwise? did not he himself thy father purchase thee, and make thee, and form thee?
Do ye thus requite the LORD, O foolish people and unwise? Is not he thy father that hath bought thee? He hath made thee, and established thee.
Is this how you repay the LORD, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you?
Whether thou yeldist these thingis to the Lord, thou fonned puple and vnwijs? Whether he is not thi fadir, that weldide thee, and made, `and made thee of nouyt?
To Jehovah do ye act thus, O people foolish and not wise? Is not He thy father -- thy possessor? He made thee, and doth establish thee.
Do you thus requite Yahweh, O foolish people and unwise? Isn't he your father that has bought you? He has made you, and established you.
Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee?
Do you thus requite Yahweh, Foolish people and unwise? Isn't he your father who has bought you? He has made you, and established you.
Do you thus deal with the LORD, O foolish and unwise people? Is He not your Father, who bought you? Has He not made you and established you?
Is this the way you repay the Lord , you foolish and senseless people? Isn't he your Father who created you? Has he not made you and established you?
Is this how you pay the Lord, you foolish people who are not wise? Is He not your Father Who has bought you? He has made you and given you your place.
Do you thus repay the Lord , O foolish and senseless people? Is not he your father, who created you, who made you and established you?
Is it Yahweh, ye thus requite, O impious people and unwise? Is not, he, thy father who begat thee? He, that made thee and established thee?
Is this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee?
Do you thus requite the LORD, you foolish and senseless people? Is not he your father, who created you, who made you and established you?
Don't you realize it is God you are treating like this? This is crazy; don't you have any sense of reverence? Isn't this your father who created you, who made you and gave you a place on Earth? Read up on what happened before you were born; dig into the past, understand your roots. Ask your parents what it was like before you were born; ask the old-ones, they'll tell you a thing or two.
"Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
requite: Deuteronomy 32:18, Isaiah 1:2, 2 Corinthians 5:14, 2 Corinthians 5:15, Titus 2:11-14
O foolish: Psalms 74:18, Jeremiah 4:22, Jeremiah 5:21, Galatians 3:1-3
thy father: Exodus 4:22, Isaiah 63:16, Luke 15:18-20, John 8:41, Romans 8:15, Galatians 3:26, Galatians 4:6, 1 John 3:1
hath bought: Exodus 15:16, Psalms 74:2, Isaiah 43:3, Isaiah 43:4, Acts 20:28, 1 Corinthians 6:20, 2 Peter 2:1
made thee: Job 10:8, Psalms 95:6, Psalms 100:3, Psalms 149:2, Isaiah 27:11, Isaiah 43:7, Isaiah 44:2
Reciprocal: Deuteronomy 9:7 - from the day Deuteronomy 32:28 - General 2 Samuel 16:17 - Is this thy 2 Samuel 24:10 - foolishly 2 Chronicles 32:25 - rendered Psalms 103:2 - forget not Isaiah 5:2 - he looked Isaiah 64:8 - thou art Jeremiah 31:9 - for I Ephesians 2:10 - we are 1 Peter 2:15 - foolish
Cross-References
and says, "If Esau comes to one camp, and has struck it—then the camp which is left has been for an escape."
Please deliver me from the hand of my brother, from the hand of Esau: for I am fearing him, lest he come and has struck me—mother beside sons;
And Jacob lifts up his eyes, and looks, and behold, Esau is coming, and with him four hundred men; and he divides the children to Leah, and to Rachel, and to the two maidservants;
As [when] one flees from the face of the lion, || And the bear has met him, || And he has come into the house, || And has leaned his hand on the wall, || And the serpent has bitten him.
Gill's Notes on the Bible
Do you thus requite the Lord, O foolish people and unwise,.... This is also a proper character of the Jews in the times of Christ, who are often by him called "fools", Matthew 23:17; being very ignorant of the Scriptures, and of the prophecies in them respecting him, setting up their own traditions on a level with the word of God, or above it; they were ignorant of the law of God, and the meaning of it; of the righteousness of God, of the righteousness of his nature, and of what the law required, as well as of the righteousness of Christ, and of him as a spiritual Redeemer, and of salvation by him; and a most egregious instance of their folly, and of want of wisdom, was their ingratitude to him, in disesteeming and rejecting him; which is what is here referred to and meant by ill-requiting him, though not expressed till
Deuteronomy 32:15; and a most sad requital of him it was indeed, that he should come to them, his own, in so kind and gracious a manner, and yet be rejected by them; that he should become man, and yet for that reason be charged with blasphemy, for making himself God; horrid ingratitude, to infer the one from the other! and because he appeared as a servant, disowned him as the Son of God; and because he came in the likeness of sinful flesh to take away sin, they traduced him as a sinner:
[is] not he thy Father, [that] hath bought thee? hath he not made thee,
and established thee? Moses, in order to aggravate this their ingratitude, rehearses the various instances of divine goodness to them, from the beginning of them as nation; it was the Lord that was the founder of them as a nation, whose Son, when sent unto them, was rejected by them; it was he that bought them, or redeemed them from Egyptian bondage, that made or formed them into a body politic, or civil commonwealth, that established and settled them in the land of Canaan: this is expressed in general terms; particular instances of the goodness of God to them are after enumerated: or if this is to be understood of Christ himself, who was rejected by them, it is true of some among them, in a spiritual and evangelic sense, and so, by a figure, the whole is put for a part, as sometimes the part is for the whole: Christ, the everlasting Father of the world to come, had many children in the Jewish nation, for whose sake he became incarnate, and whom he came to seek and to save; and whom he "bought" with his precious blood, and whom, by his Spirit and grace, he "made" new creatures, the children of God, kings and priests unto God; and "established" them in the faith of him, and upon him, the sure foundation; or whom he fashioned, beautified, and adorned with his righteousness, and with the graces of his Spirit.
Barnes' Notes on the Bible
Song of Moses
If Deuteronomy 32:1-3 be regarded as the introduction, and Deuteronomy 32:43 as the conclusion, the main contents of the song may be grouped under three heads, namely,
(1) Deuteronomy 32:4-18, the faithfulness of God, the faithlessness of Israel;
(2) Deuteronomy 32:19-33, the chastisement and the need of its infliction by God;
(3) Deuteronomy 32:34-42, Godâs compassion upon the low and humbled state of His people.
The Song differs signally in diction and idiom from the preceding chapters; just as a lyrical passage is conceived in modes of thought wholly unlike those which belong to narrative or exhortation, and is uttered in different phraseology.
There are, however, in the Song numerous coincidences both in thoughts and words with other parts of the Pentateuch, and especially with Deuteronomy; while the resemblances between it and Psalms 90:0: âA Prayer of Moses,â have been rightly regarded as important.
The Song has reference to a state of things which did not ensue until long after the days of Moses. In this it resembles other parts of Deuteronomy and the Pentateuch which no less distinctly contemplate an apostasy (e. g. Deuteronomy 28:15; Leviticus 26:14), and describe it in general terms. If once we admit the possibility that Moses might foresee the future apostasy of Israel, it is scarcely possible to conceive how such foresight could be turned to better account by him than by the writing of this Song. Exhibiting as it does Godâs preventing mercies, His peopleâs faithlessness and ingratitude, Godâs consequent judgments, and the final and complete triumph of the divine counsels of grace, it forms the summary of all later Old Testament prophecies, and gives as it were the framework upon which they are laid out. Here as elsewhere the Pentateuch presents itself as the foundation of the religious life of Israel in after times. The currency of the Song would be a standing protest against apostasy; a protest which might well check waverers, and warn the faithful that the revolt of others was neither unforeseen nor unprovided for by Him in whom they trusted.
That this Ode must on every ground take the very first rank in Hebrew poetry is universally allowed.
Deuteronomy 32:1-3
Introduction. Heaven and earth are here invoked, as elsewhere (see the marginal references), in order to impress on the hearers the importance of what is to follow.
Deuteronomy 32:4
He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deuteronomy 32:15, Deuteronomy 32:18, Deuteronomy 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression âthe stone of Israelâ in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of âRock,â enters frequently into the composition of proper names of the Mosaic time, e. g., Numbers 1:5-6, Numbers 1:10; Numbers 2:12; Numbers 3:35, etc. Our translators have elsewhere rendered it according to the sense âeverlasting strengthâ Isaiah 26:4, âthe Mighty Oneâ Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout.
Deuteronomy 32:5
Render: âItâ (i. e. âthe perverse and crooked generationâ) âhath corrupted itself before Him (compare Isaiah 1:4); they are not His children, but their blemish:â i. e., the generation of evil-doers cannot be styled Godâs children, but rather the shame and disgrace of Godâs children. The other side of the picture is thus brought forward with a brevity and abruptness which strikingly enforces the contrast.
Deuteronomy 32:6
Hath bought thee - Rather perhaps, âhath acquired thee for His own,â or âpossessed thee:â compare the expression âa peculiar people,â margin âa purchased people,â in 1 Peter 2:9.
Deuteronomy 32:8
That is, while nations were being constituted under Godâs providence, and the bounds of their habitation determined under His government (compare Acts 17:26), He had even then in view the interests of His elect, and reserved a fitting inheritance âaccording to the number of the children of Israel;â i. e., proportionate to the wants of their population. Some texts of the Greek version have âaccording to the number of the Angels of God;â following apparently not a different reading, but the Jewish notion that the nations of the earth are seventy in number (compare Genesis 10:1 note), and that each has its own guardian Angel (compare Ecclus. 17:17). This was possibly suggested by an apprehension that the literal rendering might prove invidious to the many Gentiles who would read the Greek version.
Deuteronomy 32:9-14
These verses set forth in figurative language the helpless and hopeless state of the nation when God took pity on it, and the love and care which He bestowed on it.
Deuteronomy 32:10
In the waste howling wilderness - literally, âin a waste, the howling of a wilderness,â i. e., a wilderness in which wild beasts howl. The word for âwasteâ is that used in Genesis 1:2, and there rendered âwithout form.â
Deuteronomy 32:11
Compare Exodus 19:4. The âso,â which the King James Version supplies in the next verse, should he inserted before âspreadeth,â and omitted from Deuteronomy 32:12. The sense is, âso He spread out His wings, took them up,â etc.
Deuteronomy 32:12
With him - i. e., with God. The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.
Deuteronomy 32:13
i. e., God gave Israel possession of those commanding positions which carry with them dominion over the whole land (compare Deuteronomy 33:29), and enabled him to draw the richest provision out of spots naturally unproductive.
Deuteronomy 32:14
Breed of Bashan - Bashan was famous for its cattle. Compare Psalms 22:12; Ezekiel 39:18.
Fat of kidneys of wheat - i. e., the finest and most nutritious wheat. The fat of the kidneys was regarded as being the finest and tenderest, and was therefore specified as a part of the sacrificial animals which was to be offered to the Lord: compare Exodus 29:13, etc.
The pure blood of the qrape - Render, the blood of the grape, even wine. The Hebrew word seems (compare Isaiah 27:2) a poetical term for wine.
Deuteronomy 32:15
Jesbarun - This word, found again only in Deuteronomy 33:5, Deuteronomy 33:26, and Isaiah 44:2, is not a diminutive but an appellative (containing an allusion to the root, âto be righteousâ); and describes not the character which belonged to Israel in fact, but that to which Israel was called. Compare Numbers 23:21. The prefixing of this epithet to the description of Israelâs apostasy contained in the words next following is full of keen reproof.
Deuteronomy 32:16
They provoked him to jealousy - The language is borrowed from the matrimonial relationship, as in Deuteronomy 31:16.
Deuteronomy 32:17
Devils - Render, destroyers. The application of the word to the false gods points to the trait so deeply graven in all pagan worship, that of regarding the deities as malignant, and needing to be propitiated by human sufferings.
Not to God - Rather, ânot God,â i. e., which were not God; see the margin and Deuteronomy 32:21. Compare Deuteronomy 13:7; Deuteronomy 29:25.
Deuteronomy 32:19
The anger of God at the apostasy of His people is stated in general terms in this verse; and the results of it are described, in words as of God Himself, in the next and following verses. These results consisted negatively in the withdrawal of Godâs favor Deuteronomy 32:20, and positively in the infliction of a righteous retribution.
Daughters - The women had their full share in the sins of the people. Compare Isaiah 3:16 ff; Isaiah 32:9 ff; Jeremiah 7:18; Jeremiah 44:15 ff.
Deuteronomy 32:20
I will see what their end shall be - Compare the similar expression in Genesis 37:20.
Deuteronomy 32:21
God would mete out to them the same measure as they had done to Him. Through chosen by the one God to be His own, they had preferred idols, which were no gods. So therefore would He prefer to His people that which was no people. As they had angered Him with their vanities, so would He provoke them by adopting in their stead those whom they counted as nothing. The terms, ânot a people,â and âa foolish nation,â mean such a people as, not being Godâs, would not be accounted a people at all (compare Ephesians 2:12; 1 Peter 2:10), and such a nation as is destitute of that which alone can make a really âwise and understanding peopleâ Deuteronomy 4:6, namely, the knowledge of the revealed word and will of God (compare 1 Corinthians 1:18-28).
Deuteronomy 32:24
Burning heat - i. e., the fear of a pestilential disease. On the âfour sore judgments,â famine, plague, noisome beasts, the sword, compare Leviticus 26:22; Jeremiah 15:2; Ezekiel 5:17; Ezekiel 14:21.
Deuteronomy 32:26, Deuteronomy 32:27
Rather, I would utterly disperse them, etc., were it not that I apprehended the provocation of the enemy, i. e., that I should be provoked to wrath when the enemy ascribed the overthrow of Israel to his own prowess and not to my judgments. Compare Deuteronomy 9:28-29; Ezekiel 20:9, Ezekiel 20:14, Ezekiel 20:22.
Behave themselves strangely - Rather, misunderstand it, i. e., mistake the cause of Israelâs ruin.
Deuteronomy 32:30
The defeat of Israel would be due to the fact that God, their strength, had abandoned them because of their apostasy.
Deuteronomy 32:31
Our enemies - i. e., the enemies of Moses and the faithful Israelites; the pagan, more especially those with whom Israel was brought into collision, whom Israel was commissioned to âchase,â but to whom, as a punishment for faithlessness, Israel was âsold,â Deuteronomy 32:30. Moses leaves the decision, whether âtheir rockâ (i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or âour Rockâ is superior, to be determined by the unbelievers themselves. For example, see Exodus 14:25; Numbers 23:0; Numbers 24:0; Joshua 2:9 ff; 1 Samuel 4:8; 1 Samuel 5:7 ff; 1 Kings 20:28. That the pagan should thus be constrained to bear witness to the supremacy of Israelâs God heightened the folly of Israelâs apostasy.
Deuteronomy 32:32
Their vine - i. e., the nature and character of Israel: compare for similar expressions Psalms 80:8, Psalms 80:14; Jeremiah 2:21; Hosea 10:1.
Sodom ... Gomorrah - Here, as elsewhere, and often in the prophets, emblems of utter depravity: compare Isaiah 1:10; Jeremiah 23:14,
Gall - Compare Deuteronomy 29:18 note.
Deuteronomy 32:35
Rather: âVengeance is mine and recompence, at the time when their foot slideth.
Deuteronomy 32:36
Repent himself for - Rather, have compassion upon. The verse declares that Godâs judgment of His people would issue at once in the punishment of the wicked, and in the comfort of the righteous.
None shut up, or left - A proverbial phrase (compare 1 Kings 14:10) meaning perhaps âmarried and single,â or âguarded and forsaken,â but signifying generally âall men of all sorts.â
Deuteronomy 32:40-42
Render: For I lift up my hand to heaven and say, As I live forever, if I whet, etc. On Deuteronomy 32:40, in which God is described as swearing by Himself, compare Isaiah 45:23; Jeremiah 22:5; Hebrews 6:17. The lifting up of the hand was a gesture used in making oath (compare Genesis 14:22; Revelation 10:5).
Deuteronomy 32:42
From the beginning of revenges upon the enemy - Render, (drunk with blood) from the head (i. e. the chief) of the princes of the enemy.
