Deuteronomio 32:21

Filipino Cebuano Bible

21 Sila nanagpaabugho kanako tungod sa dili Dios; Nanagpasuko sila kanako tungod sa ilang mga parayeg; Ug dasigon ko sila sa pagpangabugho niadtong dili katawohan, Sa mga nasud nga buangbuang pagapasuk-on ko sila.

Bible Verse Review
  from Treasury of Scripure Knowledge

moved me: Deuteronomy 32:16, Psalms 78:58

with their vanities: 1 Samuel 12:21, 1 Kings 16:13, 1 Kings 16:26, Psalms 31:6, Jeremiah 8:19, Jeremiah 10:8, Jeremiah 14:22, Jonah 2:8, Acts 11:15

I will: Hosea 1:10, Romans 9:25, Romans 10:19, Romans 11:11-14, 1 Peter 2:9, 1 Peter 2:10

Reciprocal: Exodus 20:5 - for I Exodus 34:14 - jealous God Numbers 25:11 - that I Deuteronomy 4:24 - a jealous God Deuteronomy 31:17 - my anger Deuteronomy 32:17 - not to God 1 Kings 14:9 - thou hast gone 2 Kings 17:15 - vanity 2 Kings 17:18 - removed 2 Chronicles 21:10 - because Song of Solomon 8:6 - jealousy Isaiah 33:14 - Who among us shall dwell with the Isaiah 65:3 - A people Jeremiah 2:5 - walked Jeremiah 5:7 - no gods Jeremiah 7:19 - they provoke Jeremiah 10:15 - vanity Jeremiah 25:7 - that ye Lamentations 1:13 - above Lamentations 4:11 - Lord Ezekiel 8:3 - provoketh Ezekiel 16:43 - but hast Ezekiel 23:25 - I will set Ezekiel 24:8 - it might Zephaniah 1:18 - the fire Zephaniah 3:8 - for all Zechariah 11:11 - knew Acts 13:46 - seeing Acts 14:15 - from 1 Corinthians 10:19 - that the 1 Corinthians 10:22 - we provoke

Gill's Notes on the Bible

They have moved me to jealousy with [that which is] not God,.... With a false messiah; for after the death of Jesus, the true Messiah, God as well as man, many false Christs arose, as he predicted, and were received for a time, who were mere men, and deceivers; and their now vainly expected messiah, or whom they look for, according to their own sense of him, is no other than a mere creature, and not God: or with the idol of their own righteousness; which, as an idol is nothing in the world, that is, nothing in the business of justification, and put in the room of Christ highly provokes the Lord to jealousy:

they have provoked me to anger with their vanities; such were their false Christs they in vain trusted in, and such the idol of their own righteousness they set up, but could not make to stand; and such were the traditions of their elders; they put upon an equality with, or above the word of God; all which stirred up the wrath and anger of God against them:

and I will move them to jealousy with [those which are] not a people: this is not to be understood of any particular nation, but of the Gentiles in general, and of God's elect among them, and of the calling of them; which would be provoking to the Jews, as the Apostle Paul has taught us to understand it, Romans 10:19. These were not the people of God, or not my people, as he says Romans 9:25; In some sense indeed they were his people, being chosen by him, and taken into covenant with him; for he is God not of the Jews only, but of the Gentiles also; and those were given to Christ as his people, and are his other sheep which were not of the Jewish fold; and who were redeemed by him to be a peculiar people out of every kindred, tongue, people, and nation, all which was before their calling: yet, in another sense they were not his people; they were without any spiritual privileges, the word and ordinances, without the knowledge of God and Christ, without communion with them; they were not a people near unto the Lord, he had not laid hold on and formed them for himself in regeneration and conversion; they were not reckoned the people of God, nor called so, and especially by the Jews, who accounted themselves to be the only people of God; see Ephesians 2:11;

I will provoke them to anger with a foolish nation; either the Romans in particular are meant, so called because of their gross idolatry, to which they were addicted, who otherwise in their political affairs were a wise and understanding people; to these Judea became a province, and were subject to tribute; and by the exactions of the Romans, and their ill usage of them, they were provoked to rise against them, which issued in their ruin: or rather the Gentiles in general, who might be called foolish because of their superstition and idolatry, ignorance, and blindness in religious matters, and especially were so in the account of the Jews; and the elect of God among them in particular, who in their state of unregeneracy were foolish, as all unregenerate men are; both their principles and practices were foolish, and they were the foolish things of the Gentile world that God chose and called: and the calling of them was exceedingly provoking to the Jews; which was as if a man, moved to jealousy by the behaviour of his wife, should strip her of her ornaments and jewels, and reject her as his wife; and take another before her eyes of mean estate, and marry her, and put her ornaments on her, to which the allusion is; for the Lord, being moved to jealousy by the conduct of the Jewish nation towards him, rejected them from being his people, and stripped them of all their privileges, civil and religious, and took the Gentiles in the room of them, and so in just retaliation moved them to jealousy and wrath. It was displeasing to the carnal Jews to hear of the prophecies of the calling of the Gentiles, Romans 10:20; and the first display of grace to them was resented even by believing Jews themselves at first, Acts 11:2. The anger of the Scribes and Pharisees on this account is thought by some to be hinted at in the parable of the two sons, Luke 15:27. The Jews were offended with Christ for eating with publicans, the Roman tax gatherers, and were greatly displeased when he told them the kingdom of God would be taken from them, and given to another nation, Matthew 9:10

Matthew 21:43. Their rage and envy were very great when the Gospel was first preached to the Gentiles, Acts 13:41; and there is such an extraordinary instance of their spite and malice to the Gentiles, and of their jealousy and anger they were moved unto, as is not to be paralleled, 1 Thessalonians 2:15.

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, God’s 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: “A Prayer of Moses,” 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 God’s preventing mercies, His people’s faithlessness and ingratitude, God’s 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 “the stone of Israel” in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of “Rock,” 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 “everlasting strength” Isaiah 26:4, “the Mighty One” Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout.

Deuteronomy 32:5

Render: “It” (i. e. “the perverse and crooked generation”) “hath corrupted itself before Him (compare Isaiah 1:4); they are not His children, but their blemish:” i. e., the generation of evil-doers cannot be styled God’s children, but rather the shame and disgrace of God’s 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, “hath acquired thee for His own,” or “possessed thee:” compare the expression “a peculiar people,” margin “a purchased people,” in 1 Peter 2:9.

Deuteronomy 32:8

That is, while nations were being constituted under God’s 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 “according to the number of the children of Israel;” i. e., proportionate to the wants of their population. Some texts of the Greek version have “according to the number of the Angels of God;” 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, “in a waste, the howling of a wilderness,” i. e., a wilderness in which wild beasts howl. The word for “waste” is that used in Genesis 1:2, and there rendered “without form.”

Deuteronomy 32:11

Compare Exodus 19:4. The “so,” which the King James Version supplies in the next verse, should he inserted before “spreadeth,” and omitted from Deuteronomy 32:12. The sense is, “so He spread out His wings, took them up,” 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, “to be righteous”); 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 Israel’s 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, “not God,” 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 God’s 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, “not a people,” and “a foolish nation,” mean such a people as, not being God’s, 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 “wise and understanding people” 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 “four sore judgments,” 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 Israel’s 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 “chase,” but to whom, as a punishment for faithlessness, Israel was “sold,” Deuteronomy 32:30. Moses leaves the decision, whether “their rock” (i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or “our Rock” 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 Israel’s God heightened the folly of Israel’s 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: “Vengeance 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 God’s 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 “married and single,” or “guarded and forsaken,” but signifying generally “all men of all sorts.”

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.

Clarke's Notes on the Bible

Verse Deuteronomy 32:21. They have moved me to jealousy — This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deuteronomy 32:19; and to this great event it is applied by St. Paul, Romans 10:19.