Add parallel Print Page Options

13 He enabled him[a] to travel over the high terrain of the land,
and he ate of the produce of the fields.
He provided honey for him from the cliffs,[b]
and olive oil[c] from the hardest of[d] rocks,[e]
14 butter from the herd
and milk from the flock,
along with the fat of lambs,
rams and goats of Bashan,
along with the best of the kernels of wheat;
and from the juice[f] of grapes you drank wine.

Israel’s Rebellion

15 But Jeshurun[g] became fat and kicked;
you[h] got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.

Read full chapter

Footnotes

  1. Deuteronomy 32:13 tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.
  2. Deuteronomy 32:13 tn Heb “he made him suck honey from the rock.”
  3. Deuteronomy 32:13 tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
  4. Deuteronomy 32:13 tn Heb “flinty.”
  5. Deuteronomy 32:13 sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”
  6. Deuteronomy 32:14 tn Heb “blood,” a figurative image based on the color of the juice.
  7. Deuteronomy 32:15 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).
  8. Deuteronomy 32:15 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.