^31:1Then Moses went¹ and spoke these words² to all Israel. ^31:2He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about,³ and the Lord has said to me, ‘You will not cross the Jordan.’ ^31:3As for the Lord your God, he is about to cross over before you; he will destroy these nations before you and dispossess them. As for Joshua, he is about to cross before you just as the Lord has said. ^31:4The Lord will do to them just what he did to Sihon and Og, the Amorite kings, and to their land, which he destroyed. ^31:5The Lord will deliver them over to you and you will do to them according to the whole commandment I have given you. ^31:6Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!” ^31:7Then Moses called out to Joshua⁴ in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors,⁵ and you will enable them to inherit it. ^31:8The Lord is indeed going before you—he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

The Deposit of the Covenant Text

^31:9Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the Lord’s covenant, and to all Israel’s elders. ^31:10He⁶ commanded them: “At the end of seven years, at the appointed time of the cancellation of debts,⁷ at the Feast of Temporary Shelters,⁸^31:11when all Israel comes to appear before the Lord your God in the place he chooses, you must read this law before them⁹ within their hearing. ^31:12Gather the people—men, women, and children, as well as the resident foreigners in your villages—so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law. ^31:13Then their children, who have not known this law,¹⁰ will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess.”

The Commissioning of Joshua

^31:14Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent¹¹ of meeting¹² so that I can commission him.”¹³ So Moses and Joshua presented themselves in the tent of meeting. ^31:15The Lord appeared in the tent in a pillar of cloud that¹⁴ stood above the door of the tent. ^31:16Then the Lord said to Moses, “You are about to die,¹⁵ and then these people will begin to prostitute themselves with the foreign gods of the land into which they¹⁶ are going. They¹⁷ will reject¹⁸ me and break my covenant that I have made with them.¹⁹^31:17At that time²⁰ my anger will erupt against them²¹ and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome²² them²³ so that they²⁴ will say at that time, ‘Have not these disasters²⁵ overcome us²⁶ because our²⁷ God is not among us²⁸?’ ^31:18But I will certainly²⁹ hide myself at that time because of all the wickedness they³⁰ will have done by turning to other gods. ^31:19Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites! ^31:20For after I have brought them³¹ to the land I promised to their³² ancestors—one flowing with milk and honey—and they³³ eat their fill³⁴ and become fat, then they³⁵ will turn to other gods and worship them; they will reject me and break my covenant. ^31:21Then when³⁶ many disasters and distresses overcome them³⁷ this song will testify against them,³⁸ for their³⁹ descendants will not forget it.⁴⁰ I know the⁴¹ intentions they have in mind⁴² today, even before I bring them⁴³ to the land I have promised.” ^31:22So on that day Moses wrote down this song and taught it to the Israelites, ^31:23and the Lord⁴⁴ commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.”⁴⁵

Anticipation of Disobedience

^31:24When Moses finished writing on a scroll the words of this law in their entirety, ^31:25he⁴⁶ commanded the Levites who carried the ark of the Lord’s covenant, ^31:26“Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you, ^31:27for I know about your rebellion and stubbornness.⁴⁷ Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death!⁴⁸^31:28Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them. ^31:29For I know that after I die you will totally⁴⁹ corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly⁵⁰ before the Lord, inciting him to anger because of your actions.”⁵¹^31:30Then Moses recited the words of this song from start to finish in the hearing of the whole assembly of Israel.

Invocation of Witnesses

^32:1Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

^32:2My teaching will drop like the rain,

my sayings will drip like the dew,¹

as rain drops upon the grass,

and showers upon new growth.

^32:3For I will proclaim the name² of the Lord;

you must acknowledge the greatness of our God.

^32:4As for the Rock,³ his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair⁴ and upright.

^32:5His people have been unfaithful⁵ to him;

they have not acted like his children⁶—this is their sin.⁷

They are a perverse⁸ and deceitful generation.

^32:6Is this how you repay⁹ the Lord,

you foolish, unwise people?

Is he not your father, your creator?

He has made you and established you.

^32:7Remember the ancient days;

bear in mind¹⁰ the years of past generations.¹¹

Ask your father and he will inform you,

your elders, and they will tell you.

^32:8When the Most High¹² gave the nations their inheritance,

when he divided up humankind,¹³

he set the boundaries of the peoples,

according to the number of the heavenly assembly.¹⁴

^32:9For the Lord’s allotment is his people,

Jacob is his special possession.¹⁵

^32:10The Lord¹⁶ found him¹⁷ in a desolate land,

in an empty wasteland where animals howl.¹⁸

He continually guarded him¹⁹ and taught him;²⁰

he continually protected him²¹ like the pupil²² of his eye.

^32:11Like an eagle that stirs up²³ its nest,

that hovers over its young,

so the Lord²⁴ spread out his wings and took him,²⁵

he lifted him up on his pinions.

^32:12The Lord alone was guiding him,²⁶

no foreign god was with him.

^32:13He enabled him²⁷ 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,²⁸

and olive oil²⁹ from the hardest of³⁰ rocks,³¹

^32:14butter 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 of grapes you drank wine.

Israel’s Rebellion

^32:15But Jeshurun³² became fat and kicked,

you³³ got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

^32:16They made him jealous with other gods,³⁴

they enraged him with abhorrent idols.³⁵

^32:17They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors³⁶ had not known about.

^32:18You have forgotten³⁷ the Rock who fathered you,

and put out of mind the God who gave you birth.

A Word of Judgment

^32:19But the Lord took note and despised them

because his sons and daughters enraged him.

^32:20He said, “I will reject them,³⁸

I will see what will happen to them;

for they are a perverse generation,

children³⁹ who show no loyalty.

^32:21They have made me jealous⁴⁰ with false gods,⁴¹

enraging me with their worthless gods;⁴²

so I will make them jealous with a people they do not recognize,⁴³

with a nation slow to learn⁴⁴ I will enrage them.

^32:22For a fire has been kindled by my anger,

and it burns to lowest Sheol;⁴⁵

it consumes the earth and its produce,

and ignites the foundations of the mountains.

^32:23I will increase their⁴⁶ disasters,

I will use up my arrows on them.

^32:24They will be starved by famine,

eaten by plague, and bitterly stung;⁴⁷

I will send the teeth of wild animals against them,

along with the poison of creatures that crawl in the dust.

^32:25The sword will make people childless outside,

and terror will do so inside;

they will destroy⁴⁸ both the young man and the virgin,

the infant and the gray-haired man.

The Weakness of Other Gods

^32:26“I said, ‘I want to cut them in pieces.⁴⁹

I want to make people forget they ever existed.

^32:27But I fear the reaction⁵⁰ of their enemies,

for⁵¹ their adversaries would misunderstand

and say, “Our power is great,⁵²

and the Lord has not done all this!” ’

^32:28They are a nation devoid of wisdom,

and there is no understanding among them.

^32:29I wish that they were wise and could understand this,

and that they could comprehend what will happen to them.”

^32:30How can one man chase a thousand of them,⁵³

and two pursue ten thousand;

unless their Rock had delivered them up,⁵⁴

and the Lord had handed them over?

^32:31For our enemies’⁵⁵ rock is not like our Rock,

as even our enemies concede.

^32:32For their vine is from the stock⁵⁶ of Sodom,

and from the fields of Gomorrah.⁵⁷

Their grapes contain venom,

their clusters of grapes are bitter.

^32:33Their wine is snakes’ poison,

the deadly venom of cobras.

^32:34“Is this not stored up with me?” says the Lord,⁵⁸

“Is it not sealed up in my storehouses?

^32:35I will get revenge and pay them back

at the time their foot slips;

for the day of their disaster is near,

and the impending judgment⁵⁹ is rushing upon…

Read in Logos

This passage has been shortened. Keep reading Deuteronomy 31–34 in Logos

Footnotes

1 For the reading וַיֵּלֶךְ (vayyelekh, “he went”), the and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the favors its authenticity.
2 In the this refers to the words that follow (cf. , ).
3 Or “am no longer able to lead you” (, ); Heb “am no longer able to go out and come in.”
4 The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.
5 Heb “fathers” (also in v. 20).
6 Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.
7 The Hebrew term שְׁמִטָּה (shémittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at .
8 The Hebrew phrase [הַסֻּכּוֹת חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in . For the regulations on this annual festival see Deut 16:13–15.
9 Heb “before all Israel.”
10 The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. “who do not know this law”; “who have never heard the Law of the Lord your God”).
11 The reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.
12 Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7–16; 33:7–11; Num 11:16, 24, 26; 12:4).
13 Heb “I will command him.”
14 Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.
15 Heb “lie down with your fathers” (so ); “ancestors.”
16 Heb “he.” , , and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
17 Heb “he.” , , and the Targums read the plural “they.” See note on the first occurrence of “they” in v. .
18 Or “abandon” (, ).
19 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
20 Heb “on that day.” This same expression also appears later in the verse and in v. 18.
21 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
22 Heb “find,” “encounter.”
23 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
24 Heb “he.” , , and the Targums read the plural “they.” See note on the first occurrence of “they” in v. .
25 Heb “evils.”
26 Heb “me.” , , and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
27 Heb “my.”
28 Heb “me.” , , and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
29 The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”
30 Heb “he.” , , and the Targums read the plural “they.” See note on the first occurrence of “they” in v. .
31 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
32 Heb “his.” , , and the Targums read the plural “their.” See note on the first occurrence of “they” in v. .
33 Heb “he.” , , and the Targums read the plural “they.” See note on the first occurrence of “they” in v. .
34 Heb “and are satisfied.”
35 Heb “he.” , , and the Targums read the plural “they.” See note on the first occurrence of “they” in v. .
36 Heb “Then it will come to pass that.”
37 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
38 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
39 Heb “his.” , , and the Targums read the plural “their.” See note on the first occurrence of “they” in v. .
40 Heb “it will not be forgotten from the mouth of his seed.”
41 Heb “his.” , , and the Targums read the plural “their.” See note on the first occurrence of “they” in v. .
42 Heb “which he is doing.”
43 Heb “him.” , , and the Targums read the plural “them.” See note on the first occurrence of “they” in v. .
44 Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.
45 The reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the reads on the surface (“I will be with you”). However, the reading of the is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.
46 Heb “Moses.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
47 Heb “stiffness of neck” (cf. , , ). See note on the word “stubborn” in .
48 Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.
49 The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”
50 Heb “do the evil.”
51 Heb “the work of your hands.”
1 Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.
2 and read “in the name.”
3 The reads Θεός (theos, “God”) for the ’s “Rock.” The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.
4 Or “just” (, , , ) or “righteous” ().
5 The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by , a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”). Heb “have acted corruptly” (so , , ); “have dealt falsely.”
6 Heb “(they are) not his sons.”
7 Heb “defect” (so ). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.
8 Heb “twisted,” “crooked.” See Ps 18:26.
9 Or “treat” ().
10 The , , and read 2nd person masculine singular whereas the has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.
11 Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See §7.2.3b.
12 The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here , ) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, 1:. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.
13 Heb “the sons of man” (so ); or “the sons of Adam” (so ).
14 Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (), . For the יִשְׂרָאֵל בְּנֵי (béney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the reads ἀγγέλων θεοῦ (angelōn theou, “angels of God”), presupposing בְּנֵי אֵל (béney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the and have each interpreted it differently. assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13–21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” 158 (2001): .
15 Heb “the portion of his inheritance.” The and add “Israel” and suggests the reconstruction: “The Lord’s allotment is Jacob, the portion of his inheritance is Israel” (cf. ). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).
16 Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
17 The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10–14 by some English versions as an aid to the modern reader (cf. , , , ).
18 Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”
19 Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15–16.
20 Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15–16.
21 The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15–16.
22 Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, 1:.
23 The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
24 Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
25 The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.
26 The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.
27 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.
28 Heb “he made him suck honey from the rock.”
29 Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.
30 Heb “flinty.”
31 Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (), ; cf. “their olive trees flourished in stony ground.”
32 To make the continuity of the referent clear, some English versions substitute “Jacob” here (, ) while others replace “Jeshurun” with “Israel” (, , ) or “the Lord’s people” (). 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, 6:475).
33 The reads the third person masculine singular (“he”) for the second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
34 Heb “with strange (things).” The actually supplies diis (“gods”).
35 Heb “abhorrent (things)” (cf. ). A number of English versions understand this as referring to “idols” (, , , ), while supplies “acts.”
36 Heb “your fathers.”
37 The Hebrew text is corrupt here; the translation follows the suggestion offered in שׁיה. Cf. , “You neglected”; “You deserted”; “You were unmindful of.”
38 Heb “I will hide my face from them.”
39 Heb “sons” (so , ); “unfaithful people.”
40 They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in ). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, 3:.
41 Heb “what is not a god,” or a “nondeity.”
42 Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).
43 Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).
44 Heb “a foolish nation” (so , , ); “a nation that has no understanding”; “I will provoke their fury by blessing the foolish Gentiles.”
45 Or “to the lowest depths of the earth”; cf. “to the depths of the nether world”; “to the realm of death below”; “to the depths of the grave.” Sheol refers here not to hell and hell-fire—a much later concept—but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).
46 Heb “upon them.”
47 The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease ( ).
48 A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.
49 The reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., , , , , , , ).
50 Heb “anger.”
51 Heb “lest.”
52 Heb “Our hand is high.” Cf. “Our own hand won the victory.”
53 The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
54 Heb “sold them” (so , , , ).
55 Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.
56 Heb “vine.”
57 Sodom … Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4–28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44–52; Matt 10:15; 11:23–24).
58 Verses 34–35 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation.
59 Heb “prepared things,” “impending things.” See 800 עָתִיד.