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): .