Hebrew Text (Leningrad Codex): הַרְנִ֤ינוּ גֹויִם֙ עַמֹּ֔ו כִּ֥י דַם־עֲבָדָ֖יו יִקֹּ֑ום וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָתֹ֖ו עַמֹּֽו׃ פ
Aramaic Targum Jonathan: "Rejoice, ye nations, (and) ye people of Beth Israel; for the blood of His servants which was shed, He hath avenged. He hath kept (in mind) and returned just vengeance upon His adversaries, and by His Word will He make Atonement for His land, and for His people."
LXX: εὐφράνθητε οὐρανοί ἅμα αὐτῷ καὶ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ καὶ ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικᾶται καὶ ἐκδικήσει καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσιν ἀνταποδώσει καὶ ἐκκαθαριεῖ κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ.
NETS Translation of the LXX:
Deuteronomy 32 from Scroll 4Q44 Deuteronomyq:
Rejoice,
and bow down to him, all gods,
for he will avenge the blood of his
He will take vengeance on his adversaries,
And avenge those who hate him,
and will make atonement for his land and for his people.
In a doctoral dissertation, “Angels and Sub-Divine Supernatural Beings: Their Characteristics, Function, and Relationship to God and Humanity in Deuteronomy-Kings,” (pages 29-31), Joni Amanda McGuire-Moushon makes these observations:
Deuteronomy 32:8 is relevant in the context of angels in the book. Although the MT has “sons of Israel” in this verse, in agreement with the Samaritan Pentateuch and the Tg., the DSS (4Q37 12:14) reads “sons of God,”29 while the LXX instead reads “angels of God.”30 Cunchillos argues that the DSS reading is older than the MT reading.31 Tigay and Heiser likewise prefer the DSS reading,32 and this study adopts this view as well. A similar situation is found in Deut 32:43, in which the MT has “Rejoice nations, His people,” as does the Samaritan Pentateuch, and the Tg. is similar. The DSS reads “Heavens rejoice with him and bow to him all gods” (4Q44 f5ii:7-8). 33 The LXX is quite different from the MT, including the additions of the “sons of God” and “angels of God.”34Therefore, a potentially older manuscript tradition contains more references to supernatural beings within Deuteronomy. Again, the texts (in this case DSS and LXX) do not deny that these are real beings, nor are they characterized as worthless (unlike in 32:17). Rather, the focus is on the supremacy of YHWH and the covenant between YHWH and Israel.
Compare Deuteronomy 4:19; 4:35, 39; 6:4.
See https://biblicalelearning.org/wp-content/uploads/2022/01/0-DeuteronomyBibliography.pdf
http://etheses.dur.ac.uk/3806/1/3806_1367.pdf
Nathan Macdonald’s dissertation
5 comments:
I have a completely different interpretation as to why "heavens" became "nations". I don't think the meaning changed at all.
Reconstructed text based on the Dead Sea Scrolls (DSS): הַרְנִינוּ שָּׁמָיִם עַמּוֹ וְיִשְׁתַּחֲווּ לוֹ כָּל מַלְאֲכֵי אֱלֹהִים הַרְנִינוּ גוֹיִם עַמּוֹ וַיְחַזְקוּ לוֹ כָּל בְּנֵי אֱלֹהִים כִּי דַם־בָנָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְלִמְשַׂנְאָיו יְשַּׁלֵּם וַיְכַפֵּר אַדְמַת עַמּוֹ
This version is notable because it contains elements that aren't found in the other versions. It encourages both the heavens and the nations to rejoice along with God's people, and invokes not only all the sons of God but also all the angels of God. Moreover, it mentions that God will avenge the blood of His sons.
* Calls for both the heavens and the nations to rejoice alongside God's people.
* The entities worshipping God are "all angels of God" and "all sons of God". The usage of "sons of God" might be interpreted as angels or divine beings.
* God avenges "the blood of His sons", which implies a different relationship between God and the wronged party compared to the other versions.
Masoretic text: הַרְנִ֤ינוּ גֹויִם֙ עַמֹּ֔ו כִּ֥י דַם־עֲבָדָ֖יו יִקֹּ֑ום וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָתֹ֖ו עַמֹּֽו׃ פ
It differs from the DSS version as it calls upon the nations (and not the heavens) to rejoice with His people. Also, God is depicted avenging the blood of His servants, not His sons.
* Only calls for the nations, not the heavens, to rejoice with God's people. This is a key difference in the audience being addressed.
* The victims of the injustice are referred to as God's "servants" rather than "sons". This could imply a more hierarchical relationship.
* The term "His people" is used to denote God's chosen group, similar to the DSS version.
Septuagint (LXX): εὐφράνθητε, οὐρανοί, ἅμα αὐτῷ, καὶ προσκυνησάτωσαν αὐτῷ πάντες υἱοὶ θεοῦ· εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, καὶ ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ· ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικᾶται, καὶ ἐκδικήσει καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσιν ἀνταποδώσει, καὶ ἐκκαθαριεῖ κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ.
It is closer to the DSS version as it includes rejoicing from the heavens and the nations with God's people, calling upon both the sons of God and the angels. However, it follows the Masoretic text in that God avenges the blood of His sons, not His servants.
* Similar to DSS, it calls for the heavens and the nations to rejoice with God's people.
* It refers to "all sons of God" and "all angels of God", the same as in the DSS. Here again, the term "sons of God" can have different interpretations.
* While it's aligned with DSS in the terms of who is rejoicing and worshipping, it follows MT in stating that the blood avenged is that of "His sons", suggesting a familial or close relationship.
The "messengers" of God -
Genesis 12:1–3, Exodus 9:16, Exodus 19, 2 Samuel 7, Psalm 67,96 & 117
Sorry I'm late to the party, again.
I find it fascinating that both Paul at Romans 15:10 & the writer of Hebrews at chapter 1:6 quote this passage from the LXX, with differing points of application.
https://web.archive.org/web/20150913024033/http://ohb.berkeley.edu/Deut%2032%20sample.pdf
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