Deu 32:13 | KD | STEP | Expansion of the theme according to the thought expressed in Deu 32:5. The perversity of the rebellious generation manifested itself in the fact, that it repaid the Lord, to whom it owed existence and well-being, for all His benefits, with a foolish apostasy from its Creator and Father. This thought is expressed in , in a reproachful question addressed to the people, and then supported in by an enumeration of the benefits conferred by God, and in by a description of the ingratitude of the people. “ Will ye thus repay the Lord? thou foolish people and unwise! Is He not thy Father, who hath founded thee, who hath made thee and prepared thee? ” גּמל, the primary idea of which is doubtful, signifies properly to show, or do, for the most part good, but sometimes evil (vid., ). For the purpose of painting the folly of their apostasy distinctly before the eyes of the people, Moses crowds words together to describe what God was to the nation - “ thy Father ,” to whose love Israel was indebted for its elevation into an independent people: comp. , where Father and Redeemer are synonymous terms, with , God the Father, Israel the clay which He had formed, and Mal 2:10, where God as Father is said to have created Israel; see also the remarks at on the notion of Israel’s sonship. - קונך, He has acquired thee; קנה, κτᾶσθαι, to get, acquire ( ), then so as to involve the idea of κτίζειν ( ), though without being identical with בּרא. It denotes here the founding of Israel as a nation, by its deliverance out of the power of Pharaoh. The verbs which follow ( made and established ) refer to the elevation and preparation of the redeemed nation, as the nation of the Lord, by the conclusion of a covenant, the giving of the law, and their guidance through the desert.

‏ Deuteronomy 32:13

Expansion of the theme according to the thought expressed in Deu 32:5. The perversity of the rebellious generation manifested itself in the fact, that it repaid the Lord, to whom it owed existence and well-being, for all His benefits, with a foolish apostasy from its Creator and Father. This thought is expressed in Deu 32:6, in a reproachful question addressed to the people, and then supported in Deu 32:7-14 by an enumeration of the benefits conferred by God, and in Deu 32:15-18 by a description of the ingratitude of the people. Deu 32:6

“Will ye thus repay the Lord? thou foolish people and unwise! Is He not thy Father, who hath founded thee, who hath made thee and prepared thee?” גּמל, the primary idea of which is doubtful, signifies properly to show, or do, for the most part good, but sometimes evil (vid., Psa 7:5). For the purpose of painting the folly of their apostasy distinctly before the eyes of the people, Moses crowds words together to describe what God was to the nation - “thy Father,” to whose love Israel was indebted for its elevation into an independent people: comp. Isa 63:16, where Father and Redeemer are synonymous terms, with Isa 64:7, God the Father, Israel the clay which He had formed, and Mal 2:10, where God as Father is said to have created Israel; see also the remarks at Deu 14:1 on the notion of Israel’s sonship. - קונך, He has acquired thee; קנה, κτᾶσθαι, to get, acquire (Gen 4:1), then so as to involve the idea of κτίζειν (Gen 14:9), though without being identical with בּרא. It denotes here the founding of Israel as a nation, by its deliverance out of the power of Pharaoh. The verbs which follow (made and established) refer to the elevation and preparation of the redeemed nation, as the nation of the Lord, by the conclusion of a covenant, the giving of the law, and their guidance through the desert.