Deu 32:35-36 | KD | STEP | “ Vengeance is Mine, and retribution for the time when their foot shall shake: for the day of their destruction is near, and that which is determined for them cometh hastily. For the Lord will judge His people, and have compassion upon His servants, when He seeth that every hold has disappeared, and the fettered and the free are gone .” - The Lord will punish the sins of His people in due time. “Vengeance is Mine:” it belongs to Me, it is My part to inflict. שׁלּם is a noun here for the usual שׁלּוּם, retribution (vid., Ewald , §156, b .). The shaking of the foot is a figure representing the commencement of a fall, or of stumbling vid., ; ). The thought in this clause is not, “At or towards the time when their misfortune begins, I will plunge them into the greatest calamity,” as Kamphausen infers from the fact that the shaking denotes the beginning of the calamity; and yet the vengeance can only be completed by plunging them into calamity, - a though which he justly regards as unsuitable, though he resorts to emendations of the text in consequence. But the supposed unsuitability vanishes, if we simply regard the words, “Vengeance is Mine, and retribution,” not as the mere announcement of a quality founded in the nature of God, and residing in God Himself, but as an expression of the divine energy, with this signification, I will manifest Myself as an avenger and recompenser, when their foot shall shake. Then what had hitherto been hidden with God, lay sealed up as it were in His treasures, should come to light, and be made manifest to the sinful nation. God would not delay in this; for the day of their destruction was near. איד signifies misfortune, and sometimes utter destruction. The primary meaning of the word cannot be determined with certainty. That it does not mean utter destruction, we may see from the parallel clause. “The things that shall come upon them,” await them, or are prepared for them, are, according to the context, both in and also in Deu 32:36., not destruction, but simply a calamity or penal judgment that would bring them near to utter destruction. Again, these words do not relate to the punishment of “the wicked deeds of the inhuman horde,” or the vengeance of God upon the enemies of Israel ( Ewald , Kamphausen ), but to the vengeance or retribution which God would inflict upon Israel. This is evident, apart from what has been said above against the application of , , to the heathen, simply from , which unquestionably refers to Israel, and has been so interpreted by every commentator. - The first clause is quoted in and , in the former to warn against self-revenge, in the latter to show the energy with which God will punish those who fall away from the faith, in connection with , “the Lord will judge His people.” - In the reason is given for the thought in Deu 32:35. דּין is mostly taken here in the sense of “procure right,” help to right, which it certainly often has (e.g., ), and which is not to be excluded here; but this by no means exhausts the idea of the word. The parallel יתנחם does not compel us to drop the idea of punishment, which is involved in the judging; for it is a question whether the two clauses are perfectly synonymous. “Judging His people” did not consist merely in the fact that Jehovah punished the heathen who oppressed Israel, but also in the fact that He punished the wicked in Israel who oppressed the righteous. “His people” is no doubt Israel as a whole (as, for example, in ), but this whole was composed of righteous and wicked, and God could only help the righteous to justice by punishing and destroying the wicked. In this way the judging of His people became compassion towards His servants. “His servants” are the righteous, or, speaking more correctly, all who in the time of judgment are found to be the servants of God, and are saved. Because Israel was His nation, the Lord judged it in such a manner as not to destroy it, but simply to punish it for its sins, and to have compassion upon His servants, when He saw that the strength of the nation was gone. יד, the hand, with which one grasps and works, is a figure employed to denote power and might (vid., ). אזל, to run out, or come to an end ( ; ). The meaning is, “when every support is gone,” when all the rotten props of its might, upon which it has rested, are broken ( Ewald ). The noun אפס, cessation, disappearance, takes the place of a verb. The words עזוּב עצוּר are a proverbial phrase used to denote all men, as we may clearly see from 1Ki 14:10; 1Ki 21:21; 2Ki 4:8; 2Ki 14:6. The literal meaning of this form, however, cannot be decided with certainty. The explanation given by L. de Dieu is the most plausible one, viz., the man who is fettered, restrained, i.e., married, and the single or free. For עזוּב the meaning caelebs is established by the Arabic, though the Arabic can hardly be appealed to as proving that עצוּר means paterfamilias , as this meaning, which Roediger assigns to the Arabic word, is founded upon a mistaken interpretation of a passage in Kamus .

‏ Deuteronomy 32:35-36

“Vengeance is Mine, and retribution for the time when their foot shall shake: for the day of their destruction is near, and that which is determined for them cometh hastily. For the Lord will judge His people, and have compassion upon His servants, when He seeth that every hold has disappeared, and the fettered and the free are gone.” - The Lord will punish the sins of His people in due time. “Vengeance is Mine:” it belongs to Me, it is My part to inflict. שׁלּם is a noun here for the usual שׁלּוּם, retribution (vid., Ewald, §156, b.). The shaking of the foot is a figure representing the commencement of a fall, or of stumbling vid., Psa 38:17; Psa 94:18). The thought in this clause is not, “At or towards the time when their misfortune begins, I will plunge them into the greatest calamity,” as Kamphausen infers from the fact that the shaking denotes the beginning of the calamity; and yet the vengeance can only be completed by plunging them into calamity, - a though which he justly regards as unsuitable, though he resorts to emendations of the text in consequence. But the supposed unsuitability vanishes, if we simply regard the words, “Vengeance is Mine, and retribution,” not as the mere announcement of a quality founded in the nature of God, and residing in God Himself, but as an expression of the divine energy, with this signification, I will manifest Myself as an avenger and recompenser, when their foot shall shake. Then what had hitherto been hidden with God, lay sealed up as it were in His treasures, should come to light, and be made manifest to the sinful nation. God would not delay in this; for the day of their destruction was near. איד signifies misfortune, and sometimes utter destruction. The primary meaning of the word cannot be determined with certainty. That it does not mean utter destruction, we may see from the parallel clause. “The things that shall come upon them,” await them, or are prepared for them, are, according to the context, both in Deu 32:26 and also in Deu 32:36., not destruction, but simply a calamity or penal judgment that would bring them near to utter destruction. Again, these words do not relate to the punishment of “the wicked deeds of the inhuman horde,” or the vengeance of God upon the enemies of Israel (Ewald, Kamphausen), but to the vengeance or retribution which God would inflict upon Israel. This is evident, apart from what has been said above against the application of Deu 32:33, Deu 32:34, to the heathen, simply from Deu 32:36, which unquestionably refers to Israel, and has been so interpreted by every commentator. - The first clause is quoted in Rom 12:19 and Heb 10:30, in the former to warn against self-revenge, in the latter to show the energy with which God will punish those who fall away from the faith, in connection with Deu 32:36, “the Lord will judge His people.” - In Deu 32:36 the reason is given for the thought in Deu 32:35. דּין is mostly taken here in the sense of “procure right,” help to right, which it certainly often has (e.g., Psa 54:3), and which is not to be excluded here; but this by no means exhausts the idea of the word. The parallel יתנחם does not compel us to drop the idea of punishment, which is involved in the judging; for it is a question whether the two clauses are perfectly synonymous. “Judging His people” did not consist merely in the fact that Jehovah punished the heathen who oppressed Israel, but also in the fact that He punished the wicked in Israel who oppressed the righteous. “His people” is no doubt Israel as a whole (as, for example, in Isa 1:3), but this whole was composed of righteous and wicked, and God could only help the righteous to justice by punishing and destroying the wicked. In this way the judging of His people became compassion towards His servants. “His servants” are the righteous, or, speaking more correctly, all who in the time of judgment are found to be the servants of God, and are saved. Because Israel was His nation, the Lord judged it in such a manner as not to destroy it, but simply to punish it for its sins, and to have compassion upon His servants, when He saw that the strength of the nation was gone. יד, the hand, with which one grasps and works, is a figure employed to denote power and might (vid., Isa 28:2). אזל, to run out, or come to an end (1Sa 9:7; Job 14:11). The meaning is, “when every support is gone,” when all the rotten props of its might, upon which it has rested, are broken (Ewald). The noun אפס, cessation, disappearance, takes the place of a verb. The words עזוּב עצוּר are a proverbial phrase used to denote all men, as we may clearly see from 1Ki 14:10; 1Ki 21:21; 2Ki 4:8; 2Ki 14:6. The literal meaning of this form, however, cannot be decided with certainty. The explanation given by L. de Dieu is the most plausible one, viz., the man who is fettered, restrained, i.e., married, and the single or free. For עזוּב the meaning caelebs is established by the Arabic, though the Arabic can hardly be appealed to as proving that עצוּר means paterfamilias, as this meaning, which Roediger assigns to the Arabic word, is founded upon a mistaken interpretation of a passage in Kamus.