7 Remember, don't forget, how you provoked Yahweh your God to wrath in the wilderness: from the day that you went forth out of the land of Egypt, until you came to this place, you have been rebellious against Yahweh.
although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief.
All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron: and the whole congregation said to them, Would that we had died in the land of Egypt! or would that we had died in this wilderness! Why does Yahweh bring us to this land, to fall by the sword? Our wives and our little ones will be a prey: wouldn't it be better for us to return into Egypt? They said one to another, Let us make a captain, and let us return into Egypt. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes: and they spoke to all the congregation of the children of Israel, saying, The land, which we passed through to spy it out, is an exceeding good land. If Yahweh delight in us, then he will bring us into this land, and give it to us; a land which flows with milk and honey. Only don't rebel against Yahweh, neither fear the people of the land; for they are bread for us: their defense is removed from over them, and Yahweh is with us: don't fear them. But all the congregation bade stone them with stones. The glory of Yahweh appeared in the tent of meeting to all the children of Israel.
Then shall you remember your ways, and be ashamed, when you shall receive your sisters, your elder [sisters] and your younger; and I will give them to you for daughters, but not by your covenant. I will establish my covenant with you; and you shall know that I am Yahweh; that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done, says the Lord Yahweh.
Don't harden your heart, as at Meribah, As in the day of Massah in the wilderness, When your fathers tempted me, Tested me, and saw my work. Forty long years I was grieved with that generation, And said, "It is a people that errs in their heart. They have not known my ways." Therefore I swore in my wrath, "They won't enter into my rest."
And might not be as their fathers, A stubborn and rebellious generation, A generation that didn't make their hearts loyal, Whose spirit was not steadfast with God. The children of Ephraim, being armed and carrying bows, Turned back in the day of battle. They didn't keep God's covenant, And refused to walk in his law. They forgot his doings, His wondrous works that he had shown them. He did marvelous things in the sight of their fathers, In the land of Egypt, in the field of Zoan. He split the sea, and caused them to pass through; He made the waters stand as a heap. In the daytime he also led them with a cloud, And all night with a light of fire. He split rocks in the wilderness, And gave them drink abundantly as out of the depths. He brought streams also out of the rock, And caused waters to run down like rivers. Yet they still went on to sin against him, To rebel against the Most High in the desert. They tempted God in their heart By asking food according to their desire. Yes, they spoke against God. They said, "Can God prepare a table in the wilderness? Behold, he struck the rock, so that waters gushed out, Streams overflowed. Can he give bread also? Will he provide flesh for his people?" Therefore Yahweh heard, and was angry. A fire was kindled against Jacob, Anger also went up against Israel, Because they didn't believe in God, And didn't trust in his salvation. Yet he commanded the skies above, And opened the doors of heaven. He rained down manna on them to eat, And gave them food from the sky. Man ate the bread of angels. He sent them food to the full. He caused the east wind to blow in the sky. By his power he guided the south wind. He rained also flesh on them as the dust; Winged birds as the sand of the seas. He let them fall in the midst of their camp, Around their habitations. So they ate, and were well filled. He gave them their own desire. They didn't turn from their cravings. Their food was yet in their mouths, When the anger of God went up against them, Killed some of the fattest of them, And struck down the young men of Israel. For all this they still sinned, And didn't believe in his wondrous works. Therefore he consumed their days in vanity, And their years in terror. When he killed them, then they inquired after him. They returned and sought God earnestly. They remembered that God was their rock, The Most High God their redeemer. But they flattered him with their mouth, And lied to him with their tongue. For their heart was not right with him, Neither were they faithful in his covenant. But he, being merciful, forgave iniquity, and didn't destroy them. Yes, many times he turned his anger away, And didn't stir up all his wrath. He remembered that they were but flesh, A wind that passes away, and doesn't come again. How often they rebelled against him in the wilderness, And grieved him in the desert! They turned again and tempted God, And provoked the Holy One of Israel. They didn't remember his hand, Nor the day when he redeemed them from the adversary; How he set his signs in Egypt, His wonders in the field of Zoan, Turned their rivers into blood, And their streams, so that they could not drink. He sent among them swarms of flies, which devoured them; And frogs, which destroyed them. He gave also their increase to the caterpillar, And their labor to the locust. He destroyed their vines with hail, Their sycamore-fig trees with frost. He gave over their cattle also to the hail, And their flocks to hot thunderbolts. He threw on them the fierceness of his anger, Wrath, indignation, and trouble, And a band of angels of evil. He made a path for his anger. He didn't spare their soul from death, But gave their life over to the pestilence, And struck all the firstborn in Egypt, The chief of their strength in the tents of Ham. But he led forth his own people like sheep, And guided them in the wilderness like a flock. He led them safely, so that they weren't afraid, But the sea overwhelmed their enemies. He brought them to the border of his sanctuary, To this mountain, which his right hand had taken. He also drove out the nations before them, Allotted them for an inheritance by line, And made the tribes of Israel to dwell in their tents. Yet they tempted and rebelled against the Most High God, And didn't keep his testimonies; But turned back, and dealt treacherously like their fathers. They were turned aside like a deceitful bow. For they provoked him to anger with their high places, And moved him to jealousy with their engraved images. When God heard this, he was angry, And greatly abhorred Israel; So that he forsook the tent of Shiloh, The tent which he placed among men; And delivered his strength into captivity, His glory into the adversary's hand. He also gave his people over to the sword, And was angry with his inheritance. Fire devoured their young men; Their virgins had no wedding song. Their priests fell by the sword, And their widows couldn't weep. Then the Lord awakened as one out of sleep, Like a mighty man who shouts by reason of wine. He struck his adversaries backward. He put them to a perpetual reproach. Moreover he rejected the tent of Joseph, And didn't choose the tribe of Ephraim, But chose the tribe of Judah, Mount Zion which he loved. He built his sanctuary like the heights, Like the earth which he has established forever. He also chose David his servant, And took him from the sheepfolds; From following the ewes that have their young, He brought him to be the shepherd of Jacob, his people, And Israel, his inheritance. So he was their shepherd according to the integrity of his heart, And guided them by the skillfulness of his hands.
But they and our fathers dealt proudly and hardened their neck, and didn't listen to your commandments, and refused to obey, neither were mindful of your wonders that you did among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But you are a God ready to pardon, gracious and merciful, slow to anger, and abundant in loving kindness, and didn't forsake them. Yes, when they had made them a molten calf, and said, This is your God who brought you up out of Egypt, and had committed awful blasphemies;
They have dealt corruptly with him, [they are] not his children, [it is] their blemish; [They are] a perverse and crooked generation. Do you thus requite Yahweh, Foolish people and unwise? Isn't he your father who has bought you? He has made you, and established you.
There was no water for the congregation: and they assembled themselves together against Moses and against Aaron. The people strove with Moses, and spoke, saying, Would that we had died when our brothers died before Yahweh! Why have you brought the assembly of Yahweh into this wilderness, that we should die there, we and our animals? Why have you made us to come up out of Egypt, to bring us in to this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took [men]: and they rose up before Moses, with certain of the children of Israel, two hundred fifty princes of the congregation, called to the assembly, men of renown; and they assembled themselves together against Moses and against Aaron, and said to them, You take too much on you, seeing all the congregation are holy, everyone of them, and Yahweh is among them: why then lift yourselves up above the assembly of Yahweh? When Moses heard it, he fell on his face: and he spoke to Korah and to all his company, saying, In the morning Yahweh will show who are his, and who is holy, and will cause him to come near to him: even him whom he shall choose will he cause to come near to him. This do: take you censers, Korah, and all his company; and put fire in them, and put incense on them before Yahweh tomorrow: and it shall be that the man whom Yahweh does choose, he [shall be] holy: you take too much on you, you sons of Levi. Moses said to Korah, Hear now, you sons of Levi: [seems it but] a small thing to you, that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do the service of the tent of Yahweh, and to stand before the congregation to minister to them; and that he has brought you near, and all your brothers the sons of Levi with you? and seek you the priesthood also? Therefore you and all your company are gathered together against Yahweh: and Aaron, what is he who you murmur against him? Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, We won't come up: is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must needs make yourself also a prince over us? Moreover you haven't brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards: will you put out the eyes of these men? we won't come up. Moses was very angry, and said to Yahweh, "Don't respect their offering: I have not taken one donkey from them, neither have I hurt one of them." Moses said to Korah, You and all your company go before Yahweh, you, and they, and Aaron, tomorrow: and take every man his censer, and put incense on them, and bring you before Yahweh every man his censer, two hundred fifty censers; you also, and Aaron, each his censer. They took every man his censer, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron. Korah assembled all the congregation against them to the door of the tent of meeting: and the glory of Yahweh appeared to all the congregation. Yahweh spoke to Moses and to Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment. They fell on their faces, and said, God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation? Yahweh spoke to Moses, saying, Speak to the congregation, saying, Get away from around the tent of Korah, Dathan, and Abiram. Moses rose up and went to Dathan and Abiram; and the elders of Israel followed him. He spoke to the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins. So they got them up from the tent of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood at the door of their tents, and their wives, and their sons, and their little ones. Moses said, Hereby you shall know that Yahweh has sent me to do all these works; for [I have] not [done them] of my own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then Yahweh hasn't sent me. But if Yahweh make a new thing, and the ground open its mouth, and swallow them up, with all that appertain to them, and they go down alive into Sheol; then you shall understand that these men have despised Yahweh. It happened, as he made an end of speaking all these words, that the ground split apart that was under them; and the earth opened its mouth, and swallowed them up, and their households, and all the men who appertained to Korah, and all their goods. So they, and all that appertained to them, went down alive into Sheol: and the earth closed on them, and they perished from among the assembly. All Israel that were round about them fled at the cry of them; for they said, Lest the earth swallow us up. Fire came forth from Yahweh, and devoured the two hundred fifty men who offered the incense.
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Commentary on Deuteronomy 9 Keil & Delitzsch Commentary
Warning Against Self-Righteousness, Founded upon the Recital of Their Previous Sins - Deuteronomy 9-10:11
Besides the more vulgar pride which entirely forgets God, and attributes success and prosperity to its own power and exertion, there is one of a more refined character, which very easily spreads-namely, pride which acknowledges the blessings of God; but instead of receiving them gratefully, as unmerited gifts of the grace of the Lord, sees in them nothing but proofs of its own righteousness and virtue. Moses therefore warned the Israelites more particularly of this dangerous enemy of the soul, by first of all declaring without reserve, that the Lord was not about to give them Canaan because of their own righteousness, but that He would exterminate the Canaanites for their own wickedness (Deuteronomy 9:1-6); and then showing them for their humiliation, by proofs drawn from the immediate past, how they had brought upon themselves the anger of the Lord, by their apostasy and rebellion against their God, directly after the conclusion of the covenant at Sinai; and that in such a way, that it was only by his earnest intercession that he had been able to prevent the destruction of the people (Deut 9:7-24), and to secure a further renewal of the pledges of the covenant (Deut 9:25-10:11).
Deuteronomy 9:1-3
Warning against a conceit of righteousness, with the occasion for the warning. As the Israelites were now about to cross over the Jordan (“this day,” to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deuteronomy 7:1), and great fortified cities reaching to the heavens (cf. Deuteronomy 1:28), namely, the great and tall nation of the Enakites (Deuteronomy 1:28), before which, as was well known, no one could stand ( התיצּב , as in Deuteronomy 7:24); and as they also knew that Jehovah their God was going before them to destroy and humble these nations, they were not to say in their heart, when this was done, For my righteousness Jehovah hath brought me in to possess this land. In Deuteronomy 9:3, היּום וידעתּ is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deuteronomy 9:1, “thou art to pass.” Israel now knew for certain - namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og - that the Lord was going before it, as the leader and captain of His people ( Schultz : see Deuteronomy 1:30). The threefold repetition of הוּא in Deuteronomy 9:3 is peculiarly emphatic. “ A consuming fire: ” as in Deuteronomy 4:24. ישׁמידם הוּא is more particularly defined by וגו יכניעם והוּא , which follows: not, however, as implying that השׁמיד does not signify complete destruction in this passage, but rather as explaining how the destruction would take place. Jehovah would destroy the Canaanites, by bring them down, humbling them before Israel, so that they would be able to drive them out and destroy them quickly “ מהר , quickly, is no more opposed to Deuteronomy 7:22, 'thou mayest not destroy them quickly,' than God's not delaying to requite (Deuteronomy 7:10) is opposed to His long-suffering” ( Schultz ). So far as the almighty assistance of God was concerned, the Israelites would quickly overthrow the Canaanites; but for the sake of the well-being of Israel, the destruction would only take place by degrees. “ As Jehovah hath said unto thee: ” viz., Exodus 23:23, Exodus 23:27., and at the beginning of the conflict, Deuteronomy 2:24.
Deuteronomy 9:4-6
When therefore Jehovah thrust out these nations before them ( הדף , as in Deuteronomy 6:19), the Israelites were not to say within themselves, “ By (for, on account of) my righteousness Jehovah hath brought me (led me hither) to possess this land .” The following word, וּברשׁעת , is adversative: “ but because of the wickedness of these nations ,” etc. - To impress this truth deeply upon the people, Moses repeats the thought once more in Deuteronomy 9:5. At the same time he mentions, in addition to righteousness, straightness or uprightness of heart, to indicate briefly that outward works do not constitute true righteousness, but that an upright state of heart is indispensable, and then enters more fully into the positive reasons. The wickedness of the Canaanites was no doubt a sufficient reason for destroying them , but not for giving their land to the people of Israel, since they could lay no claim to it on account of their own righteousness. The reason for giving Canaan to the Israelites was simply the promise of God, the word which the Lord had spoken to the patriarchs on oath (cf. Deuteronomy 7:8), and therefore nothing but the free grace of God, - not any merit on the part of the Israelites who were then living, for they were a people “of a hard neck,” i.e., a stubborn, untractable generation. With these words, which the Lord Himself had applied to Israel in Exodus 32:9; Exodus 33:3, Exodus 33:5, Moses prepares the way for passing to the reasons for his warning against self-righteous pride, namely, the grievous sins of the Israelites against the Lord.
He reminded the people how they had provoked the Lord in the desert, and had shown themselves rebellious against God, from the day of their departure from Egypt till their arrival in the steppes of Moab. את־אשׁר , for אשׁר , is the object to תּשׁכּח ( Ewald , §333, a .): “ how thou hast provoked.” המרה , generally with את־פּי (cf. Deuteronomy 1:26), to be rebellious against the commandment of the Lord: here with עם , construed with a person, to deal rebelliously with God, to act rebelliously in relation to Him (cf. Deuteronomy 31:27). The words “ from the day that thou camest out ,” etc., are not to be pressed. It is to be observed, however, that the rebellion against the guidance of God commenced before they passed through the Red Sea (Exodus 14:11). This general statement Moses then followed up with facts, first of all describing the worship of the calf at Horeb, according to its leading features (Deuteronomy 9:8-21), and then briefly pointing to the other rebellions of the people in the desert (Deuteronomy 9:22, Deuteronomy 9:23).
Deuteronomy 9:8
“ And indeed even in Horeb ye provoked Jehovah to wrath .” By the vav explic . this sin is brought into prominence, as having been a specially grievous one. It was so because of the circumstances under which it was committed.
Deuteronomy 9:9-19
When Moses went up the mountain, and stayed there forty days, entirely occupied with the holiest things, so that he neither ate nor drank, having gone up to receive the tables of the law, upon which the words were written with the finger of God, just as the Lord had spoken them directly to the people out of the midst of the fire, - at a time, therefore, when the Israelites should also have been meditating deeply upon the words of the Lord which they had but just heard, - they acted so corruptly, as to depart at once from the way that had been pointed out, and make themselves a molten image (comp. Ex 31:18-32:6, with chs. Deut 24:12-31:17). “ The day of the assembly ,” i.e., the day on which Moses gathered the people together before God (Deuteronomy 4:10), calling them out of the camp, and bringing them to the Lord to the foot of Sinai (Exodus 19:17). The construction of the sentence is this: the apodosis to “ when I was gone up ” commences with “ the Lord delivered unto me ,” in Deuteronomy 9:10; and the clause, “ then I abode ,” etc., in Deuteronomy 9:9, is a parenthesis. - The words of God in Deuteronomy 9:12-14 are taken almost word for word from Exodus 32:7-10. הרף (Deuteronomy 9:14), the imperative Hiphil of רפה , desist from me, that I may destroy them, for לּי הנּיחה , in Exodus 32:10. But notwithstanding the apostasy of the people, the Lord gave Moses the tables of the covenant, not only that they might be a testimony of His holiness before the faithless nation, but still more as a testimony that, in spite of His resolution to destroy the rebellious nation, without leaving a trace behind, He would still uphold His covenant, and make of Moses a greater people. There is nothing at all to favour the opinion, that handing over the tables (Deuteronomy 9:11) was the first beginning of the manifestations of divine wrath ( Schultz ); and this is also at variance with the preterite, נתן , in Deuteronomy 9:11, from which it is very evident that the Lord had already given the tables to Moses, when He commanded him to go down quickly, not only to declare to the people the holiness of God, but to stop the apostasy, and by his mediatorial intervention to avert from the people the execution of the divine purpose. It is true, that when Moses came down and saw the idolatrous conduct of the people, he threw the two tables from his hands, and broke them in pieces before the eyes of the people (Deuteronomy 9:15-17; comp. with Exodus 32:15-19), as a practical declaration that the covenant of the Lord was broken by their apostasy. But this act of Moses furnishes no proof that the Lord had given him the tables to declare His holy wrath in the sight of the people. And even if the tables of the covenant were “in a certain sense the indictments in Moses' hands, accusing them of a capital crime” ( Schultz ), this was not the purpose for which God had given them to him. For if it had been, Moses would not have broken them in pieces, destroying, as it were, the indictments themselves, before the people had been tried. Moses passed over the fact, that even before coming down from the mountain he endeavoured to mitigate the wrath of the Lord by his intercession ( Exodus 32:11-14), and simply mentioned (in Deuteronomy 9:15-17) how, as soon as he came down, he charged the people with their great sin; and then, in Deuteronomy 9:18, Deuteronomy 9:19, how he spent another forty days upon the mountain fasting before God, on account of this sin, until he had averted the destructive wrath of the Lord from Israel, through his earnest intercession. The forty days that Moses spent upon the mountain, “ as at the first ,” in prayer before the Lord, are the days mentioned in Exodus 34:28 as having been passed upon Sinai for the perfect restoration of the covenant, and for the purpose of procuring the second tables (cf. Deuteronomy 10:1.).
Deuteronomy 9:20-21
It was not from the people only, but from Aaron also, that Moses averted the wrath of God through his intercession, when it was about to destroy him. In the historical account in Ex 32, there is no special reference to this intercession, as it is included in the intercession for the whole nation. On the present occasion, however, Moses gave especial prominence to this particular feature, not only that he might make the people thoroughly aware that at that time Israel could not even boast of the righteousness of its eminent men (cf. Isaiah 43:27), but also to bring out the fact, which is described still more fully in Deuteronomy 10:6., that Aaron's investiture with the priesthood, and the maintenance of this institution, was purely a work of divine grace. It is true that at that time Aaron was not yet high priest; but he had been placed at the head of the nation in connection with Hur , as the representative of Moses (Exodus 24:14), and was already designated by God for the high-priesthood (Exodus 28:1). The fact, however, that Aaron had drawn upon himself the wrath of God in a very high degree, was intimated plainly enough in what Moses told him in Exodus 32:21. - In Deuteronomy 9:21, Moses mentions again how he destroyed that manifested sin of the nation, namely, the molten calf (see at Exodus 32:20).
Deuteronomy 9:22-24
And it was not on this occasion only, viz., at Horeb, that Israel aroused the anger of the Lord its God by its sin, but it did so again and again at other places: at Tabeerah, by discontent at the guidance of God (Numbers 11:1-3); at Massah, by murmuring on account of the want of water (Exodus 17:1.); at the graves of lust, by longing for flesh (Numbers 11:4.); and at Kadesh-barnea by unbelief, of which they had already been reminded at Deuteronomy 1:26. The list is not arranged chronologically, but advances gradually from the smaller to the more serious forms of guilt. For Moses was seeking to sharpen the consciences of the people, and to impress upon them the fact that they had been rebellious against the Lord (see at Deuteronomy 9:7) from the very beginning, “from the day that I knew you.”
After vindicating in this way the thought expressed in Deuteronomy 9:7, by enumerating the principal rebellions of the people against their God, Moses returns in Deuteronomy 9:25. to the apostasy at Sinai, for the purpose of showing still further how Israel had no righteousness or ground for boasting before God, and owed its preservation, with all the saving blessings of the covenant, solely to the mercy of God and His covenant faithfulness. To this end he repeats in Deuteronomy 9:26-29 the essential points in his intercession for the people after their sin at Sinai, and then proceeds to explain still further, in Deuteronomy 10:1-11, how the Lord had not only renewed the tables of the covenant in consequence of this intercession (Deuteronomy 10:1-5), but had also established the gracious institution of the priesthood for the time to come by appointing Eleazar in Aaron's stead as soon as his father died, and setting apart the tribe of Levi to carry the ark of the covenant and attend to the holy service, and had commanded them to continue their march to Canaan, and take possession of the land promised to the fathers (Deuteronomy 10:6-11). With the words “thus I fell down,” in Deuteronomy 9:25, Moses returns to the intercession already briefly mentioned in Deuteronomy 9:18, and recalls to the recollection of the people the essential features of his plea at the time. For the words “ the forty days and nights that I fell down ,” see at Deuteronomy 1:46. The substance of the intercession in Deuteronomy 9:26-29 is essentially the same as that in Exodus 32:11-13; but given with such freedom as any other than Moses would hardly have allowed himself ( Schultz ), and in such a manner as to bring it into the most obvious relation to the words of God in Deuteronomy 9:12, Deuteronomy 9:13. אל־תּשׁחת , “ Destroy not Thy people and Thine inheritance ,” says Moses, with reference to the words of the Lord to him: “ thy people have corrupted themselves ” (Deuteronomy 9:12). Israel was not Moses' nation, but the nation and inheritance of Jehovah; it was not Moses, but Jehovah, who had brought it out of Egypt. True, the people were stiffnecked (cf. Deuteronomy 9:13); but let the Lord remember the fathers, the oath given to Abraham, which is expressly mentioned in Exodus 32:13 (see at Deuteronomy 7:8), and not turn to the stiffneckedness of the people ( קשׁי equivalent to ערף קשׁה , Deuteronomy 9:13 and Deuteronomy 9:6), and to their wickedness and sin (i.e., not regard them and punish them). The honour of the Lord before the nations was concerned in this (Deuteronomy 9:28). The land whence Israel came out (“the land” = the people of the land, as in Genesis 10:25, etc., viz., the Egyptians: the word is construed as a collective with a plural verb) must not have occasion to say, that Jehovah had not led His people into the promised land from incapacity or hatred. יכלת מבּלי recalls Numbers 14:16. Just as “inability” would be opposed to the nature of the absolute God, so “hatred” would be opposed to the choice of Israel as the inheritance of Jehovah, which He had brought out of Egypt by His divine and almighty power (cf. Exodus 6:6).