Deuteronomy 32:31 — Word Study
WLCכִּ֛י לֹ֥א כְצוּרֵ֖נוּ צוּרָ֑ם וְאֹיְבֵ֖ינוּ פְּלִילִֽים׃
BSAForkîy [because of this reason] their rocktsûwr [not as our God, a lesser deity] is notlôʼ like our Rocktsûwr [as or comparable to, the supreme God, our Refuge] even our enemiesʼôyêb [including, or as judged by, those who oppose or hate us, adversaries] concedepâlîyl [admit, acknowledge as judges]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| לֹ֥א | not | Particle |
| כְצוּרֵ֖נוּ | [is] like rock our | Preposition, noun common masculine singular construct, suffix |
| צוּרָ֑ם | rock their | Noun common masculine singular construct, suffix |
| וְאֹיְבֵ֖ינוּ | and enemies our | Conjunction, verb qal participle (active) masculine plural common, suffix |
| פְּלִילִֽים׃ | assessments | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For their rock is not like our Rock, even our enemies concede. |
| KJV | For their rock is not as our Rock, even our enemies themselves being judges. |
| ASV | For their rock is not as our Rock, Even our enemies themselves being judges. |
| YLT | For not as our Rock [is] their rock, (And our enemies [are] judges!) |
| WEB | For their rock is not as our Rock, even our enemies themselves concede. |
| BBE | For their rock is not like our Rock, even our haters themselves being judges. |
Where they part company is פְּלִילִֽים — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that emphasizes the acknowledgment by the enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 32:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Song of Mosesgenerated
Deuteronomy 32:31 is part of a song that Moses teaches the Israelites, emphasizing the greatness of God compared to the idols of other nations. The song serves as a reminder of God's faithfulness and power, especially in contrast to the weakness of false gods. This section highlights the acknowledgment of God's supremacy even by their enemies, underscoring the theme of divine strength and protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:25 | He caused their chariot wheels to wobble, so that they had difficulty driving. “Let us flee from the Israelites,” said the Egyptians, “for the LORD is fighting for them against Egypt!” |
| 2 | Numbers 23:8–23 | How can I curse what God has not cursed? How can I denounce what the LORD has not denounced? |
| 3 | 1 Samuel 2:2 | There is no one holy like the LORD. Indeed, there is no one besides You! And there is no Rock like our God. |
| 4 | 1 Samuel 4:8 | Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all kinds of plagues in the wilderness. |
| 5 | Ezra 1:3 | Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צוּר, tzu.Ramgenerated
The word צוּר (tsur) means 'rock' and is often used metaphorically to describe God as a refuge and source of strength. It conveys the idea of stability and protection, as seen in other scriptures like Psalm 18:2.
In this verse, the contrast between צוּרֵ֖נוּ (khe.tzu.Re.nu) and צוּרָ֑ם (tzu.Ram) highlights the superiority of Israel's God over the rocks of their enemies. The use of this word emphasizes the unique nature of God as a solid foundation, unlike the false gods worshiped by others.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb is implicit in the structure of the verse, with the phrase לֹ֥א (lo') serving as a negation that sets the tone for the comparison. The clause structure emphasizes the contrast between the rocks of the enemies and the true Rock of Israel.
The main clause is followed by a prepositional phrase that describes the subject, with the phrase וְאֹיְבֵ֖ינוּ (ve.'o.ye.Vei.nu) introducing the enemies who concede this truth. The order highlights the enemies' acknowledgment as significant.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew צוּר is rendered as θεοὶ (theoi), meaning 'gods'. This choice reflects a broader interpretation, emphasizing the false gods of the nations as opposed to the true God of Israel.
The translation of פְּלִילִֽים as ἀνόητοι (anōētoi), meaning 'fools', suggests a more critical view of the enemies, portraying them as lacking understanding in their recognition of God's power.
In plain words — the whole versegenerated
Deuteronomy 32:31 shows that the rock of Israel, representing God, is not like the rocks of their enemies. Even the enemies recognize this difference, acknowledging the strength and superiority of Israel's God.
Frequently Asked Questionsgenerated
This phrase emphasizes the uniqueness of God compared to the idols of other nations, highlighting that the true God offers strength and refuge.
The acknowledgment by enemies indicates that even those opposed to Israel recognize the power of their God.
The verse reinforces the theme of God's supremacy and faithfulness throughout the song, contrasting Him with the false gods of the nations.
In this context, 'rock' signifies strength, stability, and protection, attributes associated with God as a refuge for His people.
Reflection Questionsgenerated
- In what ways have I seen the strength of God in my life, contrasting with other sources of support?
- How can I better recognize and acknowledge God's superiority over the challenges I face?
- What does it mean for me to find refuge in God, my Rock?
- How can I share the truth about God's strength with others, especially those who may not believe?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor their rock [is] not as our rock,.... That is, the gods of the Heathens, the rock in which they trusted, are not like the God of Israel, the rock of salvation, in which all true believers, whether
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor their rock is not as our Rock, even our enemies themselves being judges. For their rock is not as our Rock, even our enemies themselves being judges.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho by their dear-bought experience have been forced to acknowledge that our God was far stronger than they and their false gods together. See Numbers 23 .
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:31 For their rock [is] not as our Rock, even our enemies themselves [being] judges.Ver. 31. For their rock is not as our rock.] We may well say, Who is a God like unto thee? Contemno minutulos istos deos, mode Iovem (Iehovam) mihi propitium habeam; I care not for those dunghill deities, so I may have the true God to favour me. Even our enemies.] Exodus 14:25 Numbers 23:8; Numbers 23:12 1 Samuel 4:8.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) For their rock.—Perhaps this may be taken, For their rock (the enemies’ God) is not as our Rock (Jehovah), and yet our enemies are judges, i.e., lords, over us. So Rashi takes it. The verse should be read as a parenthesis. The argument would be this: No cause can be found for the defeat of Israel except the displeasure of Jehovah. The enemies have no gods that could fight against Israel. The word for judges occurs only in Exodus 21:22; Job 31:11. The phrase “our enemies themselves being judges” (of the question) is more like Latin than Hebrew, but it may be correct.
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. For their rock] The gods and pretended protectors of the Romans. Is not as our Rock] Have neither power nor influence like our God. Our enemies themselves being judges.] For they often acknowledged the irresistible power of that God who fought for Israel. See Exodus 14:25; Numbers 23:8-12; Numbers 23:19-21; 1 Samuel 4:8. There is a passage in Virgil, Eclog. iv., ver. 58, very similar to this saying of Moses: - Pan Deus Arcadia mecum si judice certet, Pan etiam Arcadia dicat se judice victum. "Should the god Pan contend with me," (in singing the praises of the future hero, the deliverer, prophesied of in the Sibylline books,) "were even Arcadia judge, Pan would acknowledge himself…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges31For not as our Rock is their rock, Our foes being judges; 32For their vine’s from the vine of Sedóm And out of the tracts of Gomorrah; Their grapes are poisonous grapes, Bitterest clusters are theirs. 33Their wine is the venom of dragons, The pitiless poison of asps. 31. emphasises the previous couplet; it must have been Israel’s God who brought such defeat on His people.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. The false gods are set in contrast with Jehovah, the God of Israel. For their rock is not as our Rock,… our enemies — That is, the nations who have oppressed or been at war with Israel — being judges. Comp.
Read Daniel Denison Whedon on Deuteronomy 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For their rock is not like our Rock, even our enemies concede.
For their rock is not as our Rock, even our enemies themselves concede.
For their rock is not like our Rock, even our enemies concede.
For our enemies’ rock is not like our Rock, as even our enemies concede.
Tyndale line
For their rock is not as our Rock, even our enemies themselves being judges.
For their rock is not as our Rock, Even our enemies themselves being judges.
For their rock is not as our Rock, Even our enemies themselves being judges.
For their rock is not as our Rock, even our enemies themselves being judges:
For their god is not as our God, euen our enemies being iudges.
Strictly literal
For their rock is not as our Rock: Let our enemies themselves be judges.
For not as our Rock [is] their rock, (And our enemies [are] judges!)
For their rock [is] not as our Rock || (And our enemies [are] judges!)
For not as our Rock is their rock, even our enemies themselves being judges.
For our enemies' rock is not like our Rock, just as even our enemies admit.
From the Latin
For our God is not as their gods: our enemies themselves are judges.
Simplified
The rock they rely on is not like our Rock, as even our enemies admit.
For their rock is not like our Rock, even our haters themselves being judges.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches all six words, though the word order differs. The Samaritan Pentateuch has one word that differs from the Masoretic Text: it uses פללים instead of פְּלִילִֽים, but the meaning remains consistent.
כִּ֛י לֹ֥א כְצוּרֵ֖נוּ צוּרָ֑ם וְאֹיְבֵ֖ינוּ פְּלִילִֽים׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי לא כצורנו צורם ואיבינו פללים
1 word differs from the Masoretic Text: פללים (judge)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 32:31
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixHC/Vqrmpc/Sp1bp
פָּלִיל (paliyl) means 'judge' and is derived from the root word for assessment or estimate. The term refers specifically to a magistrate or someone who judges. The entries consistently emphasize its meaning related to judgment without significant disagreement among the sources.
[פָּלִיל] n.m. judge
base
H6414 [פָּלִיל] judge
6414 paliyl paw-leel'
from 6419; a magistrate:--judge.
see HEBREW for 06419
פָּלִיל (pa.lil) — judge.
judge, assessment, estimate
N-mp — Noun common · masculine plural absoluteHNcmpa