Deuteronomy 32:1

Authorized King James Version

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Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.

Original Language Analysis

הַֽאֲזִ֥ינוּ Give ear H238
הַֽאֲזִ֥ינוּ Give ear
Strong's: H238
Word #: 1 of 7
to broaden out the ear (with the hand), i.e., (by implication) to listen
הַשָּׁמַ֖יִם O ye heavens H8064
הַשָּׁמַ֖יִם O ye heavens
Strong's: H8064
Word #: 2 of 7
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r
וַֽאֲדַבֵּ֑רָה and I will speak H1696
וַֽאֲדַבֵּ֑רָה and I will speak
Strong's: H1696
Word #: 3 of 7
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
וְתִשְׁמַ֥ע and hear H8085
וְתִשְׁמַ֥ע and hear
Strong's: H8085
Word #: 4 of 7
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
הָאָ֖רֶץ O earth H776
הָאָ֖רֶץ O earth
Strong's: H776
Word #: 5 of 7
the earth (at large, or partitively a land)
אִמְרֵי the words H561
אִמְרֵי the words
Strong's: H561
Word #: 6 of 7
something said
פִֽי׃ of my mouth H6310
פִֽי׃ of my mouth
Strong's: H6310
Word #: 7 of 7
the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

Analysis & Commentary

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth (הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי ha'azinu hashamayim va'adabberah vetishma ha'arets imre-fi)—Moses invokes heaven and earth as covenant witnesses, echoing ancient Near Eastern treaty language where cosmic elements bore witness to binding agreements. Ha'azin (give ear) and shema (hear) create poetic parallelism, calling all creation to attend to God's covenant lawsuit against Israel.

This introduction to the Song of Moses (Deuteronomy 32:1-43) establishes the poem as prophetic testimony transcending time. Heaven and earth, which witnessed the covenant's establishment (Deuteronomy 4:26, 30:19), now witness Israel's predicted apostasy and God's faithful restoration. Isaiah (1:2) and Micah (6:1-2) later employ identical juridical language—creation itself testifies to God's righteousness and Israel's rebellion. Jesus echoed this imagery when declaring that stones would cry out if humans remained silent (Luke 19:40). The Song functions as perpetual witness, preserved in writing so future generations would hear God's prophetic word.

Historical Context

The Song of Moses was composed circa 1406 BC in Moses' final month before death. Deuteronomy 31:19-22 records God's command that Moses write this song and teach it to Israel as prophetic testimony against their future apostasy. The Song was to be memorized and recited, ensuring its preservation across generations. This poetic structure aided memorization in pre-literate culture. The Song accurately predicted Israel's cycle of rebellion, judgment, and restoration throughout the conquest, monarchy, exile, and return—a span of over 1,000 years.

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