אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶיךָ יִשָּׂא מִדַּבְּרֹתֶיךָ׃
In the poetic blessing of Moses over Israel, found in Devarim 33:3, we encounter a verse that is both emotionally rich and grammatically complex. At its center lies a phrase that has stirred centuries of debate:
חֹבֵב עַמִּים
Typically translated as “He loves the peoples,” this phrase appears at the beginning of a line that continues with divine presence, holiness, and submission. But what makes this verse remarkable is not only its theological depth — it is the way Hebrew syntax shapes our understanding of God’s relationship to Israel and to holiness itself.
We will explore how a single verb — חֹבֵב — opens a window into the nature of covenant, affection, and divine governance.
“He Loves the Peoples” — A Verb That Defines Covenantal Affection
The verse begins:
אַף חֹבֵב עַמִּים
This translates as: “Indeed, He loves the peoples.” The key word here is חֹבֵב, from the root ח-ב-ב, meaning “to love” or more specifically, “to cherish.” It is rare in Biblical Hebrew, appearing only a handful of times outside of poetry and liturgy.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| חֹבֵב | ח-ב-ב | Qal active participle, m.s. | “Lover,” “cherisher” | Used here as a divine epithet — rare and deeply affective. |
This form — חֹבֵב — is a participle, not a finite verb. That means it expresses ongoing or continuous action. God is not merely loving once — He is constantly the One who cherishes the peoples. This grammatical choice emphasizes not a momentary act, but an enduring disposition.
The phrase חֹבֵב עַמִּים is striking for another reason: it uses the plural עַמִּים (“peoples”), which may refer to all nations, but more likely refers to the tribes of Israel collectively. In either case, it presents a vision of God’s affection that is expansive and inclusive.
“All His Holy Ones Are in Your Hand” — The Syntax of Protection and Presence
The next clause reads:
כָּל־קְדֹשָׁיו בְּיָדֶךָ
“All His holy ones are in Your hand.”
Note the shift from participle (חֹבֵב) to definite noun phrase (קְדֹשָׁיו). This transition reflects a deep theological movement: after describing God’s affection, the verse moves to describe God’s dominion. The holy ones — likely referring to Israel — are not just loved; they are held securely.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| קְדֹשָׁיו | ק-ד-שׁ | Participle (qadosh) + suffix, m.pl. | “His holy ones” | Refers to Israel as a sanctified people. |
The phrase בְּיָדֶךָ (“in Your hand”) adds spatial and relational weight. To be “in the hand of” someone in Biblical Hebrew often implies protection, control, or possession — especially when used of God.
Consider other instances of this idiom:
- בְּיָדְךָ פַּלְטָתִי תָמִיד – “In Your hand is my deliverance always” (Tehillim 71:3)
- הִנֵּה בְּיָדִי אַפְסֵי הָאָ֑רֶץ – “Behold, the ends of the earth are in My hand” (Yeshayahu 66:2)
In each, the phrase denotes authority and care. Here in Deuteronomy, it suggests that Israel’s holiness is not only intrinsic, but safeguarded by divine embrace.
“They Shall Be Subject at Your Feet” — Submission Through Word Order
The next line reads:
וְהֵם תֻּכּוּ לְרַגְלֶיךָ
“And they shall bow before your feet” or “they shall be subject beneath your feet.”
The verb תֻּכּוּ is from the root נ-כ-ה, often meaning “to strike,” but here, in the passive form, it likely carries the sense of “being brought low” or “bowing down.”
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| תֻּכּוּ | נ-כ-ה | Nifal imperfect, 3mp | “They shall be brought low” | Often used for submission or prostration. |
The placement of וְהֵם (“and they”) followed by a passive verb creates a kind of syntactic humility — the subject is weakened, the action is divinely directed. Those who are brought low do so not by their own will, but by the presence of holiness.
And the location of this submission? לְרַגְלֶיךָ — “at your feet.” Again, this is not metaphor alone — it is linguistic positioning. What was once exalted is now placed beneath.
“He Bears What You Say” — A Final Clause of Divine Listening
The final line reads:
יִשָּׂא מִדַּבְּרֹתֶיךָ
“He bears what you say” or “He takes up your words.”
The verb יִשָּׂא is from the common root נ-ש-א, meaning “to lift,” “to bear,” or “to take.” Here, it indicates divine receptivity — God does not only love, protect, and elevate Israel; He also listens.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| יִשָּׂא | נ-ש-א | Qal imperfect, 3ms | “He will lift/bear” | Used here of bearing speech — a rare but powerful usage. |
The object מִדַּבְּרֹתֶיךָ — literally “from your speakings” — is a noun derived from the root ד-ב-ר, in the miqtal pattern, meaning “what is spoken” or “words.” The preposition מִן here functions like “from among” or “what proceeds from,” indicating that these are not just any words — they are the very utterances of Israel, lifted by God Himself.
The Verse That Holds Affection and Authority Together
In Devarim 33:3, grammar becomes theology. The use of the participle חֹבֵב signals that God’s love is not a fleeting emotion, but a defining posture toward His people. The phrase בְּיָדֶךָ shows that this love is not sentimental — it is protective and sovereign. And the final clause, יִשָּׂא מִדַּבְּרֹתֶיךָ, affirms that this relationship is reciprocal — God hears what His people say.
Through syntax, this verse captures the full arc of covenant: affection, power, submission, and dialogue. Not one word is wasted, and every grammatical nuance contributes to the portrait of a God who not only rules, but relates — who not only governs, but loves.