Deuteronomy 33:1-29

Deuteronomy 33:1-29

Deuteronomy 33

Deuteronomy 33:1-29

1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.

1. Haec autem benedictio qua benedixit Moses vir Dei filiis Israel in morte sua.

2. And. he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

2. Et dixit, Jehova e Sinai prodiit, et ortus est e Seir ipsis, illuxit e monte Pharam, et venit cum decem millibus sanctitatis: a dextra ejus ignea lex illis:

3. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.

3. Utique diligit populos, onmes sancti in manibus tuis, et ipsi adhaeserunt pedibus tuis, ut sumerent ex eloquiis tuis.

4. Moses commanded us a law, even the inheritance of the congregation of Jacob.

4. Legem praecepit nobis Moses in haereditatem coatus Israel.

5. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

5. Et fuit in Recto rex, in colligendis capitibus populi, simulque tribubus Israel.

6. Let Reuben live, and not die; and let not his men be few.

6. Vivat Ruben, et non moriatur, et (vel, quamvis) sit parvus numero.

7. And this is the blessing of Judah: and he said, Hear, Lord, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies.

7. Hoc etiam Judae, et dixit, Audi Jehova vocem Jehuda, et ad populum suum duc eum, manus ejus sufficiat el, dum auxilio fueris contra hostes ejus.

8. And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;

8. Ad Levi vero dixit: Perfectiones tuae et splendores tui fuerunt viro misericordi tuo, quem tentasti in Masa: et contendere fecisti eum ad aquas Meriba.

9. Who said unto his father, and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept; thy covenant.

9. Qui dixit patri suo et matri suae, Non vidi eum: et fratres suos non agnovit, et filios suos non cognovit: nam custodierunt eloquium tuum, et pactum tuum servarunt.

10. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt-sacrifice upon thine altar.

10. Docebunt judicia tua ipsum Jacob, et legem tuam Israelem: ponent suffitum in nares tuas: et holocaustum super altare tuum.

11. Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

11. Benedic Jehova substantiae ejus, et in opere manuum ejus complaceas tibi: transfige lumbos inimicorum ejus, et odio habentium eum: ne resurgant.

12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

12. Ad Benjamin dixit, Dilectus Jehovae habitabit confidenter juxta illum, tegens illurn tota die, et inter humeros ejus habitabit.

13. And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,

13. Ad Joseph vero dixit, Benedicta a Jehova terra ejus ab excellentia coeli, ob rorem, et ob voraginem cubantern deorsmn.

14. And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon.

14. Et ob praestantiam proventuum solis, et ob praestantiam fructuum lunae:

15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

15. Et ob praestantiam cacuminis montium antiquorum, et ob praestantiam collium perpetuorum.

16. And for the precious things of the earth, and fullness thereof, and for the good-will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.

16. Et ob prastantiam terrae, et ob plenitudinem ejus: et beneplacitum habitatoris rubi veniat super caput Joseph, et super verticem separati a fratribus suis.

17. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth; and they are, the ten thousands of Ephraim, and they are the thousands of Manasseh.

17. Primogeniti boris ejus decor erit ei, et cornua unicornis cornua ejus: ipsis populos cornupetes simul usque ad fines terrae. Atque haec sunt decem millia Ephraim, et ista millia Manasse.

18. And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.

18. Et ipsi Zebulon dixit, Laetare Zebulon quum egredieris, et Issachar in tabernaeulis tuis.

19. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

19. Populos ad montem vocabunt: et illic sacrificabunt sacrificia justitiae, quoniam affluentiam maris sugent, et tecti thesauri arenae.

20. And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.

20. Et ad Gad dixit, Benedictus qui dilatare fecit Gad: sicut leo habitabit, et rapiet brachium atque verticem.

21. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgments with Israel.

21. Et vidit principium sibi, quod illic portio legislatoris tecta, veniet autem cum principibus populi: justitiam Jehovae faciet, et judicia ejus cum Israele.

22. And of Dan he said, Dan is a lion’s whelp: he shall leap from Bashan.

22. Et ad Dan dixit, Dan ut catulus leonis saltabit e Basan.

23. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord; possess thou the west and the south.

23. Et Nephthali dixit, O Nephthali satur beneplacito, et plene benedictione Jehovae, occidentem et meridiem posside.

24. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

24. Et Aser dixit, Benedictus prae filiis Aser, erit beneplacens fratribus suis, et tingens in oleo pedem suum.

25. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.

25. Ferrnm et, aes, calceamenta tua (vel, ferae tuae): et sicut dies tui fortitudo tua.

26. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

26. Non est similis Deo recti, qui equitat super coelos in auxilium tuum, et in magnificentia sua super nubes.

27. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them.

27. Habitaculum est Deus aeternus: et subter brachia sempiterna, ejecit a facie tua inimicum, et dixit, Disperde.

28. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

28. Et habitabit Israel confidenter solus (vel, suus) oculus Jacob: in terra frumenti et vini, etiam coeli ejus stillabunt rorem.

29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

29. Beatus es o Israel, quis similis tibi popule qui servaris in Jehova scuto auxilii tui, et gladio excellentiae tuae? humiliabuntur inimici tui, et tu super excelsa eorum calcabis.

1. And this is the blessing. The bitterness of the Song was seasoned, as it were, by this palliative, wherein Moses left a testimony with respect to God’s future and perpetual grace, as if depositing an inestimable treasure in the hands of the people. For, as God, after the deliverance of His people, and the giving of the Law, renewed the covenant which Jacob had testified of and proclaimed, so Moses was, as it were, their second father, to ratify anew its blessings, lest the memory of them should ever be lost.

Note 304. “Ceste benediction a este comme du suere,” etc.; this blessing was like sugar, etc. — Fr.

In order to beget confidence in his benedictions, he commences by magnifying his vocation before he proceeds to them; for, although the word benediction is equivalent to a prayer for success, yet must it be borne in mind that Moses does not here pray in the ordinary manner, like a private person, in such a way as fathers are wont to offer supplications for their children; but that, in the spirit of prophecy, he sets forth the blessings which were to be expected from God. This, then, is the reason why he extols the dignity and glory of his office as ruler in such lofty terms, viz., that the twelve tribes of Israel may be thoroughly assured that God is the author of these blessings. For the same reason he calls himself “the man of God:” that the people may receive what he is about to say as if it. proceeded from God, whose undoubted minister he is. Nor is the circumstance of time without its weight — “before his death,” or, “in his death,” which adds to the prophecy the force of a testament.

2 And he said, The Lord came from, Sinai. In these words he reminds them that he is setting before them, a confirmation of the covenant, which God had made with them in this Law, and that it is nothing different from it; for this connection was of exceeding efficacy in establishing the certainty of the blessings, provided only the Law was duly honored; for nothing was better adapted to confirm the grace of God than the majesty which was displayed in the promulgation of the Law. Some, as I conceive improperly, translate it, — “God comes to Sinai,” whereas Moses rather means that he came from thence, when His brightness was made manifest. By way of ornament, the same thing is repeated with respect to Seir and Paran; and, since these three words are synonymous, therefore to go forth, to rise up, and to come, also represent the same thing, viz., that manifestation of the divine glory which should have ravished into admiration the minds of all; as though he had said that his blessings were to be received with the same reverence, as that which God had procured for His Law, when His face was conspicuously displayed on Mount Sinai. The Prophet Habakkuk (Habakkuk 3:3) has imitated this figure, though with a different object, viz., that, the people might confidently rely upon his power, which had formerly been manifested to the fathers in visible brightness.

Note 305. Lat., “Went from Sinai.”

By “ten thousands of sanctity,” I do not understand, as many do, the faithful, but the angels, by whom God was accompanied as by a royal retinue; for God also commanded the ark to be placed between the Cherubim, in order to show that the heavenly hosts were around Him. So in Isaiah, (Isaiah 6:6,) the Seraphim surround His throne; and Daniel says that he saw “ten thousand times ten thousand,” (Daniel 7:10;) thus designating an infinite multitude, as does Moses also by “ten thousand.” It is probable that both Paul and Stephen derived from this passage their statement that the Law was “ordained by Angels in the hand of a mediator,” (Galatians 3:19; Acts 7:53;) for its authority was greatly confirmed by its having so many witnesses (obsignatores.)

Note 306. A. V.,” Ten thousands of saints. Ainsworth: “Heb., of sanctity; meaning, spirits of sanctity; which Jonathan in his Thargum expoundeth holy angels: — so we by grace in Christ are come to ten thousands of angels. Hebrews 12:22.”

The Law is placed at His right hand, not only as a scepter or mark of dignity, but as His power or rule of government; for He did not merely show Himself as a king, but also made known how He would preside over them. The Law is called fiery, in order to inspire terror and to enforce humility upon them all; although I am not adverse to the opinion that Moses alludes in this epithet to the outward signs of fire and flame, of which he spoke in Exodus 20. But, since the word דת, dath, means any statute or edict, some restrict it to the prohibition that none should more closely approach the mountain. In my own mind, however, there is no doubt but that it designates all the doctrine whereby God’s dominion is maintained.

Note 307. “Comme il vouloit presider, et estre honore de son peuple;” how He would preside, and be honored by this people. — Fr.

3. Yea, he loved the people. If it be preferred to apply this to the Gentiles, the sentence must be thus resolved, “Although He loves all human beings, still His saints are honored with His peculiar favor, in that He watches over their safety;” but it is more correct to expound it as referring only to the children of Abraham, whom He calls “peoples,” because, on account of the multitude into which they had grown, in their several tribes, they might be reckoned as so many nations. And since the particle אף, aph, signifies prolongation of time, like adhuc in Latin, the following sense will be very satisfactory, that, Although the descendants of Abraham were divided into various races, and might therefore seem to be no longer a single family, nevertheless God still continued to regard them all with affection, and their numbers and divisions did not prevent Him from accounting them to be a single body. The sum is, that God’s favor towards them was not extinguished, either by the progress of time, or the increase of the people; but that it was constantly extended to the race of Abraham, however far or widely it might be spread.

Note 308. Lat., “the peoples.”

Note 309. A. V., “yea.”

It must, however, be observed, that in proof of His love, it is presently added, that they were in the hand of God. Hence we infer that, from the time that God has embraced us with His favor, He is the sure guardian of our safety; whence also arises the firm assurance of eternal life. The change of person, from the third to the second, throws no obscurity on the meaning. Since many hypocrites were mixed up with the faithful — for the Church of God has always been like a threshing-floor — Moses restricts this special grace of God to those who willingly submit themselves to Him, and with pious teachableness embrace this instruction, by which sign he distinguishes between the true children of God, and those spurious or degenerate ones, who falsely assume the name. Where my translation is, “They cleaved to thy feet,” others render the words, “They were struck at thy feet,” but in my judgment constrainedly. Others extract from it a useful piece of instruction, that “they were subdued by God’s chastisements, so as to render Him obedience;” but the metaphor is rather taken from disciples, who, according to the common usage of the Hebrew language, are said to sit at their master’s feet, in order to attend more diligently. And this is confirmed by the context, for the faithful are said to have attached themselves to God’s feet, that they might receive of this words, i.e., profit by His instruction.

Note 310. In the Fr. this expression is thus explained, — “ou les grains de ble sont cachez sous la paille;” where the grains of wheat are hidden beneath the straw.

4 Moses commanded us a law. What he had declared respecting the glory of God, and the excellency of the Law, he now applies to his own person, since it was his purpose, as I have said, to establish the authority of his own ministry. In order, therefore, to prove the certainty of his mission, he boasts that he was appointed by God to be the teacher of the people, and that not for a brief period, but throughout all ages; for by the word “inheritance,” the perpetuity of the Law is signified. He then claims for himself the royal supremacy, not because he had ruled after the manner of kings, but that the dignity of this high office might add weight to his words. He says that “the heads of the people and the tribes were gathered together,” with reference to their unhappy disorganization, which was tending to their destruction, as much as to say that, under his guidance, rind by his exertions, the state of the people was reestablished.

He begins with Reuben, the first-born, and so far removes or mitigates the ignominy of that condemnation wherewith he had been branded by his father Jacob, as only to stop short of restoring him to his place of honor. For the holy Patriarch had pronounced a severe sentence, namely, that Reuben should be “as unstable as water, and should not excel.” (Genesis 49:4.) Lest, therefore, the whole of his posterity should be discouraged, or should be rejected by the other tribes, he abates the severity of his disinheritance, as if to pardon the condemned. In short, he assigns to the family of Reuben a place among the sons of Jacob, lest despair should drive them to headlong ruin. The second clause admits of two contrary meanings. Literally it is, “Let him be small in number;” and, in fact, this tribe was not of the more numerous ones. Since, however, it occupied a middle place, and surpassed several of the others, some repeat the negative, “Let him not die, nor let him be few in number.” But it appears more probable that an abatement is made from the rank to which his primogeniture entitled the family of Reuben, and thus that some remainder of dishonor was introduced into the promise of grace. And, in fact, not only the tribe of Judah, but those of Simeon, Issachar, Zebulun, Dan, and Naphthali, surpassed it in size. Thus the qualification will be by no means inappropriate, that, although Reuben was to be reckoned among the people of God, still he should not altogether recover his dignity.

Note 311. A. V., “and let not his men be few.

7. And this is the blessing of Judah. Jerome has faithfully given the sense, “This is the blessing,” although it is not actually expressed.

Note 312. And this also of Judah.

It might at first sight appear inconsistent that some abatement should be made from the splendid and abundant blessings which had been promised to the tribe of Judah. This, however, is by no means the case; for the inviolable decree respecting the supremacy of Judah is not thus altered; but Moses merely reminds them how difficult of accomplishment it would be. Jacob had declared, as if speaking of a peaceful dominion, that his “brethren should praise” him, that his “father’s children should bow down before” him; that “the scepter should not depart from Judah, nor a lawgiver from between his feet,” (Genesis 49:8, 10;) but, inasmuch as this dignity lay dormant for a long time, and it was necessary that it should contend with many tedious obstacles before it finally manifested itself, Moses consequently speaks in more limited terms. Still, he seems to have referred not merely to the earlier period, but to the various calamities whereby the kingdom of David was not only apparently diminished, but destroyed; and especially to the melancholy interruption of it which arose from the Babylonish captivity. The sum is, that the prosperity of which Jacob prophesied was not to be so conspicuous in the tribe of Judah, as that all things were to be expected to be joyous and successful, but rather that those, to whom the supreme power as well as wealth was promised, would be exposed to many evils, so that they should be reduced to extremities, and be greatly in want of the help of God. He therefore betakes himself to prayer, and by his example admonishes not that tribe only, but the others also, to implore the faithfulness of God in their overwhelming difficulties. And this lesson applies to ourselves also, in order that we may be the more aroused to prayer and supplication, the more Satan is urgent for the destruction of Christ’s kingdom. At the same time, what I have stated must be observed, namely, that the promise remains firm, since it is not in vain that Moses places all the tribes under the dominion of Judah, when he petitions that he may be brought unto his people, nor promises in vain that God will be at hand to help him, so that he may prevail against his enemies.

8 And of Levi he said. This qualification, or modification of the harsher sentence of Jacob was introduced not only for the sake of the tribe of Levi, but rather of the whole people. Jacob had said,

“Simeon and Levi are brethren: instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, my tongue, be not thou united,”
(Genesis 49:5, 6.)

Note 313. A.V., “Mine honour.” See C. on Genesis 49., C. Soc. Edit., vol. 2, p. 447.

Assuredly their descendants might have been discouraged, or at least might have been regarded contemptuously, when a patriarch, and the founder of their race, had thus abominated them. God, however, afterwards consecrated this tribe to Himself, so that their sanctity might be communicated to the other tribes; which could not be the case unless their previous opprobrium were removed.

But if any contentious person had objected to this blessing, as if Moses were too much disposed to favor his own tribe, such a suspicion could not justly be harbored against him; first, because he, who now makes such honorable mention of the tribe of Levi, was also the proclaimer of their ignominy; and on many other occasions had not spared his own family, but, whenever it was requisite, had freely inveighed against their vices; and, secondly, he now commends nothing in the Levites except the new dignity, which it had pleased God to confer upon them. On this point, indeed, he ought to have been least of all suspected, inasmuch as he had degraded his own sons, and had exalted the posterity of Aaron alone to the highest place of honor. Now, therefore, he has no other object but that the dignity of the priesthood should not be depreciated on account of the sins of men, and thus their religion itself be despised. For we all know how disposed people are to lay charges against the persons of men which may derogate from the sacredness of their office. Assuredly, if Levi had not been purged from that disgrace which he had incurred, the priesthood would have been altogether deprived of reverence; and thus God’s worship would have been very lightly esteemed. Now, however, when God sanctifies this family to himself, he, as it were, restores it entirely; and hence it is apparent that its punishment was only temporary, since Moses had no intention of retracting what the Spirit had dictated to holy Jacob. Nor does he, indeed, advance anything of himself; but the same Spirit removes the ignominy, which might have disgraced the tribe of Levi, inasmuch as it had only been imposed upon it for a time. We have already seen elsewhere that what Jacob prophesied respecting the dispersion of this family, resulted in its honor; since God posted the Levites in all directions like sentinels, that through their means purity of doctrine might be fostered amongst the whole people. They were, therefore, scattered in such a manner as that their punishment might be productive of benefit. We must, therefore, conclude, that Moses spoke not to gratify his brethren, but made honorable mention of the priesthood, lest those, whom God had chosen as this ministers, should be treated with contempt. And, doubtless, the subsequent grace of their calling should have blotted out the recollection of their previous infamy. Thus Christ, when He would restore Peter to the office of an apostle, cancels his triple denial, by thrice setting him over His sheep. (John 21:17.)