Deuteronomy 33
33
Introduction to the Blessing of Moses
1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 2 He said:
A Historical Review
The Lord came from Sinai
and revealed himself#tn Or “rose like the sun” (NCV, TEV). to Israel#tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.tn Heb “him”; the referent (Israel) has been specified in the translation for clarity. from Seir.
He appeared in splendor#tn Or “he shone forth” (NAB, NIV, NRSV, NLT). from Mount Paran,
and came forth with ten thousand holy ones.#tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
With his right hand he gave a fiery law#tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr. to them.
3 Surely he loves the people;#tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
all your holy ones#tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear. are in your power.#tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
And they sit#tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.” at your feet,
each receiving#tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group. your words.
4 Moses delivered to us a law,#tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
an inheritance for the assembly of Jacob.
5 The Lord#tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.” was king over Jeshurun,#sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
when the leaders of the people assembled,
the tribes of Israel together.#sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
Blessing on Reuben
6 May Reuben live and not die,
and may his people multiply.#tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
Blessing on Judah
7 And this is the blessing#tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons. to Judah. He said,
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
Blessing on Levi
8 Of Levi he said:
Your Thummim and Urim#sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31. belong to your godly one,#tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
whose authority you challenged at Massah,#sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
and with whom you argued at the waters of Meribah.#sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
9 He said to his father and mother, “I have not seen him,”#sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs#tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325. of any who attack him,
and of those who hate him, so that they cannot stand.
Blessing on Benjamin
12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord#tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity. places him on his chest.#tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
Blessing on Joseph
13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky,#tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky. by the dew,
and by the depths crouching beneath;
14 with the harvest produced by the daylight#tn Heb “goings forth of the sun.”
and by#tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy. the moonlight;#tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
15 with the best#tn Heb “head” or “top.” of the ancient mountains
and the harvest produced by the age-old hills;
16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush.#tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart#sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt. from his brothers.
17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim,#sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
and they are the thousands of Manasseh.
Blessing on Zebulun and Issachar
18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
19 They will summon peoples to the mountain,
there they will sacrifice proper#tn Or “acceptable”; Heb “righteous” (so NASB). sacrifices;
for they will enjoy#tn Heb “suck.” the abundance of the seas,
and the hidden treasures of the shores.#tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
Blessing on Gad
20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp.#tn Heb “forehead,” picturing Gad attacking prey.
21 He has selected the best part for himself,
for the portion of the ruler#tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45. is set aside#tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal). there;
he came with the leaders#tn Heb “heads” (in the sense of chieftains). of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
Blessing on Dan
22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan.#sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).
Blessing on Naphtali
23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
Blessing on Asher
24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil.#sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
25 The bars of your gates#tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.” will be made of iron and bronze,
and may you have lifelong strength.
General Praise and Blessing
26 There is no one like God, O Jeshurun,#sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
who rides through the sky#tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275. to help you,
on the clouds in majesty.
27 The everlasting God is a refuge,
and underneath you are his eternal arms;#tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the mss and versions.
he has driven out enemies before you,
and has said, “Destroy!”
28 Israel lives in safety,
the fountain of Jacob is quite secure,#tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
in a land of grain and new wine;
indeed, its heavens#tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context. rain down dew.#tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
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Deuteronomy 33: NET
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Deuteronomy 33
33
Blessings of Moses on Israel
1Now#Or “And” this is the blessing with which Moses, the man of God, blessed the Israelites#Literally “sons/children of Israel” before#Literally “to the face of” his death.
2Then#Or “And” he said,
“Yahweh came from Sinai,
and he dawned upon them from Seir;
he shone forth from Mount Paran,
and he came with myriads of holy ones,
at his right hand a fiery law for them.#This pointing of the MT is very difficult; here HALOT 93 suggests “fire a law for them” as a translation of the compound Hebrew word made up of “fire” + “law,” which I render as “a fiery law”
3Moreover,#Or “Indeed” he loves his people,#Literally “a lover of peoples”
all the holy ones were in your hand,
and they bowed down to#Or “at” your feet,
each one accepted directions from you.#Literally “he takes up from your words”
4A law Moses instructed for us,
as a possession for the assembly of Jacob.
5And then a king arose in Jeshurun,
at the gathering of the leaders of the people,
united were the tribes of Israel.#Literally “together the tribes of Israel”
6“May Reuben live, and may he not die,
and let his number not be few.”#Literally “let he be his people of number”
7And he said this of Judah,#Literally “and this concerning/to Judah, and he said”
“Hear, O Yahweh, the voice of Judah,
and bring him to his people;
his own hands strive#Or “is/are great” on his behalf for him,
and may you be a help against#Literally “from” his foes.”
8And of Levi he said,
“Your Thummim and your Urim
are for your faithful one,#Literally “man, your faithful one”
whom you tested at Massah;#Literally “whom you tested him at Massah”
you contended with him
at the waters of Meribah.
9The one saying of his father and of his mother,
‘I have not regarded them,’
and his brothers he did not acknowledge,
and his children#Or “sons” he did not know,
but rather they observed your word,
and your covenant they kept.
10They taught#Or “teach/will teach” your regulations to Jacob,
and your law to Israel;
they placed incense smoke before you,#Literally “in your nose”
and whole burnt offerings on your altar.
11Bless, O Yahweh, his substance,
and with the work of his hands you must be pleased;
smite the loins of those who attack him,
and those hating him, so that they cannot arise.”#Literally “so that not they stand up”
12Of Benjamin he said,
“The beloved of Yahweh dwells securely,#Literally “in confidence”
the Most High#This is the most likely reading in context (Most High God). Literally the Hebrew text reads “upon him,” so the NASV translates the first line as: dwell in security “by him” shields all around him,
all the day,
and between his shoulders he dwells.”
13And of Joseph he said,
“Blessed by Yahweh is his land,
with#Hebrew “from” the choice things of heaven,
with#Hebrew “from” dew, and with#Hebrew “from” the deep lying down beneath,
14and with#Hebrew “from” the choice things of the fruits#Or “produce of” of the the sun,
and with the choice things of the yield of the seasons,#Literally “months”
15and with#Hebrew “from” the finest things of the ancient mountains,
and with#Hebrew “from” the choice things of the eternal hills,#Literally “the hills of eternity never ending ages”
16and with#Hebrew “from” the choice things of the earth and its fullness,
and the favor of the one who dwelt#Literally “dwells” but context puts the event into the past; literally “dweller of the bush” in the bush.#Some scholars suggest that this expression must be read as: on Sinai
Let them come to the head of Joseph,
and to the crown of the prince among his brothers.
17As the firstborn of his ox, majesty belongs to him,#Literally “is for him”
and his horns are the horns of a wild ox;
with them he drives people together,#Or “all at once” (NASB)
and they are the myriads of Ephraim,
and they are the thousands of Manasseh.”
18And of Zebulun he said,
“Rejoice, Zebulun, in your going out,
and rejoice, Issachar, in your tents;
19They summon people to the mountains;#Hebrew “mountain”
there they sacrifice the sacrifices of righteousness,
because the affluence of the seas they suck out,
and the most hidden treasures of the sand.”#Literally “the covered of the hidden of the sand”
20And of Gad he said,
“Blessed be the one who enlarges Gad;#Literally “the enlarger of Gad”
like a lion he dwells,
and he tears an arm as well as a scalp.
21And he selected#Or “provided” the best part for himself, #Hebrew “for him”
for there the portion of a ruler is included,
and he came with the heads of the people;#Or possibly, “the heads of the people came/assembled” (compare NEB)
he did#Or “worked” the righteousness of Yahweh,
and his regulations for Israel.”
22And of Dan he said,
“Dan is a cub of a lion;
he leaps from Bashan.”#Hebrew “the Bashan,” referring to a well-known geographical and agricultural area
23And of Naphtali, he said,
“Oh, Naphtali, sated of favor,
and full of the blessing of Yahweh;
take possession of the lake,
and the land to the south.”
24And of Asher he said,
“Blessed more than sons#Literally “blessed from/of sons is” features the comparative use the Hebrew preposition min, “than” is Asher;
may he be the favorite#Literally “may he be favored” of his brothers,
dipping his feet in the oil.#Literally “and dipping in the oil his feet”
25Your bars are#Or “will be” iron and bronze,
and as your days, so is#Or “so will be/may be” your strength.”
26“There is no one like God, O, Jeshurun,
who rides through the heavens to your help,
and with his majesty through the skies.
27The God of ancient time#Literally “before/earlier times” is a hiding place,
and underneath are the arms of eternity,#Or “everlasting ages” or “everlasting arms”
and he drove out from before#Literally “from your face” you your enemy,
and he said, ‘Destroy them!’
28So Israel dwells alone and carefree,
the spring of Jacob in a land of grain and wine;
his heavens even drip dew.
29Blessed are you, O Israel.
Who is like you, a people who is saved by Yahweh,
the shield of your help,
and who is the sword of your triumph,
and your enemies, they shall fawn before you,#Hebrew “to you”
and you shall tread on their backs.”
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