Երկրորդ Օրէնք / Deuteronomy - 33 |

Text:
< PreviousԵրկրորդ Օրէնք - 33 Deuteronomy - 33Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Yet Moses has not done with the children of Israel; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say. He had preached them a farewell sermon, a very copious and pathetic discourse. After sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the Lord, and so leaves them. I. He pronounces them all blessed in what God had done for them already, especially in giving them his law, ver. 2-5. II. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity. 1. Reuben, ver. 6. 2. Judah, ver. 7. 3. Levi, ver. 8-11. 4. Benjamin, ver. 42. 5. Joseph, ver. 13-17. 6. Zebulun and Issachar, ver. 18, 19. 7. Gad, ver. 20, 21. 8. Dan, ver. 22. 9. Naphtali, ver. 23. 10. Asher, ver. 24, 25. III. He pronounces them all in general blessed upon the account of what God would be to them, and do for them if they were obedient, ver. 26, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses delivers a prophetical blessing to the children of Israel, Deu 33:1. The introduction, Deu 33:2-5. Prophetic declarations concerning Reuben, Deu 33:6; concerning Judah, Deu 33:7; concerning Levi, Deu 33:8-11; concerning Benjamin, Deu 33:12; concerning Joseph, Deu 33:13-17; concerning Zebulun, Deu 33:18, Deu 33:19; concerning Gad, Deu 33:20, Deu 33:21; concerning Dan, Deu 33:22; concerning Naphtali, Deu 33:23; concerning Asher, Deu 33:24, Deu 33:25. The glory of the God of Jeshurun, and the glorious privileges of his true followers, Deu 33:26-29.
Albert Barnes: Notes on the Bible - 1834
33:0: The Blessing contains:
(1) an Introduction, Deu 33:1-5;
(2) the Benedictions pronounced on the tribes individually, Deut. 33:6-25;
(3) a Conclusion, Deu 33:26-29.
It was no doubt spoken by Moses, probably on the same day and to the same assembly as the Song Deut. 32:1-43, as soon as lie received the Rev_iewed notice of his approaching decease Deu 32:48, and just before he ascended Mount Nebo. Like the Blessing of Jacob Gen. 49, to, which it has an intimate though independent correspondence throughout, it is the solemn farewell of the earthly head of the race. A comparison with Genesis (see the marginal references) will show how the blessings uttered by Moses over the several tribes partly repeat, partly enlarge and supplement, and sometimes modify or even Rev_erse, the predictions of the dying Jacob.
This chapter, in striking contrast with the last, is pervaded by a tone of happy augury; and the total absence of warning and reproof has been rightly noted as indicating that Moses is here speaking of the ideal Israel, of the people of God as they might and would have been but for their perverseness, rather than foretelling what would in fact be the fate and fortunes of the twelve tribes. As the Song sets forth the calamities with which God's justice will visit Israel's fall, so does the Blessing describe the glory and greatness which would from His mercy crown Israel's faithfulness. The Song and the Blessing are therefore correspondent, and mutually supplementary. The form into which the Blessing is thrown exhibits the several tribes cooperating, each according to its special characteristics and circumstances, for the accomplishment of the national mission.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 33:1, The majesty of God; Deu 33:6, The blessings of the twelve tribes; Deu 33:26, The excellency of Israel.
John Gill
INTRODUCTION TO DEUTERONOMY 33
This chapter relates the blessings Moses pronounced upon the people of Israel a little before his death; first, in general, on account of their having a law given them in so glorious a manner, Deut 33:1; then, in particular, each of the tribes distinctly is blessed, Reuben, Deut 33:6; Judah, Deut 33:7; Levi, Deut 33:8; Benjamin, Deut 33:12; Joseph, Deut 33:13; Zebulun and Issachar, Deut 33:18; Gad, Deut 33:20; Dan, Deut 33:22; Naphtali, Deut 33:23; Asher, Deut 33:24; and the chapter is concluded with some strong intimations of what God was unto the people of Israel in general, and of what he had done and would do for them; all which are expressive of their great happiness, Deut 33:26.
33:133:1: Ա՛յս է օրհնութիւն զոր օրհնեաց Մովսէս այրն Աստուծոյ զորդիսն Իսրայէլի յառա՛ջ քան զվախճանելն իւր.
1 Այս է այն օրհներգութիւնը, որով Մովսէսը՝ Աստծու մարդը, նախքան մեռնելը օրհնեց իսրայէլացիներին՝
33 Այս է այն օրհնութիւնը, որով Աստուծոյ մարդը՝ Մովսէս՝ իր մեռնելէն առաջ Իսրայէլի որդիները օրհնեց
Այս է օրհնութիւն զոր օրհնեաց Մովսէս այրն Աստուծոյ զորդիսն Իսրայելի յառաջ քան զվախճանելն իւր:

33:1: Ա՛յս է օրհնութիւն զոր օրհնեաց Մովսէս այրն Աստուծոյ զորդիսն Իսրայէլի յառա՛ջ քան զվախճանելն իւր.
1 Այս է այն օրհներգութիւնը, որով Մովսէսը՝ Աստծու մարդը, նախքան մեռնելը օրհնեց իսրայէլացիներին՝
33 Այս է այն օրհնութիւնը, որով Աստուծոյ մարդը՝ Մովսէս՝ իր մեռնելէն առաջ Իսրայէլի որդիները օրհնեց
zohrab-1805▾ eastern-1994▾ western am▾
33:11: Вот благословение, которым Моисей, человек Божий, благословил сынов Израилевых пред смертью своею.
33:1 καὶ και and; even αὕτη ουτος this; he ἡ ο the εὐλογία ευλογια commendation; acclamation ἣν ος who; what εὐλόγησεν ευλογεω commend; acclaim Μωυσῆς μωσευς Mōseus; Mosefs ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel πρὸ προ before; ahead of τῆς ο the τελευτῆς τελευτη end αὐτοῦ αυτος he; him
33:1 וְ wᵊ וְ and זֹ֣את zˈōṯ זֹאת this הַ ha הַ the בְּרָכָ֗ה bbᵊrāḵˈā בְּרָכָה blessing אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בֵּרַ֥ךְ bērˌaḵ ברך bless מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מֹותֹֽו׃ môṯˈô מָוֶת death
33:1. haec est benedictio qua benedixit Moses homo Dei filiis Israhel ante mortem suamThis is the blessing, wherewith the man of God, Moses, blessed the children of Israel, before his death.
1. And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
33:1. This is the blessing, with which Moses, the man of God, blessed the sons of Israel before his death.
33:1. And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death:

1: Вот благословение, которым Моисей, человек Божий, благословил сынов Израилевых пред смертью своею.
33:1
καὶ και and; even
αὕτη ουτος this; he
ο the
εὐλογία ευλογια commendation; acclamation
ἣν ος who; what
εὐλόγησεν ευλογεω commend; acclaim
Μωυσῆς μωσευς Mōseus; Mosefs
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
πρὸ προ before; ahead of
τῆς ο the
τελευτῆς τελευτη end
αὐτοῦ αυτος he; him
33:1
וְ wᵊ וְ and
זֹ֣את zˈōṯ זֹאת this
הַ ha הַ the
בְּרָכָ֗ה bbᵊrāḵˈā בְּרָכָה blessing
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בֵּרַ֥ךְ bērˌaḵ ברך bless
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
מֹותֹֽו׃ môṯˈô מָוֶת death
33:1. haec est benedictio qua benedixit Moses homo Dei filiis Israhel ante mortem suam
This is the blessing, wherewith the man of God, Moses, blessed the children of Israel, before his death.
33:1. This is the blessing, with which Moses, the man of God, blessed the sons of Israel before his death.
33:1. And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Moses's Blessing on Israel.B. C. 1451.
1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. 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. 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. 4 Moses commanded us a law, even the inheritance of the congregation of Jacob. 5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.
The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luke xxiv. 50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet--a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen. xlix. 1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.
He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.
I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, v. 2. 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab. iii. 3, 4; Ps. xviii. 7-9. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do." I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jude 14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Ps. lxviii. 17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Acts vii. 53; Heb. ii. 2.
II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire (Deut. iv. 33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (v. 2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, ch. iv. 33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev. i. 16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (v. 2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, John x. 28.
III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exod. xx. 19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Josh. viii. 34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. John xvii. 26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (v. 4, 5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.
1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Ps. cxlvii. 20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah." (2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Ps. cxix. 111.
2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1 Sam. xii. 12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.
Adam Clarke: Commentary on the Bible - 1831
33:1: And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death - And he said
Deu 33:2. Jehovah came from Sinai, And he arose upon them from Seir; He shone forth from Mount Paran, And he came from Meribah-kadesh: From his right hand a fire shone forth upon them.
Deu 33:3. Truly, he loved the people, And he blessed all his saints For they fell down at his feet, And they received of his words.
Deu 33:4. He commanded us a law, The inheritance of the congregation of Jacob.
Deu 33:5. And he became king in Jeshurun; When the heads of the people were assembled, Together with the tribes of Israel.
We have already seen that Dr. Kennicott reads מריבה קדש Meribah-Kadesh, the name of a place, instead of מרבבת קדש meribeboth kodesh, which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies. Instead of a fiery law, אש דת esh dath, he reads, following the Samaritan version, אש אור esh ur, a fire shining out upon them. In vindication of this change in the original, it may be observed,
1. That, though דת dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: תורה torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee.
2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word אשדת eshdath, which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected.
3. That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac.
4. That in the parallel place, Hab 3:3, Hab 3:4, a word is used which expresses the rays of light, קרנים karnayim, horns, that is, splendours, rays, or effulgence of light.
5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted.
Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints - changing בידך beyadecha, into ברך barach, he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the ד daleth and the ר resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the י yod, which might have been easily mistaken for the apex at the top of the ב beth very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering. Instead of לרגלך leraglecha, and מדברתיך middabberotheycha, Thy feet, and Thy words, Dr. Kennicott reads the pronouns in the third person singular, לרגליו leraglaiv and מדברותיו middabberothaiv, His feet, His words, in which he is supported both by the Septuagint and Vulgate. He also changes ישא yissa, He shall receive, into ישאו yisseu, They shall receive. He contends also that משה Mosheh, Moses, in the fourth verse, was written by mistake for the following word מורשה morashah, inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to God, which would be most absurd. See Kennicott's first Dissertation, p. 422, etc.
Albert Barnes: Notes on the Bible - 1834
33:1: The title "the man of God" in the Old Testament is one who is favored with direct Revelations, but not necessarily an official prophet. The occurrence of the title here is no doubt a token that the Blessing was not, as was the Song, transcribed by Moses himself. Compare Deu 31:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: the blessing: Gen 27:4, Gen 27:27-29, Gen 49:1, Gen 49:28; Luk 24:50, Luk 24:51; Joh 14:27, Joh 16:33
the man: Jos 14:6; Jdg 13:6; Sa1 2:27, Sa1 9:6, Sa1 9:7; Kg1 13:1, Kg1 13:6; Psa 90:1 *title Ti1 6:11; Ti2 3:17; Pe2 1:21
Carl Friedrich Keil and Franz Delitzsch
33:1
Before ascending Mount Nebo to depart this life, Moses took leave of his people, the tribes of Israel, in the blessing which is very fittingly inserted in the book of the law between the divine announcement of his approaching death and the account of the death itself, as being the last words of the departing man of God. The blessing opens with an allusion to the solemn conclusion of the covenant and giving of the law at Sinai, by which the Lord became King of Israel, to indicate at the outset the source from which all blessings must flow to Israel (Deut 33:2-5). Then follow the separate blessings upon the different tribes (vv. 6-25). And the whole concludes with an utterance of praise to the Lord, as the mighty support and refuge of His people in their conflicts with all their foes (Deut 33:26-29). This blessing was not written down by Moses himself, like the song in ch. 32, but simply pronounced in the presence of the assembled tribes. This is evident, not only from the fact that there is nothing said about its being committed to writing, but also from the heading in Deut 33:1, where the editor clearly distinguishes himself from Moses, by speaking of Moses as "the man of God," like Caleb in Josh 14:6, and the author of the heading to the prayer of Moses in Ps 90:1. In later times, "man of God" was the title usually given to a prophet (vid., 1Kings 9:6; 3Kings 12:22; 3Kings 13:14, etc.), as a man who enjoyed direct intercourse with God, and received supernatural revelations from Him. Nevertheless, we have Moses' own words, not only in the blessings upon the several tribes (vv. 6-25), but also in the introduction and conclusion of the blessing (Deut 33:2-5 and Deut 33:26-29). The introductory words before the blessings, such as "and this for Judah" in Deut 33:7, "and to Levi he said" (Deut 33:8), and the similar formulas in Deut 33:12, Deut 33:13, Deut 33:18, Deut 33:20, Deut 33:22, Deut 33:23, and Deut 33:24, are the only additions made by the editor who inserted the blessing in the Pentateuch. The arrangement of the blessings in their present order is probably also his work. It neither accords with the respective order of the sons of Jacob, nor with the distribution of the tribes in the camp, nor with the situation of their possessions in the land of Canaan. It is true that Reuben stands first as the eldest son of Jacob; but Simeon is then passed over, and Judah, to whom the dying patriarch bequeathed the birthright which he withdrew from Reuben, stands next; and then Levi, the priestly tribe. Then follow Benjamin and Joseph, the sons of Rachel; Zebulun and Issachar, the last sons of Leah (in both cases the younger before the elder); and lastly, the tribes descended from the sons of the maids: Gad, the son of Zilpah; Dan and Naphtali, the sons of Bilhah; and finally, Asher, the second son of Zilpah. To discover the guiding principle in this arrangement, we must look to the blessings themselves, which indicate partly the position already obtained by each tribe, as a member of the whole nation, in the earthly kingdom of God, and partly the place which it was to reach and occupy in the further development of Israel in the future, not only in relation to the Lord, but also in relation to the other nations. The only exception to this is the position assigned to Reuben, who occupies the foremost place as the first-born, notwithstanding his loss of the birthright. In accordance with this principle, the first place properly belonged to the tribe of Judah, who was raised into the position of lord over his brethren, and the second to the tribe of Levi, which had been set apart to take charge of the sacred things; whilst Benjamin is associated with Levi as the "beloved of the Lord." Then follow Joseph, as the representative of the might which Israel would manifest in conflict with the nations; Zebulun and Issachar, as the tribes which would become the channels of blessings to the nations through their wealth in earthly good; and lastly, the tribes descended from the sons of the maids, Asher being separated from his brother Gad, and placed at the end, in all probability simply because it was in the blessing promised to him that the earthly blessedness of the people of God was to receive its fullest manifestation.
On comparing the blessing of Moses with that of Jacob, we should expect at the very outset, that if the blessings of these two men of God have really been preserved to us, and they are not later inventions, their contents would be essentially the same, so that the blessing of Moses would contain simply a confirmation of that of the dying patriarch, and would be founded upon it in various ways. This is most conspicuous in the blessing upon Joseph; but there are also several other blessings in which it is unmistakeable, although Moses' blessing is not surpassed in independence and originality by that of Jacob, either in its figures, its similes, or its thoughts. But the resemblance goes much deeper. It is manifest, for example, in the fact, that in the case of several of the tribes, Moses, like Jacob, does nothing more than expound their names, and on the ground of the peculiar characters expressed in the names, foretell to the tribes themselves their peculiar calling and future development within the covenant nation. Consequently we have nowhere any special predictions, but simply prophetic glances at the future, depicted in a purely ideal manner, whilst in the case of most of the tribes the utter want of precise information concerning their future history prevents us from showing in what way they were fulfilled. The difference in the times at which the two blessings were uttered is also very apparent. The existing circumstances from which Moses surveyed the future history of the tribes of Israel in the light of divine revelation, were greatly altered from the time when Jacob blessed the heads of the twelve tribes before his death, in the persons of his twelve sons. These tribes had now grown into a numerous people, with which the Lord had established the covenant that He had made with the patriarchs. The curse of dispersion in Israel, which the patriarch had pronounced upon Simeon and Levi (Gen 49:5-7), had been changed into a blessing so far as Levi was concerned. The tribe of Levi had been entrusted with the "light and right" of the Lord, had been called to be the teacher of the rights and law of God in Israel, because it had preserved the covenant of the Lord, after the conclusion of the covenant at Sinai, even though it involved the denial of flesh and blood. Reuben, Gad, and half Manasseh had already received their inheritance, and the other tribes were to take possession of Canaan immediately. These circumstances formed the starting-point for the blessings of Moses, not only in the case of Levi and Gad, where they are expressly mentioned, but in that of the other tribes also, where they do not stand prominently forward, because for the most part Moses simply repeats the leading features of their future development in their promised inheritance, as already indicated in the blessing of Jacob, and "thus bore his testimony to the patriarch who anticipated him, that the spirit of his prophecy was truth" (Ziegler, p. 159).
In this peculiar characteristic of the blessing of Moses, we have the strongest proof of its authenticity, particularly in the fact that there is not the slightest trace of the historical circumstances of the nation at large and the separate tribes which were peculiar to the post-Mosaic times. The little ground that there is for the assertion which Knobel repeats, that the blessing betrays a closer acquaintance with the post-Mosaic times, such as Moses himself could not possibly have possessed, is sufficiently evident from the totally different expositions which have been given by the different commentators of the saying concerning Judah in Deut 33:7, which is adduced in proof of this. Whilst Knobel finds the desire expressed in this verse on behalf of Judah, that David, who had fled from Saul, might return, obtain possession of the government, and raise his tribe into the royal tribe, Graf imagines that it expresses the longing of the kingdom of Judah for reunion with that of Israel; and Hoffmann and Maurer even trace an allusion to the inhabitants of Judea who were led into captivity along with Jehoiachin: one assumption being just as arbitrary and as much opposed to the text as the other. - All the objections brought against the genuineness of this blessing are founded upon an oversight or denial of its prophetic character, and upon untenable interpretations of particular expressions abstracted from it. Not only is there no such thing in the whole blessing as a distinct reference to the peculiar historical circumstances of Israel which arose after Moses' death, but there are some points in the picture which Moses has drawn of the tribes that it is impossible to recognise in these circumstances. Even Knobel from his naturalistic stand-point is obliged to admit, that no traces can be found in the song of any allusion to the calamities which fell upon the nation in the Syrian, Assyrian, and Chaldaean periods. And hitherto it has proved equally impossible to point out any distinct allusion to the circumstances of the nation in the period of the judges. On the contrary, as Schultz observes, the speaker rises throughout to a height of ideality which it would have been no longer possible for any sacred author to reach, when the confusions and divisions of a later age had actually taken place. He sees nothing of the calamities from without, which fell upon the nations again and again with destructive fury, nothing of the Canaanites who still remained in the midst of the Israelites, and nothing of the hostility of the different tribes towards one another; he simply sees how they work together in the most perfect harmony, each contributing his part to realize the lofty ideal of Israel. And again he grasps this ideal and the realization of it in so elementary a way, and so thoroughly from the outer side, without regard to any inward transformation and glorification, that he must have lived in a time preceding the prophetic age, and before the moral conflicts had taken place.
Geneva 1599
33:1 And this [is] the (a) blessing, wherewith Moses the man of God blessed the children of Israel before his death.
(a) This blessing contains not only a simple prayer, but an assurance of the effect of it.
John Gill
33:1 And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. Namely, what is related in the following verses, this being the general title to the chapter: Moses is called "the man of God", being raised up of God, and eminently qualified by him with girls for the work he was called unto, and by whom he was inspired to say what is after expressed: it is a title given to prophets, 1Kings 9:6; and so Onkelos here paraphrases it,"Moses the prophet of the Lord,''and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death.
John Wesley
33:1 Moses blessed Israel - He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself here the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations. The children of Israel - The several tribes: only Simeon is omitted, either in detestation of their parent Simeon's bloody carriage, for which Jacob gives that tribe a curse rather than a blessing, in Gen 49:5-7. Or, because that tribe had no distinct inheritance, but was to have its portion in the tribe of Judah, Josh 19:1.
Robert Jamieson, A. R. Fausset and David Brown
33:1 THE MAJESTY OF GOD. (Deu. 33:1-28)
Moses the man of God--This was a common designation of a prophet (1Kings 2:27; 1Kings 9:6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.
33:233:2: եւ ասէ. Տէր ՚ի Սինայէ՛ եկեսցէ, եւ երեւեցա՛ւ մեզ ՚ի Սէիրայ, եւ փութացա՛ւ ՚ի լեռնէն Փառանու. բիւրաւորօ՛քն ՚ի Կադէսայ, յաջմէ նորա հրեշտակք իւր ընդ իւր.
2 ասելով. «Տէրը եկաւ Սինայից եւ մեզ երեւաց Սէիրից: Նա Կադէսից բիւրաւոր մարդկանց հետ շտապ իջաւ Փառանի լեռից՝ աջ կողմում ունենալով իր հետ հրեշտակներին[46]: [46] 46. Եբրայերէն՝ Օրէնքի կրակը:
2 Ու ըսաւ.«Տէրը Սինայէն եկաւ Ու Սէիրէ անոնց երեւցաւ Եւ Փառան լեռնէն փայլեցաւ Ու բիւրաւոր սուրբերով եկաւ. Անոր աջ ձեռքէն օրէնքին կրակը ելաւ անոնց։
եւ ասէ. Տէր ի Սինայէ [525]եկեսցէ, եւ երեւեցաւ [526]մեզ ի Սէիրայ, եւ [527]փութացաւ ի լեռնէն Փառանու, [528]բիւրաւորօքն ի Կադեսա``, յաջմէ նորա [529]հրեշտակք իւր ընդ իւր:

33:2: եւ ասէ. Տէր ՚ի Սինայէ՛ եկեսցէ, եւ երեւեցա՛ւ մեզ ՚ի Սէիրայ, եւ փութացա՛ւ ՚ի լեռնէն Փառանու. բիւրաւորօ՛քն ՚ի Կադէսայ, յաջմէ նորա հրեշտակք իւր ընդ իւր.
2 ասելով. «Տէրը եկաւ Սինայից եւ մեզ երեւաց Սէիրից: Նա Կադէսից բիւրաւոր մարդկանց հետ շտապ իջաւ Փառանի լեռից՝ աջ կողմում ունենալով իր հետ հրեշտակներին[46]:
[46] 46. Եբրայերէն՝ Օրէնքի կրակը:
2 Ու ըսաւ.«Տէրը Սինայէն եկաւ Ու Սէիրէ անոնց երեւցաւ Եւ Փառան լեռնէն փայլեցաւ Ու բիւրաւոր սուրբերով եկաւ. Անոր աջ ձեռքէն օրէնքին կրակը ելաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
33:22: Он сказал: Господь пришел от Синая, открылся им от Сеира, воссиял от горы Фарана и шел со тьмами святых; одесную Его огнь закона.
33:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐκ εκ from; out of Σινα σινα Sina ἥκει ηκω here καὶ και and; even ἐπέφανεν επιφαινω manifest ἐκ εκ from; out of Σηιρ σηιρ us καὶ και and; even κατέσπευσεν κατασπευδω from; out of ὄρους ορος mountain; mount Φαραν φαραν with; [definite object marker] μυριάσιν μυριας myriad Καδης καδης from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him ἄγγελοι αγγελος messenger μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
33:2 וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from סִּינַ֥י ssînˌay סִינַי Sinai בָּא֙ bˌā בוא come וְ wᵊ וְ and זָרַ֤ח zārˈaḥ זרח flash up מִ mi מִן from שֵּׂעִיר֙ śśēʕîr שֵׂעִיר Seir לָ֔מֹו lˈāmô לְ to הֹופִ֨יעַ֙ hôfˈîₐʕ יפע shine מֵ mē מִן from הַ֣ר hˈar הַר mountain פָּארָ֔ן pārˈān פָּארָן Paran וְ wᵊ וְ and אָתָ֖ה ʔāṯˌā אתה come מֵ mē מִן from רִבְבֹ֣ת rivᵊvˈōṯ רְבָבָה multitude קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness מִֽ mˈi מִן from ימִינֹ֕ו ymînˈô יָמִין right-hand side אֵ֥שׁאשׁ *ʔˌēš אֵשׁ fire דָּ֖תדת *dˌāṯ דָּת orders לָֽמֹו׃ lˈāmô לְ to
33:2. et ait Dominus de Sina venit et de Seir ortus est nobis apparuit de monte Pharan et cum eo sanctorum milia in dextera eius ignea lexAnd he said: The Lord came from Sinai, and from Seir he rose up to us: he hath appeared from mount Pharan, and with him thousands of saints. In his right hand a fiery law.
2. And he said, The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And he came from the ten thousands of holy ones: At his right hand was a fiery law unto them.
33:2. And he said: “The Lord went forth from Sinai, and he arose for us from Seir. He appeared from Mount Paran, and thousands of holy ones were with him. The fiery law was in his right hand.
33:2. 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.
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: Он сказал: Господь пришел от Синая, открылся им от Сеира, воссиял от горы Фарана и шел со тьмами святых; одесную Его огнь закона.
33:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐκ εκ from; out of
Σινα σινα Sina
ἥκει ηκω here
καὶ και and; even
ἐπέφανεν επιφαινω manifest
ἐκ εκ from; out of
Σηιρ σηιρ us
καὶ και and; even
κατέσπευσεν κατασπευδω from; out of
ὄρους ορος mountain; mount
Φαραν φαραν with; [definite object marker]
μυριάσιν μυριας myriad
Καδης καδης from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
ἄγγελοι αγγελος messenger
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
33:2
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
סִּינַ֥י ssînˌay סִינַי Sinai
בָּא֙ bˌā בוא come
וְ wᵊ וְ and
זָרַ֤ח zārˈaḥ זרח flash up
מִ mi מִן from
שֵּׂעִיר֙ śśēʕîr שֵׂעִיר Seir
לָ֔מֹו lˈāmô לְ to
הֹופִ֨יעַ֙ hôfˈîₐʕ יפע shine
מֵ מִן from
הַ֣ר hˈar הַר mountain
פָּארָ֔ן pārˈān פָּארָן Paran
וְ wᵊ וְ and
אָתָ֖ה ʔāṯˌā אתה come
מֵ מִן from
רִבְבֹ֣ת rivᵊvˈōṯ רְבָבָה multitude
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
מִֽ mˈi מִן from
ימִינֹ֕ו ymînˈô יָמִין right-hand side
אֵ֥שׁאשׁ
*ʔˌēš אֵשׁ fire
דָּ֖תדת
*dˌāṯ דָּת orders
לָֽמֹו׃ lˈāmô לְ to
33:2. et ait Dominus de Sina venit et de Seir ortus est nobis apparuit de monte Pharan et cum eo sanctorum milia in dextera eius ignea lex
And he said: The Lord came from Sinai, and from Seir he rose up to us: he hath appeared from mount Pharan, and with him thousands of saints. In his right hand a fiery law.
33:2. And he said: “The Lord went forth from Sinai, and he arose for us from Seir. He appeared from Mount Paran, and thousands of holy ones were with him. The fiery law was in his right hand.
33:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Имеются в виду моменты чудесного проявления всемогущества, премудрости и благости божественной во время путешествия евреев из Египта в Ханаан.
Albert Barnes: Notes on the Bible - 1834
33:2: By "Seir" is to be understood the mountain-land of the Edomites, and by "mount Paran" the range which forms the northern boundary of the desert of Sinai (compare Gen 14:6 note). Thus the verse forms a poetical description of the vast arena upon which the glorious manifestation of the Lord in the giving of the covenant took place.
With ten thousands of saints - Render, from amidst ten thousands of holy ones: literally from myriads of holiness, i. e., holy Angels (compare Zac 14:5). God is represented as leaving heaven where He dwells amidst the host of the Angels Kg1 22:19 and descending in majesty to earth Mic 1:3.
A fiery law - more literally as in the margin, with perhaps an allusion to the pillar of fire Exo 13:21. The word is much disputed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: came from Sinai: Exo 19:18-20; Jdg 5:4, Jdg 5:5; Hab 3:3
ten thousands: Psa 68:7, Psa 68:17; Dan 7:9; Act 7:53; Gal 3:19; Th2 1:7; Heb 2:2; Jde 1:14; Rev 5:11
a fiery law: Heb. a fire of law, Deu 5:22; Co2 3:7, Co2 3:9; Gal 3:10; Heb 12:20
Carl Friedrich Keil and Franz Delitzsch
33:2
In the introduction Moses depicts the elevation of Israel into the nation of God, in its origin (Deut 33:2), its nature (Deut 33:3), its intention and its goal (Deut 33:4, Deut 33:5).
Deut 33:2
"Jehovah came from Sinai, and rose up from Seir unto them; He shone from the mountains of Paran, and came out of holy myriads, at His right rays of fire to them." To set forth the glory of the covenant which God made with Israel, Moses depicts the majesty and glory in which the Lord appeared to the Israelites at Sinai, to give them the law, and become their king. The three clauses, "Jehovah came from Sinai...from Seir...from the mountains of Paran," do not refer to different manifestations of God (Knobel), but to the one appearance of God at Sinai. Like the sun when it rises, and fills the whole of the broad horizon with its beams, the glory of the Lord, when He appeared, was not confined to one single point, but shone upon the people of Israel from Sinai, and Seir, and the mountains of Paran, as they came from the west to Sinai. The Lord appeared to the people from the summit of Sinai, as they lay encamped at the foot of the mountain. This appearance rose like a streaming light from Seir, and shone at the same time from the mountains of Paran. Seir is the mountain land of the Edomites to the east of Sinai; and the mountains of Paran are in all probability not the mountains of et-Tih, which form the southern boundary of the desert of Paran, but rather the mountains of the Azazimeh, which ascend to a great height above Kadesh, and form the boundary wall of Canaan towards the south. The glory of the Lord, who appeared upon Sinai, sent its beams even to the eastern and northern extremities of the desert. This manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of the Lord for the salvation of His people. This explains the allusions to the description before us in the song of Deborah (Judg 5:4) and in Hab 3:3. - The Lord came not only from Sinai, but from heaven, "out of holy myriads," i.e., out of the midst of the thousands of holy angels who surround His throne (3Kings 22:19; Job 1:6; Dan 7:10), and who are introduced in Gen 28:12 as His holy servants, and in Gen 32:2-3, as the hosts of God, and form the assembly of holy ones around His throne (Ps 89:6, Ps 89:8; cf. Ps 68:18; Zech 14:5; Mt 26:53; Heb 12:22; Rev_ 5:11; Rev_ 7:11). - The last clause is a difficult one. The writing דּת אשׁ in two words, "fire of the law," not only fails to give a suitable sense, but has against it the fact that דּת, law, edictum, is not even a Semitic word, but was adopted from the Persian into the Chaldee, and that it is only by Gentiles that it is ever applied to the law of God (Ezra 7:12, Ezra 7:21, Ezra 7:25-26; Dan 6:6). It must be read as one word, אשׁדת, as it is in many MSS and editions - not, however, as connected with אשׁד, אשׁדות, the pouring out of the brooks, slopes of the mountains (Num 21:15), but in the form אשּׁדת, composed, according to the probable conjecture of Bttcher, of אשׁ, fire, and שׁדה (in the Chaldee and Syriac), to throw, to shoot arrows, in the sense of "fire of throwing," shooting fire, a figurative description of the flashes of lightning. Gesenius adopts this explanation, except that he derives דּת from ידה, to throw. It is favoured by the fact that, according to Ex 19:16, the appearance of God upon Sinai was accompanied by thunder and lightning; and flashes of lightning are often called the arrows of God, whilst shaadaah, in Hebrew, is established by the name שׁדיאוּר (Num 1:5; Num 2:10). To this we may add the parallel passage, Hab 3:4, "rays out of His hand," which renders this explanation a very probable one. By "them," in the second and fifth clauses, the Israelites are intended, to whom this fearful theophany referred. On the signification of the manifestation of God in fire, see Deut 4:11, and the exposition of Ex 3:2.
Deut 33:3
"Yea, nations He loves; all His holy ones are in Thy hand: and they lie down at Thy feet; they rise up at Thy words." עמּים חבב is the subject placed first absolutely: "nations loving," sc., is he; or "as loving nations - all Thy holy ones are in Thy hand." The nations or peoples are not the tribes of Israel here, any more than in Deut 32:8, or Gen 28:3; Gen 35:11, and Gen 48:4; whilst Judg 5:14 and Hos 10:14 cannot come into consideration at all, for there the word is defined by a suffix. The meaning of the words depends upon whether "all His holy ones" are the godly in Israel, or the Israelites generally, or the angels. There is nothing to favour the first explanation, as the distinction between the godly and the wicked would be out of place in the introduction to a blessing upon all the tribes. The second has only as seeming support in Dan 7:21. and Ex 19:6. It does not follow at once from the calling of Israel to be the holy nation of Jehovah, that all the Israelites were or could be called "holy ones of the Lord." Least of all should Num 16:3 be adduced in support of this. Even in Dan 7 the holy ones of the Most High are not the Jews generally, but simply the godly, or believers, in the nation of God. The third view, on the other hand, is a perfectly natural one, on account of the previous reference to the holy myriads. The meaning, therefore, would be this: The Lord embraces all nations with His love, He who, so to speak, has all His holy angels in His hand, i.e., His power, so that they serve Him as their Lord. They lie down at His feet. The ἄπ. λεγ. תּכּוּ is explained by Kimchi and Saad. as signifying adjuncti sequuntur vestigia sua; and by the Syriac, They follow thy foot, from conjecture rather than any certain etymology. The derivation proposed by modern linguists, from the verb תּכה, according to an Arabic word signifying recubuit, innixus est, has apparently more to support it. ישּׂא, it rises up: intransitive, as in Hab 1:3; Nahum 1:5; Hos 13:1, and Ps 89:10. מדּבּרתיך is not a Hithpael participle (that which is spoken); for מדּבּר has not a passive, but an active signification, to converse (Num 7:89; Ezek 2:2, etc.). It is rather a noun, דבּרת, from דּבּרה, words, utterances. The singular, ישּׂא, is distributive: every one (of them) rises on account of thine utterance, i.e., at thy words. The suffixes relate to God, and the discourse passes from the third to the second person. In our own language, such a change in a sentence like this, "all His (God's) holy ones are in Thy (God's) hand," would be intolerably harsh, but in Hebrew poetry it is by no means rare (see, for example, Ps 49:19).
Deut 33:4-5
"Moses appointed us a law, a possession of the congregation of Jacob. And He became King in righteous-nation (Jeshurun); there the heads of the people assembled, in crowds the tribes of Israel." The God who met Israel at Sinai in terrible majesty, out of the myriads of holy angels, who embraces all nations in love, and has all the holy angels in His power, so that they lie at His feet and rise up at His word, gave the law through Moses to the congregation of Jacob as a precious possession, and became King in Israel. This was the object of the glorious manifestation of His holy majesty upon Sinai. Instead of saying, "He gave the law to the tribes of Israel through my mediation," Moses personates the listening nation, and not only speaks of himself in the third person, but does so by identifying his own person with the nation, because he wished the people to repeat his words from thorough conviction, and because the law which he gave in the name of the Lord was given to himself as well, and was as binding upon him as upon every other member of the congregation. In a similar manner the prophet Habakkuk identifies himself with the nation in ch. 3, and says in Hab 3:19, out of the heart of the nation, "The Lord is my strength,...who maketh me to walk upon mine high places," - an expression which did not apply to himself, but to the nation as a whole. So again in Ps 20:1-9 and Ps 21:1-13, which David composed as the prayers of the nation for its king, he not only speaks of himself as the anointed of the Lord, but addresses such prayers to the Lord for himself as could only be offered by the nation for its king. "A possession for the congregation of Jacob." "Israel was distinguished above all other nations by the possession of the divinely revealed law (Deut 4:5-8); that was its most glorious possession, and therefore is called its true κειμήλιον" (Knobel). The subject in Deut 33:5 is not Moses but Jehovah, who became King in Jeshurun (see at Deut 32:15 and Ex 15:18). "Were gathered together;" this refers to the assembling of the nation around Sinai (Deut 4:10.; cf. Ex 19:17.), to the day of assembly (Deut 9:10; Deut 10:4; Deut 18:16).
Geneva 1599
33:2 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 (b) thousands of saints: from his right hand [went] a fiery law for them.
(b) Meaning, infinite angels.
John Gill
33:2 And he said,.... What follows, of which, in some things, he was an eye and ear witness, and in others was inspired by the Spirit of God, to deliver his mind and will concerning the future case and state of the several tribes, after he had observed the common benefit and blessing they all enjoyed, by having such a law given them in the manner it was:
the Lord came from Sinai; there he first appeared to Moses, and sent him to Egypt, and wrought miracles by him, and delivered his people Israel from thence, and when they were come to this mount he came down on it, as Aben Ezra, from Gaon, or he came "to" it; so to Zion, Is 59:20, is "out of" or "from Zion", Rom 11:26; here he appeared and gave the law, and from thence went with Israel through the wilderness, and conducted them to the land of Canaan:
and rose up from Seir unto them: not to the Edomites which inhabited Seir, as say Jarchi, and the Targums of Jonathan and Jerusalem, but to the Israelites when they compassed the land of Edom; and the Lord was with them, and gave them some signal proofs of his power and providence, kindness and goodness, to them; particularly, as some observe, by appointing a brazen serpent to be erected for the cure those bitten by fiery ones, which was a type of the glorious Redeemer and Saviour, and this was done on the borders of Edom, see Num 21:4; for the words here denote some illustrious appearance of the Lord, like that of the rising sun; so the Targum of Onkelos,"the brightness of his glory from Seir was shown unto us;''and that of Jonathan,"and the brightness of the glory of his Shechinah went from Gebal:"
he shined forth from Mount Paran: in which the metaphor of the sun rising is continued, and as expressive of its increasing light and splendour: near to this mount was a wilderness of the same name, through which the children of Israel travelled, and where the Lord appeared to them: here the cloud rested when they removed from Sinai; here, or near it, the Spirit of the Lord was given to the seventy elders, and from hence the spies were sent into the land of Canaan, Num 10:12; in this wilderness Ishmael and his posterity dwelt, Gen 21:21; but it was not to them the Lord shone forth here, as say the above Jewish writers, and others (d); but to the Israelites, for here Moses repeated the law, or delivered to them what is contained in the book of Deuteronomy, see Deut 1:1; beside, in a literal sense, as these mountains were very near one another, as Saadiah Gaon observes, the great light which shone on Mount Sinai, when the Lord descended on it, might extend to the other mountains and illuminate them, see Hab 3:3,
and he came with ten thousands of saints: or holy angels, as the Targums of Onkelos and Jonathan, and so Jarchi; which sense is confirmed by the authorities of Stephen the protomartyr, and the Apostle Paul, who speak of the law as given by the disposition of angels, they being present, attending and assisting on that solemn occasion, Acts 7:57; see Ps 68:17; the appearance of those holy spirits in such great numbers added to the grandeur and solemnity of the giving of the holy law to the people of Israel, as the attendance of the same on Christ at his second coming will add to the lustre and glory of it, Lk 9:26,
from his right hand went a fiery law for them: the Israelites; Aben Ezra thinks the phrase, "his right hand", is in connection with the preceding clause; and the sense is, that fire came from the law, thousands of saints were at the right hand of God to surround Israel, as the horses of fire and chariots of fire surrounded Elisha; and the meaning of the last words, "a law for them", a law which stands or abides continually; and so the Septuagint version is,"at his right hand angels with him:''no doubt that law is meant which came from God on Mount Sinai, by the ministration of angels, into the hand of Moses; called a fiery law, because it was given out of the midst of the fire, Deut 5:26; so the Targum of Onkelos,
"the writing of his right hand out of the midst of fire, the law he gave unto us;''and because of its effects on the consciences of men, where it pierces and penetrates like fire, and works a sense of wrath and fiery indignation in them, by reason of the transgressions of it, it being the ministration of condemnation and death on that account; and, because of its use, it serves as a lantern to the feet, and a light to the path of good men: this law may include the judicial and ceremonial laws given at this time; but it chiefly respects the moral law, and which may be said to come from God, who, as Creator, has a right to be Governor of his creature, and to enact what laws he pleases, and from his right hand, in allusion to men's writing with their right hand, this being written by the finger of God; and because a peculiar gift of his to the Israelites, gifts being given by the right hand of men; and may denote the authority and power with which this law came enforced, and Christ seems to be the person from whose right hand it came: see Ps 68:17.
(d) Vid. Pirke Eliezer, c. 41.
John Wesley
33:2 The Lord came - Namely, to the Israelites, manifested himself graciously and gloriously among them. From Sinai - Beginning at Sinai, where the first appearance of God was, and so going on with them to Seir and Paran. And rose up - He appeared or shewed himself, as the sun doth when it riseth. From Seir - From the mountain or land of Edom, to which place the Israelites came, Num 20:14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them. But because the land of Edom is sometimes taken more largely, and so reacheth even to the Red - sea, and therefore mount Sinai was near to it, and because Paran was also near Sinai, being the next station into which they came from the wilderness of Sinai: all this verse may belong to God's appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly, did in all probability scatter its beams into adjacent parts, such as Seir and Paran were. And if so, this is only a poetical expression of the same thing in divers words, and God coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his saints or holy angels, and giving a fiery law to them. Paran - A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the seventy elders and pouring forth his spirit upon them. With ten thousands of saints - That is, with a great company of holy angels, Ps 68:17; Dan 7:10, which attended upon him in this great and glorious work of giving the law, as may be gathered from Acts 7:53; Gal 3:19. From his right hand - Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right hand. A fiery law - The law is called fiery, because it is of a fiery nature purging and searching and inflaming, to signify that fiery wrath which it inflicteth upon sinners for the violation of it, and principally because it was delivered out of the midst of the fire.
Robert Jamieson, A. R. Fausset and David Brown
33:2 The Lord came--Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Judg 5:4-5; Ps 68:7-8; Hab 3:3).
ten thousands of saints--rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD].
a fiery law--so called both because of the thunder and lightning which accompanied its promulgation (Ex 19:16-18; Deut 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2Cor 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (Deut 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.
33:333:3: եւ խնայեաց ՚ի ժողովուրդ իւր. եւ ամենայն սրբեալք ՚ի ներքոյ ձեռին քոյ, եւ նոքա ընդ քեւ՛ են։
3 Նա գթաց իր ժողովրդին: Նրա սրբագործած բոլոր էակները քո ձեռքին են, նրանք քեզ հետ են:
3 Այո՛, անիկա ժողովուրդները կը սիրէ։Բոլոր սուրբերը քու ձեռքդ են։Անոնք քու խօսքերդ ընդունելու համար Քու ոտքերուդ քով կը նստին։
Եւ խնայեաց ի ժողովուրդ իւր. եւ ամենայն սրբեալք ի ներքոյ ձեռին քո, եւ նոքա ընդ քեւ են:

33:3: եւ խնայեաց ՚ի ժողովուրդ իւր. եւ ամենայն սրբեալք ՚ի ներքոյ ձեռին քոյ, եւ նոքա ընդ քեւ՛ են։
3 Նա գթաց իր ժողովրդին: Նրա սրբագործած բոլոր էակները քո ձեռքին են, նրանք քեզ հետ են:
3 Այո՛, անիկա ժողովուրդները կը սիրէ։Բոլոր սուրբերը քու ձեռքդ են։Անոնք քու խօսքերդ ընդունելու համար Քու ոտքերուդ քով կը նստին։
zohrab-1805▾ eastern-1994▾ western am▾
33:33: Истинно Он любит народ [Свой]; все святые его в руке Твоей, и они припали к стопам Твоим, чтобы внимать словам Твоим.
33:3 καὶ και and; even ἐφείσατο φειδομαι spare; refrain τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the ἡγιασμένοι αγιαζω hallow ὑπὸ υπο under; by τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even οὗτοι ουτος this; he ὑπὸ υπο under; by σέ σε.1 you εἰσιν ειμι be καὶ και and; even ἐδέξατο δεχομαι accept; take ἀπὸ απο from; away τῶν ο the λόγων λογος word; log αὐτοῦ αυτος he; him
33:3 אַ֚ף ˈʔaf אַף even חֹבֵ֣ב ḥōvˈēv חבב love עַמִּ֔ים ʕammˈîm עַם people כָּל־ kol- כֹּל whole קְדֹשָׁ֖יו qᵊḏōšˌāʸw קָדֹושׁ holy בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and הֵם֙ hˌēm הֵם they תֻּכּ֣וּ tukkˈû תכה [uncertain] לְ lᵊ לְ to רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot יִשָּׂ֖א yiśśˌā נשׂא lift מִ mi מִן from דַּבְּרֹתֶֽיךָ׃ ddabbᵊrōṯˈeʸḵā דַּבֶּרֶת word
33:3. dilexit populos omnes sancti in manu illius sunt et qui adpropinquant pedibus eius accipient de doctrina illiusHe hath loved the people, all the saints are in his hand: and they that approach to his feet, shall receive of his doctrine.
3. Yea, he loveth the peoples; All his saints are in thy hand: And they sat down at thy feet; shall receive of thy words.
33:3. He loved the people; all the holy ones are in his hand. And those who approach his feet shall receive from his doctrine.
33:3. 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.
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: Истинно Он любит народ [Свой]; все святые его в руке Твоей, и они припали к стопам Твоим, чтобы внимать словам Твоим.
33:3
καὶ και and; even
ἐφείσατο φειδομαι spare; refrain
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἡγιασμένοι αγιαζω hallow
ὑπὸ υπο under; by
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
οὗτοι ουτος this; he
ὑπὸ υπο under; by
σέ σε.1 you
εἰσιν ειμι be
καὶ και and; even
ἐδέξατο δεχομαι accept; take
ἀπὸ απο from; away
τῶν ο the
λόγων λογος word; log
αὐτοῦ αυτος he; him
33:3
אַ֚ף ˈʔaf אַף even
חֹבֵ֣ב ḥōvˈēv חבב love
עַמִּ֔ים ʕammˈîm עַם people
כָּל־ kol- כֹּל whole
קְדֹשָׁ֖יו qᵊḏōšˌāʸw קָדֹושׁ holy
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
הֵם֙ hˌēm הֵם they
תֻּכּ֣וּ tukkˈû תכה [uncertain]
לְ lᵊ לְ to
רַגְלֶ֔ךָ raḡlˈeḵā רֶגֶל foot
יִשָּׂ֖א yiśśˌā נשׂא lift
מִ mi מִן from
דַּבְּרֹתֶֽיךָ׃ ddabbᵊrōṯˈeʸḵā דַּבֶּרֶת word
33:3. dilexit populos omnes sancti in manu illius sunt et qui adpropinquant pedibus eius accipient de doctrina illius
He hath loved the people, all the saints are in his hand: and they that approach to his feet, shall receive of his doctrine.
33:3. He loved the people; all the holy ones are in his hand. And those who approach his feet shall receive from his doctrine.
33:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ср. Исх ХIX:5–8.
Adam Clarke: Commentary on the Bible - 1831
33:3: Yea, he loved the people - This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, קדשיו kedoshaiv, the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deu 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had also vouchsafed to be their king, Deu 33:5.
Dr. Kennicott proposes to translate the whole five verses thus: -
Albert Barnes: Notes on the Bible - 1834
33:3: "The people" are the twelve tribes, not the Gentiles; and his saints refer to God's chosen people just before spoken of. Compare Deu 7:18, Deu 7:21; Exo 19:6; Dan 7:8-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: he loved: Deu 7:7, Deu 7:8; Exo 19:5, Exo 19:6; Psa 47:4, Psa 147:19, Psa 147:20; Jer 31:3; Hos 11:1; Mal 1:2; Rom 9:11-13; Eph 2:4, Eph 2:5; Jo1 4:19
all his saints: Deu 7:6; Sa1 2:9; Psa 31:15, Psa 50:5; Jer 32:40; Joh 10:28, Joh 10:29, Joh 17:11-15; Rom 8:35-39; Col 3:3, Col 3:4; Pe1 1:5
they sat: Luk 2:46, Luk 8:35, Luk 10:39; Act 22:3
shall receive: Pro 2:1; Th1 1:6
Geneva 1599
33:3 Yea, he loved the people; (c) all his saints [are] in thy hand: and they sat down at (d) thy feet; [every one] shall receive of thy words.
(c) Hebrew, his saints, that is, the children of Israel.
(d) As thy disciples.
John Gill
33:3 Yea, he loved the people,.... The people of Israel, of which his giving the law to them in such a glorious manner was an instance, and was a distinguishing blessing which other nations were not favoured with, see Deut 4:6; how much more is the love of God shown to his spiritual Israel and special people, by giving them his Gospel, the precious truths, promises, and ordinances of it, and, above all, in giving them his Son to be the Redeemer and Saviour of them, as revealed therein! these he embraces in his arms and in his bosom, as the word here signifies; admitting them to great nearness and familiarity with him, to commune with Father, Son, and Spirit, to a participation of all the blessings of grace here, and to the enjoyment of glory hereafter:
all his saints are in thy hand; not the sons of Levi, who were round about the ark, as Aben Ezra interprets it; rather all the people of Israel, who were chosen to be an holy people to the Lord above all people, and who were the care of his providence, protected by his power, and guided with his right hand; and were in a wonderful manner kept and preserved by him, both at the time of the giving of the law, and in their passage through the wilderness; it is eminently true of the chosen people of God, who are given to Christ, and made his care and charge, as all such who are sanctified and set apart by God the Father are, they are preserved in Christ, Jude 1:1; and these are sanctified in and by Christ, and by the Spirit of Christ, and so may be truly called his saints; and they are in the hands of Christ, as dear to him as his right hand, highly valued by him, held in his right hand; they are in his possession, are his peculiar people, portion, and inheritance, they are at his dispose, under his guidance and direction; and are in his custody and under his protection, and where they are safe from every enemy, and can never be snatched, taken, or removed from thence; see Jn 10:28; here they are put by the Father, as an instance of his love to them, and care of them, though not without the consent and desire of the Son, and this was done in eternity, when they were chosen in him:
and they sat down at thy feet; which may respect the position of the Israelites at the bottom of Mount Sinai, while the law was giving, which may be said to be the feet of the Lord, he being on the top of the mount, see Ex 19:17; all the Targums interpret it of the feet of the cloud of glory, they pitching their tents where that rested, Num 9:17; some think it an allusion to scholars sitting at the feet of their masters to receive instructions from them, see Acts 22:3; so the disciples and followers of Christ sit at his feet, attending on his word and ordinances with calmness and serenity of mind, with much spiritual pleasure and delight, and where they continue and abide; and which may denote their modesty and humility, their subjection to his ordinances, and readiness to receive his doctrines, and their perseverance in them, see Mk 5:15; the word signifies, in the Arabic language, to sit down at a table (e), and so the word is used in the Arabic version of Mt 8:11; and the ancient manner being reclining, the guests might be said to sit at the feet of each, especially at the feet of the master; so Christ sits at his table, and his people with him at his feet, Song 1:12,
everyone shall receive of thy words; of the words of the law, as the Israelites, who heard them and promised obedience to them, Ex 24:7; and would hear and receive them again, Josh 8:34; and so Christ's disciples, everyone of them that hath heard and learned of the Father, and comes to him, and believes in him, receives the words or doctrines given him by the Father, Jn 17:8; so as to understand them, approve of them, love them, believe them, and act according to them; these they receive into their hearts as well as into their heads, with all readiness, gladness, and meekness; even everyone of the persons before described or loved by the Lord, are in the hands of Christ and sitting at his feet.
(e) Hence "a table", with the Talmudists. T. Bab. Beracot, fol. 42. 1. Pesach. fol. 110. 2. Kiddushin, fol. 81. 1.
John Wesley
33:3 The people - The tribes of Israel. The sense is, this law, though delivered with fire and smoke and thunder, which might seem to portend nothing but hatred and terror, yet in truth was given to Israel, in great love, as being the great mean of their temporal and eternal salvation. Yea, he, embraced the people, and laid them in his bosom! so the word signifies, which speaks not only the dearest love, but the most tender and careful protection. All God's saints or holy ones, that is, his people, were in thy hand, that is, under God's care to protect, direct and govern them. These words are spoken to God: the change of persons, his and thy, is most frequent in the Hebrew tongue. This clause may farther note God's kindness to Israel, in upholding them when the fiery law was delivered, which was done with so much terror that not only the people were ready to sink under it, but even Moses did exceedingly fear and quake. But God sustained both Moses and the people, in or by his hand, whereby he in a manner covered them that no harm might come to them. At thy feet - Like scholars to receive instructions. He alludes to the place where the people waited when the law was delivered, which was at the foot of the mount. Every one - Of the people will receive or submit to thy instructions and commands. This may respect either, the peoples promise when they heard the law, that they would hear and do all that was commanded. Or, their duty to do so.
33:433:4: Եւ ընկալա՛ւ ՚ի պատգամաց նորա օրէնս, զոր պատուիրեաց մեզ Մովսէս, զժառանգութիւն ժողովոյն Յակոբայ.
4 Նրա պատգամներից օրէնքներ ստեղծուեցին, որոնք դարձան Յակոբի ժողովրդի սեփականութիւնը: Դրանք մեզ հաղորդեց Մովսէսը:
4 Մովսէս մեզի տուաւ օրէնքը, Յակոբին ժողովուրդին ժառանգութիւնը։
Եւ ընկալաւ ի պատգամաց նորա օրէնս, զոր պատուիրեաց մեզ Մովսէս, զժառանգութիւն ժողովոյն Յակոբայ:

33:4: Եւ ընկալա՛ւ ՚ի պատգամաց նորա օրէնս, զոր պատուիրեաց մեզ Մովսէս, զժառանգութիւն ժողովոյն Յակոբայ.
4 Նրա պատգամներից օրէնքներ ստեղծուեցին, որոնք դարձան Յակոբի ժողովրդի սեփականութիւնը: Դրանք մեզ հաղորդեց Մովսէսը:
4 Մովսէս մեզի տուաւ օրէնքը, Յակոբին ժողովուրդին ժառանգութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
33:44: Закон дал нам Моисей, наследие обществу Иакова.
33:4 νόμον νομος.1 law ὃν ος who; what ἐνετείλατο εντελλομαι direct; enjoin ἡμῖν ημιν us Μωυσῆς μωσευς Mōseus; Mosefs κληρονομίαν κληρονομια inheritance συναγωγαῖς συναγωγη gathering Ιακωβ ιακωβ Iakōb; Iakov
33:4 תֹּורָ֥ה tôrˌā תֹּורָה instruction צִוָּה־ ṣiwwā- צוה command לָ֖נוּ lˌānû לְ to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses מֹורָשָׁ֖ה môrāšˌā מֹורָשָׁה possession קְהִלַּ֥ת qᵊhillˌaṯ קְהִלָּה assembly יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
33:4. legem praecepit nobis Moses hereditatem multitudinis IacobMoses commanded us a law, the inheritance of the multitude of Jacob.
4. Moses commanded us a law, An inheritance for the assembly of Jacob.
33:4. Moses instructed us in the law, the inheritance of the multitude of Jacob.
33:4. Moses commanded us a law, [even] the inheritance of the congregation of Jacob.
Moses commanded us a law, [even] the inheritance of the congregation of Jacob:

4: Закон дал нам Моисей, наследие обществу Иакова.
33:4
νόμον νομος.1 law
ὃν ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
ἡμῖν ημιν us
Μωυσῆς μωσευς Mōseus; Mosefs
κληρονομίαν κληρονομια inheritance
συναγωγαῖς συναγωγη gathering
Ιακωβ ιακωβ Iakōb; Iakov
33:4
תֹּורָ֥ה tôrˌā תֹּורָה instruction
צִוָּה־ ṣiwwā- צוה command
לָ֖נוּ lˌānû לְ to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
מֹורָשָׁ֖ה môrāšˌā מֹורָשָׁה possession
קְהִלַּ֥ת qᵊhillˌaṯ קְהִלָּה assembly
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
33:4. legem praecepit nobis Moses hereditatem multitudinis Iacob
Moses commanded us a law, the inheritance of the multitude of Jacob.
33:4. Moses instructed us in the law, the inheritance of the multitude of Jacob.
33:4. Moses commanded us a law, [even] the inheritance of the congregation of Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: Moses: Joh 1:17, Joh 7:19
the inheritance: Deu 9:26-29; Psa 119:72, Psa 119:111
Geneva 1599
33:4 Moses commanded us a law, [even] the (e) inheritance of the congregation of Jacob.
(e) To us and our successors.
John Gill
33:4 Moses commanded us a law,.... The law was of God, it came forth from his right hand, Deut 33:2; it is of his enacting, a declaration of his will, and has his authority stamped upon it, who is the lawgiver, and which lays under obligation to regard it; but it was delivered to Moses, and by him to the children of Israel, on whom he urged obedience to it; and so it is said to come by him, and sometimes is called the law of Moses, see Jn 1:17,
even the inheritance of the congregation of Jacob; which either describes the persons who were commanded to keep the law, the tribes of Jacob or congregation of Israel, who were the Lord's people, portion, and inheritance, Deut 32:9; or the law commanded, which was to be valued, not only as a peculiar treasure, but to be considered a possession, an estate, an inheritance, to be continued among them, and to be transmitted to their posterity, see Ps 119:111; these are the words of the people of Israel, and therefore are thus prefaced in the Targums of Jonathan and Jerusalem,"the children of Israel said, Moses commanded, &c.''they were represented by Moses.
John Wesley
33:4 Moses - He speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their inheritance, because the obligation of it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them.
33:533:5: եւ եղիցի իշխա՛ն ՚ի մէջ սիրեցելոյն, գումարելո՛ց իշխանաց ժողովրդոց, հանդերձ ցեղի՛ւքն Իսրայէլի[2074]։ [2074] Ոմանք. ՚Ի մէջ սիրելոյն գումարելոյ իշխանաց եւ ժողո՛՛։
5 Երբ ժողովրդի իշխանները ի մի հաւաքուեն Իսրայէլի ցեղերի հետ, իշխան թող լինի Նա իր սիրեցեալների մէջ:
5 Երբ ժողովուրդին գլխաւորները Իսրայէլի ցեղերուն հետ մէկտեղ հաւաքուեցան, Ինք Իսրայէլի մէջ իշխան* եղաւ։
Եւ եղիցի իշխան ի մէջ սիրեցելոյն, գումարելոց իշխանաց ժողովրդոց հանդերձ ցեղիւքն Իսրայելի:

33:5: եւ եղիցի իշխա՛ն ՚ի մէջ սիրեցելոյն, գումարելո՛ց իշխանաց ժողովրդոց, հանդերձ ցեղի՛ւքն Իսրայէլի[2074]։
[2074] Ոմանք. ՚Ի մէջ սիրելոյն գումարելոյ իշխանաց եւ ժողո՛՛։
5 Երբ ժողովրդի իշխանները ի մի հաւաքուեն Իսրայէլի ցեղերի հետ, իշխան թող լինի Նա իր սիրեցեալների մէջ:
5 Երբ ժողովուրդին գլխաւորները Իսրայէլի ցեղերուն հետ մէկտեղ հաւաքուեցան, Ինք Իսրայէլի մէջ իշխան* եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
33:55: И он был царь Израиля, когда собирались главы народа вместе с коленами Израилевыми.
33:5 καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the ἠγαπημένῳ αγαπαω love ἄρχων αρχων ruling; ruler συναχθέντων συναγω gather ἀρχόντων αρχων ruling; ruler λαῶν λαος populace; population ἅμα αμα at once; together φυλαῖς φυλη tribe Ισραηλ ισραηλ.1 Israel
33:5 וַ wa וְ and יְהִ֥י yᵊhˌî היה be בִ vi בְּ in ישֻׁר֖וּן yšurˌûn יְשֻׁרוּן Jeshurun מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king בְּ bᵊ בְּ in הִתְאַסֵּף֙ hiṯʔassˌēf אסף gather רָ֣אשֵׁי rˈāšê רֹאשׁ head עָ֔ם ʕˈām עַם people יַ֖חַד yˌaḥaḏ יַחַד gathering שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
33:5. erit apud rectissimum rex congregatis principibus populi cum tribubus IsrahelHe shall be king with the most right, the princes of the people, being assembled with the tribes of Israel.
5. And he was king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together.
33:5. The king shall have great righteousness, at the gathering of the princes of the people with the tribes of Israel.
33:5. And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together.
And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together:

5: И он был царь Израиля, когда собирались главы народа вместе с коленами Израилевыми.
33:5
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
ἠγαπημένῳ αγαπαω love
ἄρχων αρχων ruling; ruler
συναχθέντων συναγω gather
ἀρχόντων αρχων ruling; ruler
λαῶν λαος populace; population
ἅμα αμα at once; together
φυλαῖς φυλη tribe
Ισραηλ ισραηλ.1 Israel
33:5
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
בִ vi בְּ in
ישֻׁר֖וּן yšurˌûn יְשֻׁרוּן Jeshurun
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
הִתְאַסֵּף֙ hiṯʔassˌēf אסף gather
רָ֣אשֵׁי rˈāšê רֹאשׁ head
עָ֔ם ʕˈām עַם people
יַ֖חַד yˌaḥaḏ יַחַד gathering
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
33:5. erit apud rectissimum rex congregatis principibus populi cum tribubus Israhel
He shall be king with the most right, the princes of the people, being assembled with the tribes of Israel.
33:5. The king shall have great righteousness, at the gathering of the princes of the people with the tribes of Israel.
33:5. And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И он (Моисей) был (как бы) царь Израиля, когда (вокруг него) собирались главы народа вместе с коленами Израилевыми».
Albert Barnes: Notes on the Bible - 1834
33:5: He was king - i. e., not Moses but the Lord became king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: king: Gen 36:31; Exo 18:16, Exo 18:19; Num 16:13-15; Jdg 8:22, Jdg 9:2, Jdg 17:6
Jeshurun: Deu 32:15
John Gill
33:5 And he was king in Jeshurun,.... That is, in Israel, or over the people of Israel, of which name of theirs; see Gill on Deut 32:15; either God, as Jarchi; for the government of the Israelites was a theocracy, and their laws were immediately from God, and by him they were guided and directed in all things; wherefore, when they were so importunate for a change in their government, and to have a king over them, they are said to reject the Lord, that he should not reign over them, 1Kings 8:7; or Moses, as Aben Ezra on the place, Maimonides (f), and others (g); who, under God, had the civil government of the Hebrews; both may be received, God was the supreme Governor, and Moses the chief magistrate under him:
when the heads of Israel and the tribes of the people were gathered together; at Mount Sinai, to hear the law there and then given, or to hear it repeated by Moses, as in this book of Deuteronomy, who were at different times convened together for that purpose, see Deut 1:1; next follow the particular blessings of the several tribes, beginning with Reuben the firstborn.
(f) In Misn. Shebuot, c. 2. sect. 2. (g) Philo de Vita Mosis, l. 3. p. 681.
John Wesley
33:5 He was king in Jeshurun - Moses was their king not in title, but in reality, being under God, their supreme governor, and law giver. Gathered together - When the princes and people met together for the management of public affairs, Moses was owned by them as their king and lawgiver.
33:633:6: Կեցցէ՛ Ռուբէն եւ մի՛ մեռցի, եւ եղիցի բազմաւո՛ր թուով։
6 Ռուբէնը թող ապրի՝ չմեռնի, նրա ժողովուրդը թուով բազմաքանակ թող լինի»:
6 Ռուբէն թող ապրի ու չմեռնի Եւ անոր ժողովուրդը թող շատնայ»։
Կեցցէ Ռուբէն եւ մի՛ մեռցի, եւ եղիցի բազմաւոր թուով:

33:6: Կեցցէ՛ Ռուբէն եւ մի՛ մեռցի, եւ եղիցի բազմաւո՛ր թուով։
6 Ռուբէնը թող ապրի՝ չմեռնի, նրա ժողովուրդը թուով բազմաքանակ թող լինի»:
6 Ռուբէն թող ապրի ու չմեռնի Եւ անոր ժողովուրդը թող շատնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:66: Да живет Рувим и да не умирает, и да [не] будет малочислен!
33:6 ζήτω ζαω live; alive Ρουβην ρουβην Reuben καὶ και and; even μὴ μη not ἀποθανέτω αποθνησκω die καὶ και and; even ἔστω ειμι be πολὺς πολυς much; many ἐν εν in ἀριθμῷ αριθμος number
33:6 יְחִ֥י yᵊḥˌî חיה be alive רְאוּבֵ֖ן rᵊʔûvˌēn רְאוּבֵן Reuben וְ wᵊ וְ and אַל־ ʔal- אַל not יָמֹ֑ת yāmˈōṯ מות die וִ wi וְ and יהִ֥י yhˌî היה be מְתָ֖יו mᵊṯˌāʸw מַת man מִסְפָּֽר׃ ס mispˈār . s מִסְפָּר number
33:6. vivat Ruben et non moriatur et sit parvus in numeroLet Ruben live, and not die, and be he small in number.
6. Let Reuben live, and not die; Yet let his men be few.
33:6. Let Ruben live, and not die, and may he be small in number.”
33:6. Let Reuben live, and not die; and let [not] his men be few.
Let Reuben live, and not die; and let [not] his men be few:

6: Да живет Рувим и да не умирает, и да [не] будет малочислен!
33:6
ζήτω ζαω live; alive
Ρουβην ρουβην Reuben
καὶ και and; even
μὴ μη not
ἀποθανέτω αποθνησκω die
καὶ και and; even
ἔστω ειμι be
πολὺς πολυς much; many
ἐν εν in
ἀριθμῷ αριθμος number
33:6
יְחִ֥י yᵊḥˌî חיה be alive
רְאוּבֵ֖ן rᵊʔûvˌēn רְאוּבֵן Reuben
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יָמֹ֑ת yāmˈōṯ מות die
וִ wi וְ and
יהִ֥י yhˌî היה be
מְתָ֖יו mᵊṯˌāʸw מַת man
מִסְפָּֽר׃ ס mispˈār . s מִסְפָּר number
33:6. vivat Ruben et non moriatur et sit parvus in numero
Let Ruben live, and not die, and be he small in number.
33:6. Let Ruben live, and not die, and may he be small in number.”
33:6. Let Reuben live, and not die; and let [not] his men be few.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В еврейском тексте имя Симеона опущено. «Симеон не благословлен, — замечает св. Ефрем Сирин, — потому что был проклят отцом своим Иаковом за избиение сихемлян и, вместо того, чтобы покаяться в первом своем преступлении, приложил к сему новое преступление в лице Замврия, сына Салмона, подвергнув истреблению двадцать четыре тысячи (Чис XXV:9), которые, — за грехи его, — поражены были язвою. Левий же, хотя и был проклят вместе с Симеоном, но приял благословение от Моисея, во-первых, за ревность левитов, которые поразили поклонившихся тельцу; во-вторых, за ревность левита Финееса, с какою он устремился на Замврия, сына Салмона, и убил его» (Толк. на кн. Втор., гл. XXXIII); наконец, в силу богоизбранности колена Левия для служения при скинии Иеговы. В греческом тексте перевода LХХ имя Симеона не опущено.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Let Reuben live, and not die; and let not his men be few. 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 a help to him from his enemies.
Here is, I. The blessing of Reuben. Though Reuben had lost the honour of his birthright, yet Moses begins with him; for we should not insult over those that are disgraced, nor desire to perpetuate marks of infamy upon any, though ever so justly fastened at first, v. 6. Moses desires and foretels, 1. The preserving of this tribe. Though a frontier tribe on the other side Jordan, yet, "Let it live, and not be either ruined by its neighbours or lost among them." And perhaps he refers to those chosen men of that tribe who, having had their lot assigned them already, left their families in it, and were now ready to go over armed before their brethren, Num. xxxii. 27. "Let them be protected in this noble expedition, and have their heads covered in the day of battle." 2. Let it be a numerous tribe; though their other honours be lost, so that they shall not excel, yet let them multiply." Let Reuben live and not die, though his men be few; so bishop Patrick, thinks it may be rendered. "Though he must not expect to flourish (Gen. xlix. 4), yet let him not perish." All the Chaldee paraphrasts refer this to the other world: Let Reuben live in life eternal, and not die the second death, so Onkelos. Let Reuben live in this world, and not die that death which the wicked die in the world to come, so Jonathan and the Jerusalem Targum.
II. The blessing of Judah, which is put before Levi because our Loud sprang out of Judah, and (as Dr. Lightfoot says) because of the dignity of the kingdom above the priesthood. The blessing (v. 7) may refer either, 1. To the whole tribe in general. Moses prays for, and prophesies, the great prosperity of that tribe., That God would hear his prayers (see an instance, 2 Chron. xiii. 14, 15), settle him in his lot, prosper him in all his affairs, and give him victory over his enemies. It is taken for granted that the tribe of Judah would be both a praying tribe and an active tribe. "Lord," says Moses, "hear his prayers, and give success to all his undertakings: let his hands be sufficient for him both in husbandry and in war." The voice of prayer should always be attended with the hand of endeavour, and then we may expect prosperity. Or, 2. It may refer in particular to David, as a type of Christ, that God would hear his prayers, Ps. xx. 1 (and Christ was heard always, John xi. 42), that he would give him victory over his enemies, and success in his great undertakings. See Ps. lxxxix. 20, &c. And that prayer that God would bring him to his people seems to refer to Jacob's prophecy concerning Shiloh, That to him should the gathering of the people be, Gen. xlix. 10. The tribe of Simeon is omitted in the blessing, because Jacob had left it under a brand, and it had never done any thing, as Levi had done, to retrieve its honour. It was lessened in the wilderness more than any other of the tribes; and Zimri, who was so notoriously guilty in the matter of Peor but the other day, was of that tribe. Or, because the lot of Simeon was an appendage to that of Judah, that tribe is included in the blessing of Judah. Some copies of the LXX. join Simeon with Reuben: Let Reuben live and not die; and let Simeon be many in number.
Adam Clarke: Commentary on the Bible - 1831
33:6: Let Reuben live, and not die - Though his life and his blessings have been forfeited by his transgression with his father's concubine, Gen 49:3, Gen 49:4; and in his rebellion with Korah, Num 16:1-3, etc., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; Isa 38:1 : Thou shalt die, and not live; Num 4:19 : That they may live, and not die; Psa 118:17 : I shall not die, but live; Gen 43:8 : That we may live, and not die; Jer 20:14 : Cursed be the day - let not that day be blessed; Jo1 2:4 : He is a liar, and the truth is not in him; Jo1 2:27 : Is truth, and no lie; Joh 1:20 : He confessed, and denied not; Sa1 1:11 : Remember me, and not forget thy handmaid; Deu 9:7 : Remember, forget not; Deu 32:6 : O foolish people, and unwise. In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, Let him not only not die, but let him live in great and increasing peace and prosperity. Do not only not forget me, but keep me continually in remembrance. He denied not, but confessed Fully and Particularly. O foolish people - silly and stupid, and unwise - destitute of all true wisdom."
And let not his men be few - It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: Και Συμεων εστω πολυς εν αριτμῳ, and let Simeon be very numerous, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word Simeon is found in one of the most ancient and most authentic copies of the Septuagint version; and as Simeon is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: Let Reuben live, and not die; but let the men of Simeon be few. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59,300; in the last, 22,200, a decrease of 37,100 men!
Albert Barnes: Notes on the Bible - 1834
33:6: Let not his men be few - literally, "a number," i. e., "a small number," such as could be easily counted (compare Gen 34:30 note). While the verse promises that the tribe shall endure and prosper, yet it is so worded as to carry with it a warning. The Reubenites, occupied with their herds and flocks, appear, soon after the days of Joshua, to have lost their early energy, until in later times its numbers, even when counted with the Gadites and the half of Manasseh, were fewer than that of the Reubenites alone at the census of Num. 1 (Compare Ch1 5:18 with Num 1:20.) No judge, prophet, or national hero arose out of this tribe.
The tribe of Simeon, which would according to the order of birth come next, is not here named. This omission is explained by reference to the words of Jacob concerning Simeon Gen 49:7. This tribe with Levi was to he "scattered in Israel." The fulfillment of this prediction was in the case of Levi so ordered as to carry with it honor and blessing; but no such Rev_ersal of punishment was granted to Simeon. Rather had this latter tribe added new sins to those which Jacob denounced (compare Num 26:5 note). Accordingly, though very numerous at the Exodus, it had surprisingly diminished before the death of Moses (compare Num 1:22-23 with Num 26:12-14); and eventually it found territory adequate for its wants within the limits of another tribe, Judah. Compare Jos 19:2-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: Gen 49:3, Gen 49:4, Gen 49:8; Num 32:31, Num 32:32; Jos 22:1-9
Carl Friedrich Keil and Franz Delitzsch
33:6
The blessings upon the tribes commence with this verse. "Let Reuben live and not die, and there be a (small) number of his men." The rights of the first-born had been withheld from Reuben in the blessing of Jacob (Gen 49:3); Moses, however, promises this tribe continuance and prosperity. The words, "and let his men become a number," have been explained in very different ways. מספּר in this connection cannot mean a large number (πολὺς ἐν ἀριθμῷ, lxx), but, like מספּר מתי (Deut 4:27; Gen 34:30; Jer 44:28), simply a small number, that could easily be counted (cf. Deut 28:62). The negation must be carried on to the last clause. This the language will allow, as the rule that a negation can only be carried forward when it stands with emphatic force at the very beginning (Ewald, 351) is not without exceptions; see for example Prov 30:2-3, where three negative clauses follow a positive one, and in the last the לא is omitted, without the particle of negation having been placed in any significant manner at the beginning. - Simeon was the next in age to Reuben; but he is passed over entirely, because according to Jacob's blessing (Gen 49:7) he was to be scattered abroad in Israel, and lost his individuality as a tribe in consequence of this dispersion, in accordance with which the Simeonites simply received a number of towns within the territory of Judah (Josh 19:2-9), and, "having no peculiar object of its own, took part, as far as possible, in the fate and objects of the other tribes, more especially of Judah" (Schultz). Although, therefore, it is by no means to be regarded as left without a blessing, but rather as included in the general blessings in Deut 33:1 and Deut 33:29, and still more in the blessing upon Judah, yet it could not receive a special blessing like the tribe of Reuben, because, as Ephraim Syrus observes, the Simeonites had not endeavoured to wipe out the stain of the crime which Jacob cursed, but had added to it by fresh crimes (more especially the audacious prostitution of Zimri, Num 25). Even the Simeonites did not become extinct, but continued to live in the midst of the tribe of Judah, so that as late as the eighth century, in the reign of Hezekiah, thirteen princes are enumerated with their families, whose fathers' houses had increased greatly (1Chron 4:34.); and these families effected conquests in the south, even penetrating into the mountains of Seir, for the purpose of seeking fresh pasture (1Chron 4:39-43). Hence the assertion that the omission of Simeon is only conceivable from the circumstances of a later age, is as mistaken as the attempt made in some of the MSS of the Septuagint to interpolate the name of Simeon in the second clause of Deut 33:6.
Geneva 1599
33:6 Let (f) Reuben live, and not die; and let [not] his men be few.
(f) Reuben will be one of the tribes of God's people, though for his sin his honour is diminished, and his family but small.
John Gill
33:6 Let Reuben live, and not die,.... As a tribe, continue and not be extinct, though they should not excel, because of the sin of their progenitor; and it may have a special regard to the preservation of them, of their families on the other side Jordan, while they passed over it with their brethren into Canaan, and of them in that expedition to help the other tribes in the conquest of the country and the settlement of them in it; which Jacob by a spirit of prophecy foresaw, and in a prayer of faith petitioned for their safety: all the three Targums refer the words to a future state, as a wish for them, that they might live and enjoy an eternal life, and not die the death of the wicked in the world to come; and which they call the second death, and from whom the Apostle John seems to have borrowed the phrase, Rev_ 2:11 Rev_ 20:6; Reuben signifies, "see the Son"; and all that see the Son of God in a spiritual manner, and believe in him with a true faith, as they live spiritually now, shall live eternally hereafter, and never die the second or eternal death; on them that shall have no power, see Jn 6:40,
and let not his men be few; or, "though his men be few?" as Bishop Patrick chooses to render the words, and as they will bear, "vau", being sometimes so used, of which Noldius (h) gives instances; and the number of men in this tribe were but few in comparison of some others; and so those that see the Son of God and believe in him are but a small number; for all men have not faith. Th2 3:2
(h) Concord. part. Ebr. p. 292.
John Wesley
33:6 Let Reuben live - Though Reuben deserve to be cut off or greatly diminished and obscured, according to Jacob's prediction, Gen 49:4, yet God will spare them and give them a name and portion among the tribes of Israel, and bless them with increase of their numbers. All the ancient paraphrasts refer this to the other world, so far were they from expecting temporal blessings only. Let Reuben live in life eternal, says Onkelos, and not die the second death. Let Reuben live in this world, so Jonathan and the Jerusalem Targum, and not die that death which the wicked die in the world to come.
Robert Jamieson, A. R. Fausset and David Brown
33:6 Let Reuben live, and not die--Although deprived of the honor and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (Num 1:21; Num 2:11). Yet gradually he sank into a mere nomadic tribe, which had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which is in harmony with other statements of Scripture respecting this tribe (Num 25:6-14; Num 1:23; Num 26:14; Josh 19:1).
33:733:7: Եւ զա՛յս ասէ զՅուդայէ. Լո՛ւր Տէր ձայնի Յուդայի. եւ ՚ի ժողովո՛ւրդ նորա եկեսցես. եւ ձե՛ռք նորա ընտրեսցեն նմա. եւ օգնակա՛ն ՚ի թշնամեաց եղիցես նմա։
7 Յուդայի մասին ասաց հետեւեալը. «Տէ՜ր, լսի՛ր Յուդայի ձայնը եւ այցելի՛ր նրա ժողովրդին: Թող նրա ձեռքերն իր համար անեն ընտրութիւն, իսկ դու օգնակա՛ն եղիր նրան թշնամիների դէմ»:
7 Եւ Յուդային համար այս բանը ըսաւ.«Ո՛վ Տէր, Յուդային ձայնը լսէ Ու զանիկա իր ժողովուրդին բեր. Անոր ձեռքերը իրեն թող բաւականանան Եւ անոր թշնամիներուն դէմ օգնական եղիր»։
Եւ զայս ասէ զՅուդայէ. Լուր, Տէր, ձայնի Յուդայի, եւ ի ժողովուրդ նորա [530]եկեսցես, եւ ձեռք նորա ընտրեսցեն նմա, եւ օգնական ի թշնամեաց եղիցես նմա:

33:7: Եւ զա՛յս ասէ զՅուդայէ. Լո՛ւր Տէր ձայնի Յուդայի. եւ ՚ի ժողովո՛ւրդ նորա եկեսցես. եւ ձե՛ռք նորա ընտրեսցեն նմա. եւ օգնակա՛ն ՚ի թշնամեաց եղիցես նմա։
7 Յուդայի մասին ասաց հետեւեալը. «Տէ՜ր, լսի՛ր Յուդայի ձայնը եւ այցելի՛ր նրա ժողովրդին: Թող նրա ձեռքերն իր համար անեն ընտրութիւն, իսկ դու օգնակա՛ն եղիր նրան թշնամիների դէմ»:
7 Եւ Յուդային համար այս բանը ըսաւ.«Ո՛վ Տէր, Յուդային ձայնը լսէ Ու զանիկա իր ժողովուրդին բեր. Անոր ձեռքերը իրեն թող բաւականանան Եւ անոր թշնամիներուն դէմ օգնական եղիր»։
zohrab-1805▾ eastern-1994▾ western am▾
33:77: Но об Иуде сказал сие: услыши, Господи, глас Иуды и приведи его к народу его; руками своими да защитит он себя, и Ты будь помощником против врагов его.
33:7 καὶ και and; even αὕτη ουτος this; he Ιουδα ιουδα Iouda; Iutha εἰσάκουσον εισακουω heed; listen to κύριε κυριος lord; master φωνῆς φωνη voice; sound Ιουδα ιουδα Iouda; Iutha καὶ και and; even εἰς εις into; for τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him εἰσέλθοισαν εισερχομαι enter; go in αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him διακρινοῦσιν διακρινω discriminate; doubt αὐτῷ αυτος he; him καὶ και and; even βοηθὸς βοηθος helper ἐκ εκ from; out of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him ἔσῃ ειμι be
33:7 וְ wᵊ וְ and זֹ֣את zˈōṯ זֹאת this לִֽ lˈi לְ to יהוּדָה֮ yhûḏā יְהוּדָה Judah וַ wa וְ and יֹּאמַר֒ yyōmˌar אמר say שְׁמַ֤ע šᵊmˈaʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קֹ֣ול qˈôl קֹול sound יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶל־ ʔel- אֶל to עַמֹּ֖ו ʕammˌô עַם people תְּבִיאֶ֑נּוּ tᵊvîʔˈennû בוא come יָדָיו֙ yāḏāʸw יָד hand רָ֣ב rˈāv ריב contend לֹ֔ו lˈô לְ to וְ wᵊ וְ and עֵ֥זֶר ʕˌēzer עֵזֶר help, helper מִ mi מִן from צָּרָ֖יו ṣṣārˌāʸw צַר adversary תִּהְיֶֽה׃ ס tihyˈeh . s היה be
33:7. haec est Iudae benedictio audi Domine vocem Iudae et ad populum suum introduc eum manus eius pugnabunt pro eo et adiutor illius contra adversarios eius eritThis is the blessing of Juda. Hear, O Lord, the voice of Juda, and bring him in unto his people: his hands shall fight for him, and he shall be his helper against his enemies.
7. And this is of Judah: and he said, Hear, LORD, the voice of Judah, And bring him in unto his people: With his hands he contended for himself; And thou shalt be an help against his adversaries.
33:7. This is the blessing of Judah. “Hear, O Lord, the voice of Judah, and lead him to his people. His hands shall fight for him, and he shall be his helper against his adversaries.”
33:7. 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.
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: Но об Иуде сказал сие: услыши, Господи, глас Иуды и приведи его к народу его; руками своими да защитит он себя, и Ты будь помощником против врагов его.
33:7
καὶ και and; even
αὕτη ουτος this; he
Ιουδα ιουδα Iouda; Iutha
εἰσάκουσον εισακουω heed; listen to
κύριε κυριος lord; master
φωνῆς φωνη voice; sound
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
εἰς εις into; for
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
εἰσέλθοισαν εισερχομαι enter; go in
αἱ ο the
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
διακρινοῦσιν διακρινω discriminate; doubt
αὐτῷ αυτος he; him
καὶ και and; even
βοηθὸς βοηθος helper
ἐκ εκ from; out of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
ἔσῃ ειμι be
33:7
וְ wᵊ וְ and
זֹ֣את zˈōṯ זֹאת this
לִֽ lˈi לְ to
יהוּדָה֮ yhûḏā יְהוּדָה Judah
וַ wa וְ and
יֹּאמַר֒ yyōmˌar אמר say
שְׁמַ֤ע šᵊmˈaʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
קֹ֣ול qˈôl קֹול sound
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
עַמֹּ֖ו ʕammˌô עַם people
תְּבִיאֶ֑נּוּ tᵊvîʔˈennû בוא come
יָדָיו֙ yāḏāʸw יָד hand
רָ֣ב rˈāv ריב contend
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
עֵ֥זֶר ʕˌēzer עֵזֶר help, helper
מִ mi מִן from
צָּרָ֖יו ṣṣārˌāʸw צַר adversary
תִּהְיֶֽה׃ ס tihyˈeh . s היה be
33:7. haec est Iudae benedictio audi Domine vocem Iudae et ad populum suum introduc eum manus eius pugnabunt pro eo et adiutor illius contra adversarios eius erit
This is the blessing of Juda. Hear, O Lord, the voice of Juda, and bring him in unto his people: his hands shall fight for him, and he shall be his helper against his enemies.
33:7. This is the blessing of Judah. “Hear, O Lord, the voice of Judah, and lead him to his people. His hands shall fight for him, and he shall be his helper against his adversaries.”
33:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «Приведи его к народу его», как вождя и защитника, огражденного помощью свыше.
Adam Clarke: Commentary on the Bible - 1831
33:7: And this is the blessing of Judah - Though the word blessing is not in the text, yet it may be implied from Deu 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him - let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here:
1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him;
2. That God will hear such prayer; and,
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Gen 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might.
Albert Barnes: Notes on the Bible - 1834
33:7: Bring him unto his people - Moses, taking up the promise of Jacob, prays that Judah, marching forth at the head of the tribes, might ever be brought back in safety and victory; arm intimates that God would grant help to accomplish this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: and bring: Gen 49:8-12; Jdg 1:1-7; Psa 78:68, Psa 78:70; Mic 5:2; Mal 3:1; Heb 7:14
let his hands: Sa2 3:1, Sa2 5:1, Sa2 5:19, Sa2 5:24; Ch1 12:22; Ch2 17:12-19; Isa 9:17; Rev 19:13-16
and be thou: Sa2 7:9-12; Psa 11:1-7, Psa 20:2, Psa 21:1, Psa 21:8, Psa 110:1, Psa 110:2, Psa 146:5; Luk 19:27; Co1 15:25; Rev 20:10-15
Carl Friedrich Keil and Franz Delitzsch
33:7
The blessing upon Judah is introduced with the formula, "And this for Judah, and he said:" "Hear, Jehovah, the voice of Judah, and bring him to his people; with his hands he fights for him; and help against his adversaries wilt Thou be." Judah, from whom the sceptre was not to depart (Gen 49:10), is mentioned before Levi as the royal tribe. The prayer, May Jehovah bring Judah to his people, can hardly be understood in any other way than it is by Onkelos and Hengstenberg (Christol. i. 80), viz., as founded upon the blessing of Jacob, and expressing the desire, that as Judah was to lead the way as the champion of his brethren in the wars of Israel against the nations, he might have a prosperous return to his people; for the thought, "introduce him to the kingdom of Israel and Judah" (Luther), or "give up to him the people which belongs to him according to Thine appointment" (Schultz), is hardly implied in the words, "bring to his people." Other explanations are not worth mentioning. What follows points to strife and war: "With his hands (ידיו accusative of the instrument, vid., Ges. ֗138, 1, note 3; Ewald, ֗283, a.) is he fighting (רב participle of ריב) for it (the nation); Thou wilt grant him help, deliverance before his foes."
Geneva 1599
33:7 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 (g) sufficient for him; and be thou an help [to him] from his enemies.
(g) Signifying, that he would barely obtain Jacob's promise, (Gen 49:8).
John Gill
33:7 And this is the blessing of Judah,.... Which follows; the same supplement of the words is made in the Targums of Jonathan and Jerusalem; but Aben Ezra thinks it refers to what goes before, that this, the same thing prayed for or prophesied of Reuben, belongs also to Judah, that he should live and not die; it may be in the wars in which that tribe would be and was engaged:
and he said, hear, Lord, the voice of Judah; in prayer, as all the Targums paraphrase it, which was eminently fulfilled in David, Asa, Jehoshaphat, Hezekiah, and other kings, which were of this tribe; who, when in distress, lifted up their voice in prayer to God, and were heard and delivered, as the Lord's people in all ages are: Judah signifies professing, confessing, praising, &c. this tribe was both a praying and praising people, as all good men be; they profess the name of the Lord, and their faith in him; they confess their sins and unworthiness; they praise the Lord for his mercies, temporal and spiritual, and pray to him for what they want; and their voice is heard with pleasure, and answered: particularly Judah was a type of Christ, who was of this tribe, and whose voice in prayer for his people has been always heard:
and bring him unto his people; in peace, often engaged war, so all the Targums: and as it may refer to Christ his antitype, it may respect his incarnation, when he came to his own and was not received by them; and to his resurrection from the dead, when he appeared to his disciples, to their great joy; and to the ministry of the Gospel among the Gentiles, when to him was the gathering of the people; and will be further accomplished at the last day, when he shall return and appear to them that look for him, a second time, without sin unto salvation:
let his hands be sufficient for him; both to work with, and provide for themselves all the necessaries of life, and to fight with their enemies, and defend themselves against them; so Christ's hands have been sufficient, or he has had a sufficiency of power and strength in his hands, to combat with and overcome all his and our enemies, to work out the salvation of his people, and to supply all their wants:
and be thou an help to him from his enemies: which this tribe often experienced in their wars with their enemies, being very warlike and courageous, successful and victorious, both before they had kings and in the several kings of their tribe, as David, Jehoshaphat, and others; and was remarkably fulfilled in Christ, whose helper the Lord was as man and Mediator, see Is 1:7; no mention is made of Simeon, because of the affair of Baalpeor, in which that tribe had a great concern, Num 25:1; as Aben Ezra observes; or because, according to Jacob's prophecy, it was to be scattered in Israel; though the same is also said of Levi, who yet is here blessed; rather therefore the reason is, because Simeon had his inheritance in the midst of the tribe of Judah, and so was blessed in it, see Josh 19:1; thus the Targum of Jonathan expresses it here,"and he joined in his portion and in his blessing, Simeon his brother;''some copies of the Septuagint version, as that in the king of Spain's Bible, make mention of him at the end of Reuben's blessing,"and let Simeon be much in number.''
John Wesley
33:7 Hear, Lord - God will hear his prayer for the accomplishment of those great things promised to that tribe, Gen 49:8-12. This implies the delays and difficulties Judah would meet with, that would drive him to his prayers, which would be with success. Unto his people - When he shall go forth to battle against his enemies and shall fall fiercely upon them, as was foretold, Gen 49:8-9. Bring him back with honour and victory, to his people, to the rest of his tribe who were left at home when their brethren went to battle: and to his brethren the other tribes of Israel. Let his hands be sufficient for him - This tribe shall be so numerous and potent that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes. From his enemies - Thou wilt preserve this tribe in a special manner, so that his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of the Messiah who shall spring out of it.
Robert Jamieson, A. R. Fausset and David Brown
33:7 this is the blessing of Judah--Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.
33:833:8: Եւ զՂեւեայ ասէ. Տո՛ւք Ղեւեայ զյայտնութիւն նորա, եւ զճշմարտութիւն նորա ա՛ռնն անարատի. զորս փորձեցին փորձանօք, եւ բամբասեցին զնա ՚ի վերայ ջրոցն Հակառակութեան[2075]։ [2075] Ոմանք. Զյայտնութիւնս նորա։
8 Ղեւիի մասին ասաց. «Ղեւիին տուէ՛ք նրա յայտնութիւնը[47], իսկ նրա ճշմարտութիւնը՝ այն անարատ մարդուն, որին փորձութեան ենթարկեցին ու Հակառակութեան ջրի մօտ բամբասեցին նրան: [47] 47. Տես Ելք ԻԸ, 30:
8 Ու Ղեւիին համար ըսաւ.«Քու Թումիմդ եւ Ուրիմդ թող քու սուրբ մարդուդ ըլլան, Որ Մասսայի մէջ փորձեցիր Ու Մերիպայի ջուրին վրայ անոր հետ վիճեցար։
Եւ զՂեւեայ ասէ. [531]Տուք Ղեւեայ զյայտնութիւն նորա, եւ զճշմարտութիւն նորա առնն անարատի, զոր փորձեցին փորձանօք, եւ բամբասեցին զնա`` ի վերայ ջրոցն Հակառակութեան:

33:8: Եւ զՂեւեայ ասէ. Տո՛ւք Ղեւեայ զյայտնութիւն նորա, եւ զճշմարտութիւն նորա ա՛ռնն անարատի. զորս փորձեցին փորձանօք, եւ բամբասեցին զնա ՚ի վերայ ջրոցն Հակառակութեան[2075]։
[2075] Ոմանք. Զյայտնութիւնս նորա։
8 Ղեւիի մասին ասաց. «Ղեւիին տուէ՛ք նրա յայտնութիւնը[47], իսկ նրա ճշմարտութիւնը՝ այն անարատ մարդուն, որին փորձութեան ենթարկեցին ու Հակառակութեան ջրի մօտ բամբասեցին նրան:
[47] 47. Տես Ելք ԻԸ, 30:
8 Ու Ղեւիին համար ըսաւ.«Քու Թումիմդ եւ Ուրիմդ թող քու սուրբ մարդուդ ըլլան, Որ Մասսայի մէջ փորձեցիր Ու Մերիպայի ջուրին վրայ անոր հետ վիճեցար։
zohrab-1805▾ eastern-1994▾ western am▾
33:88: И о Левии сказал: туммим Твой и урим Твой на святом муже Твоем, которого Ты искусил в Массе, с которым Ты препирался при водах Меривы,
33:8 καὶ και and; even τῷ ο the Λευι λευι Leuΐ; Lei εἶπεν επω say; speak δότε διδωμι give; deposit Λευι λευι Leuΐ; Lei δήλους δηλος.1 clear αὐτοῦ αυτος he; him καὶ και and; even ἀλήθειαν αληθεια truth αὐτοῦ αυτος he; him τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the ὁσίῳ οσιος responsible; devout ὃν ος who; what ἐπείρασαν πειραζω try; test αὐτὸν αυτος he; him ἐν εν in πείρᾳ πειρα try; trial ἐλοιδόρησαν λοιδορεω revile; reproach αὐτὸν αυτος he; him ἐπὶ επι in; on ὕδατος υδωρ water ἀντιλογίας αντιλογια controversy
33:8 וּ û וְ and לְ lᵊ לְ to לֵוִ֣י lēwˈî לֵוִי Levi אָמַ֔ר ʔāmˈar אמר say תֻּמֶּ֥יךָ tummˌeʸḵā תֻּמִּים tummim וְ wᵊ וְ and אוּרֶ֖יךָ ʔûrˌeʸḵā אוּר [oracle device] לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man חֲסִידֶ֑ךָ ḥᵃsîḏˈeḵā חָסִיד loyal אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נִסִּיתֹו֙ nissîṯˌô נסה try בְּ bᵊ בְּ in מַסָּ֔ה massˈā מַסָּה Massah תְּרִיבֵ֖הוּ tᵊrîvˌēhû ריב contend עַל־ ʕal- עַל upon מֵ֥י mˌê מַיִם water מְרִיבָֽה׃ mᵊrîvˈā מְרִיבָה Meribah
33:8. Levi quoque ait perfectio tua et doctrina tua viro sancto tuo quem probasti in Temptatione et iudicasti ad aquas ContradictionisTo Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction:
8. And of Levi he said, Thy Thummim and thy Urim are with thy godly one, Whom thou didst prove at Massah, With whom thou didst strive at the waters of Meribah;
33:8. Likewise, to Levi he said: “Your perfection and your doctrine are for your holy man, whom you have proven by temptation, and whom you have judged at the Waters of Contradiction.
33:8. 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;
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: И о Левии сказал: туммим Твой и урим Твой на святом муже Твоем, которого Ты искусил в Массе, с которым Ты препирался при водах Меривы,
33:8
καὶ και and; even
τῷ ο the
Λευι λευι Leuΐ; Lei
εἶπεν επω say; speak
δότε διδωμι give; deposit
Λευι λευι Leuΐ; Lei
δήλους δηλος.1 clear
αὐτοῦ αυτος he; him
καὶ και and; even
ἀλήθειαν αληθεια truth
αὐτοῦ αυτος he; him
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
ὁσίῳ οσιος responsible; devout
ὃν ος who; what
ἐπείρασαν πειραζω try; test
αὐτὸν αυτος he; him
ἐν εν in
πείρᾳ πειρα try; trial
ἐλοιδόρησαν λοιδορεω revile; reproach
αὐτὸν αυτος he; him
ἐπὶ επι in; on
ὕδατος υδωρ water
ἀντιλογίας αντιλογια controversy
33:8
וּ û וְ and
לְ lᵊ לְ to
לֵוִ֣י lēwˈî לֵוִי Levi
אָמַ֔ר ʔāmˈar אמר say
תֻּמֶּ֥יךָ tummˌeʸḵā תֻּמִּים tummim
וְ wᵊ וְ and
אוּרֶ֖יךָ ʔûrˌeʸḵā אוּר [oracle device]
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
חֲסִידֶ֑ךָ ḥᵃsîḏˈeḵā חָסִיד loyal
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נִסִּיתֹו֙ nissîṯˌô נסה try
בְּ bᵊ בְּ in
מַסָּ֔ה massˈā מַסָּה Massah
תְּרִיבֵ֖הוּ tᵊrîvˌēhû ריב contend
עַל־ ʕal- עַל upon
מֵ֥י mˌê מַיִם water
מְרִיבָֽה׃ mᵊrîvˈā מְרִיבָה Meribah
33:8. Levi quoque ait perfectio tua et doctrina tua viro sancto tuo quem probasti in Temptatione et iudicasti ad aquas Contradictionis
To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction:
33:8. Likewise, to Levi he said: “Your perfection and your doctrine are for your holy man, whom you have proven by temptation, and whom you have judged at the Waters of Contradiction.
33:8. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «На святом муже Твоем (Аароне), которого Ты искусил (вместе с Моисеем) в Массе (Исх ХVII:1–7), с которым Ты препирался при водах Меривы» (Чис ХX:1–13, 22–24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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; 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. 10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. 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.
In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.
I. To the high priest, here called God's holy one (v. 8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exod. xvii. 7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num. xx. 2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal. ii. 5. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.
II. To the inferior priests and Levites, v. 9-11.
1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exod. xxxii. 26, &c.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num. xxvi. 11. Also to Phinehas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Acts xxi. 13; xx. 24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Matt. xii. 48.
2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, v. 10. (1.) They were to deal for God with the people: "They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh. viii. 7, 8), and as judges, determining doubtful and difficult cases that were brought before them," 2 Chron. xvii. 8, 9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal. ii. 7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag. ii. 11, &c. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Ezek. xliv. 23, 24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.
3. He prays for them, v. 11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work." (2.) That he would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (2 Cor. v. 9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (1 Sam. xxii. 18), and this filled the measure of his sin.
Adam Clarke: Commentary on the Bible - 1831
33:8: Of Levi he said - Concerning the Urim and Thummim, see Exo 28:30 (note).
Thy holy one - Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with.
Therefore Aaron was called God's holy one, and the more especially so as he was the type of the Most Holy and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived.
Whom thou didst prove, etc. - God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people.
From the words of St. Paul, Co1 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.
Albert Barnes: Notes on the Bible - 1834
33:8: Thy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable. Though the prediction of Jacob respecting the dispersion of this tribe held good, yet it was so overruled as to issue in honor and reward. The recovery of God's favor is to be traced to the faithfulness with which Moses and Aaron, who came of this tribe, served God in their high offices; and to the zeal and constancy which conspicuous persons of the tribe (e. g. Phinehas, Num 25:11 ff), and the whole tribe itself (compare Exo 32:26), manifested on critical occasions in supporting the leaders of the people. The same reasons led to Levi's being selected for the special service of God in the sanctuary (Deu 10:8 ff, and Num 8:5 ff); and for the office of instructing their brethren in the knowledge of the Law. The events at Massah and Meribah, the one occurring at the beginning, the other toward the end, of the forty years' wandering, serve to represent the whole series of trials by which God proved and exercised the faith and obedience of this chosen tribe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: Let thy: Exo 28:30, Exo 28:36; Lev 8:8; Num 27:21; Sa1 28:6; Ezr 2:63; Neh 7:65
with thy: Lev 21:7; Num 16:5; Ch2 23:6; Ezr 8:28; Psa 16:10, Psa 106:16; Heb 7:26; Rev 3:7
prove at: Deu 8:2, Deu 8:3, Deu 8:16; Exo 17:7; Num 20:13; Psa 81:7
Carl Friedrich Keil and Franz Delitzsch
33:8
Levi. - Deut 33:8, Deut 33:9. "Thy right and Thy light is to Thy godly man, whom Thou didst prove in Massah, and didst strive with him at the water of strife; who says to his father and his mother, I see him not; and does not regard his brethren, and does not know his sons: for they observed Thy word, and kept Thy covenant." This blessing is also addressed to God as a prayer. The Urim and Thummim - that pledge, which the high priest wore upon his breast-plate, that the Lord would always give His people light to preserve His endangered right (vid., Ex 28:29-30), - are here regarded as a prerogative of the whole of the tribe of Levi. Thummim is placed before Urim, to indicate at the outset that Levi had defended the right of the Lord, and that for that very reason the right of the Urim and Thummim had been given to him by the Lord. "Thy holy one" is not Aaron, but Levi the tribe-father, who represents the whole tribe to which the blessing applies; hence in Deut 33:9 and Deut 33:10 the verb passes into the plural. To define more precisely the expression "Thy holy one," reference is made to the trials at Massah and at the water of strife, on the principle that the Lord humbles His servants before He exalts them, and confirms those that are His by trying and proving them. The proving at Massah refers to the murmuring of the people on account of the want of water at Rephidim (Ex 17:1-7, as in Deut 6:16 and Deut 9:22), from which the place received the name of Massah and Jeribah; the striving at the water of strife, to the rebellion of the people against Moses and Aaron on account of the want of water at Kadesh (Num 20:1-13). At both places it was primarily the people who strove with Moses and Aaron, and thereby tempted God. For it is evident that even at Massah the people murmured not only against Moses, but against their leaders generally, from the use of the plural verb, "Give ye us water to drink" (Ex 17:2). This proving of the people, however, was at the same time a proof, to which the Lord subjected the heads and leaders of the nation, for the purpose of trying their faith. And thus also, in Deut 8:2., the whole of the guidance of Israel through the desert is described as a trial and humiliation of the people by the Lord. But in Moses and Aaron, the heads of the tribe of Levi, the whole of the tribe of Levi was proved. The two provings by means of water are selected, as Schultz observes, "because in their correlation they were the best adapted to represent the beginning and end, and therefore the whole of the temptations."
Deut 33:9-11
In these temptations Levi had proved itself "a holy one," although in the latter Moses and Aaron stumbled, since the Levites had risen up in defence of the honour of the Lord and had kept His covenant, even with the denial of father, mother, brethren, and children (Mt 10:37; Mt 19:29). The words, "who says to his father," etc., relate to the event narrated in Ex 32:26-29, where the Levites draw their swords against the Israelites their brethren, at the command of Moses, after the worship of the golden calf, and execute judgment upon the nation without respect of person. To this we may add Num 25:8, where Phinehas interposes with his sword in defence of the honour of the Lord against the shameless prostitution with the daughters of Moab. On these occasions the Levites manifested the spirit which Moses predicates here of all the tribe. By the interposition at Sinai especially, they devoted themselves with such self-denial to the service of the Lord, that the dignity of the priesthood was conferred upon their tribe in consequence. - In Deut 33:10 and Deut 33:11, Moses celebrates this vocation: "They will teach Jacob Thy rights, and Israel Thy law; bring incense to Thy nose, and whole-offering upon Thine altar. Bless, Lord, his strength, and let the work of his hands be well-pleasing to Thee: smite his adversaries and his haters upon the hips, that they may not rise!" The tribe of Levi had received the high and glorious calling to instruct Israel in the rights and commandments of God (Lev 10:11), and to present the sacrifices of the people to the Lord, viz., incense in the holy place, whole-offering in the court. "Whole-offering," a term applied to the burnt-offering, which is mentioned instar omnium as being the leading sacrifice. The priests alone were actually entrusted with the instruction of the people in the law and the sacrificial worship; but as the rest of the Levites were given them as assistants in their service, this service might very properly be ascribed to the whole tribe; and no greater blessing could be desired for it than that the Lord should give them power to discharge the duties of their office, should accept their service with favour, and make their opponents powerless. The enemies and haters of Levi were not only envious persons, like Korah and his company (Num 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Ps 69:24; Job 40:16; Job 31:1; 17). This is the only place in which מן is used before a finite verb, whereas it often stands before the infinitive (e.g., Gen 27:1; Gen 31:29).
John Gill
33:8 And of Levi he said,.... That is, Moses said of the tribe of Levi, as both the Targums of Jonathan and Jerusalem:
let thy Thummim and thy Urim be with thy Holy One; with Aaron, as the same Targums interpret it, who was of the tribe of Levi, and was a holy good man, a saint of the Lord, as he is called, Ps 106:16; of the Urim and Thummim, which were with him and with every high priest; see Gill on Ex 28:30; and though they were not in use under the second temple, yet had their fulfilment in Christ the antitype of Aaron, who may be chiefly here intended; who is after called the Lord's Holy One, as he is, both as God and man, holy in both his natures, divine and human, and in his life and actions; and with him are the true Urim and Thummim, lights and perfections, the light of nature, grace and glory, and all perfections, both divine and human; See Gill on Ex 28:30 (i):
whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; which, as it may respect Aaron, may be understood either of the Lord's proving him and contending with him, by suffering the children of Israel to murmur against him and Moses, at the said places; when, according to the three Targums, he stood in the temptation, and was perfect and found faithful; or of Levi, who, with the rest of the tribes, tried him, and strove with him at the same places; though Jarchi says they did not murmur with the rest that murmured: as it may refer to Christ the antitype of Levi, the sense is, that the Urim and Thummim should be with the Holy One, the Messiah, whom thou, O Levi, with the rest of the tribes, tempted and strove with at the places mentioned; for it is expressly said, they tempted the Lord, Ex 17:7; and which is interpreted of Christ, 1Cor 10:9.
(i) See a Sermon of mine on this text, called "Levi's Urim and Thummim Found with Christ".
John Wesley
33:8 Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high - office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Ex 17:7, which is also called Meribah, but at that other Meribah, Num 20:13. Thou didst strive - Whom thou didst reprove and chastise.
Robert Jamieson, A. R. Fausset and David Brown
33:8 of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deut 22:8; Deut 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Ex 32:25-28; compare Mal 2:4-6).
33:933:9: Որ ասէր ցհայր իւր եւ ցմայր իւր, թէ՝ Ո՛չ տեսի զքեզ. եւ զեղբարս իւր ո՛չ ծանեաւ, եւ զորդիս իւր ո՛չ գիտաց. զգուշացա՛ւ բանից քոց, եւ զուխտ քո պահեաց[2076]։ [2076] Ոմանք. Որ ասէ ցհայր իւր... եւ զեղբայր իւր ո՛չ ծա՛՛։
9 Նա էր, որ ասում էր իր հօրն ու մօրը, թէ չի տեսել նրանց, չի ճանաչել իր եղբայրներին ու իր որդիներին անգիտացել: Նա հետեւեց քո խօսքերին ու պահեց քո ուխտը:
9 Ան որ իր հօրն ու մօրը համար‘Զանիկա չտեսայ’ ըսաւ Եւ իր եղբայրները չճանչցաւ Ու իր որդիները չգիտցաւ. Քանզի անոնք քու խօսքիդ զգուշութիւն ըրին Ու քու ուխտդ պահեցին։
Որ ասէր ցհայր իւր եւ ցմայր իւր` թէ Ոչ տեսի զքեզ, եւ զեղբարս իւր ոչ ծանեաւ, եւ զորդիս իւր ոչ գիտաց. [532]զգուշացաւ բանից քոց, եւ զուխտ քո [533]պահեաց:

33:9: Որ ասէր ցհայր իւր եւ ցմայր իւր, թէ՝ Ո՛չ տեսի զքեզ. եւ զեղբարս իւր ո՛չ ծանեաւ, եւ զորդիս իւր ո՛չ գիտաց. զգուշացա՛ւ բանից քոց, եւ զուխտ քո պահեաց[2076]։
[2076] Ոմանք. Որ ասէ ցհայր իւր... եւ զեղբայր իւր ո՛չ ծա՛՛։
9 Նա էր, որ ասում էր իր հօրն ու մօրը, թէ չի տեսել նրանց, չի ճանաչել իր եղբայրներին ու իր որդիներին անգիտացել: Նա հետեւեց քո խօսքերին ու պահեց քո ուխտը:
9 Ան որ իր հօրն ու մօրը համար‘Զանիկա չտեսայ’ ըսաւ Եւ իր եղբայրները չճանչցաւ Ու իր որդիները չգիտցաւ. Քանզի անոնք քու խօսքիդ զգուշութիւն ըրին Ու քու ուխտդ պահեցին։
zohrab-1805▾ eastern-1994▾ western am▾
33:99: который говорит об отце своем и матери своей: 'я на них не смотрю', и братьев своих не признает, и сыновей своих не знает; ибо они, [левиты], слова Твои хранят и завет Твой соблюдают,
33:9 ὁ ο the λέγων λεγω tell; declare τῷ ο the πατρὶ πατηρ father καὶ και and; even τῇ ο the μητρί μητηρ mother οὐχ ου not ἑόρακά οραω view; see σε σε.1 you καὶ και and; even τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἀπέγνω απογινωσκω guard; keep τὰ ο the λόγιά λογιον declaration σου σου of you; your καὶ και and; even τὴν ο the διαθήκην διαθηκη covenant σου σου of you; your διετήρησεν διατηρεω thoroughly keep; maintain
33:9 הָ hā הַ the אֹמֵ֞ר ʔōmˈēr אמר say לְ lᵊ לְ to אָבִ֤יו ʔāvˈiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּו֙ ʔimmˌô אֵם mother לֹ֣א lˈō לֹא not רְאִיתִ֔יו rᵊʔîṯˈiʸw ראה see וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶחָיו֙ ʔeḥāʸw אָח brother לֹ֣א lˈō לֹא not הִכִּ֔יר hikkˈîr נכר recognise וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֖יובנו *bānˌāʸw בֵּן son לֹ֣א lˈō לֹא not יָדָ֑ע yāḏˈāʕ ידע know כִּ֤י kˈî כִּי that שָֽׁמְרוּ֙ šˈāmᵊrû שׁמר keep אִמְרָתֶ֔ךָ ʔimrāṯˈeḵā אִמְרָה word וּ û וְ and בְרִֽיתְךָ֖ vᵊrˈîṯᵊḵˌā בְּרִית covenant יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
33:9. qui dixit patri suo et matri suae nescio vos et fratribus suis ignoro illos et nescierunt filios suos hii custodierunt eloquium tuum et pactum tuum servaveruntWho hath said to his father, and to his mother: I do not know you; and to his bretheren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,
9. Who said of his father, and of his mother, I have not seen him; Neither did he acknowledge his brethren, Nor knew he his own children: For they have observed thy word, And keep thy covenant.
33:9. He has said to his father and to his mother, ‘I do not know you,’ and to his brothers, ‘I will disregard you.’ And they have not known their own sons. Such as these have kept your word and have observed your covenant:
33:9. 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.
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: который говорит об отце своем и матери своей: 'я на них не смотрю', и братьев своих не признает, и сыновей своих не знает; ибо они, [левиты], слова Твои хранят и завет Твой соблюдают,
33:9
ο the
λέγων λεγω tell; declare
τῷ ο the
πατρὶ πατηρ father
καὶ και and; even
τῇ ο the
μητρί μητηρ mother
οὐχ ου not
ἑόρακά οραω view; see
σε σε.1 you
καὶ και and; even
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ἀπέγνω απογινωσκω guard; keep
τὰ ο the
λόγιά λογιον declaration
σου σου of you; your
καὶ και and; even
τὴν ο the
διαθήκην διαθηκη covenant
σου σου of you; your
διετήρησεν διατηρεω thoroughly keep; maintain
33:9
הָ הַ the
אֹמֵ֞ר ʔōmˈēr אמר say
לְ lᵊ לְ to
אָבִ֤יו ʔāvˈiʸw אָב father
וּ û וְ and
לְ lᵊ לְ to
אִמֹּו֙ ʔimmˌô אֵם mother
לֹ֣א lˈō לֹא not
רְאִיתִ֔יו rᵊʔîṯˈiʸw ראה see
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָיו֙ ʔeḥāʸw אָח brother
לֹ֣א lˈō לֹא not
הִכִּ֔יר hikkˈîr נכר recognise
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֖יובנו
*bānˌāʸw בֵּן son
לֹ֣א lˈō לֹא not
יָדָ֑ע yāḏˈāʕ ידע know
כִּ֤י kˈî כִּי that
שָֽׁמְרוּ֙ šˈāmᵊrû שׁמר keep
אִמְרָתֶ֔ךָ ʔimrāṯˈeḵā אִמְרָה word
וּ û וְ and
בְרִֽיתְךָ֖ vᵊrˈîṯᵊḵˌā בְּרִית covenant
יִנְצֹֽרוּ׃ yinṣˈōrû נצר watch
33:9. qui dixit patri suo et matri suae nescio vos et fratribus suis ignoro illos et nescierunt filios suos hii custodierunt eloquium tuum et pactum tuum servaverunt
Who hath said to his father, and to his mother: I do not know you; and to his bretheren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,
33:9. He has said to his father and to his mother, ‘I do not know you,’ and to his brothers, ‘I will disregard you.’ And they have not known their own sons. Such as these have kept your word and have observed your covenant:
33:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Имеется в виду самоотверженное служение левитов при скинии Иеговы и в народе.
Adam Clarke: Commentary on the Bible - 1831
33:9: Who said unto his father, etc. - There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi; others, of all the tribes; others, of the Messiah, etc.; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, etc. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred; see Lev 21:11, Lev 21:12. Neither must Aaron mourn for his sons Nadab and Abihu, etc., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Lev 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother;" Mat 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbor, and even son, who had sinned in worshipping the golden calf, Exo 32:26; and in this way the Chaldee paraphrast understands the words.
Albert Barnes: Notes on the Bible - 1834
33:9: Who said unto his father and to his mother - Compare Mat 10:37; Luk 14:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: Who said: Exo 32:25-29; Lev 10:6, Lev 21:11; Mat 10:37, Mat 12:48, Mat 22:16; Luk 14:26; Co2 5:16; Gal 1:10; Th1 2:4; Ti1 5:21
I have not: Gen 29:32; Ch1 17:17; Job 37:24
for they: Jer 18:18; Mal 2:5-7
Geneva 1599
33:9 Who said unto his father and to his mother, (h) 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.
(h) He preferred God's glory to all natural affection, (Ex 28:30).
John Gill
33:9 Who said unto his father and to his mother, I have not seen him,.... Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, Lev 21:11; or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in Mt 12:49,
neither did he acknowledge his brethren, nor knew his own children; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, Ex 32:26,
for they have observed thy word, and kept thy covenant; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, Jn 8:29.
John Wesley
33:9 I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Ex 32:26-27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.
33:1033:10: Պատմեսցեն զիրաւունս քո Յակոբայ, եւ զօրէնս քո Իսրայէլի. դիցեն խունկս ՚ի բարկութեան քում հանապազ ՚ի վերայ սեղանոյ քոյ։
10 Քո իրաւունքները Յակոբին, քո օրէնքները Իսրայէլին պիտի յայտնեն նրանք: Երբ բարկանաս, քո զոհասեղանի վրայ նրանք մշտապէս խունկ պիտի ծխեն:
10 Անոնք պիտի սորվեցնեն քու պատուիրանքներդ Յակոբին Ու քու օրէնքդ՝ Իսրայէլին. Քու առջեւդ խունկ պիտի մատուցանեն Ու քու սեղանիդ վրայ՝ ողջակէզ։
Պատմեսցեն զիրաւունս քո Յակոբայ, եւ զօրէնս քո Իսրայելի. դիցեն խունկս [534]ի բարկութեան քում հանապազ`` ի վերայ սեղանոյ քո:

33:10: Պատմեսցեն զիրաւունս քո Յակոբայ, եւ զօրէնս քո Իսրայէլի. դիցեն խունկս ՚ի բարկութեան քում հանապազ ՚ի վերայ սեղանոյ քոյ։
10 Քո իրաւունքները Յակոբին, քո օրէնքները Իսրայէլին պիտի յայտնեն նրանք: Երբ բարկանաս, քո զոհասեղանի վրայ նրանք մշտապէս խունկ պիտի ծխեն:
10 Անոնք պիտի սորվեցնեն քու պատուիրանքներդ Յակոբին Ու քու օրէնքդ՝ Իսրայէլին. Քու առջեւդ խունկ պիտի մատուցանեն Ու քու սեղանիդ վրայ՝ ողջակէզ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1010: учат законам Твоим Иакова и заповедям Твоим Израиля, возлагают курение пред лице Твое и всесожжения на жертвенник Твой;
33:10 δηλώσουσιν δηλοω make clear τὰ ο the δικαιώματά δικαιωμα justification σου σου of you; your τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὸν ο the νόμον νομος.1 law σου σου of you; your τῷ ο the Ισραηλ ισραηλ.1 Israel ἐπιθήσουσιν επιτιθημι put on; put another θυμίαμα θυμιαμα incense ἐν εν in ὀργῇ οργη passion; temperament σου σου of you; your διὰ δια through; because of παντὸς πας all; every ἐπὶ επι in; on τὸ ο the θυσιαστήριόν θυσιαστηριον altar σου σου of you; your
33:10 יֹור֤וּ yôrˈû ירה teach מִשְׁפָּטֶ֨יךָ֙ mišpāṭˈeʸḵā מִשְׁפָּט justice לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and תֹורָתְךָ֖ ṯôrāṯᵊḵˌā תֹּורָה instruction לְ lᵊ לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel יָשִׂ֤ימוּ yāśˈîmû שׂים put קְטֹורָה֙ qᵊṭôrˌā קְטֹורָה smoke sacrifice בְּ bᵊ בְּ in אַפֶּ֔ךָ ʔappˈeḵā אַף nose וְ wᵊ וְ and כָלִ֖יל ḵālˌîl כָּלִיל entire עַֽל־ ʕˈal- עַל upon מִזְבְּחֶֽךָ׃ mizbᵊḥˈeḵā מִזְבֵּחַ altar
33:10. iudicia tua o Iacob et legem tuam o Israhel ponent thymiama in furore tuo et holocaustum super altare tuumThy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath and holocaust upon thy altar.
10. They shall teach Jacob thy judgments, And Israel thy law: They shall put incense before thee, And whole burnt offering upon thine altar.
33:10. your judgments, O Jacob, and your law, O Israel. They shall place incense before your fury and a holocaust upon your altar.
33:10. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar:

10: учат законам Твоим Иакова и заповедям Твоим Израиля, возлагают курение пред лице Твое и всесожжения на жертвенник Твой;
33:10
δηλώσουσιν δηλοω make clear
τὰ ο the
δικαιώματά δικαιωμα justification
σου σου of you; your
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ἐπιθήσουσιν επιτιθημι put on; put another
θυμίαμα θυμιαμα incense
ἐν εν in
ὀργῇ οργη passion; temperament
σου σου of you; your
διὰ δια through; because of
παντὸς πας all; every
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριόν θυσιαστηριον altar
σου σου of you; your
33:10
יֹור֤וּ yôrˈû ירה teach
מִשְׁפָּטֶ֨יךָ֙ mišpāṭˈeʸḵā מִשְׁפָּט justice
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
תֹורָתְךָ֖ ṯôrāṯᵊḵˌā תֹּורָה instruction
לְ lᵊ לְ to
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יָשִׂ֤ימוּ yāśˈîmû שׂים put
קְטֹורָה֙ qᵊṭôrˌā קְטֹורָה smoke sacrifice
בְּ bᵊ בְּ in
אַפֶּ֔ךָ ʔappˈeḵā אַף nose
וְ wᵊ וְ and
כָלִ֖יל ḵālˌîl כָּלִיל entire
עַֽל־ ʕˈal- עַל upon
מִזְבְּחֶֽךָ׃ mizbᵊḥˈeḵā מִזְבֵּחַ altar
33:10. iudicia tua o Iacob et legem tuam o Israhel ponent thymiama in furore tuo et holocaustum super altare tuum
Thy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath and holocaust upon thy altar.
33:10. your judgments, O Jacob, and your law, O Israel. They shall place incense before your fury and a holocaust upon your altar.
33:10. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:10: They shall teach Jacob, etc. - This was the office of the Levites, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, "My covenant was with him of life and peace," Mal 2:5; and, "The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;" Mal 2:6. These words are a sufficient comment on the words of the text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: They shall teach: or, Let them teach, etc. Deu 17:9-11, Deu 24:8; Lev 10:11; Ch2 17:8-10, Ch2 30:22; Neh 8:1-9, Neh 8:13-15, Neh 8:18; Eze 44:23, Eze 44:24; Hos 4:6; Mal 2:6-8; Mat 23:2, Mat 23:3; Joh 21:15, Joh 21:16
they shall put incense: or, let them put incense, Exo 30:7, Exo 30:8; Num 16:40, Num 16:46; Sa1 2:28; Ch2 26:18; Luk 1:9, Luk 1:10; Heb 7:25; Heb 9:24; Rev 8:3-5
before thee: Heb. at thy nose
whole: Lev 1:9, Lev 1:13, Lev 1:17, Lev 9:12, Lev 9:13; Psa 51:19; Eze 43:27
John Gill
33:10 They shall teach Jacob thy statutes, and Israel thy law,.... The priests and Levites, being dispersed among each of the tribes, having cities in them allotted to them, taught the people the laws, statutes, and ordinances of the Lord, moral, civil, and ceremonial, see Mal 2:6,
they shall put incense before thee; upon the altar of incense, which none but a priest might do, as the case of Uzziah shows; and which, the Jews say (k), he might do but once: the same priest might not offer incense twice; a new priest was always employed: in this they, were typical of Christ, the only Intercessor who is always at the golden altar, to offer up the prayers of all saints with his much incense, Rev_ 8:3,
and whole burnt offerings upon thine altar; the altar of burnt offering, typical of Christ, who is both altar, sacrifice, and priest.
(k) T. Bab. Yoma, fol. 26. 1.
33:1133:11: Օրհնեա՛ Տէր զօրհնութիւն նորա, եւ ընկա՛լ զգործս ձեռաց նորա. խորտակեա՛ զմէջս ՚ի վերայ յարուցելոց թշնամեաց նորա. եւ ատելիք նորա մի՛ կանգնեսցին[2077]։ [2077] Այլք. Օրհնեա՛ Տէր զզօրութիւն նորա։
11 Տէ՜ր, օրհնի՛ր նրա զօրութիւնը եւ ընդունի՛ր նրա ձեռքի գործերը: Ջարդի՛ր նրա վրայ յարձակուող թշնամիների մէջքը, որպէսզի նրան ատող մարդիկ չկարողանան ոտքի կանգնել»:
11 Ո՛վ Տէր, անոր զօրութիւնը օրհնէ Ու անոր ձեռքին գործը ընդունէ. Անոր վրայ ելլողներուն ու անոր թշնամիներուն մէջքը կոտրէ, Որպէս զի անգամ մըն ալ չելլեն»։
Օրհնեա, Տէր, զզօրութիւն նորա, եւ ընկալ զգործս ձեռաց նորա. խորտակեա զմէջս ի վերայ յարուցելոց թշնամեաց նորա, եւ ատելիք նորա մի՛ կանգնեսցին:

33:11: Օրհնեա՛ Տէր զօրհնութիւն նորա, եւ ընկա՛լ զգործս ձեռաց նորա. խորտակեա՛ զմէջս ՚ի վերայ յարուցելոց թշնամեաց նորա. եւ ատելիք նորա մի՛ կանգնեսցին[2077]։
[2077] Այլք. Օրհնեա՛ Տէր զզօրութիւն նորա։
11 Տէ՜ր, օրհնի՛ր նրա զօրութիւնը եւ ընդունի՛ր նրա ձեռքի գործերը: Ջարդի՛ր նրա վրայ յարձակուող թշնամիների մէջքը, որպէսզի նրան ատող մարդիկ չկարողանան ոտքի կանգնել»:
11 Ո՛վ Տէր, անոր զօրութիւնը օրհնէ Ու անոր ձեռքին գործը ընդունէ. Անոր վրայ ելլողներուն ու անոր թշնամիներուն մէջքը կոտրէ, Որպէս զի անգամ մըն ալ չելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1111: благослови, Господи, силу его и о деле рук его благоволи, порази чресла восстающих на него и ненавидящих его, чтобы они не могли стоять.
33:11 εὐλόγησον ευλογεω commend; acclaim κύριε κυριος lord; master τὴν ο the ἰσχὺν ισχυς force αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him δέξαι δεχομαι accept; take κάταξον καταγω lead down; draw up ὀσφὺν οσφυς loins; waist ἐχθρῶν εχθρος hostile; enemy ἐπανεστηκότων επανιστημι challenge αὐτῷ αυτος he; him καὶ και and; even οἱ ο the μισοῦντες μισεω hate αὐτὸν αυτος he; him μὴ μη not ἀναστήτωσαν ανιστημι stand up; resurrect
33:11 בָּרֵ֤ךְ bārˈēḵ ברך bless יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH חֵילֹ֔ו ḥêlˈô חַיִל power וּ û וְ and פֹ֥עַל fˌōʕal פֹּעַל doing יָדָ֖יו yāḏˌāʸw יָד hand תִּרְצֶ֑ה tirṣˈeh רצה like מְחַ֨ץ mᵊḥˌaṣ מחץ break מָתְנַ֧יִם moṯnˈayim מָתְנַיִם hips קָמָ֛יו qāmˈāʸw קום arise וּ û וְ and מְשַׂנְאָ֖יו mᵊśanʔˌāʸw שׂנא hate מִן־ min- מִן from יְקוּמֽוּן׃ ס yᵊqûmˈûn . s קום arise
33:11. benedic Domine fortitudini eius et opera manuum illius suscipe percute dorsa inimicorum eius et qui oderunt eum non consurgantBless, O Lord, his strength, and receive the works of his hands. Strike the backs of his enemies, and let not them that hate him rise.
11. Bless, LORD, his substance, And accept the work of his hands: Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again.
33:11. O Lord, bless his strength, and receive the works of his hands. Strike the backs of his enemies, and do not let those who hate him rise up.”
33:11. 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.
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: благослови, Господи, силу его и о деле рук его благоволи, порази чресла восстающих на него и ненавидящих его, чтобы они не могли стоять.
33:11
εὐλόγησον ευλογεω commend; acclaim
κύριε κυριος lord; master
τὴν ο the
ἰσχὺν ισχυς force
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
δέξαι δεχομαι accept; take
κάταξον καταγω lead down; draw up
ὀσφὺν οσφυς loins; waist
ἐχθρῶν εχθρος hostile; enemy
ἐπανεστηκότων επανιστημι challenge
αὐτῷ αυτος he; him
καὶ και and; even
οἱ ο the
μισοῦντες μισεω hate
αὐτὸν αυτος he; him
μὴ μη not
ἀναστήτωσαν ανιστημι stand up; resurrect
33:11
בָּרֵ֤ךְ bārˈēḵ ברך bless
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
חֵילֹ֔ו ḥêlˈô חַיִל power
וּ û וְ and
פֹ֥עַל fˌōʕal פֹּעַל doing
יָדָ֖יו yāḏˌāʸw יָד hand
תִּרְצֶ֑ה tirṣˈeh רצה like
מְחַ֨ץ mᵊḥˌaṣ מחץ break
מָתְנַ֧יִם moṯnˈayim מָתְנַיִם hips
קָמָ֛יו qāmˈāʸw קום arise
וּ û וְ and
מְשַׂנְאָ֖יו mᵊśanʔˌāʸw שׂנא hate
מִן־ min- מִן from
יְקוּמֽוּן׃ ס yᵊqûmˈûn . s קום arise
33:11. benedic Domine fortitudini eius et opera manuum illius suscipe percute dorsa inimicorum eius et qui oderunt eum non consurgant
Bless, O Lord, his strength, and receive the works of his hands. Strike the backs of his enemies, and let not them that hate him rise.
33:11. O Lord, bless his strength, and receive the works of his hands. Strike the backs of his enemies, and do not let those who hate him rise up.”
33:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:11: Bless, Lord, his substance - The blessing of God to the tribe of Levi was peculiarly necessary, because they had no inheritance among the children of Israel, and lived more immediately than others upon the providence of God. Yet, as they lived by the offerings of the people and the tithes, the increase of their substance necessarily implied the increase of the people at large: the more fruitful the land was, the more abundant would the tithes of the Levites be; and thus in the increased fertility of the land the substance of Levi would be blessed.
Albert Barnes: Notes on the Bible - 1834
33:11: Smite through the loins - Rather, strike the loins, i. e., the seat of their strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: his substance: Deu 18:1-5; Num 18:8-20, Num 35:2-8
accept: Sa2 24:23; Psa 20:3; Eze 20:40, Eze 20:41, Eze 43:27; Mal 1:8-10
smite: Isa 29:21; Jer 15:10; Amo 5:10; Mat 10:14, Mat 10:15; Luk 10:10-12, Luk 10:16; Th1 4:8
Geneva 1599
33:11 Bless, LORD, his substance, and accept the work of his hands: smite (i) through the loins of them that rise against him, and of them that hate him, that they rise not again.
(i) He declares that the ministers of God have many enemies, and therefore need to be prayed for.
John Gill
33:11 Bless, Lord, his substance,.... Which lay in tithes, firstfruits, &c. for the priests and Levites had no share in the division of the land; unless this can be understood of the cities and suburbs which were given them, or of houses and fields devoted, which fell unto them, or rather of their cattle, for the use of which they had suburbs appointed them; for otherwise in husbandry and merchandise they were not employed: some render it "an host" or army (l), their service being a militia, or warfare, Num 4:3; Jarchi refers this to the Hasmonaeans or Maccabees, which were of this tribe:
and accept the work of his hands; in offering incense and sacrifices, and all other administrations of the office of priests and Levites; thus the righteousness and sacrifice of Christ are of a sweet smelling savour, and very acceptable to God; and all the spiritual sacrifices of the saints who are priests unto God, as of prayer and praise, are acceptable to him through Jesus Christ:
smite through the loins of them that rise against him; such as were the companies of Korah, Dathan, and Abiram; and in all ages faithful ministers of the word meet with many enemies, whom they would not be, able to withstand were not the Lord to appear for them, and protect them from them, and smite them thoroughly:
and of them that hate them, that they rise not again; destroying them with an utter destruction, so that they are not able to make any other efforts upon them; for such who are enemies to the priests of the Lord are enemies to him, and to true religion, enemies to God and Christ, to the law and to the Gospel, to the word of God and to the ordinances of it, and therefore to be severely handled and thoroughly punished: Christ's enemies shall all be subdued under him; see Ps 110:1.
(l) "copiis ejus", Junius & Tremellius; "vel exercitibus ejus", Piscator.
John Wesley
33:11 His substance - Because he hath no inheritance of his own and therefore wholly depends upon thy blessing. The work of his hands - All his holy administrations, which he fitly calls the work of his hands, because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly. Smite - He pray's thus earnestly for them, because he foresaw they who were to teach and reprove, and chastise others would have many enemies, and because they were under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself.
33:1233:12: Եւ զԲենիամինէ ասէ. Սիրեցեալն ՚ի Տեառնէ բնակեսցէ յուսով, եւ Աստուած հովանի՛ լիցի նմա զամենայն աւուրս. եւ ՚ի մէջ ուսոց նորա հանգեաւ[2078]։ [2078] Ոմանք. Եւ Տէր հովանի լիցի նմա։
12 Բենիամինի մասին ասաց. «Տիրոջ սիրելին ապահով թող ապրի. Աստուած նրա համար հովանի կը լինի ամէն օր, եւ նա Նրա ուսերի վրայ կը հանգստանայ»:
12 Բենիամինին համար ըսաւ.«Տէրոջը սիրելին անոր քով թող ապահովութեամբ բնակի. Աստուած միշտ զանիկա պաշտպանէ Ու անոր ուսերուն* մէջ բնակի»։
Եւ զԲենիամինէ ասէ. Սիրեցեալն ի Տեառնէ բնակեսցէ [535]յուսով. եւ Աստուած հովանի լիցի նմա զամենայն աւուրս, եւ ի մէջ ուսոց նորա հանգեաւ:

33:12: Եւ զԲենիամինէ ասէ. Սիրեցեալն ՚ի Տեառնէ բնակեսցէ յուսով, եւ Աստուած հովանի՛ լիցի նմա զամենայն աւուրս. եւ ՚ի մէջ ուսոց նորա հանգեաւ[2078]։
[2078] Ոմանք. Եւ Տէր հովանի լիցի նմա։
12 Բենիամինի մասին ասաց. «Տիրոջ սիրելին ապահով թող ապրի. Աստուած նրա համար հովանի կը լինի ամէն օր, եւ նա Նրա ուսերի վրայ կը հանգստանայ»:
12 Բենիամինին համար ըսաւ.«Տէրոջը սիրելին անոր քով թող ապահովութեամբ բնակի. Աստուած միշտ զանիկա պաշտպանէ Ու անոր ուսերուն* մէջ բնակի»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1212: О Вениамине сказал: возлюбленный Господом обитает у Него безопасно, [Бог] покровительствует ему всякий день, и он покоится между раменами Его.
33:12 καὶ και and; even τῷ ο the Βενιαμιν βενιαμιν Beniamin; Veniamin εἶπεν επω say; speak ἠγαπημένος αγαπαω love ὑπὸ υπο under; by κυρίου κυριος lord; master κατασκηνώσει κατασκηνοω nest; camp πεποιθώς πειθω persuade καὶ και and; even ὁ ο the θεὸς θεος God σκιάζει σκιαζω in; on αὐτῷ αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ὤμων ωμος shoulder αὐτοῦ αυτος he; him κατέπαυσεν καταπαυω rest
33:12 לְ lᵊ לְ to בִנְיָמִ֣ן vinyāmˈin בִּנְיָמִן Benjamin אָמַ֔ר ʔāmˈar אמר say יְדִ֣יד yᵊḏˈîḏ יָדִיד beloved יְהֹוָ֔ה [yᵊhôˈāh] יְהוָה YHWH יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell לָ lā לְ to בֶ֖טַח vˌeṭaḥ בֶּטַח trust עָלָ֑יו ʕālˈāʸw עַל upon חֹפֵ֤ף ḥōfˈēf חפף shelter עָלָיו֙ ʕālāʸw עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וּ û וְ and בֵ֥ין vˌên בַּיִן interval כְּתֵיפָ֖יו kᵊṯêfˌāʸw כָּתֵף shoulder שָׁכֵֽן׃ ס šāḵˈēn . s שׁכן dwell
33:12. et Beniamin ait amantissimus Domini habitabit confidenter in eo quasi in thalamo tota die morabitur et inter umeros illius requiescetAnd to Benjamin he said: The best beloved of the Lord shall dwell confidently in him: as in a bride chamber shall he abide all the day long, and between his shoulders shall be rest.
12. Of Benjamin he said, The beloved of the LORD shall dwell in safety by him; He covereth him all the day long, And he dwelleth between his shoulders.
33:12. And to Benjamin he said: “The most beloved of the Lord will live confidently in him. He shall remain all day long, as if in a bridal chamber, and he shall rest amid her arms.”
33:12. [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.
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: О Вениамине сказал: возлюбленный Господом обитает у Него безопасно, [Бог] покровительствует ему всякий день, и он покоится между раменами Его.
33:12
καὶ και and; even
τῷ ο the
Βενιαμιν βενιαμιν Beniamin; Veniamin
εἶπεν επω say; speak
ἠγαπημένος αγαπαω love
ὑπὸ υπο under; by
κυρίου κυριος lord; master
κατασκηνώσει κατασκηνοω nest; camp
πεποιθώς πειθω persuade
καὶ και and; even
ο the
θεὸς θεος God
σκιάζει σκιαζω in; on
αὐτῷ αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ὤμων ωμος shoulder
αὐτοῦ αυτος he; him
κατέπαυσεν καταπαυω rest
33:12
לְ lᵊ לְ to
בִנְיָמִ֣ן vinyāmˈin בִּנְיָמִן Benjamin
אָמַ֔ר ʔāmˈar אמר say
יְדִ֣יד yᵊḏˈîḏ יָדִיד beloved
יְהֹוָ֔ה [yᵊhôˈāh] יְהוָה YHWH
יִשְׁכֹּ֥ן yiškˌōn שׁכן dwell
לָ לְ to
בֶ֖טַח vˌeṭaḥ בֶּטַח trust
עָלָ֑יו ʕālˈāʸw עַל upon
חֹפֵ֤ף ḥōfˈēf חפף shelter
עָלָיו֙ ʕālāʸw עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
כְּתֵיפָ֖יו kᵊṯêfˌāʸw כָּתֵף shoulder
שָׁכֵֽן׃ ס šāḵˈēn . s שׁכן dwell
33:12. et Beniamin ait amantissimus Domini habitabit confidenter in eo quasi in thalamo tota die morabitur et inter umeros illius requiescet
And to Benjamin he said: The best beloved of the Lord shall dwell confidently in him: as in a bride chamber shall he abide all the day long, and between his shoulders shall be rest.
33:12. And to Benjamin he said: “The most beloved of the Lord will live confidently in him. He shall remain all day long, as if in a bridal chamber, and he shall rest amid her arms.”
33:12. [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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: В выражении «и Он покоится между раменами его» некоторые комментаторы видят предуказание на храм Иерусалимский, построенный в уделе Вениамина, на горе Мориа, между вершинами Сиона и Масличной горы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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, 14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, 15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills, 16 And for the precious things of the earth and fulness 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. 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.
Here is, I. The blessing of Benjamin, v. 12. Benjamin is put next to Levi, because the temple, where the priests' work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Jerusalem (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of the Lord, when the rest of the tribes deserted both with Jeroboam. 1. Benjamin is here called the beloved of the Lord, and the father of this tribe was Jacob's beloved son, the son of his right hand. Note, Those are blessed indeed that are beloved of the Lord. Saul the first king, and Paul the great apostle, were both of this tribe. 2. He is here assured of the divine protection: he shall dwell safely. Note, Those are safe whom God loves, Ps. xci. 1. 3. It is here intimated that the temple in which God would dwell should be built in the borders of this tribe. Jerusalem the holy city was in the lot of this tribe (Josh. xviii. 28); and though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benjamin's lot. God is therefore said to dwell between his shoulders, because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the day long under the protection of the sanctuary (Ps. cxxv. 2), which is often spoken of as a place of refuge, Ps. xxvii. 4, 5; Neh. vi. 10. Benjamin, dwelling by the temple of God, dwelt in safety by him. Note, It is a happy thing to be in the neighbourhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from God.
II. The blessing of Joseph, including both Manasseh and Ephraim. In Jacob's blessing (Gen. xlix.) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (v. 16), that he was separated from his brethren, or, as it might be read, a Nazarite among them, both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but God distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power.
1. Great plenty, v. 13-16. In general: Blessed of the Lord be his land. Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of God, which makes rich, and on which all fruitfulness depends. Now,
(1.) He enumerates many particulars which he prays may contribute to the wealth and abundance of those two tribes, looking up to the Creator for the benefit and serviceableness of all the inferior creatures, for they are all that to us which he makes them to be. He prays, [1.] For seasonable rains and dews, the precious things of heaven; and so precious they are, though but pure water, that without them the fruits of the earth would all fail and be cut off. [2.] For plentiful springs, which help to make the earth fruitful, called here the deep that coucheth beneath; both are the rivers of God (Ps. lxv. 9), and he made particularly the fountains of waters, Rev. xiv. 7. [3.] For the benign influences of the heavenly bodies (v. 14), for the precious fruits (the word signifies that which is most excellent, and the best in its kind) put forth by the quickening heat of the sun, and the cooling moisture of the moon. "Let them have the yearly fruits in their several months, according to the course of nature, in one month olives, in another dates," &c. So some understand it. [4.] For the fruitfulness even of their hills and mountains, which in other countries used to be barren (v. 15): Let them have the chief things of the ancient mountains; and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because , like the first-born, they were superior in worth and excellency; and lasting hills, not only because as other mountains they were immovable (Hab. iii. 6), but because the fruitfulness of them should continue. [5.] For the productions of the lower grounds (v. 16): For the precious things of the earth. Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. Job xxviii. 5. Out of it cometh bread, because out of it came our bodies, and to it they must return. But what are the precious things of the earth to a soul that came from God and must return to him? Or what is its fulness to the fulness that is in Christ, whence we receive grace for grace? Some make these precious things here prayed for to be figures of spiritual blessings in heavenly things by Christ, the gifts, graces, and comforts of the Spirit.
(2.) He crowns all with the good-will, or favourable acceptance, of him that dwelt in the bush (v. 16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Exod. iii. 2), to give him his commission for the bringing of Israel out of Egypt. Though God's glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: the good-will of the shechinah in the bush; so it might be read, for shechinah signifies that which dwelleth; and, though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Israel. My dweller in the bush; so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in God, which he desires to improve for the good of this tribe. Many a time God has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten. It was at the bush that God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Saviour's argument from it, Luke xx. 37. So that, when he prays for the good-will of him that dwelt in the bush, he has an eye to the covenant then and there renewed, on which all our hopes of God's favour must be bottomed. Now he concludes this large blessing with a prayer for the favour or good-will of God, [1.] Because that is the fountain and spring-head of all these blessings; they are gifts of God's good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from God, as a backsliding heifer, those fruits of his country were so far from being the gifts of God's good-will that they were intended but to fatten him for the slaughter, as a lamb in a large place, Hos. iv. 16, 17. [2.] Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste God's good-will in them. [3.] Because that is better than all these, infinitely better; for if we have but the favour and good-will of God we are happy, and may be easy in the want of all these things, and may rejoice in the God of our salvation though the fig-tree do not blossom, and there be no fruit in the vine, Hab. iii. 17, 18.
2. Great power Joseph is here blessed with, v. 17. Here are three instances of his power foretold: (1.) His authority among his brethren: His glory is like the firstling of his bullock, or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honour to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph (1 Chron. v. 1, 2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Ps. xxii. 12; Amos iv. 1. (2.) His force against his enemies and victory over them: His horns are like the horn of a unicorn, that is, "The forces he shall bring into the field shall be very strong and formidable, and with them he shall push the people," that is, "He shall overcome all that stand in his way." It appears from the Ephraimites' contests, both with Gideon (Judg. viii. 1) and with Jephthah (Judg. xii. 1), that they were a warlike tribe and fierce. Yet we find the children of Ephraim, when they had forsaken the covenant of God, though they were armed, turning back in the day of battle (Ps. lxxviii. 9, 10); for, though here pronounced strong and bold as unicorns, when God had departed from them they became as weak as other men. (3.) The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen. xlviii. 19. They are the ten thousands of Ephraim, and the thousands of Manasseh. Jonathan's Targum applies it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe of Manasseh. And the gloss of the Jerusalem Targum upon the former part of this verse is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."
Adam Clarke: Commentary on the Bible - 1831
33:12: Of Benjamin - the beloved of the Lord - Alluding to his being particularly beloved of his father Jacob, Gen 49:27, etc.
Shall dwell in safety by him - That is, by the Lord, whose temple, which is considered as his dwelling-place, was in the tribe of Benjamin, for a part of Jerusalem belonged to this tribe.
Shall cover him all the day - Be his continual protector; and he shall dwell between his shoulders - within his coasts, or in his chief city, viz., Jerusalem, where the temple of God was built, on his mountains Zion and Moriah, here poetically termed his shoulders.
Some object to our translation of the Hebrew ידיד yedid by the term beloved, and think the original should be divided as it is in the Samaritan, יד יד yad yad, the hand, even the hand of the Lord shall dwell for safety or protection, עליו alaiv, upon him. This makes a good sense, and the reader may choose.
Albert Barnes: Notes on the Bible - 1834
33:12: He shall dwell between his shoulders - i. e., be supported by God as a son who is carried by his father (compare Deu 1:31). Benjamin was especially beloved of his father Gen 35:18; Gen 44:20; Moses now promises no less love to him from God Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: The beloved: Deu 33:27-29; jos 18:11-28; Jdg 1:21; Kg1 12:21; Ch2 11:1, Ch2 15:2; Ch2 17:17-19; Psa 132:14; Isa 37:22, Isa 37:35
cover him: Psa 91:4; Isa 51:16; Mat 23:37
Carl Friedrich Keil and Franz Delitzsch
33:12
Benjamin. - "The beloved of the Lord will dwell safely with Him; He shelters him at all times, and he dwells between His shoulders." Benjamin, the son of prosperity, and beloved of his father (Gen 35:18; Gen 44:20), should bear his name with right. He would be the beloved of the Lord, and as such would dwell in safety with the Lord (עליו, lit., founded upon Him). The Lord would shelter him continually. The participle expresses the permanence of the relation: is his shelterer. In the third clause Benjamin is the subject once more; he dwells between the shoulders of Jehovah. "Between the shoulders" is equivalent to "upon the back" (vid., 1Kings 17:6). The expression is founded upon the figure of a father carrying his son (Deut 1:29). This figure is by no means so bold as that of the eagle's wings, upon which the Lord had carried His people, and brought them to Himself (Ex 19:4; vid., Deut 32:11). There is nothing strange in the change of subject in all three clauses, since it is met with repeatedly even in plain prose (e.g., 2Kings 11:13); and here it follows simply enough from the thoughts contained in the different clauses, whilst the suffix in all three clauses refers to the same noun, i.e., to Jehovah.
(Note: "To dwell upon God and between His shoulders is the same as to repose upon Him: the simile being taken from fathers who carry their sons while delicate and young" (Calvin).)
There are some who regard Jehovah as the subject in the third clause, and explain the unheard-of figure which they thus obtain, viz., that of Jehovah dwelling between the shoulders of Benjamin, as referring to the historical fact that God dwelt in the temple at Jerusalem, which was situated upon the border of the tribes of Benjamin and Judah. To this application of the words Knobel has properly objected, that God did not dwell between ridges (= shoulders) of mountains there, but upon the top of Moriah; but, on the other hand, he has set up the much more untenable hypothesis, that the expression refers to Gibeon, where the tabernacle stood after the destruction of Nob by Saul. - Moreover, the whole nation participated in the blessing which Moses desired for Benjamin; and this applies to the blessings of the other tribes also. All Israel was, like Benjamin, the beloved of the Lord (vid., Jer 11:15; Ps 60:7), and dwelt with Him in safety (vid., Deut 33:28).
Geneva 1599
33:12 [And] of Benjamin he said, The beloved of the LORD shall (k) dwell in safety by him; [and the LORD] shall cover him all the day long, and he shall dwell between his shoulders.
(k) Because the temple would be built in Zion, which was in the tribe of Benjamin, he shows that God would dwell with him there.
John Gill
33:12 And of Benjamin he said,.... The tribe of Benjamin, as the Targums of Jonathan and Jerusalem; which is taken notice of next to Levi, because, as the priesthood was in the tribe of Levi, the temple in which the priests officiated was in the tribe of Benjamin, or near it; and is observed next but one to Judah, and before his elder brother Joseph, because his tribe lay between Judah and Joseph, Josh 18:11; and Levi having no inheritance in the land:
the beloved of the Lord shall dwell in safety by him; this is commonly understood of the tribe of Benjamin, beloved by the Lord, as the head of the tribe was by his father Jacob; the first king of Israel being of that tribe, and the temple built in it, or on the edge of it, and its land the most fat and fertile of the land of Canaan, as Josephus (m) observes; and may be said to "dwell by him", the Lord, because the tabernacle of the Lord was so near that tribe, and so to dwell "in safety" under his protection, and which was the means of preserving it from apostasy, when ten tribes revolted: though the Messiah may be intended, the Son of God, and man of God's right hand, the antitype of Benjamin, the beloved of the Lord, and dear son of his love; his Benjamin, who is now in human nature exalted at his right hand: and this may denote his inhabitation in the flesh, and dwelling by or near Benjamin, being born at Bethlehem in the tribe of Judah, bordering on Benjamin, and frequently had his abode in Jerusalem, which was in the tribe of Benjamin, Josh 18:28; and where he was in safety amidst his enemies, they not having power to lay hold on him until his hour was come:
and the Lord shall cover him all the day long; for ever, as Jarchi notes, because that, after Jerusalem was chosen, the divine Majesty dwelt in no other place: this may be understood either of the Messiah covering Benjamin and protecting him, as he is the covert of all his Benjamites and beloved ones, from all their enemies, from all evils and dangers, from all storms and tempests, and everything troublesome and distressing, see Is 32:2; or the Lord's covering his beloved One the Messiah; as he did in his infancy, from the designs of Herod upon his life, and from the attempts of others before his time was come; he hid him in the shadow of his hand, Is 49:2,
and he shall dwell between his shoulders; either the Lord shall dwell between the shoulders of Benjamin; the temple in which the Lord dwelt was built on Mount Moriah, in the tribe of Benjamin, in the highest part of his land, as Jarchi notes; the Targums of Jonathan and Jerusalem paraphrase the words,"in his border the Shechinah (or the glory of the Shechinah of the Lord) shall dwell,''for if the temple was not within the tribe of Benjamin, yet it was certainly on the borders of it: or Benjamin shall dwell between the shoulders of the Lord, being bore up and supported by him: Christ dwells in the hearts of his people, and over them as an head, and they dwell upon his shoulders, on which the care and government of them lies, Is 9:6; in the Talmud (n) this passage is applied to the days of the Messiah.
(m) Antiqu. l. 5. c. 1. sect. 22. (n) T. Bab. Zebachim, fol. 118. 2.
John Wesley
33:12 Of Benjamin - Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And 'tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord - So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him - Shall have his lot nigh to God's temple, which was both a singular comfort and safeguard to him. Shall cover - Shall protect that tribe continually while they cleave to him. He - The Lord shall dwell, that is, his temple shall be placed, between his shoulders, that is, in his portion, or between his border's as the word shoulder is often used. And this was truly the situation of the temple, on both sides whereof was Benjamin's portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.
Robert Jamieson, A. R. Fausset and David Brown
33:12 of Benjamin he said--A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.
between his shoulders--that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.
33:1333:13: Եւ զՅովսեփայ ասէ. Յօրհնութեան Տեառն երկիր նորա, ՚ի ժամանակաց երկնի՛ց եւ ՚ի ցօղոյ, եւ յանդնդոց աղբիւրա՛ց ՚ի ներքուստ.
13 Յովսէփի մասին ասաց. «Տէրն օրհնել է նրա երկիրը, ապահովել երկնքի անձրեւով ու ցօղով, անդունդների ընդերքից բխող աղբիւրներով,
13 Ու Յովսէփին համար ըսաւ.«Անոր երկիրը թող Տէրոջմէն օրհնուի, Երկնքի ընտիր պարգեւներովը, ցօղովը Ու վարը պառկող անդունդներովը
Եւ զՅովսեփայ ասէ. Յօրհնութեան Տեառն երկիր նորա, [536]ի ժամանակաց երկնից եւ ի ցօղոյ, եւ յանդնդոց աղբերաց ի ներքուստ:

33:13: Եւ զՅովսեփայ ասէ. Յօրհնութեան Տեառն երկիր նորա, ՚ի ժամանակաց երկնի՛ց եւ ՚ի ցօղոյ, եւ յանդնդոց աղբիւրա՛ց ՚ի ներքուստ.
13 Յովսէփի մասին ասաց. «Տէրն օրհնել է նրա երկիրը, ապահովել երկնքի անձրեւով ու ցօղով, անդունդների ընդերքից բխող աղբիւրներով,
13 Ու Յովսէփին համար ըսաւ.«Անոր երկիրը թող Տէրոջմէն օրհնուի, Երկնքի ընտիր պարգեւներովը, ցօղովը Ու վարը պառկող անդունդներովը
zohrab-1805▾ eastern-1994▾ western am▾
33:1313: Об Иосифе сказал: да благословит Господь землю его вожделенными дарами неба, росою и [дарами] бездны, лежащей внизу,
33:13 καὶ και and; even τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif εἶπεν επω say; speak ἀπ᾿ απο from; away εὐλογίας ευλογια commendation; acclamation κυρίου κυριος lord; master ἡ ο the γῆ γη earth; land αὐτοῦ αυτος he; him ἀπὸ απο from; away ὡρῶν ωρα hour οὐρανοῦ ουρανος sky; heaven καὶ και and; even δρόσου δροσος and; even ἀπὸ απο from; away ἀβύσσων αβυσσος abyss πηγῶν πηγη well; fountain κάτωθεν κατωθεν from below; up from below
33:13 וּ û וְ and לְ lᵊ לְ to יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph אָמַ֔ר ʔāmˈar אמר say מְבֹרֶ֥כֶת mᵊvōrˌeḵeṯ ברך bless יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth מִ mi מִן from מֶּ֤גֶד mmˈeḡeḏ מֶגֶד present שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens מִ mi מִן from טָּ֔ל ṭṭˈāl טַל dew וּ û וְ and מִ mi מִן from תְּהֹ֖ום ttᵊhˌôm תְּהֹום primeval ocean רֹבֶ֥צֶת rōvˌeṣeṯ רבץ lie down תָּֽחַת׃ tˈāḥaṯ תַּחַת under part
33:13. Ioseph quoque ait de benedictione Domini terra eius de pomis caeli et rore atque abysso subiacenteTo Joseph also he said: Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath.
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,
33:13. Likewise, to Joseph he said: “His land shall be from the blessing of the Lord, from the fruits of heaven, and from the dew, and from the abyss which lies below,
33:13. 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,
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: Об Иосифе сказал: да благословит Господь землю его вожделенными дарами неба, росою и [дарами] бездны, лежащей внизу,
33:13
καὶ και and; even
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἶπεν επω say; speak
ἀπ᾿ απο from; away
εὐλογίας ευλογια commendation; acclamation
κυρίου κυριος lord; master
ο the
γῆ γη earth; land
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
ὡρῶν ωρα hour
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
δρόσου δροσος and; even
ἀπὸ απο from; away
ἀβύσσων αβυσσος abyss
πηγῶν πηγη well; fountain
κάτωθεν κατωθεν from below; up from below
33:13
וּ û וְ and
לְ lᵊ לְ to
יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph
אָמַ֔ר ʔāmˈar אמר say
מְבֹרֶ֥כֶת mᵊvōrˌeḵeṯ ברך bless
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
מִ mi מִן from
מֶּ֤גֶד mmˈeḡeḏ מֶגֶד present
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
מִ mi מִן from
טָּ֔ל ṭṭˈāl טַל dew
וּ û וְ and
מִ mi מִן from
תְּהֹ֖ום ttᵊhˌôm תְּהֹום primeval ocean
רֹבֶ֥צֶת rōvˌeṣeṯ רבץ lie down
תָּֽחַת׃ tˈāḥaṯ תַּחַת under part
33:13. Ioseph quoque ait de benedictione Domini terra eius de pomis caeli et rore atque abysso subiacente
To Joseph also he said: Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath.
33:13. Likewise, to Joseph he said: “His land shall be from the blessing of the Lord, from the fruits of heaven, and from the dew, and from the abyss which lies below,
33:13. 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,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:13: Blessed - be his land - The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land.
The precious things of heaven - The peculiar mildness and salubrity of its atmosphere.
For the dew - A plentiful supply of which was a great blessing in the dry soil of a hot climate. The deep that coucheth beneath - Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have αβυσσων πηγων, fountains of the deeps. Some suppose there has been a slight change made in the word מטל mittal, for the dew, which was probably at first מעל meal, From Above, and then the passage would read thus: For the precious things of heaven From Above, and for the deep that coucheth Beneath. This reading is confirmed by several of Kennicott's and De Rossi's MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.
Albert Barnes: Notes on the Bible - 1834
33:13: Comparing the words of Moses with those of Jacob, it will be seen that the patriarch dwells with emphasis on the severe conflicts which Joseph, i. e., Ephraim and Manasseh, would undergo (compare Gen 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: Joseph: Gen 48:5, Gen 48:9, Gen 48:15-20, Gen 49:22-26
the dew: Deu 32:2; Gen 27:28, Gen 27:29; Job 29:19; Psa 110:3; Pro 3:20, Pro 19:12; Isa 18:4; Hos 14:5; Mic 5:7; Zac 8:12
Carl Friedrich Keil and Franz Delitzsch
33:13
Joseph. - Deut 33:13. "Blessed of the Lord be his land, of (in) the most precious things of heaven, the dew, and of the flood which lies beneath, (Deut 33:14) and of the most precious of the produce of the sun, and of the most precious of the growth of the moons, (Deut 33:15) and of the head of the mountains of olden time, and of the most precious thing of the everlasting hills, (Deut 33:16) and of the most precious thing of the earth, and of its fulness, and the good-will of Him that dwelt in the bush: let it come upon the head of Joseph, and upon the crown of him that is illustrious among his brethren." What Jacob desired and solicited for his son Joseph, Moses also desires for this tribe, namely, the greatest possible abundance of earthly blessing, and a vigorous manifestation of power in conflict with the nations. But however unmistakeable may be the connection between these words and the blessing of Jacob (Gen 49:22.), not only in the things desired, but even in particular expression, there is an important difference which equally strikes us, namely, that in the case of Jacob the main point of the blessing is the growth of Joseph into a powerful tribe, whereas with Moses it is the development of power on the part of this tribe in the land of its inheritance, in perfect harmony with the different times at which the blessings were pronounced. Jacob described the growth of Joseph under the figure of the luxuriant branch of a fruit-tree planted by the water; whilst Moses fixes his eye primarily upon the land of Joseph, and desires for him the richest productions. "May his land be blessed by Jehovah from (מן of the cause of the blessing, whose author was Jehovah; vid., Ps 28:7; Ps 104:3) the most precious thing of the heaven." מגד, which only occurs again in the Song 4:13, Song 4:16, and Song 7:13, is applied to precious fruits. The most precious fruit which the heaven yields to the land is the dew. The "productions of the sun," and גּרשׁ, ἅπ. λεγ. from גּרשׁ, "the produce of the moons," are the fruits of the earth, which are matured by the influence of the sun and moon, by their light, their warmth. At the same time, we can hardly so distinguish the one from the other as to understand by the former the fruits which ripen only once a year, and by the latter those which grow several times and in difference months; and Ezek 47:12 and Rev_ 22:2 cannot be adduced as proofs of this. The plural "moons" in parallelism with the sun does not mean months, as in Ex 2:2, but the different phases which the moon shows in its revolution round the earth. מראשׁ (from the head), in Deut 33:15, is a contracted expression signifying "from the most precious things of the head." The most precious things of the head of the mountains of old and the eternal hills, are the crops and forests with which the tops of the mountains and hills are covered. Moses sums up the whole in the words, "the earth, and the fulness thereof:" everything in the form of costly good that the earth and its productions can supply. - To the blessings of the heaven and earth there are to be added the good-will of the Lord, who appeared to Moses in the thorn-bush to redeem His people out of the bondage and oppression of Egypt and bring it into the land of Canaan, the land flowing with milk and honey (Ex 3:2.). The expression "that dwells in the bush" is to be explained from the significance of this manifestation of God as shown at Ex 3, which shadowed forth a permanent relation between the Lord and His people. The spiritual blessing of the covenant grace is very suitably added to the blessings of nature; and there is something no less suitable in the way in which the construction commencing with וּרצון is dropped, so that an anakolouthon ensues. This word cannot be taken as an accusative of more precise definition, as Schultz supposes; nor is מן to be supplied before it, as Knobel suggests. Grammatically considered, it is a nominative to which the verb תּבואתה properly belongs, although, as a matter of fact, not only the good-will, but the natural blessings, of the Lord were also to come upon the head of Joseph. Consequently we have not יבוא (masc.), which רצון would require, but the lengthened poetical feminine form תּבואתה (vid., Ewald, 191, c.), used in a neuter sense. It, i.e., everything mentioned before, shall come upon Joseph. On the expression, "illustrious among his brethren," see at Gen 49:26. In the strength of this blessing, the tribe of Joseph would attain to such a development of power, that it would be able to tread down all nations.
John Gill
33:13 And of Joseph he said,.... The tribe of Joseph, as the Targums of Jonathan and Jerusalem:
blessed of the Lord be his land; as the lands inherited by his sons were extremely fruitful, the countries of lead and Bashan by Manasseh, and the fields of Samaria by Ephraim: Jarchi says,"there was not in the inheritance of the tribes a land so full of all good things as the land of Joseph;''typical of the church of Christ, the antitypical Joseph, which abounds with all good things through him, or of the better country in heaven:
for the precious things of heaven; that is, the pleasant, precious, and excellent fruits, reproduced by the influence of the heavens, particularly showers of rain which descend from thence; emblems of the grace of God, and Gospel of Christ, which bring spiritual blessings to the sons of men on earth, and make them fruitful in every good word and work: for the dew; which descends also from heaven, and is of unspeakable use to the fruits of the earth, and is sometimes used as an emblem of the favour and goodness of God to his people, Hos 14:5,
and for the deep that coucheth beneath; that is, beneath the earth, and breaks out upon it, and waters it, and makes it fruitful, which happiness the land of Joseph had, as well as the rain and dew of heaven: this is to be understood of springs and fountains that flow out of the earth to the enriching of it; and so the Targums of Jonathan and Jerusalem paraphrase the words, and may be applied to Christ and to his Gospel, Song 4:15.
John Wesley
33:13 And of Joseph - Including both Ephraim and Manasseh. In Jacob's blessing that of Joseph's is the largest. And so it is here. His land - His portion shall be endowed with choice blessings from God. Of heaven - That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven. The deep - The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth.
Robert Jamieson, A. R. Fausset and David Brown
33:13 of Joseph he said--The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Gen 48:20).
33:1433:14: ՚ի ժամանակի արդեանց արեգական փոփոխմանց, եւ ՚ի գումարելոյ առ միմեանս ամպոց.
14 արեգակի փոփոխութիւնից կախուած բերքով, ամպերը միմեանց վրայ կուտակելով,
14 Եւ արեգակէն յառաջ եկած ընտիր բերքերովը Ու ամիսներուն* ընտիր արդիւնքներովը
[537]ի ժամանակի արդեանց արեգական [538]փոփոխմանց, եւ ի գումարելոյ առ միմեանս ամպոց:

33:14: ՚ի ժամանակի արդեանց արեգական փոփոխմանց, եւ ՚ի գումարելոյ առ միմեանս ամպոց.
14 արեգակի փոփոխութիւնից կախուած բերքով, ամպերը միմեանց վրայ կուտակելով,
14 Եւ արեգակէն յառաջ եկած ընտիր բերքերովը Ու ամիսներուն* ընտիր արդիւնքներովը
zohrab-1805▾ eastern-1994▾ western am▾
33:1414: вожделенными плодами от солнца и вожделенными произведениями луны,
33:14 καὶ και and; even καθ᾿ κατα down; by ὥραν ωρα hour γενημάτων γεννημα spawn; product ἡλίου ηλιος sun τροπῶν τροπη turning καὶ και and; even ἀπὸ απο from; away συνόδων συνοδος month
33:14 וּ û וְ and מִ mi מִן from מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present תְּבוּאֹ֣ת tᵊvûʔˈōṯ תְּבוּאָה yield שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun וּ û וְ and מִ mi מִן from מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present גֶּ֥רֶשׁ gˌereš גֶּרֶשׁ produce יְרָחִֽים׃ yᵊrāḥˈîm יֶרַח month
33:14. de pomis fructuum solis ac lunaeOf the fruits brought forth by the sun and by the moon.
14. And for the precious things of the fruits of the sun, And for the precious things of the growth of the moons,
33:14. from the fruits of the crops under the sun and the moon,
33:14. And for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon,
And for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon:

14: вожделенными плодами от солнца и вожделенными произведениями луны,
33:14
καὶ και and; even
καθ᾿ κατα down; by
ὥραν ωρα hour
γενημάτων γεννημα spawn; product
ἡλίου ηλιος sun
τροπῶν τροπη turning
καὶ και and; even
ἀπὸ απο from; away
συνόδων συνοδος month
33:14
וּ û וְ and
מִ mi מִן from
מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present
תְּבוּאֹ֣ת tᵊvûʔˈōṯ תְּבוּאָה yield
שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun
וּ û וְ and
מִ mi מִן from
מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present
גֶּ֥רֶשׁ gˌereš גֶּרֶשׁ produce
יְרָחִֽים׃ yᵊrāḥˈîm יֶרַח month
33:14. de pomis fructuum solis ac lunae
Of the fruits brought forth by the sun and by the moon.
33:14. from the fruits of the crops under the sun and the moon,
33:14. And for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:14: The precious fruits brought forth by the sun - All excellent and important productions of the earth, which come to perfection once in the year. So the precious things put forth by the moon may imply those vegetables which require but about a month to bring them to perfection, or vegetables of which several crops may be had in the course of a year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: the precious: Deu 28:8; Lev 26:4; Sa2 23:4; Psa 65:9-13, Psa 74:16, Psa 84:11; Mal 4:2; Mat 5:45; Act 14:17; Ti1 6:17
put forth: Heb. thrust forth
moon: Heb. moons, Psa 8:3, Psa 104:19; Rev 22:2
John Gill
33:14 And for the precious fruits brought forth by the sun,.... Which has a wonderful influence upon many and most of the fruits of the earth, to produce them out of their seeds in it, to bring them forward, to ripen and perfect them, and to make them rich and excellent. Jarchi says,"the land of Joseph lay open to the sun, and it sweetened the fruits of it;''it improved them, and made them more valuable; and this is spiritually true of Christ the sun of righteousness, to whose influence are owing the blessings of grace, redemption, peace, pardon, and justification, and the graces of the Spirit, faith, hope, and love, and by what believers are filled with, the fruits of righteousness, see Mal 4:2,
and for the precious things put forth by the moon; the fruits which the moon helps forward by its coolness and moisture; and those the above Jewish writer says are cucumbers and gourds; and as various creatures are affected by the moon, it is observed by a naturalist (o), that onions, when the moon waxes old, increase, and flag when it is young; and Pliny says (p), that at the increase of the moon all sort of corn grows bigger and larger; but a late learned writer (q) remarks, that though upon the pressure of the moon on the globe many things depend, as the ebbing and flowing of the sea, epileptic and convulsive paroxysms, yet it does not appear that this pressure exerts its power on plants, so as to thrust them forth, and therefore thinks this respects the ejection or protrusion of monthly fruits; for the word here used is in the plural number, and signifies "months"; and so Onkelos paraphrases the words,"it produces precious fruits at the beginning of every month;''or ripe fruit at the beginning of every month, as the Targums of Jonathan and Jerusalem; for the spiritual meaning, see Rev_ 22:2.
(o) Dalecamp. in Plin. Nat. Hist. l. 2. c. 41. (p) Nat. Hist. l. 18. c. 30. (q) Scheuchzer. Physic. Sacr. vol. 3. p. 437.
John Wesley
33:14 By the sun - Which opens and warms the earth, cherishes and improves and in due time ripens the seeds and fruits of it. The moon - Which by its moisture refreshes and promotes them. Heb. Of the moons, or months, that is, which it bringeth forth in the several months or seasons of the year.
33:1533:15: ՚ի գագաթա՛նց լերանց իսկզբան, եւ ՚ի գլխոց բլրոց մշտնջենաւորաց[2079]։ [2079] Ոմանք. Եւ ՚ի գագաթան լերանց սկիզբն, եւ գլխոց բլրոց։
15 հինավուրց լեռների գագաթներով, մշտնջենական բլուրների կատարներով,
15 Եւ հին լեռներու ընտիր պտուղներովը*Ու մշտնջենաւոր բլուրներուն ընտիր պարգեւներովը
ի գագաթանց լերանց ի սկզբան, եւ [539]ի գլխոց բլրոց մշտնջենաւորաց:

33:15: ՚ի գագաթա՛նց լերանց իսկզբան, եւ ՚ի գլխոց բլրոց մշտնջենաւորաց[2079]։
[2079] Ոմանք. Եւ ՚ի գագաթան լերանց սկիզբն, եւ գլխոց բլրոց։
15 հինավուրց լեռների գագաթներով, մշտնջենական բլուրների կատարներով,
15 Եւ հին լեռներու ընտիր պտուղներովը*Ու մշտնջենաւոր բլուրներուն ընտիր պարգեւներովը
zohrab-1805▾ eastern-1994▾ western am▾
33:1515: превосходнейшими произведениями гор древних и вожделенными дарами холмов вечных,
33:15 καὶ και and; even ἀπὸ απο from; away κορυφῆς κορυφη mountain; mount ἀρχῆς αρχη origin; beginning καὶ και and; even ἀπὸ απο from; away κορυφῆς κορυφη mound ἀενάων αεναος ever-flowing
33:15 וּ û וְ and מֵ mē מִן from רֹ֖אשׁ rˌōš רֹאשׁ head הַרְרֵי־ harrê- הַר mountain קֶ֑דֶם qˈeḏem קֶדֶם front וּ û וְ and מִ mi מִן from מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present גִּבְעֹ֥ות givʕˌôṯ גִּבְעָה hill עֹולָֽם׃ ʕôlˈām עֹולָם eternity
33:15. de vertice antiquorum montium de pomis collium aeternorumOf the tops of the ancient mountains, of the fruits of the everlasting hills:
15. And for the chief things of the ancient mountains, And for the precious things of the everlasting hills,
33:15. from the heights of the ancient mountains, from the fruits of the everlasting hills,
33:15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills,
And for the chief things of the ancient mountains, and for the precious things of the lasting hills:

15: превосходнейшими произведениями гор древних и вожделенными дарами холмов вечных,
33:15
καὶ και and; even
ἀπὸ απο from; away
κορυφῆς κορυφη mountain; mount
ἀρχῆς αρχη origin; beginning
καὶ και and; even
ἀπὸ απο from; away
κορυφῆς κορυφη mound
ἀενάων αεναος ever-flowing
33:15
וּ û וְ and
מֵ מִן from
רֹ֖אשׁ rˌōš רֹאשׁ head
הַרְרֵי־ harrê- הַר mountain
קֶ֑דֶם qˈeḏem קֶדֶם front
וּ û וְ and
מִ mi מִן from
מֶּ֖גֶד mmˌeḡeḏ מֶגֶד present
גִּבְעֹ֥ות givʕˌôṯ גִּבְעָה hill
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
33:15. de vertice antiquorum montium de pomis collium aeternorum
Of the tops of the ancient mountains, of the fruits of the everlasting hills:
33:15. from the heights of the ancient mountains, from the fruits of the everlasting hills,
33:15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:15: The chief things of the ancient mountains - ומראש הררי קדם umerosh harerey kedem, and from the head or top of the ancient or eastern mountains, the precious things or productions being still understood. And this probably refers to the large trees, etc., growing on the mountain tops, and the springs of water issuing from them. The mountains of Gilead may be here intended, as they fell to the half tribe of Manasseh. And the precious things of the lasting hills may signify the metals and minerals which might be digged out of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: Gen 49:26; Hab 3:6; Jam 5:7
John Gill
33:15 And for the chief things of the ancient mountains,.... Which were from the beginning of the world, and for which the land, possessed by the children of Joseph, Manasseh, and Ephraim, were famous; as the mountains of Gilead and Bashan, inherited by the former, and Mount Ephraim, and the mountains of Samaria, by the latter; which produced, besides great quantities of grass and corn, also vines, figs, olives, &c.
and for the precious things of the lasting hills; which will endure as long as the world, the same as before in other words; and which precious things may be emblems of the spiritual blessings of grace, provided in an everlasting covenant, and given to Christ for his people before the world began, or any mountains and hills were formed, and which are as lasting and as immovable as they are; see Prov 8:22, Is 54:10.
John Wesley
33:15 The chief things - That is, the excellent fruits, as grapes, olives, figs, &c. which delight in mountains, growing upon, or the precious minerals contained in, their mountains and hills called ancient and lasting, that is, such as have been from the beginning of the world, and are likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by man.
33:1633:16: Եւ ըստ ժամանակի՛ երկրի լրութեան, եւ ընդունելութիւնք երեւեցելոյն ՚ի մորենւոջն եկեսցեն ՚ի վերայ գլխոյն Յովսեփայ՝ եւ ՚ի վերայ գագաթա՛ն փառաւորելոյն ՚ի մէջ եղբարց[2080]։ [2080] Այլք. Երեւելոյն։ Ուր օրինակ մի. Երեւելոյն իմոց ՚ի մորենւոջն։
16 երկրի եղանակի համեմատ տրուող առատութեամբ: Մորենու մէջ երեւացած Աստծու հաճութիւնը թող իջնի Յովսէփի գլխին՝ եղբայրների մէջ փառաւորուածի գագաթին:
16 Եւ երկրի ու անոր առատութեանը ընտիր պարգեւներովը Ու մորենիին մէջ բնակողին բարեհաճութիւնովը։Ասոնք Յովսէփին գլխուն վրայ, Իր եղբայրներուն մէջ երեւելի եղողին գագաթին վրայ թող գան։
եւ [540]ըստ ժամանակի երկրի լրութեան. եւ ընդունելութիւնք երեւելոյն`` ի մորենւոջն` եկեսցեն ի վերայ գլխոյն Յովսեփայ եւ ի վերայ գագաթան փառաւորելոյն ի մէջ եղբարց:

33:16: Եւ ըստ ժամանակի՛ երկրի լրութեան, եւ ընդունելութիւնք երեւեցելոյն ՚ի մորենւոջն եկեսցեն ՚ի վերայ գլխոյն Յովսեփայ՝ եւ ՚ի վերայ գագաթա՛ն փառաւորելոյն ՚ի մէջ եղբարց[2080]։
[2080] Այլք. Երեւելոյն։ Ուր օրինակ մի. Երեւելոյն իմոց ՚ի մորենւոջն։
16 երկրի եղանակի համեմատ տրուող առատութեամբ: Մորենու մէջ երեւացած Աստծու հաճութիւնը թող իջնի Յովսէփի գլխին՝ եղբայրների մէջ փառաւորուածի գագաթին:
16 Եւ երկրի ու անոր առատութեանը ընտիր պարգեւներովը Ու մորենիին մէջ բնակողին բարեհաճութիւնովը։Ասոնք Յովսէփին գլխուն վրայ, Իր եղբայրներուն մէջ երեւելի եղողին գագաթին վրայ թող գան։
zohrab-1805▾ eastern-1994▾ western am▾
33:1616: и вожделенными дарами земли и того, что наполняет ее; благословение Явившегося в терновом кусте да приидет на главу Иосифа и на темя наилучшего из братьев своих;
33:16 καὶ και and; even καθ᾿ κατα down; by ὥραν ωρα hour γῆς γη earth; land πληρώσεως πληρωσις and; even τὰ ο the δεκτὰ δεκτος acceptable τῷ ο the ὀφθέντι οραω view; see ἐν εν in τῷ ο the βάτῳ βατος bramble bush ἔλθοισαν ερχομαι come; go ἐπὶ επι in; on κεφαλὴν κεφαλη head; top Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἐπὶ επι in; on κορυφῆς κορυφη glorify ἐν εν in ἀδελφοῖς αδελφος brother
33:16 וּ û וְ and מִ mi מִן from מֶּ֗גֶד mmˈeḡeḏ מֶגֶד present אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth וּ û וְ and מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness וּ û וְ and רְצֹ֥ון rᵊṣˌôn רָצֹון pleasure שֹׁכְנִ֖י šōḵᵊnˌî שׁכן dwell סְנֶ֑ה sᵊnˈeh סְנֶה blackberry bush תָּבֹ֨ואתָה֙ tāvˈôṯā בוא come לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וּ û וְ and לְ lᵊ לְ to קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp נְזִ֥יר nᵊzˌîr נָזִיר singled out אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
33:16. et de frugibus terrae et plenitudine eius benedictio illius qui apparuit in rubo veniat super caput Ioseph et super verticem nazarei inter fratres suosAnd of the fruits of the earth, and of the fulness thereof. The blessing of him that appeared in the bush, come upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
16. And for the precious things of the earth and the fulness thereof, And the good will of him that dwelt in the bush: Let come upon the head of Joseph, And upon the crown of the head of him that was separate from his brethren.
33:16. and from the fruits of the earth with all its plenitude. May the blessing of him who appeared in the bush, settle upon the head of Joseph, and upon the top of the head of the Nazarite among his brothers.
33:16. And for the precious things of the earth and fulness 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.
And for the precious things of the earth and fulness 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: и вожделенными дарами земли и того, что наполняет ее; благословение Явившегося в терновом кусте да приидет на главу Иосифа и на темя наилучшего из братьев своих;
33:16
καὶ και and; even
καθ᾿ κατα down; by
ὥραν ωρα hour
γῆς γη earth; land
πληρώσεως πληρωσις and; even
τὰ ο the
δεκτὰ δεκτος acceptable
τῷ ο the
ὀφθέντι οραω view; see
ἐν εν in
τῷ ο the
βάτῳ βατος bramble bush
ἔλθοισαν ερχομαι come; go
ἐπὶ επι in; on
κεφαλὴν κεφαλη head; top
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἐπὶ επι in; on
κορυφῆς κορυφη glorify
ἐν εν in
ἀδελφοῖς αδελφος brother
33:16
וּ û וְ and
מִ mi מִן from
מֶּ֗גֶד mmˈeḡeḏ מֶגֶד present
אֶ֚רֶץ ˈʔereṣ אֶרֶץ earth
וּ û וְ and
מְלֹאָ֔הּ mᵊlōʔˈāh מְלֹא fullness
וּ û וְ and
רְצֹ֥ון rᵊṣˌôn רָצֹון pleasure
שֹׁכְנִ֖י šōḵᵊnˌî שׁכן dwell
סְנֶ֑ה sᵊnˈeh סְנֶה blackberry bush
תָּבֹ֨ואתָה֙ tāvˈôṯā בוא come
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וּ û וְ and
לְ lᵊ לְ to
קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp
נְזִ֥יר nᵊzˌîr נָזִיר singled out
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
33:16. et de frugibus terrae et plenitudine eius benedictio illius qui apparuit in rubo veniat super caput Ioseph et super verticem nazarei inter fratres suos
And of the fruits of the earth, and of the fulness thereof. The blessing of him that appeared in the bush, come upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
33:16. and from the fruits of the earth with all its plenitude. May the blessing of him who appeared in the bush, settle upon the head of Joseph, and upon the top of the head of the Nazarite among his brothers.
33:16. And for the precious things of the earth and fulness 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:16: The good will of him that dwelt in the bush - The favor of him who appeared in the burning bush on Mount Sinai, who there, in his good will - mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt.
The top of the head, etc. - The same words are used by Jacob in blessing this tribe, Gen 49:26. The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, נזיר nazir, a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See the notes on Gen 49:25, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: the earth: Psa 24:1, Psa 50:12, Psa 89:11; Jer 8:16 *marg. Co1 10:26, Co1 10:28
the good: Exo 3:2-4; Mar 12:26; Luk 2:14; Act 7:30-33, Act 7:35; Co2 12:7-10
and upon the top: Gen 37:28, Gen 37:36, Gen 39:2, Gen 39:3, Gen 43:32, Gen 45:9-11, Gen 49:26
separated: Heb 7:26
Geneva 1599
33:16 And for the precious things of the earth and fulness thereof, and [for] the good will of him that dwelt in the (l) 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.
(l) Which was God appearing to Moses, (Ex 3:2).
John Gill
33:16 And for the precious things of the earth, and fulness thereof,.... Corn of all sorts produced out of the earth, and grass that grows out of it, and cattle that feed upon it; for all which some part of the land of Joseph, particularly Bashan, was famous; as for the oaks that grew on it, so for the pasturage of it, and the cattle it bred, Deut 32:14; see Ps 22:12,
and for the good will of him that dwelt in the bush; the angel of the Lord, the Word and Son of God, who appeared to Moses in the bush, and made himself known as the God of Abraham, Isaac, and Jacob; and expressed his good will to Israel, by sending Moses to deliver them out of their bondage: and the favour and good will of the same divine Person is here wished for, and which has appeared in his assumption of human nature, obedience, sufferings, and death, Lk 2:14. The bush was an emblem of Israel, and the state they were then in, and of the church of Christ; of which See Gill on Ex 3:2; and where Christ may be said to dwell, as he did among men, when he was made flesh, and does dwell in the midst of his churches, and in the hearts of his people by faith:
let the blessing come upon the head of Joseph; that is, in all things, as Onkelos; or all these blessings, as the Targums of Jonathan and Jerusalem; all before mentioned, let them come openly and visibly, and in great plenty, upon the posterity of Joseph, who was a type of Christ, the head of the righteous, on whom all the blessings of grace are, and from whom they descend to all his spiritual offspring, Prov 10:6,
and upon the top of the head of him that was separated from his brethren; when he was sold by them into Egypt; the Targums of Jonathan and Jerusalem are,"and was shining in the glory of his brethren;''that is, when he was a ruler in Egypt, and had honour from his brethren there, and was beautiful and glorious among them, as a Nazarite, as the word here used signifies, see Lam 4:7; and may he applied to Christ, who was chosen from among the people, and separated from sinners, and called a Nazarene, Ps 89:19.
John Wesley
33:16 And for - And in general for all the choice fruits which the land produceth in all the parts of it, whither hills or valleys. Fulness thereof - That is, the plants and cattle and all creatures that grow, increase, and flourish in it. The good will - For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Ex 3:2. Of Joseph - That is, of Joseph's posterity. Him that was separated from his brethren - His brethren separated him from them by making him a slave, and God distinguished him from them by making him a prince. The preceeding words might be rendered, My dweller in the bush. That was an appearance of the divine majesty to Moses only, in token of his particular favour. Many a time had God appeared to Moses; but now he is just dying, he seems to have the most pleasing remembrance, of the first time that he saw the visions of the Almighty. It was here God declared himself the God of Abraham, Isaac and Jacob, and so confirmed the promise made to the father, that promise which our Lord shews, reaches as far as the resurrection and eternal life.
33:1733:17: Անդրանիկ ցլու գե՛ղ նորա, եւ եղջեւրք միեղջերոյ եղջեւրք նորա. խեթկեսցէ՛ նոքօք զազգս միանգամայն մինչեւ ցծա՛գս երկրի. ա՛յս են բիւրաւորք Եփրեմի. եւ սոքա՛ հազարաւորք Մանասէի[2081]։ [2081] ՚Ի լուս՛՛. Միեղջերուի, համաձայն ոմանց ՚ի բնաբ՛՛։
17 Նա գեղեցիկ է ցուլի առաջնածինի նման, նրա եղջիւրները նման են միեղջերուի եղջիւրների: Դրանցով նա թող պոզահարի բոլոր ազգերին մինչեւ երկրի հեռաւոր անկիւնները: Սրանք են Եփրեմի բիւրաւորները, եւ սրանք են Մանասէի հազարաւորները»:
17 Անիկա իր ցուլին անդրանիկին պէս գեղեցիկ է Ու իր եղջիւրները միեղջերուի եղջիւրներուն կը նմանին։Անոնցմով պիտի զարնէ ժողովուրդները Մինչեւ երկրին ծայրերը։Ասոնք են Եփրեմին բիւրաւորները Ու Մանասէին հազարաւորները»։
Անդրանիկ ցլու գեղ նորա, եւ եղջեւրք միեղջերոյ եղջեւրք նորա. խեթկեսցէ նոքօք զազգս միանգամայն մինչեւ ցծագս երկրի. այս են բիւրաւորք Եփրեմի, եւ սոքա հազարաւորք Մանասէի:

33:17: Անդրանիկ ցլու գե՛ղ նորա, եւ եղջեւրք միեղջերոյ եղջեւրք նորա. խեթկեսցէ՛ նոքօք զազգս միանգամայն մինչեւ ցծա՛գս երկրի. ա՛յս են բիւրաւորք Եփրեմի. եւ սոքա՛ հազարաւորք Մանասէի[2081]։
[2081] ՚Ի լուս՛՛. Միեղջերուի, համաձայն ոմանց ՚ի բնաբ՛՛։
17 Նա գեղեցիկ է ցուլի առաջնածինի նման, նրա եղջիւրները նման են միեղջերուի եղջիւրների: Դրանցով նա թող պոզահարի բոլոր ազգերին մինչեւ երկրի հեռաւոր անկիւնները: Սրանք են Եփրեմի բիւրաւորները, եւ սրանք են Մանասէի հազարաւորները»:
17 Անիկա իր ցուլին անդրանիկին պէս գեղեցիկ է Ու իր եղջիւրները միեղջերուի եղջիւրներուն կը նմանին։Անոնցմով պիտի զարնէ ժողովուրդները Մինչեւ երկրին ծայրերը։Ասոնք են Եփրեմին բիւրաւորները Ու Մանասէին հազարաւորները»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1717: крепость его как первородного тельца, и роги его, как роги буйвола; ими избодет он народы все до пределов земли: это тьмы Ефремовы, это тысячи Манассиины.
33:17 πρωτότοκος πρωτοτοκος firstborn ταύρου ταυρος bull τὸ ο the κάλλος καλλος he; him κέρατα κερας horn μονοκέρωτος μονοκερως the κέρατα κερας horn αὐτοῦ αυτος he; him ἐν εν in αὐτοῖς αυτος he; him ἔθνη εθνος nation; caste κερατιεῖ κερατιζω at once; together ἕως εως till; until ἐπ᾿ επι in; on ἄκρου ακρον top; tip γῆς γη earth; land αὗται ουτος this; he μυριάδες μυριας myriad Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even αὗται ουτος this; he χιλιάδες χιλιας thousand Μανασση μανασσης Manassēs; Manassis
33:17 בְּכֹ֨ור bᵊḵˌôr בְּכֹר first-born שֹׁורֹ֜ו šôrˈô שֹׁור bullock הָדָ֣ר hāḏˈār הָדָר ornament לֹ֗ו lˈô לְ to וְ wᵊ וְ and קַרְנֵ֤י qarnˈê קֶרֶן horn רְאֵם֙ rᵊʔˌēm רְאֵם wild oxen קַרְנָ֔יו qarnˈāʸw קֶרֶן horn בָּהֶ֗ם bāhˈem בְּ in עַמִּ֛ים ʕammˈîm עַם people יְנַגַּ֥ח yᵊnaggˌaḥ נגח gore יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֵם֙ hˌēm הֵם they רִבְבֹ֣ות rivᵊvˈôṯ רְבָבָה multitude אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand מְנַשֶּֽׁה׃ ס mᵊnaššˈeh . s מְנַשֶּׁה Manasseh
33:17. quasi primogeniti tauri pulchritudo eius cornua rinocerotis cornua illius in ipsis ventilabit gentes usque ad terminos terrae hae sunt multitudines Ephraim et haec milia ManasseHis beauty as of the firstling of a bullock, his horns as the horns of a rhinoceros: with them shall he push the nations even to the ends of the earth. These are the multitudes of Ephraim and these the thousands of Manasses.
17. The firstling of his bullock, majesty is his; And his horns are the horns of the wild-ox: With them he shall push the peoples all of them, the ends of the earth: And they are the ten thousands of Ephraim, And they are the thousands of Manasseh.
33:17. His excellence is like that of a first-born bull. His horns are like the horns of a rhinoceros; he shall brandish these against the Gentiles, even to the ends of the earth. These are the multitudes of Ephraim, and these the thousands of Manasseh.”
33:17. 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.
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: крепость его как первородного тельца, и роги его, как роги буйвола; ими избодет он народы все до пределов земли: это тьмы Ефремовы, это тысячи Манассиины.
33:17
πρωτότοκος πρωτοτοκος firstborn
ταύρου ταυρος bull
τὸ ο the
κάλλος καλλος he; him
κέρατα κερας horn
μονοκέρωτος μονοκερως the
κέρατα κερας horn
αὐτοῦ αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
ἔθνη εθνος nation; caste
κερατιεῖ κερατιζω at once; together
ἕως εως till; until
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
γῆς γη earth; land
αὗται ουτος this; he
μυριάδες μυριας myriad
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
αὗται ουτος this; he
χιλιάδες χιλιας thousand
Μανασση μανασσης Manassēs; Manassis
33:17
בְּכֹ֨ור bᵊḵˌôr בְּכֹר first-born
שֹׁורֹ֜ו šôrˈô שֹׁור bullock
הָדָ֣ר hāḏˈār הָדָר ornament
לֹ֗ו lˈô לְ to
וְ wᵊ וְ and
קַרְנֵ֤י qarnˈê קֶרֶן horn
רְאֵם֙ rᵊʔˌēm רְאֵם wild oxen
קַרְנָ֔יו qarnˈāʸw קֶרֶן horn
בָּהֶ֗ם bāhˈem בְּ in
עַמִּ֛ים ʕammˈîm עַם people
יְנַגַּ֥ח yᵊnaggˌaḥ נגח gore
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הֵם֙ hˌēm הֵם they
רִבְבֹ֣ות rivᵊvˈôṯ רְבָבָה multitude
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand
מְנַשֶּֽׁה׃ ס mᵊnaššˈeh . s מְנַשֶּׁה Manasseh
33:17. quasi primogeniti tauri pulchritudo eius cornua rinocerotis cornua illius in ipsis ventilabit gentes usque ad terminos terrae hae sunt multitudines Ephraim et haec milia Manasse
His beauty as of the firstling of a bullock, his horns as the horns of a rhinoceros: with them shall he push the nations even to the ends of the earth. These are the multitudes of Ephraim and these the thousands of Manasses.
33:17. His excellence is like that of a first-born bull. His horns are like the horns of a rhinoceros; he shall brandish these against the Gentiles, even to the ends of the earth. These are the multitudes of Ephraim, and these the thousands of Manasseh.”
33:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:17: His glory is like the firstling of his bullock - This similitude is very obscure. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness in sacrifice to God, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified in the appearance of the ox, and his greatest ornament are his fine horns; these the inspired penman has particularly in view, as the following clause proves; and it is well known that in Scriptural language horns are the emblem of strength, glory, and sovereignty; Psa 75:5, Psa 75:10; Psa 89:17, Psa 89:24; Psa 112:9; Dan 8:3, etc.; Luk 1:69; Rev 17:3, etc.
His horns are like the horns of unicorns - ראם reem, which we translate unicorn, from the μονοκερως monokeros of the Septuagint, signifies, according to Bochart, the mountain goat; and according to others, the rhinoceros, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on Num 23:22; Num 24:8. Reem is in the singular number, and because the horns of a unicorn, a one-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the plural number.
To the ends of the earth - Of the land of Canaan, for Joshua with his armies conquered all this land, and drove the ancient inhabitants out before him.
They are the ten thousands of Ephraim, etc. - That is, The horns signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, Gen 48:19, that the younger should be greater than the elder; so here Tens of thousands are given to Ephraim, and only thousands to Manasseh. See the census, Num 1:33-35 (note).
Albert Barnes: Notes on the Bible - 1834
33:17
Rather: "The first-born of his" (i. e. Joseph's) "bullock is his glory": the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Gen 48:20, and is here likened to the firstling of Joseph's oxen, i. e., of Joseph's offspring. The ox is a common emblem of power and strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: the firstling: Ch1 5:1
his horns: Num 23:22, Num 24:8; Job 39:9, Job 39:10; Psa 22:21, Psa 29:6, Psa 92:10; Isa 34:7
unicorns: Heb. an unicorn
he shall push: Kg1 22:11; Ch2 18:10; Psa 44:5
the ten thousands: Gen 48:19; Num 26:34, Num 26:37; Hos 5:3, Hos 6:4, Hos 7:1
Carl Friedrich Keil and Franz Delitzsch
33:17
"The first-born of his ox, majesty is to him, and buffalo-horns his horns: with them he thrusts down nations, all at once the ends of the earth. These are the myriads of Ephraim, and these the thousands of Manasseh." The "first-born of his (Joseph's) oxen" (shor, a collective noun, as in Deut 15:19) is not Joshua (Rabb., Schultz); still less is it Joseph (Bleek, Diestel), in which case the pronoun his ox would be quite out of place; nor is it King Jeroboam II, as Graf supposes. It is rather Ephraim, whom the patriarch Jacob raised into the position of the first-born of Joseph (Gen 48:4.). All the sons of Joseph resembled oxen, but Ephraim was the most powerful of them all. He was endowed with majesty; his horns, the strong weapon of oxen, in which all their strength is concentrated, were not the horns of common oxen, but horns of the wild buffalo (reem, Num 23:22), that strong indomitable beast (cf. Job 39:9.; Ps 22:22). With them he would thrust down nations, the ends of the earth, i.e., the most distant nations (vid., Ps 2:8; Ps 7:9; Ps 22:28). "Together," i.e., all at once, belongs rhythmically to "the ends of the earth." Such are the myriads of Ephraim, i.e., in such might will the myriads of Ephraim arise. To the tribe of Ephraim, as the more numerous, the ten thousands are assigned; to the tribe of Manasseh, the thousands.
John Gill
33:17 His glory is like the firstling of his bullock,.... Such as were in Bashan, a country possessed by the posterity of Joseph, see Ps 22:12; and so might be called "his" bullock, or a young bull, was reckoned both comely and majestic; so Menis or Mnevis, king of Egypt, preferred a bull above all animals to be worshipped, because the most beautiful of all, as Aelianus (w) relates; and Astarte, according to Sanchoniatho (x), put a bull's head upon her own, as a sign of royalty or kingly power. The Targums of Jonathan and Jerusalem refer this to the birthright which belonged to Reuben, and was taken from him, and given to Joseph, see 1Chron 5:2. Some will have Joshua intended by the firstling of his bullock, so Jarchi; who was of the tribe of Ephraim, and so famous for his strength and courage, his warlike exploits and victories, and the glory, honour, and renown he obtained; and who was a type of Christ, the first and only begotten Son of God, the brightness of his Father's glory, and the express image of his person; this is applied to the Messiah in some ancient Jewish writings (y):
and his horns are like the horns of unicorns; of the monoceros or rhinoceros; and as the strength of these creatures, as of others, lies in their horns, these are figures of the power and strength of the tribes of Ephraim and Manasseh, the sons of Joseph; see Num 23:22,
with them he shall push the people together to the ends of the earth; not to the ends of the world, as if the posterity of Joseph should carry their conquests and spread their dominion over all people to the ends of the world, as the Targum of Jonathan suggests; but to the ends of the land of Canaan, which was done by Joshua, when he smote the thirty one kings of that country. The word "push" is used in allusion to the horns of creatures, with which they push, drive away from them, or hurt and destroy those that annoy them:
and they are the ten thousands of Ephraim, and they are the thousands of Manasseh; though Manasseh was the eldest son of Joseph, fewer are ascribed to him than to Ephraim the younger, according to Jacob's prediction, Gen 48:19. This has been in a spiritual sense verified in Christ, the antitype of Joseph, the horn of salvation, who by his great strength has vanquished all his, and the enemies of his people, and even spoiled principalities and powers.
(w) Hist. Animal. l. 11. c. 10. (x) Apud Euseb. Evangel. Praepar. l. 1. p. 38. (y) Zohar in Numb. fol. 103. 4. & in Deut. fol. 117. 3. & 118. 3. Bereshit Rabba, fol. 66. 2.
John Wesley
33:17 His glory is like the firstling of his bullock - Or young bull, which is a stately creature, and was therefore formerly used as an emblem of royal majesty. This seems to note the kingdom which Ephraim should obtain in Jeroboam and his successors. His horns - His strength and power shall be very great. The people - All that shall oppose him, and particularly the Canaanites. The ten thousands - Of the land of Canaan. Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold Gen 48:17-19.
33:1833:18: Եւ զԶաբուղոնէ ասէ. Ուրա՛խ լեր Զաբուղոն յե՛լս քո։ Եւ զԻսաքարայ ասէ. ՚Ի բնակութիւնս նոցա ազգք սատակեսցին,
18 Զաբուղոնի մասին ասաց. «Ուրախացի՛ր, Զաբուղո՛ն, երբ ճանապարհ ես ելնում գործի համար»: Իսաքարի մասին ասաց. «Իր բնակավայրում թող ազգեր մեռնեն:
18 Եւ Զաբուղոնին համար ըսաւ.«Ուրախացի՛ր, ո՛վ Զաբուղոն, քու ելած ատենդ Ու դո՛ւն, ո՛վ Իսաքար՝ քու վրաններուդ մէջ։
Եւ զԶաբուղոնէ ասէ. Ուրախ լեր, Զաբուղոն, յելս [541]քո: Եւ զԻսաքարայ ասէ. Ի բնակութիւնս նոցա ազգք սատակեսցին:

33:18: Եւ զԶաբուղոնէ ասէ. Ուրա՛խ լեր Զաբուղոն յե՛լս քո։ Եւ զԻսաքարայ ասէ. ՚Ի բնակութիւնս նոցա ազգք սատակեսցին,
18 Զաբուղոնի մասին ասաց. «Ուրախացի՛ր, Զաբուղո՛ն, երբ ճանապարհ ես ելնում գործի համար»: Իսաքարի մասին ասաց. «Իր բնակավայրում թող ազգեր մեռնեն:
18 Եւ Զաբուղոնին համար ըսաւ.«Ուրախացի՛ր, ո՛վ Զաբուղոն, քու ելած ատենդ Ու դո՛ւն, ո՛վ Իսաքար՝ քու վրաններուդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1818: О Завулоне сказал: веселись, Завулон, в путях твоих, и Иссахар, в шатрах твоих;
33:18 καὶ και and; even τῷ ο the Ζαβουλων ζαβουλων Zaboulōn; Zavulon εἶπεν επω say; speak εὐφράνθητι ευφραινω celebrate; cheer Ζαβουλων ζαβουλων Zaboulōn; Zavulon ἐν εν in ἐξοδίᾳ εξοδια of you; your καί και and; even Ισσαχαρ ισσαχαρ Issachar; Issakhar ἐν εν in τοῖς ο the σκηνώμασιν σκηνωμα camp; tent αὐτοῦ αυτος he; him
33:18 וְ wᵊ וְ and לִ li לְ to זְבוּלֻ֣ן zᵊvûlˈun זְבוּלֻן Zebulun אָמַ֔ר ʔāmˈar אמר say שְׂמַ֥ח śᵊmˌaḥ שׂמח rejoice זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun בְּ bᵊ בְּ in צֵאתֶ֑ךָ ṣēṯˈeḵā יצא go out וְ wᵊ וְ and יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar בְּ bᵊ בְּ in אֹהָלֶֽיךָ׃ ʔōholˈeʸḵā אֹהֶל tent
33:18. et Zabulon ait laetare Zabulon in exitu tuo et Isachar in tabernaculis tuisAnd to Zabulon he said: Rejoice, O Zabulon, in thy going out; and Issachar in thy tabernacles.
18. And of Zebulun he said, Rejoice, Zebulun, in thy going out; And, Issachar, in thy tents.
33:18. And to Zebulun he said: “Rejoice, O Zebulun, in your departure, and Issachar, in your tabernacles.
33:18. And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.
And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents:

18: О Завулоне сказал: веселись, Завулон, в путях твоих, и Иссахар, в шатрах твоих;
33:18
καὶ και and; even
τῷ ο the
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
εἶπεν επω say; speak
εὐφράνθητι ευφραινω celebrate; cheer
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
ἐν εν in
ἐξοδίᾳ εξοδια of you; your
καί και and; even
Ισσαχαρ ισσαχαρ Issachar; Issakhar
ἐν εν in
τοῖς ο the
σκηνώμασιν σκηνωμα camp; tent
αὐτοῦ αυτος he; him
33:18
וְ wᵊ וְ and
לִ li לְ to
זְבוּלֻ֣ן zᵊvûlˈun זְבוּלֻן Zebulun
אָמַ֔ר ʔāmˈar אמר say
שְׂמַ֥ח śᵊmˌaḥ שׂמח rejoice
זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun
בְּ bᵊ בְּ in
צֵאתֶ֑ךָ ṣēṯˈeḵā יצא go out
וְ wᵊ וְ and
יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
בְּ bᵊ בְּ in
אֹהָלֶֽיךָ׃ ʔōholˈeʸḵā אֹהֶל tent
33:18. et Zabulon ait laetare Zabulon in exitu tuo et Isachar in tabernaculis tuis
And to Zabulon he said: Rejoice, O Zabulon, in thy going out; and Issachar in thy tabernacles.
33:18. And to Zebulun he said: “Rejoice, O Zebulun, in your departure, and Issachar, in your tabernacles.
33:18. And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. 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. 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. 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.
Here we have, I. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold,
1. That they should both have a comfortable settlement and employment, v. 18. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Judg. v. 18), or rather to sea, for Zebulun was a haven of ships, Gen. xlix. 13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen. xlix. 14, 15. Observe here, (1.) That the providence of God, as it variously appoints the bounds of men's habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men's inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? 1 Cor. xii. 17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar's tents. Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun's pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of God, Eccl. v. 19.
2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (v. 19): They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God:--
(1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun (Matt. iv. 14, 15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord's house, Isa. ii. 2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Ps. cxxii. 1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David's time, That they had understanding of the times to know what Israel ought to do, 1 Chron. xii. 32. And the character which follows (v. 33) of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God's ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.
(2.) They shall not only invite others to the service of God, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zech. viii. 21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, 1 Cor. xvi. 2. [1.] It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa. lx. 5), The abundance of the sea shall be converted unto thee, and (v. 16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic. iv. 13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa. xxiii. 18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportionable.
II. The blessing of the tribe of Gad comes next, v. 20, 21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,
1. He foretels what this tribe would be, v. 20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, 1 Chron. v. 19, 20, 22. Note, God is to have the glory of all our enlargements. (2.) That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David's time there were Gadites whose faces were as the faces of lions, 1 Chron. xii. 8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.
2. He commends this tribe for what they had done and were now doing, v. 21. (1.) They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num. xxxii. 2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Ps. xlix. 18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Josh. i. 12, 16. This was what they undertook to do when they had their lot assigned them, Num. xxxii. 27. This they did, Josh. iv. 12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Josh. xxii. 7. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.
Adam Clarke: Commentary on the Bible - 1831
33:18: Rejoice, Zebulun, in thy going out - That is, Thou shalt be very prosperous in thy coasting voyages; for this tribe's situation was favorable for traffic, having many sea-ports. See Gen 49:13 (note).
And, Issachar, in thy tents - That is, as Zebulun should be prosperous in his shipping and traffic, so should Issachar be in his tents - his agriculture and pasturage.
Albert Barnes: Notes on the Bible - 1834
33:18: Zebulun possessed a commodious sea-shore and the fisheries of the Lake of Tiberias: and was therefore to thrive by commerce, and to rejoice in his "going out," i. e., in his mercantile enterprises. Issachar possessed a fertile inland district, and would therefore dwell at home and prosper in agriculture. Both tribes distinguished themselves in the contest with Jabin (compare Jdg 5:14-15, Jdg 5:18): and of Zebulun it is particularly noted that it produced the officers and tacticians who led and marshalled the host which vanquished Sisera (see Jdg 5:14, and compare Ch1 12:33).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: Gen 49:13-15; Jos 19:11; Jdg 5:14
Carl Friedrich Keil and Franz Delitzsch
33:18
Zebulun and Issachar. - "Rejoice, Zebulun, at thy going out; and, Issachar, at thy tents. Nations will they invite to the mountain; there offer the sacrifices of righteousness: for they suck the affluence of the seas, and the hidden treasures of the sand." The tribes of the last two sons of Leah Moses unites together, and, like Jacob in Gen 49:13, places Zebulun the younger first. He first of all confirms the blessing which Jacob pronounced through simply interpreting their names as omnia, by calling upon them to rejoice in their undertakings abroad and at home. "At thy tents" corresponds to "at thy going out" (tents being used poetically for dwellings, as in Deut 16:7); like "sitting" to "going out and coming in" in 4Kings 19:27; Is 37:28; Ps 139:2; and describes in its two aspects of work and production, rest and recreation. Although "going out" (enterprise and labour) is attributed to Zebulun, and "remaining in tents" (the comfortable enjoyment of life) to Issachar, in accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetical parallelism of the clauses, and the whole is to be understood as applying to both in the sense suggested by Graf, "Rejoice, Zebulun and Issachar, in your labour and your rest." This peculiarity, which is founded in the very nature of poetical parallelism, which is to individualize the thought by distributing it into parallel members, has been entirely overlooked by all the commentators who have given a historical interpretation to each, referring the "going out" to the shipping trade and commercial pursuits of the Zebulunites, and the expression "in thy tents" either to the spending of a nomad life in tents, for the purpose of performing a subordinate part in connection with trade (Schultz), or to the quiet pursuits of agriculture and grazing (Knobel). They were to rejoice in their undertakings at home and abroad; for they would be successful. The good things of life would flow to them in rich abundance; they would not make them into mammon, however, but would invite nations to the mountain, and there offer sacrifices of righteousness. "The peoples" are nations generally, not the tribes of Israel, still less the members of their own tribes. By the "mountain," without any more precise definition, we are not to understand Tabor or Carmel any more than the mountain land of Canaan. It is rather "the mountain of the Lord's inheritance" (Ex 15:17), upon which the Lord was about to plant His people, the mountain which the Lord had chosen for His sanctuary, and in which His people were to dwell with Him, and rejoice in sacrificial meals of fellowship with Him. To this end the Lord had sanctified Moriah through the sacrifice of Isaac which He required of Abraham, though it had not been revealed to Moses that it was there that the temple, in which the name of the Lord in Israel would dwell, was afterwards to be built. There is no distinct or direct allusion to Morah or Zion, as the temple-mountain, involved in the words of Moses. It was only by later revelations and appointments on the part of God that this was to be made known. The words simply contain the Messianic thought that Zebulun and Issachar would offer rich praise-offerings and thank-offerings to the Lord, from the abundant supply of earthly good that would flow to them, upon the mountain which He would make ready as the seat of His gracious presence, and would call, i.e., invite the nations to the sacrificial meals connected with them to delight themselves with them in the rich gifts of the Lord, and worship the Lord who blessed His people thus. For the explanation of this thought, see Ps 22:28-31. Sacrifice is mentioned here as an expression of divine worship, which culminated in sacrifice; and slain-offerings are mentioned, not burnt-offerings, to set forth the worship of God under the aspect of blessedness in fellowship with the Lord. "Slain-offerings of righteousness' are not merely outwardly legal sacrifices, in conformity with the ritual of the law, but such as were offered in a right spirit, which was well-pleasing to God (as in Ps 4:6; 51:21). It follows as a matter of course, therefore, that by the abundance of the seas we are not merely to understand the profits of trade upon the Mediterranean Sea; and that we are still less to understand by the hidden treasures of the sand "the fish, the purple snails, and sponges" (Knobel), or "tunny-fish, purple shells, and glass' (Ps. Jon.); but that the words receive their best exposition from Is 60:5-6, Is 60:16, and Is 66:11-12, i.e., that the thought expressed is, that the riches and treasures of both sea and land would flow to the tribes of Israel.
Geneva 1599
33:18 And of Zebulun he said, Rejoice, Zebulun, in thy (m) going out; and, Issachar, in thy tents.
(m) In thy prosperous voyages on the sea, (Gen 49:13).
John Gill
33:18 And of Zebulun he said,.... The tribe of Zebulun, as the Targums of Jonathan and Jerusalem, with whom Issachar is joined, they being brethren, and of the same mother as well as father; though Zebulun the youngest is set before Issachar the older, as in Jacob's blessing, Gen 49:13,
rejoice, Zebulun, in thy going out; in their going out to sea, to merchandise, to traffic in foreign parts, it being a maritime tribe, see Gen 49:13; and so are called upon to rejoice and be thankful for their safe preservation on the seas, and success in trade; and to this sense are the paraphrases of Jonathan and Jerusalem: though Onkelos interprets it of their going out to war against their enemies, and certain it is that they were also a warlike as well as a seafaring tribe; see Judg 5:18,
and Issachar, in thy tents; being a tribe that stayed at home, and attended to husbandry, and dwelt in tents, to take care of and feed their cattle; in doing which they should be prosperous, and have occasion to rejoice, and be thankful to the Lord: though the Targums of Jonathan and Jerusalem carry it to a different sense, to their schools, in which they dwelt: this tribe being, as supposed, a learned tribe, studious, in the law; which is gathered from 1Chron 12:32.
John Wesley
33:18 Rejoice - Thou shalt prosper and have cause of rejoicing. In thy going out - To war, as this phrase is often used. To sea, in way of traffick, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents - Thou shalt give thyself to the management of laud and cattle, living quietly in thy own possessions.
Robert Jamieson, A. R. Fausset and David Brown
33:18 Rejoice, Zebulun, in thy going out--on commercial enterprises and voyages by sea.
and, Issachar in thy tents--preferring to reside in their maritime towns.
33:1933:19: եւ ա՛նդր կոչեսջիք եւ զոհեսջիք զո՛հ արդարութեան. զի զմեծութիւն ծովու դիեցուսցէ՛ քեզ. եւ զշահավաճառաց առ ծովեզե՛ր բնակելոց[2082]։ [2082] Ոմանք. Եւ զշահս վաճառաց առ ծովեզերբն բնա՛՛։
19 Այդտեղ կանչեցէ՛ք մարդկանց ու արդարութեան զոհեր մատուցեցէ՛ք, որովհետեւ ծովի հարստութիւնն ու ծովեզերքի մօտ բնակուող մարդկանց վաճառքի շահը կարող են քեզ կերակրել»:
19 Ժողովուրդները լեռը հրաւիրելով՝ Հոն արդարութեան զոհեր պիտի մատուցանեն. Քանզի անոնք ծովերուն առատութիւնը Ու աւազին ծածուկ գանձերը պիտի ծծեն»։
եւ անդր կոչեսջիք եւ զոհեսջիք զոհ արդարութեան. զի զմեծութիւն ծովու դիեցուսցէ քեզ, եւ շահս վաճառաց առ ծովեզեր բնակելոց:

33:19: եւ ա՛նդր կոչեսջիք եւ զոհեսջիք զո՛հ արդարութեան. զի զմեծութիւն ծովու դիեցուսցէ՛ քեզ. եւ զշահավաճառաց առ ծովեզե՛ր բնակելոց[2082]։
[2082] Ոմանք. Եւ զշահս վաճառաց առ ծովեզերբն բնա՛՛։
19 Այդտեղ կանչեցէ՛ք մարդկանց ու արդարութեան զոհեր մատուցեցէ՛ք, որովհետեւ ծովի հարստութիւնն ու ծովեզերքի մօտ բնակուող մարդկանց վաճառքի շահը կարող են քեզ կերակրել»:
19 Ժողովուրդները լեռը հրաւիրելով՝ Հոն արդարութեան զոհեր պիտի մատուցանեն. Քանզի անոնք ծովերուն առատութիւնը Ու աւազին ծածուկ գանձերը պիտի ծծեն»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1919: созывают они народ на гору, там заколают законные жертвы, ибо они питаются богатством моря и сокровищами, сокрытыми в песке.
33:19 ἔθνη εθνος nation; caste ἐξολεθρεύσουσιν εξολοθρευω utterly ruin καὶ και and; even ἐπικαλέσεσθε επικαλεω invoke; nickname ἐκεῖ εκει there καὶ και and; even θύσετε θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice δικαιοσύνης δικαιοσυνη rightness; right standing ὅτι οτι since; that πλοῦτος πλουτος wealth; richness θαλάσσης θαλασσα sea θηλάσει θηλαζω nurse σε σε.1 you καὶ και and; even ἐμπόρια εμποριον business παράλιον παραλιος coastal κατοικούντων κατοικεω settle
33:19 עַמִּים֙ ʕammîm עַם people הַר־ har- הַר mountain יִקְרָ֔אוּ yiqrˈāʔû קרא call שָׁ֖ם šˌām שָׁם there יִזְבְּח֣וּ yizbᵊḥˈû זבח slaughter זִבְחֵי־ zivḥê- זֶבַח sacrifice צֶ֑דֶק ṣˈeḏeq צֶדֶק justice כִּ֣י kˈî כִּי that שֶׁ֤פַע šˈefaʕ שֶׁפַע abundance יַמִּים֙ yammîm יָם sea יִינָ֔קוּ yînˈāqû ינק suck וּ û וְ and שְׂפוּנֵ֖י śᵊfûnˌê שׂפן cover טְמ֥וּנֵי ṭᵊmˌûnê טמן hide חֹֽול׃ ס ḥˈôl . s חֹול sand
33:19. populos ad montem vocabunt ibi immolabunt victimas iustitiae qui inundationem maris quasi lac sugent et thesauros absconditos harenarumThey shall call the people to the mountain: there shall they sacrifice the victims of justice. Who shall suck as milk the abundance of the sea, and the hidden treasures of the sands.
19. They shall call the peoples unto the mountain; There shall they offer sacrifices of righteousness: For they shall suck the abundance of the seas, And the hidden treasures of the sand.
33:19. They shall summon the peoples to the mountain. There, they shall immolate the victims of justice, who feed on the flood of the sea, as if on milk, and on the hidden treasures of the sands.”
33:19. 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.
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: созывают они народ на гору, там заколают законные жертвы, ибо они питаются богатством моря и сокровищами, сокрытыми в песке.
33:19
ἔθνη εθνος nation; caste
ἐξολεθρεύσουσιν εξολοθρευω utterly ruin
καὶ και and; even
ἐπικαλέσεσθε επικαλεω invoke; nickname
ἐκεῖ εκει there
καὶ και and; even
θύσετε θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
δικαιοσύνης δικαιοσυνη rightness; right standing
ὅτι οτι since; that
πλοῦτος πλουτος wealth; richness
θαλάσσης θαλασσα sea
θηλάσει θηλαζω nurse
σε σε.1 you
καὶ και and; even
ἐμπόρια εμποριον business
παράλιον παραλιος coastal
κατοικούντων κατοικεω settle
33:19
עַמִּים֙ ʕammîm עַם people
הַר־ har- הַר mountain
יִקְרָ֔אוּ yiqrˈāʔû קרא call
שָׁ֖ם šˌām שָׁם there
יִזְבְּח֣וּ yizbᵊḥˈû זבח slaughter
זִבְחֵי־ zivḥê- זֶבַח sacrifice
צֶ֑דֶק ṣˈeḏeq צֶדֶק justice
כִּ֣י kˈî כִּי that
שֶׁ֤פַע šˈefaʕ שֶׁפַע abundance
יַמִּים֙ yammîm יָם sea
יִינָ֔קוּ yînˈāqû ינק suck
וּ û וְ and
שְׂפוּנֵ֖י śᵊfûnˌê שׂפן cover
טְמ֥וּנֵי ṭᵊmˌûnê טמן hide
חֹֽול׃ ס ḥˈôl . s חֹול sand
33:19. populos ad montem vocabunt ibi immolabunt victimas iustitiae qui inundationem maris quasi lac sugent et thesauros absconditos harenarum
They shall call the people to the mountain: there shall they sacrifice the victims of justice. Who shall suck as milk the abundance of the sea, and the hidden treasures of the sands.
33:19. They shall summon the peoples to the mountain. There, they shall immolate the victims of justice, who feed on the flood of the sea, as if on milk, and on the hidden treasures of the sands.”
33:19. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Под «сокровищами, сокрытыми в песке», разумеют: 1) богатство, добываемое путем земледелия; 2) богатство, добываемое путем изготовления стекла, известного с глубочайшей древности в Египте, Финикии и др. странах; 3) богатство, добываемое путем торговли пурпуровыми раковинами, встречавшимися на финикийском побережье.
Adam Clarke: Commentary on the Bible - 1831
33:19: They shall call the people unto the mountain - By their traffic with the Gentiles (for so I think עמים ammim should be understood here) they shall be the instruments in God's hands of converting many to the true faith; so that instead of sacrificing to idols, they should offer sacrifices of righteousness.
They shall suck of the abundance of the seas - That is, grow wealthy by merchandise.
And of treasures hid in the sand - Jonathan ben Uzziel has probably hit upon the true meaning of this difficult passage: "From the sand," says he, "are produced looking-glasses and glass in general; the treasures - the method of finding and working this, was revealed to these tribes." Several ancient writers inform us that there were havens in the coasts of the Zebulunites in which the vitreous sand, or sand proper for making glass, was found. See Strabo, lib. xvi.; see also Pliny, Hist. Nat. l. xxxvi., c. 26; Tacitus, Hist. l. v., c. 7. The words of Tacitus are remarkable: Et Belus amnis Judaico mari illabitur; circa ejus os lectae arenae admixto nitro in vitrum excoquuntur. "The river Belus falls into the Jewish sea, about whose mouth those sands, mixed with nitre, are collected, out of which glass is formed," or which is melted into glass. Some think that the celebrated shell-fish called murex, out of which the precious purple dye was extracted, is here intended by the treasure hid in the sand: this also Jonathan introduces in this verse. And others think that it is a general term for the advantages derived from navigation and commerce.
Albert Barnes: Notes on the Bible - 1834
33:19
Unto the mountain - Compare Exo 15:17.
Sacrifices of righteousness - Sacrifices offered in a righteous spirit, and therefore well pleasing to God (compare Psa 4:5; Psa 51:19).
Treasures hid in the sand - The riches of the seas in general. However, it is noteworthy that the sand of these coasts was especially valuable in the manufacture of glass; and glass was a precious thing in ancient times (compare Job 28:17). The murex from which the highly-prized purple dye was extracted, was also found here. A typical reference to the conversion of the Gentiles is strongly suggested by Isa 60:5-6, Isa 60:16; Isa 66:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: call the people: Isa 2:3; Jer 50:4, Jer 50:5; Mic 4:2
they shall: Psa 4:5, Psa 50:13-15, Psa 51:16, Psa 51:17, Psa 107:22; Heb 13:15, Heb 13:16; Pe1 2:5
suck of: Deu 32:13; Isa 60:5, Isa 60:16, Isa 66:11, Isa 66:12
Geneva 1599
33:19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for (n) they shall suck [of] the abundance of the seas, and [of] treasures hid in the sand.
(n) The tribe of Zebulun.
John Gill
33:19 They shall call the people unto the mountain,.... To the mountain of the house of the sanctuary, as all the three Targums; to the temple built on a mountain, which Moses by a spirit of prophecy foresaw would be, to which the tribes of Zebulun and Issachar would not only come up themselves, though at the more distant parts of the land; but call and urge others, both Israelites and Gentiles, to do the same, partly by their example, and partly by persuasions and arguments; not the tribes of Israel that lay nearest them only, but the Heathens, the Tyrians and Sidonians, on whom they bordered, and the Gentiles in Galilee of the Gentiles, which were neighbours to them; a like instance see in Is 2:2; and perhaps this may have respect to the times of Christ and his apostles, and to their being in those parts where the Gospel was preached, and many people were called, Mt 4:13,
there they shall offer sacrifices of righteousness; or true sacrifices, as the Targums of Jonathan and Jerusalem, in opposition to illegitimate ones, which were not according to the law, that had blemishes and defects in them, and to such as were gotten by robbery, or in an unlawful way; and may signify all righteous actions and good works done in faith, and from right principles, though not to be depended upon for a justifying righteousness before God; and all spiritual sacrifices, especially the sacrifices of praise for all blessings, and particularly for the righteousness of Christ; and these are to be offered in the church of God, and upon the altar, which sanctifies every gift, and from whence they come up with acceptance to God:
for they shall suck of the abundance of the sea; get a great deal of riches by trading at sea, and therefore under great obligations to offer sacrifices to the Lord, by whom they were prospered:
and of the treasure hid in the sand; as gold and silver, pearls and corals, and the like, extracted from thence; or riches buried there through shipwrecks; or it may design the great wealth and riches they got by glass made of sand, taken out of the river Belus, which washed the coast of the tribe of Zebulun, as many historians relate (z).
(z) Strabo. Geograph. l. 16. p. 521. Plin. Nat. Hist. l. 5. c. 19. Tacit. Hist. l. 5. c. 7.
John Wesley
33:19 They - Zebulun of whom Moses takes more special notice. And so having dispatched Issachar in two words, he returns to Zebulun. The people - the Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their neighbours; or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to worship the true God. The mountain - That is, to the temple, which Moses knew was to be seated upon a mountain. Sacrifices of righteousness - Such as God requires. Their trafficking abroad with Heathen nations shall not make them forget their duty at home, nor shall their distance from the place of sacrifice hinder them from coming to it to discharge that duty. Of the abundance of the sea - They shall grow rich by the traffick of the sea, and shall consecrate themselves and their riches to God. Hid in the sand - Such precious things as either Are contained in the sand of the sea and rivers, in which sometimes there is mixed a considerable quantity of gold and silver. Or, Such as grow in the sea, or are fetched from the sandy bottom of it, as pearls, coral, ambergrease. Or, Such as being cast into the sea by shipwreck are cast upon the shore by the workings of the sea. It were well, if the enlargement of our trade with foreign countries, were made to contribute to the spreading of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
33:19 shall suck of the abundance of the seas, and of treasures hid in the sand--Both tribes should traffic with the Phœnicians in gold and silver, pearl and coral, especially in murex, the shellfish that yielded the famous Tyrian dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neighborhood.
33:2033:20: Եւ զԳադայ ասէ. Օրհնեա՛լ որ ընդարձակեաց Գադայ, հանգեաւ իբրեւ զառեւծ. եւ խորտակեա՛ց զբազուկս, եւ զիշխանս,
20 Գադի մասին ասաց. «Թող օրհնեալ լինի Աստուած, որ ընդարձակեց Գադի երկիրը: Նա հանգստացաւ ինչպէս առիւծը. նա խորտակեց բազուկներ ու իշխաններ
20 Ու Գադին համար ըսաւ.«Գադը ընդարձակողը թող օրհնեալ ըլլայ։Մատակ առիւծի պէս կը նստի ու թեւեր ու գլուխներ կը գիշատէ։
Եւ զԳադայ ասէ. Օրհնեալ որ ընդարձակեաց Գադայ. հանգեաւ իբրեւ զառեւծ, եւ խորտակեաց [542]զբազուկս եւ զիշխանս:

33:20: Եւ զԳադայ ասէ. Օրհնեա՛լ որ ընդարձակեաց Գադայ, հանգեաւ իբրեւ զառեւծ. եւ խորտակեա՛ց զբազուկս, եւ զիշխանս,
20 Գադի մասին ասաց. «Թող օրհնեալ լինի Աստուած, որ ընդարձակեց Գադի երկիրը: Նա հանգստացաւ ինչպէս առիւծը. նա խորտակեց բազուկներ ու իշխաններ
20 Ու Գադին համար ըսաւ.«Գադը ընդարձակողը թող օրհնեալ ըլլայ։Մատակ առիւծի պէս կը նստի ու թեւեր ու գլուխներ կը գիշատէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2020: О Гаде сказал: благословен распространивший Гада; он покоится как лев и сокрушает и мышцу и голову;
33:20 καὶ και and; even τῷ ο the Γαδ γαδ Gad; Gath εἶπεν επω say; speak εὐλογημένος ευλογεω commend; acclaim ἐμπλατύνων εμπλατυνω Gad; Gath ὡς ως.1 as; how λέων λεων lion ἀνεπαύσατο αναπαυω have respite; give relief συντρίψας συντριβω fracture; smash βραχίονα βραχιων arm καὶ και and; even ἄρχοντα αρχων ruling; ruler
33:20 וּ û וְ and לְ lᵊ לְ to גָ֣ד ḡˈāḏ גָּד Gad אָמַ֔ר ʔāmˈar אמר say בָּר֖וּךְ bārˌûḵ ברך bless מַרְחִ֣יב marḥˈîv רחב be wide גָּ֑ד gˈāḏ גָּד Gad כְּ kᵊ כְּ as לָבִ֣יא lāvˈî לָבִיא lion שָׁכֵ֔ן šāḵˈēn שׁכן dwell וְ wᵊ וְ and טָרַ֥ף ṭārˌaf טרף tear זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm אַף־ ʔaf- אַף even קָדְקֹֽד׃ qoḏqˈōḏ קָדְקֹד scalp
33:20. et Gad ait benedictus in latitudine Gad quasi leo requievit cepitque brachium et verticemAnd to Gad he said: Blessed be Gad in his breadth: he hath rested as a lion, and hath seized upon the arm and the top of the head.
20. And of Gad he said, Blessed be he that enlargeth Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head.
33:20. And to Gad he said: “Blessed is Gad in his breadth. He has rested like a lion, and he has seized the arm and the top of the head.
33:20. 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.
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: О Гаде сказал: благословен распространивший Гада; он покоится как лев и сокрушает и мышцу и голову;
33:20
καὶ και and; even
τῷ ο the
Γαδ γαδ Gad; Gath
εἶπεν επω say; speak
εὐλογημένος ευλογεω commend; acclaim
ἐμπλατύνων εμπλατυνω Gad; Gath
ὡς ως.1 as; how
λέων λεων lion
ἀνεπαύσατο αναπαυω have respite; give relief
συντρίψας συντριβω fracture; smash
βραχίονα βραχιων arm
καὶ και and; even
ἄρχοντα αρχων ruling; ruler
33:20
וּ û וְ and
לְ lᵊ לְ to
גָ֣ד ḡˈāḏ גָּד Gad
אָמַ֔ר ʔāmˈar אמר say
בָּר֖וּךְ bārˌûḵ ברך bless
מַרְחִ֣יב marḥˈîv רחב be wide
גָּ֑ד gˈāḏ גָּד Gad
כְּ kᵊ כְּ as
לָבִ֣יא lāvˈî לָבִיא lion
שָׁכֵ֔ן šāḵˈēn שׁכן dwell
וְ wᵊ וְ and
טָרַ֥ף ṭārˌaf טרף tear
זְרֹ֖ועַ zᵊrˌôₐʕ זְרֹועַ arm
אַף־ ʔaf- אַף even
קָדְקֹֽד׃ qoḏqˈōḏ קָדְקֹד scalp
33:20. et Gad ait benedictus in latitudine Gad quasi leo requievit cepitque brachium et verticem
And to Gad he said: Blessed be Gad in his breadth: he hath rested as a lion, and hath seized upon the arm and the top of the head.
33:20. And to Gad he said: “Blessed is Gad in his breadth. He has rested like a lion, and he has seized the arm and the top of the head.
33:20. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:20: Blessed be he that enlargeth Gad - As deliverance out of distress is termed enlarging, (see Psa 4:1), this may refer to God's deliverance of the tribe of Gad out of that distress mentioned Gen 49:19, and to the enlargement obtained through means of Jephthah, Jdg 11:33, and probably also to the victories obtained by Gad and Reuben over the Hagarites, Ch1 5:18-20.
He dwelleth as a lion - Probably the epithet of lion or lion-like was applied to this tribe from their fierce and warlike disposition. And on this supposition, Ch1 12:8, will appear to be a sufficient comment: And of the Gadites there were men of might, men of war for the battle, that could handle shield and buckler, whose faces were Like The Faces Of Lions, and were as swift as the roes upon the mountains. Tearing the arm or shoulder with the crown of the head seems simply to mean that no force should be able to prevail over them, or stand against them; as the arm or shoulder signifies dominion, and the crown of the head, sovereign princes.
Albert Barnes: Notes on the Bible - 1834
33:20: i. e., Blessed be God who shall grant to Gad a spacious territory. Compare the blessing of Shem Gen 9:26.
With the crown - Rather, yea, the crown. The warlike character of this tribe is shown by their leading the van in the long campaigns of Joshua (compare Jos 4:12-13; Jos 22:1-4). Compare also Ch1 5:18-22; Ch1 12:8 ff, and the acts of Jehu, the Gadite, in 2 Kings 9; 10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: Blessed: Gen 9:26, Gen 9:27; Jos 13:8, Jos 13:10, Jos 13:24-28; Ch1 4:10, Ch1 12:8, Ch1 12:37, Ch1 12:38; Psa 18:19, Psa 18:36
he dwelleth: Ch1 5:18-21, Ch1 12:8-14
teareth: Mic 5:8
Carl Friedrich Keil and Franz Delitzsch
33:20
Gad. - "Blessed be He that enlargeth Gad: like a lioness he lieth down, and teareth the arm, yea, the crown of the head. And he chose his first-fruit territory, for there was the leader's portion kept; and he came to the heads of the people, he executed the justice of the Lord, and his rights with Israel." Just as in the blessing of Noah (Gen 9:26) the God of Shem is praised, to point out the salvation appointed by God for Shem, so here Moses praises the Lord, who enlarged Gad, i.e., who not only gave him a broad territory in the conquered kingdom of Sihon, but furnished generally an unlimited space for his development (vid., Gen 26:22), so that he might unfold his lion-like nature in conflict with his foes. On the figure of a lioness, see Gen 49:9; and on the warlike character of the Gadites, the remarks on the blessing of Jacob upon Gad (Gen 49:19). The second part of the blessing treats of the inheritance which Gad obtained from Moses at his own request beyond Jordan. ראה, with an accusative and ל, signifies to look out something for oneself (Gen 22:8; 1Kings 16:17). The "first-fruit" refers here to the first portion of the land which Israel received for a possession; this is evident from the reason assigned, חלקת שׁם כּי, whilst the statement that Gad chose the hereditary possession is in harmony with Num 32:2, Num 32:6, Num 32:25., where the children of Gad are described as being at the head of the tribes, who came before Moses to ask for the conquered land as their possession. The meaning of the next clause, of which very different explanations have been given, can only be, that Gad chose such a territory for its inheritance as became a leader of the tribes. מחקק, he who determines, commands, organizes; hence both a commander and also a leader in war. It is in the latter sense that it occurs both here and in Judg 5:14. מחקק חלקת, the field, or territory of the leader, may either be the territory appointed or assigned by the lawgiver, or the territory falling to the lot of the leader. According to the former view, Moses would be the mechokek. But the thought, that Moses appointed or assigned him his inheritance, could be no reason why Gad should choose it for himself. Consequently מחקק חלקת can only mean the possession which the mechokek chose for himself, as befitting him, or specially adapted for him. Consequently the mechokek was not Moses, but the tribe of Gad, which was so called because it unfolded such activity and bravery at the head of the tribes in connection with the conquest of the land, that it could be regarded as their leaders. This peculiar prominence on the part of the Gadites may be inferred from the fact, that they distinguished themselves above the Reubenites in the fortification of the conquered land (Num 32:34.). ספוּן, from ספן, to cover, hide, preserve, is a predicate, and construed as a noun, "a thing preserved." - On the other hand, the opinion has been very widely spread, from the time of Onkelos down to Baumgarten and Ewald, that this hemistich refers to Moses: "there is the portion of the lawgiver hidden," or "the field of the hidden leader," and that it contains an allusion to the fact that the grave of Moses was hidden in the inheritance of Gad. But this is not only at variance with the circumstance, that a prophetic allusion to the grave of Moses such as Baumgarten assumes is apparently inconceivable, from the simple fact that we cannot imagine the Gadites to have foreseen the situation of Moses' grave at the time when they selected their territory, but also with the fact that, according to Josh 13:20, the spot where this grave was situated (Deut 34:5) was not allotted to the tribe of Gad, but to that of Reuben; and lastly, with the use of the word chelkah, which does not signify a burial-ground or grave. - But although Gad chose out an inheritance for himself, he still went before his brethren, i.e., along with the rest of the tribes, into Canaan, to perform in connection with them, what the Lord demanded of His people as a right. This is the meaning of the second half of the verse. The clause, "he came to the heads of the people," does not refer to the fact that the Gadites came to Moses and the heads of the congregation, to ask for the conquered land as a possession (Num 32:2), but expressed the thought that Gad joined the heads of the people to go at the head of the tribes of Israel (comp. Josh 1:14; Josh 4:12, with Num 32:17, Num 32:21, Num 32:32), to conquer Canaan with the whole nation, and root out the Canaanites. The Gadites had promised this to Moses and the heads of the people; and this promise Moses regarded as an accomplished act, and praised in these words with prophetic foresight as having been already performed, and that not merely as one single manifestation of their obedience towards the word of the Lord, but rather as a pledge that Gad would always manifest the same disposition. "To do the righteousness of Jehovah," i.e., to do what Jehovah requires of His people as righteousness - namely, to fulfil the commandments of God, in which the righteousness of Israel was to consist (Deut 6:25). יתא, imperfect Kal for יאהת or יאתּה; see Ges. 76, 2, c., and Ewald, 142, c. "With Israel:" in fellowship with (the rest of) Israel.
John Gill
33:20 And of Gad he said,.... The tribe of Gad, as the Targums of Jonathan and Jerusalem:
blessed be he that enlargeth Gad; that is, the Lord, to whom the praise and glory were to be given, who had appointed to Gad a large inheritance on the other side Jordan, and had settled him in it, and which became larger by the conquest of the Hagarites, and others, 1Chron 5:18,
he dwelleth as a lion; bold and courageous, secure, and without fear of any of his enemies, though near him, on his borders, as the Moabites and Ammonites were; of the same spirit and temper were the men of the tribe of Gad in the times of David, 1Chron 12:8,
and teareth the arm with the crown of the head, at once, just as a lion tears its prey; which figurative phrases are expressive of this tribe conquering and destroying strong and mighty men, signified by the "arm", in which the strength of a man lies, and of kings and governors, pointed at by the "crown of the head"; as the Targums of Onkelos and Jonathan; which was done in the times of Joshua, when with and under him they subdued and destroyed the kings and princes of the land of Canaan.
John Wesley
33:20 Enlargeth - That bringeth him out of his straits amid troubles, which he was often engaged in, because he was encompassed with potent enemies. As a lion - Safe and secure from his enemies, and terrible to them when they rouse and molest him. Teareth the arm - Utterly destroys his enemies, both the head, the seat of the crown, their dignity and principality, and the arm, the subject of strength and instrument of action; both chief princes, and their subjects.
Robert Jamieson, A. R. Fausset and David Brown
33:20 of Gad he said--Its possessions were larger than they would have been had they lain west of Jordan; and this tribe had the honor of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (compare Gen 30:11; Gen 49:19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" [Deut 33:21] in the invasion of Canaan.
33:2133:21: եւ ետես զիշխանութիւն իւր. զի ա՛նդ բաժանեցաւ երկիր իշխանաց ժողովրդովք հանդերձ ազգապետօք ազգաց ցեղիւքն Իսրայէլի, զարդարութիւն Տեառն արար, եւ զդատաստա՛ն իւր ընդ Իսրայէլի։
21 եւ տեսաւ իր իշխանութիւնը, որովհետեւ այնտեղ է բաժանուած Իսրայէլիացիների առաջնորդների հետ միացած իշխանների երկիրը, եւ Տէրն իր արդարութիւնն ու դատաստանը գործադրեց ի նպաստ Իսրայէլի»:
21 Եւ անիկա երկրին առաջին մասը իրեն յարմար տեսաւ, Քանզի հոն օրէնսդիրին տուած բաժինին մէջ պահուեցաւ Եւ ժողովուրդին գլխաւորներովը գալով՝ Տէրոջը արդարութիւնն ու անոր օրէնքները Իսրայէլին հետ գործադրեց»։
եւ ետես զիշխանութիւն իւր. զի անդ բաժանեցաւ երկիր իշխանաց ժողովրդովք հանդերձ ազգապետօք ազգաց ցեղիւքն Իսրայելի``, զարդարութիւն Տեառն արար եւ զդատաստան իւր ընդ Իսրայելի:

33:21: եւ ետես զիշխանութիւն իւր. զի ա՛նդ բաժանեցաւ երկիր իշխանաց ժողովրդովք հանդերձ ազգապետօք ազգաց ցեղիւքն Իսրայէլի, զարդարութիւն Տեառն արար, եւ զդատաստա՛ն իւր ընդ Իսրայէլի։
21 եւ տեսաւ իր իշխանութիւնը, որովհետեւ այնտեղ է բաժանուած Իսրայէլիացիների առաջնորդների հետ միացած իշխանների երկիրը, եւ Տէրն իր արդարութիւնն ու դատաստանը գործադրեց ի նպաստ Իսրայէլի»:
21 Եւ անիկա երկրին առաջին մասը իրեն յարմար տեսաւ, Քանզի հոն օրէնսդիրին տուած բաժինին մէջ պահուեցաւ Եւ ժողովուրդին գլխաւորներովը գալով՝ Տէրոջը արդարութիւնն ու անոր օրէնքները Իսրայէլին հետ գործադրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2121: он избрал себе начаток [земли], там почтен уделом от законодателя, и пришел с главами народа, и исполнил правду Господа и суды с Израилем.
33:21 καὶ και and; even εἶδεν οραω view; see ἀπαρχὴν απαρχη firstfruit αὐτοῦ αυτος he; him ὅτι οτι since; that ἐκεῖ εκει there ἐμερίσθη μεριζω apportion; allocate γῆ γη earth; land ἀρχόντων αρχων ruling; ruler συνηγμένων συναγω gather ἅμα αμα at once; together ἀρχηγοῖς αρχηγος original; originator λαῶν λαος populace; population δικαιοσύνην δικαιοσυνη rightness; right standing κύριος κυριος lord; master ἐποίησεν ποιεω do; make καὶ και and; even κρίσιν κρισις decision; judgment αὐτοῦ αυτος he; him μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel
33:21 וַ wa וְ and יַּ֤רְא yyˈar ראה see רֵאשִׁית֙ rēšîṯ רֵאשִׁית beginning לֹ֔ו lˈô לְ to כִּי־ kî- כִּי that שָׁ֛ם šˈām שָׁם there חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה plot of land מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave סָפ֑וּן sāfˈûn ספן cover וַ wa וְ and יֵּתֵא֙ yyēṯˌē אתה come רָ֣אשֵׁי rˈāšê רֹאשׁ head עָ֔ם ʕˈām עַם people צִדְקַ֤ת ṣiḏqˈaṯ צְדָקָה justice יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עָשָׂ֔ה ʕāśˈā עשׂה make וּ û וְ and מִשְׁפָּטָ֖יו mišpāṭˌāʸw מִשְׁפָּט justice עִם־ ʕim- עִם with יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
33:21. et vidit principatum suum quod in parte sua doctor esset repositus qui fuit cum principibus populi et fecit iustitias Domini et iudicium suum cum IsrahelAnd he saw his pre-eminence, that in his portion the teacher was laid up: who was with the princes of the people, and did the justices of the Lord, and his judgment with Israel.
21. And he provided the first part for himself, For there was the lawgiver’s portion reserved; And he came the heads of the people, He executed the justice of the LORD, And his judgments with Israel.
33:21. And he has seen his own pre-eminence, which his teacher has stored up as his portion. He was with the princes of the people, and he accomplished the justices of the Lord, and his judgment with Israel.”
33:21. 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.
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: он избрал себе начаток [земли], там почтен уделом от законодателя, и пришел с главами народа, и исполнил правду Господа и суды с Израилем.
33:21
καὶ και and; even
εἶδεν οραω view; see
ἀπαρχὴν απαρχη firstfruit
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐκεῖ εκει there
ἐμερίσθη μεριζω apportion; allocate
γῆ γη earth; land
ἀρχόντων αρχων ruling; ruler
συνηγμένων συναγω gather
ἅμα αμα at once; together
ἀρχηγοῖς αρχηγος original; originator
λαῶν λαος populace; population
δικαιοσύνην δικαιοσυνη rightness; right standing
κύριος κυριος lord; master
ἐποίησεν ποιεω do; make
καὶ και and; even
κρίσιν κρισις decision; judgment
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
Ισραηλ ισραηλ.1 Israel
33:21
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
רֵאשִׁית֙ rēšîṯ רֵאשִׁית beginning
לֹ֔ו lˈô לְ to
כִּי־ kî- כִּי that
שָׁ֛ם šˈām שָׁם there
חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה plot of land
מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave
סָפ֑וּן sāfˈûn ספן cover
וַ wa וְ and
יֵּתֵא֙ yyēṯˌē אתה come
רָ֣אשֵׁי rˈāšê רֹאשׁ head
עָ֔ם ʕˈām עַם people
צִדְקַ֤ת ṣiḏqˈaṯ צְדָקָה justice
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עָשָׂ֔ה ʕāśˈā עשׂה make
וּ û וְ and
מִשְׁפָּטָ֖יו mišpāṭˌāʸw מִשְׁפָּט justice
עִם־ ʕim- עִם with
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
33:21. et vidit principatum suum quod in parte sua doctor esset repositus qui fuit cum principibus populi et fecit iustitias Domini et iudicium suum cum Israhel
And he saw his pre-eminence, that in his portion the teacher was laid up: who was with the princes of the people, and did the justices of the Lord, and his judgment with Israel.
33:21. And he has seen his own pre-eminence, which his teacher has stored up as his portion. He was with the princes of the people, and he accomplished the justices of the Lord, and his judgment with Israel.”
33:21. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Гад «избрал себе начаток земли», т. е. (вместе с Рувимом и полуколеном Манассии) получил прежде других колен причитавшийся ему надел земли (в пределах первых завоеваний Израиля). «Там (в Восточном Заиорданье) почтен уделом от законодателя».

«И пришел с главами народа, и исполнил правду Господа и суды с Израилем», т. е. исполнил все то, что было предъявлено ему как непременное условие при даровании земельного надела (Чис XXXII; Втор III:12–20; Нав IV:12; XXII:1–9).
Adam Clarke: Commentary on the Bible - 1831
33:21: He provided the first part - That is, he chose for himself a very excellent portion, viz., the land of Sihon and Og, in which this tribe had requested to be settled by the lawgiver, viz., Moses, from whom they requested this portion, Num 32:1-5.
He came with the heads of the people - Notwithstanding this portion fell unto them on the east side of Jordan, yet they proceeded with the heads of the people, the chiefs of the other tribes.
To execute the justice of the Lord - To extirpate the old inhabitants of the country, according to the decree and purpose of the Lord. See on Numbers 32 (note).
Albert Barnes: Notes on the Bible - 1834
33:21: The first fruits of the conquest made by Israel were assigned to Gad and Reuben by Moses, at their own request.
Because ... seated - Render, because there was the leader's portion reserved, i. e., there was reserved the fitting portion for Gad as a leader in war.
And he came ... - i. e., he joined the other leaders to fulfill the commands of God respecting the conquest of Canaan (compare Num 32:17, Num 32:21, Num 32:32; Jos 1:14). Moses regards the promise of the Gadites to do this as already redeemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: the first part: Num 32:1-6, Num 32:16, Num 17-42
a portion: Num 32:33; Jos 1:14, Jos 22:4
seated: Heb. cieled
he came: Num 32:16, Num 32:21; Jos 4:12, Jos 4:13; Jdg 5:2, Jdg 5:11
Geneva 1599
33:21 And he provided the first part for himself, because there, [in] a portion of the (o) 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.
(o) So the portion of the Gadites, and others on this side of the Jordan was God's, though it was not so known.
John Gill
33:21 And he provided a first part for himself,.... That is, the portion of the land of Sihon and Og, as Jarchi rightly interprets it; which was the beginning or firstfruits of the subduing of the land that was promised; this he looked at, chose, and desired it as his inheritance, Num 32:1,
because there, in a portion of the lawgiver, was he seated; or in the portion and part of the inheritance of Israel was he placed by Moses the lawgiver, according to the will of God; or because there were in it palaces and towers of great personages, lawgivers, kings, and princes, well covered and strongly fortified; or here he was "hid", or "protected", i.e. their families, wives, and children, while they assisted their brethren in subduing Canaan:
and he came with the heads of the people; either "to" them, to Moses, Eleazar, and the seventy elders, and the heads of the tribes of Israel, to ask leave to have his part and portion on the other side Jordan, or "with" them, as we supply it; came with them over Jordan armed, to assist in the conquest and subduing of the land of Canaan:
he executed the justice of the Lord, and his judgments with Israel; that is, either he justly and truly fulfilled all his promises and engagements, on condition of which he was placed on the other side; or he, together with the rest of the Israelites, executed the righteous judgment of God upon the Canaanites, in the expulsion and destruction of them.
John Wesley
33:21 The first part - The first fruits of the land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and obtained it of Moses. Of the law - giver - Of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon: or because it was given him by Moses, whereas the portions beyond Jordan were given to the several tribes by Joshua according to the direction of the lot. Seated - Heb. hid or protected: for their wives and children were secured in their cities, while many of their men went over to the war in Canaan. He came - He went, or he will go, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, that is, under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriack renders it; for this tribe and their brethren whose lot fell beyond Jordan, were to march into Canaan before their brethren. He executed - The just judgment of God against the Canaanites, as the rest of the Israelites did.
33:2233:22: Եւ զԴանայ ասէ. Դան՝ կորի՛ւն առիւծու, եւ յարձակեսցի՛ ՚ի Բասանայ։
22 Դանի մասին ասաց. «Դանը առիւծի ձագ է: Նա Բասանից ցատկ պիտի կատարի»:
22 Եւ Դանին համար ըսաւ.«Դան առիւծի ձագ է, Անիկա Բասանէն պիտի ցատկէ»։
Եւ զԴանայ ասէ. Դան` կորիւն առիւծու, եւ յարձակեսցի ի Բասանայ:

33:22: Եւ զԴանայ ասէ. Դան՝ կորի՛ւն առիւծու, եւ յարձակեսցի՛ ՚ի Բասանայ։
22 Դանի մասին ասաց. «Դանը առիւծի ձագ է: Նա Բասանից ցատկ պիտի կատարի»:
22 Եւ Դանին համար ըսաւ.«Դան առիւծի ձագ է, Անիկա Բասանէն պիտի ցատկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2222: О Дане сказал: Дан молодой лев, который выбегает из Васана.
33:22 καὶ και and; even τῷ ο the Δαν δαν say; speak Δαν δαν lion καὶ και and; even ἐκπηδήσεται εκπηδαω leap out ἐκ εκ from; out of τοῦ ο the Βασαν βασαν Basan; Vasan
33:22 וּ û וְ and לְ lᵊ לְ to דָ֣ן ḏˈān דָּן Dan אָמַ֔ר ʔāmˈar אמר say דָּ֖ן dˌān דָּן Dan גּ֣וּר gˈûr גּוּר lion אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion יְזַנֵּ֖ק yᵊzannˌēq זנק leap מִן־ min- מִן from הַ ha הַ the בָּשָֽׁן׃ bbāšˈān בָּשָׁן Bashan
33:22. Dan quoque ait Dan catulus leonis fluet largiter de BasanTo Dan also he said: Dan is a young lion, he shall flow plentifully from Basan.
22. And of Dan he said, Dan is a lion’s whelp, That leapeth forth from Bashan.
33:22. Likewise, to Dan he said: “Dan is a young lion. He shall flow plentifully from Bashan.”
33:22. And of Dan he said, Dan [is] a lion’s whelp: he shall leap from Bashan.
And of Dan he said, Dan [is] a lion' s whelp: he shall leap from Bashan:

22: О Дане сказал: Дан молодой лев, который выбегает из Васана.
33:22
καὶ και and; even
τῷ ο the
Δαν δαν say; speak
Δαν δαν lion
καὶ και and; even
ἐκπηδήσεται εκπηδαω leap out
ἐκ εκ from; out of
τοῦ ο the
Βασαν βασαν Basan; Vasan
33:22
וּ û וְ and
לְ lᵊ לְ to
דָ֣ן ḏˈān דָּן Dan
אָמַ֔ר ʔāmˈar אמר say
דָּ֖ן dˌān דָּן Dan
גּ֣וּר gˈûr גּוּר lion
אַרְיֵ֑ה ʔaryˈē אַרְיֵה lion
יְזַנֵּ֖ק yᵊzannˌēq זנק leap
מִן־ min- מִן from
הַ ha הַ the
בָּשָֽׁן׃ bbāšˈān בָּשָׁן Bashan
33:22. Dan quoque ait Dan catulus leonis fluet largiter de Basan
To Dan also he said: Dan is a young lion, he shall flow plentifully from Basan.
22. And of Dan he said, Dan is a lion’s whelp, That leapeth forth from Bashan.
33:22. Likewise, to Dan he said: “Dan is a young lion. He shall flow plentifully from Bashan.”
33:22. And of Dan he said, Dan [is] a lion’s whelp: he shall leap from Bashan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Сравнение, выражающее силу и отвагу данитян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan. 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. 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. 25 Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.
Here is, I. The blessing of Dan, v. 22. Jacob in his blessing had compared him to a serpent for subtlety; Moses compares him to a lion for courage and resolution: and what could stand before those that had the head of a serpent and the heart of a lion? He is compared to the lions that leaped from Bashan, a mountain noted for fierce lions, whence they came down to leap upon their prey in the plains. This may refer either, 1. To the particular victories obtained by Samson (who was of this tribe) over the Philistines. The Spirit of the Lord began to move him in the camp of Dan when he was very young, as a lion's whelp, so that in his attacks upon the Philistines he surprised them, and overpowered them by main strength, as a lion does his prey; and one of his first exploits was the rending of a lion. Or, 2. To a more general achievement of that tribe, when a party of them, upon information brought them of the security of Laish, which lay in the furthest part of the land of Canaan from them, surprised it, and soon made themselves masters of it. See Judg. xviii. 27. And, the mountains of Bashan lying not far from that city, probably thence they made their descent upon it; and therefore are here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks upon this tribe with wonder, and applauds it: "O Naphtali, thou art happy, thou shalt be so, mayest thou be ever so!" Three things make up the happiness of this tribe:-- 1. Be thou satisfied with favour. Some understand it of the favour of men, their good-will and good word. Jacob had described this tribe to be, generally, courteous obliging people, giving goodly words, as the loving hind, Gen. xlix. 21. Now what should they get by being so? Moses here tells them they should have an interest in the affections of their neighbours, and be satisfied with favour. Those that are loving shall be beloved. But others understand it of the favour of God, and with good reason; for that only is the favour that is satisfying to the soul and puts true gladness into the heart. Those are happy indeed that have the favour of God; and those shall have it that place their satisfaction in it, and reckon that, in having that, they have enough and desire no more. 2. Be thou full with the blessing of the Lord, that is, not only with those good things that are the fruits of the blessing (corn, and wine, and oil), but with the blessing itself; that is, the grace of God, according to his promise and covenant. Those who have that blessing may well reckon themselves full: they need nothing else to make them happy. "The portion of the tribe of Naphtali" (the Jews say) "was so fruitful, and the productions so forward, though it lay north, that those of that tribe were generally the first that brought their first-fruits to the temple; and so they had first the blessing from the priest, which was the blessing of the Lord." Capernaum, in which Christ chiefly resided, lay in this tribe. 3. Be thou in possession of the sea and the south; so it may be read, that is, of that sea which shall lie south of thy lot, that was the sea of Galilee, which we so often read of in the gospels, directly north of which the lot of this tribe lay, and which was of great advantage to this tribe, witness the wealth of Capernaum and Bethsaida, which lay within this tribe, and upon the shore of that sea. See how Moses was guided by a spirit of prophesy in these blessings; for before the lot was cast into the lap he foresaw and foretold how the disposal of it would be.
III. The blessing of Asher, v. 24, 25. Four things he prays for and prophecies concerning this tribe, which carries blessedness in its name; for Leah called the father of it Asher, saying Happy am I, Gen. xxx. 13. 1. The increase of their numbers. They were now a numerous tribe, Num. xxvi. 47. "Let it be more so: Let Asher be blessed with children." Note, Children, especially children of the covenant, are blessings, not burdens. 2. Their interest in their neighbours: Let him be acceptable to his brethren. Note, It is a very desirable thing to have the love and good-will of those we live among: it is what we should pray to God for, who has all hearts in his hand; and what we should endeavour to gain by meekness and humility, and a readiness, as we have ability and opportunity, to do good to all men. 3. The richness of their land. (1.) Above ground: Let him dip his foot in oil, that is, "Let him have such plenty of it in his lot that he may not only anoint his head with it, but, if he please, wash his feet in it," which was not commonly done; yet we find our blessed Saviour so acceptable to his brethren that his feet were anointed with the most precious ointment, Luke vii. 46. (2.) Under ground: Thy shoes shall be iron and brass, that is, "Thou shalt have great plenty of these metals (mines of them) in thy own ground, which by an uncommon blessing shall have both its surface and its bowels rich:" or, if they had them not as the productions of their own country, they should have them imported from abroad; for the lot of this tribe lay on the sea-coast. The Chaldee paraphrasts understand this figuratively: "Thou shalt be strong and bright, as iron and brass." 4. The continuance of their strength and vigour: As thy days, so shall thy strength be. Many paraphrase it thus, "The strength of thy old age shall be like that of thy youth; thou shalt not feel a decay, nor be the worse for the wearing, but shalt renew thy youth; as if not thy shoes only, but thy bones, were iron and brass." The day is often in scripture put for the events of the day; and, taking it so here, it is a promise that God would graciously support them under their trials and troubles, whatever they were. And so it is a promise sure to all the spiritual seed of Abraham, that God will wisely proportion their graces and comforts to the services and sufferings he calls them out to. Have they work appointed them? They shall have strength to do it. Have they burdens appointed them? They shall have strength to bear them; and never be tempted above that they are able. Faithful is he that has thus promised, and hath caused us to hope in this promise.
Adam Clarke: Commentary on the Bible - 1831
33:22: Dan is a lion's whelp: he shall leap from Bashan - The Jewish interpreters observe that Bashan was a place much frequented by lions, who issued thence into all parts to look for prey. By this probably Moses intended to point out the strength and prowess of this tribe, that it should extend its territories, and live a sort of predatory life. It appears from Jos 19:47, that the portion originally assigned to this tribe was not sufficient for them; hence we find them going out to war against Leshem and taking it, adding it to their territories, and calling it by the name of the tribe. Jacob, in his prophetic blessing of this tribe, represents it under the notion of a serpent in the path, Gen 49:17. The character there, and that given here, constitute the complete warrior-stratagem and courage. See the note on Gen 49:17.
Albert Barnes: Notes on the Bible - 1834
33:22: Dan shall be like a lion which leaps forth from his covert in Bashan. Compare Sol 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: Gen 49:16, Gen 49:17; Jos 19:47; Jdg 13:2, Jdg 13:24, Jdg 13:25, Jdg 14:6, Jdg 14:19, Jdg 15:8, Jdg 15:15, Jdg 16:30; Jdg 18:27; Ch1 12:35
Carl Friedrich Keil and Franz Delitzsch
33:22
Dan is "a young lion which springs out of Bashan." Whilst Jacob compared him to a serpent by the way, which suddenly bites a horse's feet, so that its rider falls backward, Moses gives greater prominence to the strength which Dan would display in conflict with foes, by calling him a young lion which suddenly springs out of its ambush. The reference to Bashan has nothing to do with the expedition of the Danites against Laish, in the valley of Rehoboth (Judg 18:28), as this valley did not belong to Bashan. It is to be explained from the simple fact, that in the regions of eastern Bashan, which abound with caves, and more especially in the woody western slopes of Jebel Hauran, many lions harboured, which rushed forth from the thicket, and were very dangerous enemies to the herds of Bashan. Even if no other express testimonies to this fact are to be found it may be inferred from the description given of the eastern spurs of Antilibanus in the Song of Sol. (Song 4:8), as the abodes of lions and leopards. The meaning leap forth, spring out, is confirmed by both the context and dialects, though the word only occurs here.
John Gill
33:22 And of Dan he said,.... Of the tribe of Dan, as the Targums of Jonathan and Jerusalem:
Dan is a lion's whelp; or like one for boldness, strength, and courage; and was verified in Samson, who was of this tribe; who, when a young lion roared against him, the Spirit of the Lord came on him, and he tore it to pieces, Judg 14:5,
he shall leap from Bashan; not Dan, for he was seated far from that country; but the sense is, he was like to a young lion for its strength, when it leaps from Bashan, as Aben Ezra rightly explains it. Bashan was a mountain in which lions haunted, and from whence they might be said to leap, as they do when they seize on their prey: it may have some respect to the leap of the Danites from the northwest part of the land of Israel, where they were settled, but was not sufficient for them, to the northeast of it, when they went against Leshem, and took it, and called it Dan; see Josh 19:47.
John Wesley
33:22 A lion's whelp - Courageous, and generous, and strong, and successful against his enemies. Which leapeth - From Bashan, because there were many and fierce lions in those parts, whence they used to come forth and leap upon the prey. Or this may refer either to the particular victories obtained by Samson, who was of the tribe of Dan, or to a more general achievement of that tribe, when a party of them surprised Laish, which lay in the farthest part of the land of Canaan from them. And the mountain of Bashan lying not far from that city, from whence they probably made their descent upon it, thus leaping from Basham.
Robert Jamieson, A. R. Fausset and David Brown
33:22 Dan is a lion's whelp--His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of the land. This might well be described as the leap of a young lion from the hills of Bashan.
33:2333:23: Եւ զՆեփթաղիմայ ասէ. Նեփթաղիմ յագո՛ւրդ ընդունելութեանց, եւ լցցի՛ օրհնութեամբ ՚ի Տեառնէ, եւ զծո՛վ եւ զհարա՛ւ ժառանգեսցէ։
23 Նեփթաղիմի մասին ասաց. «Նեփթաղիմը յագեցած է բարիքներով: Նա թող լցուի Տիրոջ օրհնութիւններով, թող ժառանգի ծովն ու հարաւը»:
23 Ու Նեփթաղիմին համար ըսաւ.«Նեփթաղիմ, Աստուծոյ շնորհքովը կշտացած Եւ Տէրոջը օրհնութիւնովը լեցուած, Արեւմուտքը ու հարաւը պիտի ժառանգէ»։
Եւ զՆեփթաղիմայ ասէ. Նեփթաղիմ յագուրդ ընդունելութեանց, եւ լցցի օրհնութեամբ ի Տեառնէ, եւ [543]զծով եւ զհարաւ ժառանգեսցէ:

33:23: Եւ զՆեփթաղիմայ ասէ. Նեփթաղիմ յագո՛ւրդ ընդունելութեանց, եւ լցցի՛ օրհնութեամբ ՚ի Տեառնէ, եւ զծո՛վ եւ զհարա՛ւ ժառանգեսցէ։
23 Նեփթաղիմի մասին ասաց. «Նեփթաղիմը յագեցած է բարիքներով: Նա թող լցուի Տիրոջ օրհնութիւններով, թող ժառանգի ծովն ու հարաւը»:
23 Ու Նեփթաղիմին համար ըսաւ.«Նեփթաղիմ, Աստուծոյ շնորհքովը կշտացած Եւ Տէրոջը օրհնութիւնովը լեցուած, Արեւմուտքը ու հարաւը պիտի ժառանգէ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2323: О Неффалиме сказал: Неффалим насыщен благоволением и исполнен благословения Господа; море и юг во владении [его].
33:23 καὶ και and; even τῷ ο the Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim εἶπεν επω say; speak Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim πλησμονὴ πλησμονη repletion; satisfaction δεκτῶν δεκτος acceptable καὶ και and; even ἐμπλησθήτω εμπιπλημι fill in; fill up εὐλογίαν ευλογια commendation; acclamation παρὰ παρα from; by κυρίου κυριος lord; master θάλασσαν θαλασσα sea καὶ και and; even λίβα λιψ southwest wind κληρονομήσει κληρονομεω inherit; heir
33:23 וּ û וְ and לְ lᵊ לְ to נַפְתָּלִ֣י naftālˈî נַפְתָּלִי Naphtali אָמַ֔ר ʔāmˈar אמר say נַפְתָּלִי֙ naftālˌî נַפְתָּלִי Naphtali שְׂבַ֣ע śᵊvˈaʕ שָׂבֵעַ sated רָצֹ֔ון rāṣˈôn רָצֹון pleasure וּ û וְ and מָלֵ֖א mālˌē מלא be full בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יָ֥ם yˌom יָם sea וְ wᵊ וְ and דָרֹ֖ום ḏārˌôm דָּרֹום south יְרָֽשָׁה׃ ס yᵊrˈāšā . s ירשׁ trample down
33:23. et Nepthalim dixit Nepthalim abundantia perfruetur et plenus erit benedictione Domini mare et meridiem possidebitAnd To Nephtali he said: Nephtali shall enjoy abundance, and shall be full of the blessings of the Lord: he shall possess the sea and the south.
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.
33:23. And to Naphtali he said: “Naphtali shall enjoy abundance, and he shall be full of the blessings of the Lord. He shall possess the sea and the Meridian.”
33:23. 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.
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: О Неффалиме сказал: Неффалим насыщен благоволением и исполнен благословения Господа; море и юг во владении [его].
33:23
καὶ και and; even
τῷ ο the
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
εἶπεν επω say; speak
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
πλησμονὴ πλησμονη repletion; satisfaction
δεκτῶν δεκτος acceptable
καὶ και and; even
ἐμπλησθήτω εμπιπλημι fill in; fill up
εὐλογίαν ευλογια commendation; acclamation
παρὰ παρα from; by
κυρίου κυριος lord; master
θάλασσαν θαλασσα sea
καὶ και and; even
λίβα λιψ southwest wind
κληρονομήσει κληρονομεω inherit; heir
33:23
וּ û וְ and
לְ lᵊ לְ to
נַפְתָּלִ֣י naftālˈî נַפְתָּלִי Naphtali
אָמַ֔ר ʔāmˈar אמר say
נַפְתָּלִי֙ naftālˌî נַפְתָּלִי Naphtali
שְׂבַ֣ע śᵊvˈaʕ שָׂבֵעַ sated
רָצֹ֔ון rāṣˈôn רָצֹון pleasure
וּ û וְ and
מָלֵ֖א mālˌē מלא be full
בִּרְכַּ֣ת birkˈaṯ בְּרָכָה blessing
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יָ֥ם yˌom יָם sea
וְ wᵊ וְ and
דָרֹ֖ום ḏārˌôm דָּרֹום south
יְרָֽשָׁה׃ ס yᵊrˈāšā . s ירשׁ trample down
33:23. et Nepthalim dixit Nepthalim abundantia perfruetur et plenus erit benedictione Domini mare et meridiem possidebit
And To Nephtali he said: Nephtali shall enjoy abundance, and shall be full of the blessings of the Lord: he shall possess the sea and the south.
33:23. And to Naphtali he said: “Naphtali shall enjoy abundance, and he shall be full of the blessings of the Lord. He shall possess the sea and the Meridian.”
33:23. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «Море и юг во владении его». Под именем моря нужно разуметь море Киннерет, т. е. Гениссаретское озеро. В слове «юг» многие из комментаторов видят указание на роскошный южный климат и богатую растительность окрестностей Гениссаретского озера.
Adam Clarke: Commentary on the Bible - 1831
33:23: O Naphtali, satisfied with favor - Though this may refer to the very great fertility of the country that fell to this tribe, yet certainly something more is intended. Scarcely any of the tribes was more particularly favored by the wondrous mercy and kindness of God, than this and the tribe of Zebulun. The light of the glorious Gospel of Christ shone brightly here, Mat 4:13, Mat 4:15, Mat 4:16. Christ's chief residence was at Capernaum in this tribe, Mat 9:1; Mar 2:1; and this city, through Christ's constant residence, and the mighty miracles he wrought in it, is represented as being exalted unto heaven, Mat 11:23. And it is generally allowed that the apostles were principally of the tribe of Naphtali, who were to possess the west and the south - to dispense the Gospel through all the other tribes. The word ים yam, which we here translate west, literally signifies the sea, and probably refers to the sea of Gennesareth, which was in this tribe.
Albert Barnes: Notes on the Bible - 1834
33:23: Satisfied with favor - Compare Gen 49:21 and note.
The west and the south - i. e., taking the words as referring not to geographical position but to natural characteristics, "the sea and the sunny district." The possession of Naphtali included nearly the whole west coast of the Sea of Galilee, the Lake of Merom, the modern Bahr el Hulch, and the well watered district near the springs of Jordan. It contained some of the grandest scenery and some of the most fertile land in Palestine. Josephus speaks of the shore of Gennesaret as "an earthly paradise;" and Porter describes it as "the garden of Palestine." The modern name for this district, "land of good tidings," is significant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:23: O: Gen 49:21; Psa 36:8, Psa 90:14; Isa 9:1, Isa 9:2; Jer 31:14; Mat 4:13, Mat 4:16, Mat 11:28
possess: Jos 19:32-39
Carl Friedrich Keil and Franz Delitzsch
33:23
Naphtali. - "O Naphtali, satisfied with favour, and full of the blessing of Jehovah; of sea and south shall he take possession." If the gracefulness of Naphtali is set forth in the blessing of Jacob, by comparing it to a gazelle, here Moses assures the same tribe of satisfaction with the favour and blessing of God, and promises it the possession of the sea and of the south, i.e., an inheritance which should combine the advantages of the sea - a healthy sea-breeze - with the grateful warmth of the south. This blessing is expressed in far too general terms for it to be possible to interpret it historically, as relating to the natural characteristics of the inheritance of the Naphtalites in Canaan, or to regard it as based upon them, apart altogether from the fact, that the territory of Naphtali was situated in the north-east of Canaan, and reached as far as the sea of Galilee, and that it was for the most part mountainous, though it was a very fertile hill-country (Josh 19:32-39). ירשׁה is a very unique form of the imperative, though this does not warrant an alteration of the text.
Geneva 1599
33:23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou (p) the west and the south.
(p) Meaning, near the sea.
John Gill
33:23 And of Naphtali he said,.... The tribe of Naphtali, as the Targums of Jonathan and Jerusalem:
O Naphtali, satisfied with favour; with the favour of men, which to have is a great blessing; and as he gave goodly words to others, he had the good word of others, Gen 49:21; and with the favour of God, as the next clause shows; which is the greatest blessing of all, and is special and peculiar, free and sovereign, and the source of all blessings, temporal and spiritual; and to be full of this, and satisfied of an interest in it, is the highest of enjoyments; and nothing is of a more satisfying nature, it is a feast of itself; see Ps 63:3,
and full with the blessing of the Lord; as such must needs be who are full of and satisfied with the your, good will, and love of God; for they are filled with all spiritual blessings, with all the blessings of grace, which spring from his free favour, as pardon of sin, a justifying righteousness, adoption, sanctifying grace, a right and title to eternal life. This may have respect to the temporal happiness of this tribe, which had a remarkable share in the favour and good will of God, and in the blessings of his goodness. Strabo (a), an Heathen writer, speaking of this part of the land of Judea, says it was a happy and fruitful country, bearing all manner of fruit; in this tribe was the fruitful country of Gennesaret, full of delightful gardens and fields, which lay along by a lake of that name, frequently mentioned in the New Testament; which country, Josephus says (b), one may call the ambition of nature; and the Targum of Jonathan has it,"ye shall be full of the fruits of the valley of Gennesaret;''and particularly this country was favoured with the presence of our Lord Jesus Christ; see Mt 4:13,
possess thou the west and the south; not the west and south of the land of Israel; for, according to Josephus (c), this tribe lay to the east and north of it, just the reverse; and it is plain from Josh 19:34; that it had Asher on the west, and Zebulun on the south; wherefore some understand this of the commodities this tribe was supplied with, as through the tribe of Asher on the west, on which those trading cities Tyre and Sidon bordered; and through Zebulun on the south, which was near the sea, and was given to navigation and trade: though it should be observed that the word for "west" signifies the "sea" (d); and intends not the Mediterranean sea, which this tribe did not reach; but the sea of Tiberias and Gennesaret, as all the Targums explain it; and Bochart (e) observes, that the portion of Naphtali reached from the south of the city of Dan to the sea of Tiberias; so that the south is observed with respect to Dan last mentioned, and the west or sea to the sea of Tiberias.
(a) Geograph. l. 16. p. 519. (b) De Bello Jud. l. 3. c. 9. sect. 8. (c) Antiqu. l. 5. c. 1. sect. 22. (d) "mare", Montanus, V. L. Cocceius. (e) Heirozoic. par. 1. l. 3. c. 18. col. 898.
John Wesley
33:23 Satisfied with favour - With the favour of God. That only is the favour that satisfies the soul. They are happy indeed that have the favour of God; and they shall have it, that place their satisfaction in it. And full with the blessing of the Lord - Not Only with corn, wine and oil, the fruit of the blessing, but with the blessing itself, the grace of God, according to his promise and covenant. Possess thou the west and the south - Or, the sea and the south. This is not to be understood of the place, that his lot should fall there, for he was rather in the east and north of the land; but of the pleasures and commodities of the west or of the sea, which were conveyed to him from his neighbour Zebulun; and of the south, that is, from the southern tribes and parts of Canaan, which were brought to him down the river Jordan, and both sorts of commodities were given him in exchange for the fruitful rich soil which he had in great abundance.
Robert Jamieson, A. R. Fausset and David Brown
33:23 of Naphtali he said--The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnereth, and to "the south" of the northern Danites.
33:2433:24: Եւ զԱսերայ ասէ. Օրհնեա՛լ յորդւոց Ասեր, եւ եղիցի ընդունելութիւն եղբարց, եւ մխեսցէ յե՛ւղ զոտն իւր.
24 Ասերի մասին ասաց. «Ասերն օրհնուի թող որդիներից, նա եղբայրներին ընդունելի թող լինի, իր ոտքը թաթախի իւղի մէջ:
24 Ու Ասերին համար ըսաւ.«Ասերը որդիներէ օրհնուի. Իր եղբայրներուն հաճոյ ըլլայ, Ու ոտքը իւղի մէջ թաթխէ։
Եւ զԱսերայ ասէ. Օրհնեալ յորդւոց Ասեր, եւ եղիցի ընդունելութիւն եղբարց, եւ մխեսցէ յեւղ զոտն իւր:

33:24: Եւ զԱսերայ ասէ. Օրհնեա՛լ յորդւոց Ասեր, եւ եղիցի ընդունելութիւն եղբարց, եւ մխեսցէ յե՛ւղ զոտն իւր.
24 Ասերի մասին ասաց. «Ասերն օրհնուի թող որդիներից, նա եղբայրներին ընդունելի թող լինի, իր ոտքը թաթախի իւղի մէջ:
24 Ու Ասերին համար ըսաւ.«Ասերը որդիներէ օրհնուի. Իր եղբայրներուն հաճոյ ըլլայ, Ու ոտքը իւղի մէջ թաթխէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2424: Об Асире сказал: благословен между сынами Асир, он будет любим братьями своими, и окунет в елей ногу свою;
33:24 καὶ και and; even τῷ ο the Ασηρ ασηρ Asēr; Asir εἶπεν επω say; speak εὐλογητὸς ευλογητος commended; commendable ἀπὸ απο from; away τέκνων τεκνον child Ασηρ ασηρ Asēr; Asir καὶ και and; even ἔσται ειμι be δεκτὸς δεκτος acceptable τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him βάψει βαπτω dip ἐν εν in ἐλαίῳ ελαιον oil τὸν ο the πόδα πους foot; pace αὐτοῦ αυτος he; him
33:24 וּ û וְ and לְ lᵊ לְ to אָשֵׁ֣ר ʔāšˈēr אָשֵׁר Asher אָמַ֔ר ʔāmˈar אמר say בָּר֥וּךְ bārˌûḵ ברך bless מִ mi מִן from בָּנִ֖ים bbānˌîm בֵּן son אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher יְהִ֤י yᵊhˈî היה be רְצוּי֙ rᵊṣûy רצה like אֶחָ֔יו ʔeḥˈāʸw אָח brother וְ wᵊ וְ and טֹבֵ֥ל ṭōvˌēl טבל dip בַּ ba בְּ in † הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil רַגְלֹֽו׃ raḡlˈô רֶגֶל foot
33:24. Aser quoque ait benedictus in filiis Aser sit placens fratribus suis tinguat in oleo pedem suumTo Aser also he said: Let Aser be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil.
24. And of Asher he said, Blessed be Asher with children; Let him be acceptable unto his brethren, And let him dip his foot in oil.
33:24. Likewise, to Asher he said: “Let Asher be blessed with sons. Let him be pleasing to his brothers, and let him dip his foot in oil.
33:24. 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.
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: Об Асире сказал: благословен между сынами Асир, он будет любим братьями своими, и окунет в елей ногу свою;
33:24
καὶ και and; even
τῷ ο the
Ασηρ ασηρ Asēr; Asir
εἶπεν επω say; speak
εὐλογητὸς ευλογητος commended; commendable
ἀπὸ απο from; away
τέκνων τεκνον child
Ασηρ ασηρ Asēr; Asir
καὶ και and; even
ἔσται ειμι be
δεκτὸς δεκτος acceptable
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
βάψει βαπτω dip
ἐν εν in
ἐλαίῳ ελαιον oil
τὸν ο the
πόδα πους foot; pace
αὐτοῦ αυτος he; him
33:24
וּ û וְ and
לְ lᵊ לְ to
אָשֵׁ֣ר ʔāšˈēr אָשֵׁר Asher
אָמַ֔ר ʔāmˈar אמר say
בָּר֥וּךְ bārˌûḵ ברך bless
מִ mi מִן from
בָּנִ֖ים bbānˌîm בֵּן son
אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher
יְהִ֤י yᵊhˈî היה be
רְצוּי֙ rᵊṣûy רצה like
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וְ wᵊ וְ and
טֹבֵ֥ל ṭōvˌēl טבל dip
בַּ ba בְּ in
הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
רַגְלֹֽו׃ raḡlˈô רֶגֶל foot
33:24. Aser quoque ait benedictus in filiis Aser sit placens fratribus suis tinguat in oleo pedem suum
To Aser also he said: Let Aser be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil.
33:24. Likewise, to Asher he said: “Let Asher be blessed with sons. Let him be pleasing to his brothers, and let him dip his foot in oil.
33:24. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: «Окунет в елей ногу свою; железо и медь — запоры твои» Образное указание на материальное благоденствие Асира: «богатство его будет умножаться с каждым днем».
Adam Clarke: Commentary on the Bible - 1831
33:24: Let Asher be blessed with children - Let him have a numerous posterity, continually increasing.
Let him be acceptable to his brethren - May he be in perfect union and harmony with the other tribes.
Let him dip his foot in oil - Let him have a fertile soil, and an abundance of all the conveniences and comforts of life.
Albert Barnes: Notes on the Bible - 1834
33:24: Rather, "Blessed above the sons" (i. e. of Jacob-most blessed among the sons of Jacob) "be Asher; let him he the favored one of his brethren," i. e., the one favored of God. The plenty with which this tribe should be blessed is described under the figure of dipping the foot in oil (compare the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:24: Asher be blessed: Gen 49:20; Psa 115:15, Psa 128:3, Psa 128:6
let him be: Pro 3:3, Pro 3:4; Exo 12:10; Act 7:10; Rom 14:18, Rom 15:31
let him dip: Job 29:6
Carl Friedrich Keil and Franz Delitzsch
33:24
Asher. - "Blessed before the sons be Asher; let him be the favoured among his brethren, and dipping his foot in oil. Iron and brass be thy castle; and as the days of thy life let thy rest continue." Asher, the prosperous (see at Gen 30:15), was justly to bear the name. He was to be a child of prosperity; blessed with earthly good, he was to enjoy rest all his life long in strong fortresses. It is evident enough that this blessing is simply an exposition of the name Asher, and that Moses here promises the tribe a verification of the omen contained in its name. מבּנים בּרוּך does not mean "blessed with children," or "praised because of his children," in which case we should have בּניו; but "blessed before the sons" (cf. Judg 5:24), i.e., blessed before the sons of Jacob, who were peculiarly blessed, equivalent to the most blessed of all the sons of Israel. אחיו רצוּי does not mean the beloved among his brethren, acceptable to his brethren, but the one who enjoyed the favour of the Lord, i.e., the one peculiarly favoured by the Lord. Dipping the foot in oil points to a land flowing with oil (Job 29:6), i.e., fat or fertile throughout, which Jacob had already promised to Asher (see Gen 49:20). To complete the prosperity, however, security and rest were required for the enjoyment of the blessings bestowed by God; and these are promised in Deut 33:25. מנעל (ἅπ. λεγ.) does not mean a shoe, but is derived from נעל, to bolt (Judg 3:23), and signifies either a bolt, or that which is shut fast; a poetical expression for a castle or fortress. Asher's dwellings were to be castles, fortresses of iron and brass; i.e., as strong and impregnable as if they were built of iron and brass. The pursuit of mining is not to be thought of as referred to here, even though the territory of Asher, which reached to Lebanon, may have contained brass and iron (see at Deut 8:9). Luther follows the lxx and Vulgate, and renders this clause, "iron and brass be upon his shoes;" but this is undoubtedly wrong, as the custom of fastening the shoes or sandals with brass or iron was quite unknown to the Israelites; and even Goliath, who was clothed in brass from head to foot, and wore iron greaves, had no iron sandals, though the military shoes of the ancient Romans had nails in the soles. Moreover, the context contains no reference to war, so as to suggest the idea that the treading down and cursing of the foe are intended. "As thy days," i.e., as long as the days of thy life last, let thy rest be (continue). Luther's rendering, "let thine old age be as thy youth," which follows the Vulgate, cannot be sustained; for although דּבא, derived from דאב, to vanish away, certainly might signify old age, the expression "thy days" cannot possibly be understood as signifying youth.
John Gill
33:24 And of Asher he said,.... The tribe of Asher, as the Targums of Jonathan and Jerusalem:
let Asher be blessed with children; with large numbers, as it appears this tribe was, having in it 53,400 men of war, Num 26:47. It was esteemed a great blessing to have many children, Ps 128:3; or "above the children"; above or more than the rest of the children of Jacob; see Lk 2:36; Jarchi observes, that he had seen, in a book called Siphri, that there was none in all the tribes blessed with children as Asher, but not known how:
let him be acceptable to his brethren; either for his excellent bread, and royal dainties, Gen 49:20; or for the goodness of his olives and oil, and for the brass and iron found in this tribe, as follows; or, as some say, because of his children, his daughters being very beautiful:
and let him dip his foot in oil; have such plenty of it, that if he would he might dip or wash his feet in it; and it was usual not only to anoint the head, but the feet (f) also, with oil, Lk 7:46.
(f) "Vidimus etiam vestigia pedum tingi", Plin. Nat. Hist. l. 13. c. 3. Vid. Dalecamp. Not. in ib.
John Wesley
33:24 Let Asher - Who carries blessedness in his very name, be blessed with children - He shall have numerous, strong and healthful children. Acceptable to his brethren - By his sweet disposition and winning carriage. In oil - He shall have such plenty of oil that he may not only wash his face, but his feet also in it.
Robert Jamieson, A. R. Fausset and David Brown
33:24 of Asher he said--The condition of this tribe is described as combining all the elements of earthly felicity.
dip his foot in oil--These words allude either to the process of extracting the oil by foot presses, or to his district as particularly fertile and adapted to the culture of the olive.
33:2533:25: եւ երկա՛թ եւ պղի՛նձ եղիցին կօշիկք նորա. ըստ աւուրց քոց եւ զօրութիւն քո։
25 Նրա կօշիկները երկաթից ու պղնձից թող լինեն: Քո զօրութիւնը քո օրերի չափ թող լինի:
25 Քու կօշիկներդ* երկաթէ ու պղնձէ ըլլան Եւ քու ոյժդ* քու օրերուդ չափ ըլլայ։
Եւ երկաթ եւ պղինձ եղիցին կօշիկք նորա. [544]ըստ աւուրց քոց եւ`` զօրութիւն քո:

33:25: եւ երկա՛թ եւ պղի՛նձ եղիցին կօշիկք նորա. ըստ աւուրց քոց եւ զօրութիւն քո։
25 Նրա կօշիկները երկաթից ու պղնձից թող լինեն: Քո զօրութիւնը քո օրերի չափ թող լինի:
25 Քու կօշիկներդ* երկաթէ ու պղնձէ ըլլան Եւ քու ոյժդ* քու օրերուդ չափ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2525: железо и медь--запоры твои; как дни твои, [будет умножаться] богатство твое.
33:25 σίδηρος σιδηρος iron καὶ και and; even χαλκὸς χαλκος copper; brass τὸ ο the ὑπόδημα υποδημα shoe αὐτοῦ αυτος he; him ἔσται ειμι be καὶ και and; even ὡς ως.1 as; how αἱ ο the ἡμέραι ημερα day σου σου of you; your ἡ ο the ἰσχύς ισχυς force σου σου of you; your
33:25 בַּרְזֶ֥ל barzˌel בַּרְזֶל iron וּ û וְ and נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze מִנְעָלֶ֑יךָ minʕālˈeʸḵā מִנְעָל lock וּ û וְ and כְ ḵᵊ כְּ as יָמֶ֖יךָ yāmˌeʸḵā יֹום day דָּבְאֶֽךָ׃ dāvᵊʔˈeḵā דֹּבֶא walk
33:25. ferrum et aes calciamentum eius sicut dies iuventutis tuae ita et senectus tuaHis shoe shall be iron and brass. As the days of thy youth, so also shall thy old age be.
25. Thy bars shall be iron and brass; And as thy days, so shall thy strength be.
33:25. His shoe shall be of iron and of brass. As were the days of your youth, so also shall be your old age.
33:25. Thy shoes [shall be] iron and brass; and as thy days, [so shall] thy strength [be].
Thy shoes [shall be] iron and brass; and as thy days, [so shall] thy strength:

25: железо и медь--запоры твои; как дни твои, [будет умножаться] богатство твое.
33:25
σίδηρος σιδηρος iron
καὶ και and; even
χαλκὸς χαλκος copper; brass
τὸ ο the
ὑπόδημα υποδημα shoe
αὐτοῦ αυτος he; him
ἔσται ειμι be
καὶ και and; even
ὡς ως.1 as; how
αἱ ο the
ἡμέραι ημερα day
σου σου of you; your
ο the
ἰσχύς ισχυς force
σου σου of you; your
33:25
בַּרְזֶ֥ל barzˌel בַּרְזֶל iron
וּ û וְ and
נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze
מִנְעָלֶ֑יךָ minʕālˈeʸḵā מִנְעָל lock
וּ û וְ and
כְ ḵᵊ כְּ as
יָמֶ֖יךָ yāmˌeʸḵā יֹום day
דָּבְאֶֽךָ׃ dāvᵊʔˈeḵā דֹּבֶא walk
33:25. ferrum et aes calciamentum eius sicut dies iuventutis tuae ita et senectus tua
His shoe shall be iron and brass. As the days of thy youth, so also shall thy old age be.
33:25. His shoe shall be of iron and of brass. As were the days of your youth, so also shall be your old age.
33:25. Thy shoes [shall be] iron and brass; and as thy days, [so shall] thy strength [be].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:25: Thy shoes shall be iron and brass - Some suppose this may refer to the iron and copper mines in their territory; but it is more likely that it relates to their warlike disposition, as we know that greaves, boots, shoes, etc., of iron, brass, and tin, were used by ancient warriors. Goliath had greaves of brass on his legs, Sa1 17:6; and the brazen-booted Greeks, χαλκοκνημιδες Αχαιοι, is one of the epithets given by Homer to his heroes; see Iliad. lib. viii., ver. 41.
And as thy days, so shall thy strength be - If we take this clause as it appears here, we have at once an easy sense; and the saying, I have no doubt, has comforted the souls of multitudes. The meaning is obvious: "Whatever thy trials or difficulties may be, I shall always give thee grace to support thee under and bring thee through them." The original is only two words, the latter of which has been translated in a great variety of ways, וכימיך דבאך ucheyameycha dobecha. Of the first term there can be no doubt, it literally means, and as thy days; the second word, דבא dobe, occurs nowhere else in the Hebrew Bible: the Septuagint have rendered it by ισχυς, strength, and most of the versions have followed them; but others have rendered it affliction, old age, fame, weakness, etc., etc. It would be almost endless to follow interpreters through their conjectures concerning its meaning. It is allowed among learned men, that where a word occurs not as a verb in the Hebrew Bible, its root may be legitimately sought in the Arabic. He who controverts this position knows little of the ground on which he stands. In this language the root is found; daba signifies he rested, was quiet. This gives a very good sense, and a very appropriate one; for as the borders of this tribe lay on the vicinity of the Phoenicians, it was naturally to be expected that they should be constantly exposed to irruptions, pillage, etc.; but God, to give them confidence in his protection, says, According to thy days - all circumstances and vicissitudes, so shall thy Rest be - while faithful to thy God no evil shall touch thee; thy days shall increase, and thy quiet be lengthened out. This is an unfailing promise of God: "I will keep him in perfect peace whose mind is stayed upon me, because he trusteth in me;" therefore "trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength;" Isa 26:4. Some derive it from dabi, he abounded in riches; the interpretation then would be, As thy days increase, so shall thy riches. This makes a very good sense also. See Rosenmuller.
Moses, having now finished what God gave him to predict concerning the twelve tribes, and what he was led in the fullness of his heart to pray for in their behalf, addresses all the tribes collectively under the names Jeshurun and Israel; and in an ode of astonishing energy and elegance describes this wondrous people, and their still more wonderful privileges. The reader will observe that, though the latter part of this chapter appears in the form of prose in our Bibles, yet it is written in hemistichs or short metrical lines in the original, which is the form in which all the Hebrew poetry is written; and as in other cases, so in this, it would contribute much to the easy understanding of the author's meaning, were the translation produced in lines corresponding to those of the original.
Albert Barnes: Notes on the Bible - 1834
33:25: The strength and firmness of Asher is as if he were shod with iron and brass (compare Rev 1:15). The territory of this tribe probably contained iron and copper. Compare the marginal reference.
As thy days, so shall thy strength be - i. e., "thy strength" (some prefer "thy rest") "shall be continued to thee as long as thou shalt live: thou shalt never know feebleness and decay."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:25: Thy shoes: etc. or, Under thy shoes shall be iron, Deu 8:9; Luk 15:22; Eph 6:15
and as thy: Ch2 16:9; Psa 138:3; Isa 40:29, Isa 41:10; Co1 10:13; Co2 12:9, Co2 12:10; Eph 6:10; Phi 4:13; Col 1:11
Geneva 1599
33:25 Thy shoes [shall be] (q) iron and brass; and as thy days, [so shall] thy strength [be].
(q) You will be strong or, your country full of metal. It seems that Simeon is left out, because he was under Judah, and his portion of his inheritance, (Josh 19:9).
John Gill
33:25 Thy shoes shall be iron and brass,.... Either they should have such an abundance of these metals, that they could if they would have made their shoes of them; but that is not usual; though it is said of Empedocles (g) the philosopher, that he wore shoes of brass, which was very singular; and some think that this tribe, because of the abundance of these metals, used to stick their shoes with iron and brass nails at the bottom of them, as country people, soldiers, and travellers in various nations do; but the true sense seems to be, that the land that fell to this tribe, and on which they trod, should yield much iron and brass; as in Carmel, a mountain on the borders of it, brass was taken, as says Hesychius; and Zidon is by Homer (i) said to abound with brass, which belonged to this tribe; and Sarepta, another city in it, had its name from which signifies to melt, from the melting of these metals in it; see Deut 8:9; though some Jewish writers take the sense to be, that the land of Asher was so strongly fortified as if it had been enclosed with walls of brass and iron, or the gates of its cities were shut up with bolts and bars of iron and brass, as Jarchi, Kimchi, and Ben Melech observe; so the Arabic:
and as thy days, so shall thy strength be; the same in old age as in youth; which is the sense of the Latin Vulgate version, and all the Targums: such were the vigour and strength of. Moses himself, Deut 34:7; and so may denote a renewal of youth, like that of eagles; and, in a spiritual sense, a revival of the graces of the Spirit of God, as to the exercise of them, and an increase of spiritual strength, so that the inward man is renewed day by day; and may also denote such a measure of strength given, as is proportioned to the events that daily befall, or to the services and sufferings men are called unto; see 1Cor 10:13.
(g) Laert. in Vit. Empedocl. l. 8. p. 613. Aelian. Var. Hist. l. 12. c. 32. (i) Odyss. 15. l. 424.
John Wesley
33:25 Iron and brass - The mines of iron and copper, which were in their portion, whence Sidon their neighbor was famous among the Heathens for its plenty of brass, and Sarepta is thought to have its name from the brass and iron which were melted there in great quantity. Thy strength shall be - Thy strength shall not be diminished with age, but thou shalt have the vigor of youth even in thine old age: thy tribe shalt grow stronger and stronger.
Robert Jamieson, A. R. Fausset and David Brown
33:25 shoes of iron and brass--These shoes suited his rocky coast from Carmel to Sidon. Country people as well as ancient warriors had their lower extremities protected by metallic greaves (1Kings 17:6; Eph 6:15) and iron-soled shoes.
33:2633:26: Ո՛չ գոյ իբրեւ զԱստուած սիրեցելոյն, որ ելանէ յերկինս օգնականն քո, եւ մեծամեծա՛րն հաստատութեան[2083]. [2083] Ոմանք. Եւ մեծամեծարն հաստատութիւն։
26 Սիրելի Աստծու նման ոչ ոք չկայ: Նա բարձրանում է երկինք, որպէսզի դառնայ քո օգնականն ու հաստատուի իր վեհութեամբ:
26 Իսրայէլի* Աստուծոյն պէս չկայ, Անիկա քեզի օգնութիւն ընելու համար Իր մեծավայելչութիւնովը երկինքներու Եւ ամպերու վրայ կը նստի։
Ոչ գոյ իբրեւ զԱստուած [545]սիրեցելոյն, որ ելանէ յերկինս օգնականն քո եւ մեծամեծարն հաստատութեան:

33:26: Ո՛չ գոյ իբրեւ զԱստուած սիրեցելոյն, որ ելանէ յերկինս օգնականն քո, եւ մեծամեծա՛րն հաստատութեան[2083].
[2083] Ոմանք. Եւ մեծամեծարն հաստատութիւն։
26 Սիրելի Աստծու նման ոչ ոք չկայ: Նա բարձրանում է երկինք, որպէսզի դառնայ քո օգնականն ու հաստատուի իր վեհութեամբ:
26 Իսրայէլի* Աստուծոյն պէս չկայ, Անիկա քեզի օգնութիւն ընելու համար Իր մեծավայելչութիւնովը երկինքներու Եւ ամպերու վրայ կը նստի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2626: Нет подобного Богу Израилеву, Который по небесам принесся на помощь тебе и во славе Своей на облаках;
33:26 οὐκ ου not ἔστιν ειμι be ὥσπερ ωσπερ just as ὁ ο the θεὸς θεος God τοῦ ο the ἠγαπημένου αγαπαω love ὁ ο the ἐπιβαίνων επιβαινω mount; step on ἐπὶ επι in; on τὸν ο the οὐρανὸν ουρανος sky; heaven βοηθός βοηθος helper σου σου of you; your καὶ και and; even ὁ ο the μεγαλοπρεπὴς μεγαλοπρεπης magnificent τοῦ ο the στερεώματος στερεωμα solidity; solid
33:26 אֵ֥ין ʔˌên אַיִן [NEG] כָּ kā כְּ as † הַ the אֵ֖ל ʔˌēl אֵל god יְשֻׁר֑וּן yᵊšurˈûn יְשֻׁרוּן Jeshurun רֹכֵ֤ב rōḵˈēv רכב ride שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens בְ vᵊ בְּ in עֶזְרֶ֔ךָ ʕezrˈeḵā עֵזֶר help, helper וּ û וְ and בְ vᵊ בְּ in גַאֲוָתֹ֖ו ḡaʔᵃwāṯˌô גַּאֲוָה uproar שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
33:26. non est alius ut Deus rectissimi ascensor caeli auxiliator tuus magnificentia eius discurrunt nubesThere is no other god like the God of the rightest: he that is mounted upon the heaven is thy helper. By his magnificence the clouds run hither and thither.
26. There is none like unto God, O Jeshurun, Who rideth upon the heaven for thy help, And in his excellency on the skies.
33:26. There is no other god like the God of the most righteous one. He who rides upon the heavens is your helper. His magnificence scatters the clouds.
33:26. [There is] none like unto the God of Jeshurun, [who] rideth upon the heaven in thy help, and in his excellency on the sky.
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: Нет подобного Богу Израилеву, Который по небесам принесся на помощь тебе и во славе Своей на облаках;
33:26
οὐκ ου not
ἔστιν ειμι be
ὥσπερ ωσπερ just as
ο the
θεὸς θεος God
τοῦ ο the
ἠγαπημένου αγαπαω love
ο the
ἐπιβαίνων επιβαινω mount; step on
ἐπὶ επι in; on
τὸν ο the
οὐρανὸν ουρανος sky; heaven
βοηθός βοηθος helper
σου σου of you; your
καὶ και and; even
ο the
μεγαλοπρεπὴς μεγαλοπρεπης magnificent
τοῦ ο the
στερεώματος στερεωμα solidity; solid
33:26
אֵ֥ין ʔˌên אַיִן [NEG]
כָּ כְּ as
הַ the
אֵ֖ל ʔˌēl אֵל god
יְשֻׁר֑וּן yᵊšurˈûn יְשֻׁרוּן Jeshurun
רֹכֵ֤ב rōḵˈēv רכב ride
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
בְ vᵊ בְּ in
עֶזְרֶ֔ךָ ʕezrˈeḵā עֵזֶר help, helper
וּ û וְ and
בְ vᵊ בְּ in
גַאֲוָתֹ֖ו ḡaʔᵃwāṯˌô גַּאֲוָה uproar
שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
33:26. non est alius ut Deus rectissimi ascensor caeli auxiliator tuus magnificentia eius discurrunt nubes
There is no other god like the God of the rightest: he that is mounted upon the heaven is thy helper. By his magnificence the clouds run hither and thither.
33:26. There is no other god like the God of the most righteous one. He who rides upon the heavens is your helper. His magnificence scatters the clouds.
33:26. [There is] none like unto the God of Jeshurun, [who] rideth upon the heaven in thy help, and in his excellency on the sky.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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. 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. 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.
These are the last words of all that ever Moses, that great writer, that great dictator, either wrote himself or had written from his dictation; they are therefore very remarkable, and no doubt we shall find them very improving. Moses, the man of God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim.
I. No God like the God of Israel. None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: There is none like unto the God of Jeshurun, v. 26. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now, 1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had. 2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods: (1.) His sovereign power and authority: He rides upon the heavens, and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens. (2.) His boundless eternity; he is the eternal God, and his arms are everlasting, v. 27. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See Hab. i. 12.
II. No people like the Israel of God. Having pronounced each tribe happy, in the close he pronounces all together very happy, so happy in all respects that there was no nation under the sun comparable to them (v. 29): Happy art thou, O Israel, a people whose God is the Lord, on that account truly happy, and none like unto thee. If Israel honour God as a non-such God, he will favour them so as to make them a non-such people, the envy of all their neighbours and the joy of all their well-wishers. Who is like unto thee, O people? Behold, thou art fair, my love, says Christ of his spouse. To which she presently returns, Behold thou art fair, my beloved. What one nation (no, not all the nations together) is like thy people Israel? 2 Sam. vii. 23. What is here said of the church of Israel and the honours and privileges of it is certainly to be applied to the church of the first-born, that are written in heaven. The Christian church is the Israel of God, as the apostle calls it (Gal. vi. 16), on which there shall be peace, and which is dignified above all societies in the world, as Israel was.
1. Never were people so well seated and sheltered (v. 27): The eternal God is thy refuge. Or, as the word signifies, "thy habitation, or mansion-house, in which thou art safe, and easy, and at rest, as a man in his own house." Every Israelite indeed is at home in God; the soul returns to him, and reposes in him as its resting-place (Ps. cxvi. 7), its hiding-place, Ps. xxxii. 7. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, Ps. xci. 1. Moses had an eye to God as the habitation of Israel when they were wandering in the wilderness (Ps. xc. 1): Lord, thou hast been our dwelling-place in all generations. And now that they were going to settle in Canaan they must not change their habitation; still they will need, and still they shall have, the eternal God for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness.
2. Never were people so well supported and borne up: Underneath are the everlasting arms; that is, the almighty power of God is engaged for the protection and consolation of all that trust in him, in their greatest straits and distresses, and under the heaviest burdens. The everlasting arms shall support, (1.) The interests of the church in general, that they shall not sink, or be run down; underneath the church is that rock of ages on which it is built, and against which the gates of hell shall never prevail, Matt. xvi. 18. (2.) The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low soever the people of God are at any time brought, everlasting arms are underneath them to keep the spirit from sinking, from fainting, and the faith from failing, even when they are pressed above measure. The everlasting covenant, and the everlasting consolations that flow from it, are indeed everlasting arms, with which believers have been wonderfully sustained, and kept cheerful in the worst of times; divine grace is sufficient for them, 2 Cor. xii. 9.
3. Never were people so well commanded and led on to battle: "He shall thrust out the enemy from before thee by his almighty power, which will make room for thee; and by a commission which will bear thee out he shall say, Destroy them." They were now entering upon a land that was in the full possession of a strong and formidable people, and who, being its first planters, looked upon themselves as its rightful owners; how shall Israel justify, and how shall they accomplish, the expulsion of them? (1.) God will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against all the world. He that is sovereign Lord of all lives and all lands not only allowed and permitted, but expressly commanded and appointed the children of Israel both to take possession of the land of Canaan and to put the sword to the people of Canaan, which, being thus authorized, they might not only lawfully but honourably do, without incurring the least stain or imputation of theft by the one or murder by the other. (2.) God will give them power and ability to destroy them; nay, he will in effect do it to their hands: he will thrust out the enemy from before them; for the very fear of Israel shall put them to flight. God drive out the heathen to plant his people, Ps. xliv. 2. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. The captain of our salvation thrust out the enemy from before us when he overcame the world and spoiled principalities and powers on the cross; and the word of command to us is, "Destroy them; pursue the victory, and you shall divide the spoil."
4. Never were people so well secured and protected (v. 28): Israel shall then dwell in safety alone. Those that dwell in God, and make his name their strong tower, dwell in safety; the place of their defence is the munitions of rocks, Isa. xxxiii. 16. They shall dwell in safety alone. (1.) Though alone. Though they contract no alliances with their neighbours, nor have any reason to expect help or succour from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so. (2.) Because alone. They shall dwell in safety as long as they continue pure, and unmixed with the heathen, a singular and peculiar people. Their distinction from other nations, though it made them like a speckled bird (Jer. xii. 9), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbours wished them, as it kept them under the divine protection. All that keep close to God shall be kept safely by him. It is promised that in the kingdom of Christ Israel shall dwell safely, Jer. xxiii. 6.
5. Never were people so well provided for: The fountain of Jacob (that is, the present generation of that people, which is as the fountain to all the streams that shall hereafter descend and be derived from it) shall now presently be fixed upon a good land. The eye of Jacob (so it might be read, for the same word signifies a fountain and an eye) is upon the land of corn and wine, that is, where they now lay encamped they had Canaan in their eye, it was just before their faces, on the other side the river, and they would have it in their hands and under their feet quickly. This land upon which they had set their eye was blessed both with the fatness of the earth and the dew of heaven; it was a land of corn and wine, substantial and useful productions: also his heavens (as if the heavens were particularly designed to be blessings to that land) shall drop down dew, without which, though the soil were ever so good, the corn and wine would soon fail. Every Israelite indeed has his eye, the eye of faith, upon the better country, the heavenly Canaan, which is richly replenished with better things than corn and wine.
6. Never were people so well helped. If they were in any strait, God himself rode upon the heavens for their help, v. 26. And they were a people saved by the Lord, v. 29. If they were in danger of any harm, or in want of any good, they had an eternal God to go to, an almighty power to trust to; nothing could hurt those whom God helped, nor was it possible that the people should perish which was saved by the Lord. Those that are added to the gospel Israel are such as shall be saved, Acts ii. 47.
7. Never were people so well armed. God himself was the shield of their help by whom they were armed defensively, and sufficiently guarded against all assailants: and he was the sword of their excellency, by whom they were armed offensively, and made both formidable and successful in all their wars. God is called the sword of their excellency because, in fighting for them, he made them to excel other people, or because in all he did for them he had an eye to his sanctuary among them, which is called the excellency of Jacob, Eph. vi. 16, 17.
8. Never were people so well assured of victory over their enemies: They shall be found liars unto thee; That is, "shall be forced to submit to thee sorely against their will, so that it will be but a counterfeit submission; yet the point shall be gained, for thou shalt tread upon their necks" (so the LXX.), which we find done, Josh. x. 24. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. If thy enemies be found liars to thee" (so some read it), "thou shalt tread upon their high places; if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war." Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Rom. xvi. 20.
Now lay all this together, and then you will say, Happy art thou, O Israel! Who is like unto thee, O people! Thrice happy the people whose God is the Lord.
Adam Clarke: Commentary on the Bible - 1831
33:26: There is none like unto the God of Jeshurun - We have already seen the literal meaning of Jeshurun, Deu 32:15; but besides its literal meaning, it seems to be used as an expression of particular affection: hence Calmet understands it as a diminutive of the word Israel. We know that τεκνοι, sons, in the mouth of St. John, signifies much less than τεκνια, which, properly translated, would be beloved children, a term which at once shows the helplessness of the offspring, and the tender affection of the parent. So Jeshurun may be understood here: and hence the Septuagint seem to have apprehended the full force of the word by translating it του ηγαπημενου, the beloved one, the object of God's especial delight.
Israel's God, and God's Israel, have no fellows. What were all the gods of the nations, even supposing they were real beings, in comparison of the Almighty? And what nation under heaven could be compared to the Israel of God? It was, however, from God's excellence that they derived theirs.
Rideth upon the heaven, etc. - Unites heaven and earth in thy defense and support, and comes with irresistible velocity to succor and defend thee, and to discomfit thine adversaries.
Albert Barnes: Notes on the Bible - 1834
33:26: Rather, There is none like unto God, O Jeshurun! See marginal reference and note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:26: none: Exo 15:11; Psa 86:8; Isa 40:18, Isa 40:25, Isa 43:11-13, Isa 66:8; Jer 10:6
Jeshurun: Deu 32:15
rideth: Psa 18:10, Psa 68:4, Psa 68:33, Psa 68:34, Psa 104:3; Isa 19:1; Hab 3:8
Carl Friedrich Keil and Franz Delitzsch
33:26
The conclusion of the blessing corresponds to the introduction. As Moses commenced with the glorious fact of the founding of the kingdom of Jehovah in Israel, as the firm foundation of the salvation of His people, so he also concludes with a reference to the Lord their eternal refuge, and with a congratulation of Israel which could find refuge in such a God.
Deut 33:26-27
"Who is as God, a righteous nation, who rides in heaven to thy help, and in His exaltation upon the clouds. Abiding is the God of olden time, and beneath are everlasting arms: and He drives the enemy before thee, and says, Destroy." The meaning is: No other nation has a God who rules in heaven with almighty power, and is a refuge and help to his people against every foe. Jeshurun is a vocative, and the alteration of כּאל into כּאל, "as the God of Jeshurun," according to the ancient versions, is to be rejected on the simple ground that the expression "in thy help," which follows immediately afterwards, is an address to Israel. Riding upon the heaven and the clouds is a figure used to denote the unlimited omnipotence with which God rules the world out of heaven, and is the helper of His people. "In thy help," i.e., as thy helper. This God is a dwelling to His people. מענה, like the masculine מעון in Ps 90:1, and Ps 91:9, signifies "dwelling," - a genuine Mosaic figure, to which, in all probability, the houseless wandering of the people in the desert, which made them feel the full worth of a dwelling, first gave rise. The figure not only implies that God grants protection and a refuge to His people in the storms of life (Ps 91:1-2, cf. Is 4:6), but also that He supplies His people with everything that can afford a safe abode. "The God of old," i.e., who has proved Himself to be God from the very beginning of the world (vid., Ps 90:1; Hab 1:12). The expression "underneath" is to be explained from the antithesis to the heaven where God is enthroned above mankind. He who is enthroned in heaven above is also the God who is with His people upon the earth below, and holds and bars them in His arms. "Everlasting arms" are arms whose strength is never exhausted. There is no need to supply "thee" after "underneath;" the expression should rather be left in its general form, "upon the earth beneath." The reference to Israel is obvious from the context. The driving of the enemy before Israel is not to be restricted to the rooting out of the Canaanites, but applies to every enemy of the congregation of the Lord.
Deut 33:28
"And Israel dwells safely, alone the fountain of Jacob, in a land full of corn and wine; his heavens also drop down dew." Because the God of old was the dwelling and help of Israel, it dwelt safely and separate from the other nations, in a land abounding with corn and wine. "The fountain of Jacob" is parallel to "Israel;" "alone (separate) dwells the fountain of Jacob." This title is given to Israel as having sprung from the patriarch Jacob, in whom it had its source. A similar expression occurs in Ps 68:27. It completely destroys the symmetry of the clauses of the verse to connect the words, as Luther does, with what follows, in the sense of "the eye of Jacob is directed upon a land." The construction of שׁכן with אל, to dwell into a land, may be explained on the ground that the dwelling involves the idea of spreading out over the land. On the "land of corn," etc., see Deut 8:7 and Deut 8:8. אף is emphatic: yea his heaven, i.e., the heaven of this land drops down dew (vid., Gen 27:28). Israel was to be congratulated upon this.
Deut 33:29
"Hail to thee, O Israel! who is like thee, a people saved in the Lord, the shield of thy help, and who (is) the sword of thine eminence. Thine enemies will deny themselves to thee, and thou ridest upon their heights." "Saved;" not merely delivered from danger and distress, but in general endowed with salvation (like Zech 9:9; see also Is 45:17). The salvation of Israel rested in the Lord, as the ground out of which it grew, from which it descended, because the Lord was its help and shield, as He had already promised Abraham (Gen 15:1), and "the sword of his eminence," i.e., the sword which had fought for the eminence of Israel. But because the Lord was Israel's shield and sword, or, so to speak, both an offensive and defensive weapon, his enemies denied themselves to him, i.e., feigned friendship, did not venture to appear openly as enemies (for the meaning "feign," act the hypocrite, see Ps 18:45; Ps 81:16). But Israel would ride upon their heights, the high places of their land, i.e., would triumph over all its foes (see at Deut 32:13).
John Gill
33:26 There is none like unto the God of Jeshurun,.... Or Israel, as all the three Targums; for this is one of the names of the people of Israel; See Gill on Deut 32:15; and the Lord was their God in a special sense, having chosen, redeemed them, and made a covenant with them; and there is no God like him for the perfections of his nature, his purity and holiness, his goodness, wisdom, power, faithfulness, &c. and for the wonderful works of nature, providence, and grace, done by him; and for the blessings of goodness, temporal and spiritual, he bestows on men. The tribes being particularly blessed, the whole body of the people are pronounced happy, and whose happiness is enlarged on in Deut 33:26,
who rideth upon the heaven in thy help, and in his excellency on the sky; which he has the sovereign rule and disposal of, and can and does dispose of all the artillery therein, as illustrious proofs of his glory and excellency, and for the help of his people, and the destruction of their enemies; as when he sent forth hail, thunderings, and lightnings, upon the Egyptians, and frightened them; and cast down hailstones upon the Canaanites, and slew many of them; and when the stars in their course fought against Sisera; see Ps 68:4 Judg 5:20.
John Wesley
33:26 There us none - These are the last words that ever Moses wrote, perhaps the greatest writer that ever lived upon the earth. And this man of God, who had as much reason to know both as ever any mere man had, with his last breath magnifies both the God of Israel, and the Israel of God. Unto the God of Jeshurun, who to help thee, rideth upon the heaven, and with the greatest state and magnificence, on the sky. Riding on the heaven denotes the greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven and the products of the clouds, in bringing to pass his own counsels in this lower world. All these he manages and directs, as a man doth the horse he rides on.
Robert Jamieson, A. R. Fausset and David Brown
33:26 There is none like unto the God of Jeshurun--The chapter concludes with a congratulatory address to Israel on their peculiar happiness and privilege in having Jehovah for their God and protector.
who rideth upon the heaven in thy help--an evident allusion to the pillar of cloud and fire, which was both the guide and shelter of Israel.
33:2733:27: եւ ծածկոյթ Աստուծոյ իշխանութեանն. եւ ՚ի զօրութենէ բազկաց մշտնջենաւորաց. եւ մերժեսցէ՛ յերեսաց քոց զթշնամին, եւ ասասցէ թէ կորի՛ր։
27 Աստծու իշխանութիւնն ու նրա բազուկների մշտնջենաւոր զօրութիւնը քեզ հովանի թող լինեն: Նա քո առջեւից թող հալածի թշնամուն եւ ասի՝ կորի՛ր:
27 Յաւիտենական Աստուածը քեզի ապաւէն է Ու անոր յաւիտենական բազուկները քեզի պաշտպան են*.Քանզի թշնամիները քու առջեւէդ պիտի վռնտէ Ու ‘Զանոնք կոտրէ’ պիտի ըսէ։
եւ ծածկոյթ Աստուծոյ իշխանութեանն, եւ ի զօրութենէ բազկաց մշտնջենաւորաց``. եւ մերժեսցէ յերեսաց քոց զթշնամին, եւ ասասցէ թէ` Կորիր:

33:27: եւ ծածկոյթ Աստուծոյ իշխանութեանն. եւ ՚ի զօրութենէ բազկաց մշտնջենաւորաց. եւ մերժեսցէ՛ յերեսաց քոց զթշնամին, եւ ասասցէ թէ կորի՛ր։
27 Աստծու իշխանութիւնն ու նրա բազուկների մշտնջենաւոր զօրութիւնը քեզ հովանի թող լինեն: Նա քո առջեւից թող հալածի թշնամուն եւ ասի՝ կորի՛ր:
27 Յաւիտենական Աստուածը քեզի ապաւէն է Ու անոր յաւիտենական բազուկները քեզի պաշտպան են*.Քանզի թշնամիները քու առջեւէդ պիտի վռնտէ Ու ‘Զանոնք կոտրէ’ պիտի ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2727: прибежище [твое] Бог древний, и [ты] под мышцами вечными; Он прогонит врагов от лица твоего и скажет: истребляй!
33:27 καὶ και and; even σκέπασις σκεπασις God ἀρχῆς αρχη origin; beginning καὶ και and; even ὑπὸ υπο under; by ἰσχὺν ισχυς force βραχιόνων βραχιων arm ἀενάων αεναος and; even ἐκβαλεῖ εκβαλλω expel; cast out ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your ἐχθρὸν εχθρος hostile; enemy λέγων λεγω tell; declare ἀπόλοιο απολλυμι destroy; lose
33:27 מְעֹנָה֙ mᵊʕōnˌā מְעֹנָה hiding place אֱלֹ֣הֵי ʔᵉlˈōhê אֱלֹהִים god(s) קֶ֔דֶם qˈeḏem קֶדֶם front וּ û וְ and מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part זְרֹעֹ֣ת zᵊrōʕˈōṯ זְרֹועַ arm עֹולָ֑ם ʕôlˈām עֹולָם eternity וַ wa וְ and יְגָ֧רֶשׁ yᵊḡˈāreš גרשׁ drive out מִ mi מִן from פָּנֶ֛יךָ ppānˈeʸḵā פָּנֶה face אֹויֵ֖ב ʔôyˌēv איב be hostile וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַשְׁמֵֽד׃ hašmˈēḏ שׁמד destroy
33:27. habitaculum eius sursum et subter brachia sempiterna eiciet a facie tua inimicum dicetque conterereHis dwelling is above, and underneath are the everlasting arms: he shall cast out the enemy from before thee, and shall say: Be thou brought to nought.
27. The eternal God is dwelling place, And underneath are the everlasting arms: And he thrust out the enemy from before thee, And said, Destroy.
33:27. His habitation is above, and the everlasting arms are below. He shall cast out the enemy before your face, and he shall say: ‘Be utterly broken!’
33:27. 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].
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:

27: прибежище [твое] Бог древний, и [ты] под мышцами вечными; Он прогонит врагов от лица твоего и скажет: истребляй!
33:27
καὶ και and; even
σκέπασις σκεπασις God
ἀρχῆς αρχη origin; beginning
καὶ και and; even
ὑπὸ υπο under; by
ἰσχὺν ισχυς force
βραχιόνων βραχιων arm
ἀενάων αεναος and; even
ἐκβαλεῖ εκβαλλω expel; cast out
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
ἐχθρὸν εχθρος hostile; enemy
λέγων λεγω tell; declare
ἀπόλοιο απολλυμι destroy; lose
33:27
מְעֹנָה֙ mᵊʕōnˌā מְעֹנָה hiding place
אֱלֹ֣הֵי ʔᵉlˈōhê אֱלֹהִים god(s)
קֶ֔דֶם qˈeḏem קֶדֶם front
וּ û וְ and
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
זְרֹעֹ֣ת zᵊrōʕˈōṯ זְרֹועַ arm
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וַ wa וְ and
יְגָ֧רֶשׁ yᵊḡˈāreš גרשׁ drive out
מִ mi מִן from
פָּנֶ֛יךָ ppānˈeʸḵā פָּנֶה face
אֹויֵ֖ב ʔôyˌēv איב be hostile
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הַשְׁמֵֽד׃ hašmˈēḏ שׁמד destroy
33:27. habitaculum eius sursum et subter brachia sempiterna eiciet a facie tua inimicum dicetque conterere
His dwelling is above, and underneath are the everlasting arms: he shall cast out the enemy from before thee, and shall say: Be thou brought to nought.
33:27. His habitation is above, and the everlasting arms are below. He shall cast out the enemy before your face, and he shall say: ‘Be utterly broken!’
33:27. 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].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:27: The eternal God - אלהי קדם elohey kedem, the former God; He who was of old. Not like the gods which were lately come up. He who ever was and ever will be; and He who was, is, and will be unchangeably holy, wise, just, and merciful. See the note on Gen 21:33.
Everlasting arms - As the arm is the emblem of power, and of power in a state of exertion, the words here state that an unlimited and unconquerable power shall be eternally exerted in the defense of God's Church, and in the behalf of all those who trust in Him.
Thrust out the enemy - He will expel all the ancient inhabitants, and put thee in possession of their land.
Albert Barnes: Notes on the Bible - 1834
33:27: Thy refuge - Rather, "dwellingplace." Compare Psa 90:1; Psa 91:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:27: eternal: Sa1 15:29; Psa 90:1, Psa 90:2, Psa 102:24; Isa 9:6, Isa 25:4, Isa 57:15; Jer 10:10; Mic 5:2; Ti1 1:17; Heb 9:14
refuge: Psa 18:2, Psa 27:5, Psa 36:7, Psa 46:1, Psa 46:7, Psa 46:11, Psa 48:3, Psa 91:1, Psa 91:2, Psa 91:9, Psa 91:15; Pro 18:10; Isa 32:2; Luk 13:34; Phi 3:9
underneath: Gen 49:24; Pro 10:25; Sol 2:6; Isa 26:4; Pe1 1:5; Jde 1:24
thrust: Deu 9:3-5; Joh 10:28, Joh 10:29; Rom 8:2, Rom 16:20; Rev 20:2, Rev 20:3, Rev 20:10
John Gill
33:27 The eternal God is thy refuge,.... God is eternal, from everlasting to everlasting; the Ancient of days, before all things, and all time; which is, and was, and is to come: the same is true of Christ, who is the everlasting Father, or Father of eternity, the true God, and eternal life; as appears from his nature, having the whole fulness, all the perfections of deity in him; from his office, as Mediator, in which he was set up from everlasting; from his concern in eternal election, in the everlasting covenant, and in the creation of all things out of nothing: and he is the refuge of his people, the antitype of the cities of refuge, to whom sinners, under a sense of sin, flee for refuge; and where they are safe from avenging justice, the wrath of God, the condemnation of the law, everlasting ruin and destruction, or the second death; or their "mansion", or "dwelling place" (k); which he has been in all generations, as Moses also says, Ps 90:1. Such is Christ to his people, who dwelt secretly in him from everlasting, being chosen in him, and given to him; and openly in conversion, where they dwell as in a strong hold, safely, quietly, comfortably, and pleasantly:
and underneath are the everlasting arms; that is, of God, which are the support of his people, and their protection, safety, and security; such as the arms of his everlasting love, which encircle them, and compass them about as a shield; his everlasting covenant, which is immovable, and in which they ever remain; eternal redemption and salvation, wrought out by Christ, which secures them from destruction; and everlasting power, by which they are kept and preserved as in a garrison; and everlasting consolation, which flows from all this: and so the arms of Christ, or his almighty power, are under the world, to uphold it in being; and under his church, to support it, on whose shoulders the government of it is; and under particular believers, whom he carries in his arms, embraces in his bosom, bears them up under all their afflictions and temptations, trials and exercises; nor will he ever suffer them to drop out of his arms, or to be plucked from thence:
and he shall thrust out the enemy from before thee; the Canaanites out of the land of Canaan, to make room for Israel, which he was just about to do, and quickly did. In like manner Christ thrusts out Satan and the spiritual enemies of his people, whom to dispossess is a work of mighty power; and not only so, but gives orders to destroy them, and does destroy them, and makes his people more than conquerors over them:
and shall say, destroy them; the Canaanites: to do which the people of Israel had an order from the Lord, Deut 7:1.
(k) "habitaculum", V. L. Pagninus, Montanus, Piscator, Cocceius.
John Wesley
33:27 The eternal God - He who was before all worlds, and will be, when time shall be no more: Is thy refuge - Or, thy habitation or mansion - house (so the word signifies) in whom thou art safe, and easy, and at rest, as a man is in his own house. Every true Israelite is at home in God: the soul returns to him, and reposes in him. And they that make him their habitation shall have all the comforts and benefits of an habitation in him. And underneath are the everlasting arms - The almighty power of God, which protects and comforts all that trust in him, in their greatest straits and distresses. He shall thrust out the enemy from before thee - Shall make room for thee by his resistless power, and shall say, Destroy them - Giving thee not only a commission but strength to put it in execution. And, has he not given the same commission and the same strength to believers, to destroy all sin?
33:2833:28: Եւ բնակեսցէ Իսրայէլ յուսով առանձինն յերկրին Յակոբայ, ՚ի մէջ ցորենոյ եւ գինւոյ. եւ երկինք՝ նմա համբարա՛կ ցօղոյ[2084]։ [2084] Ոմանք. Նմա համարակ ցօղեսցէ։
28 Իսրայէլը Յակոբի երկրում թող բնակուի ապահով ու առանձին, ցորենի ու գինու առատութեան մէջ թող ապրի, իսկ երկինքը նրա համար ցօղի շտեմարան թող լինի:
28 Եւ Իսրայէլը ապահովութեամբ առանձին պիտի բնակի. Յակոբին աղբիւրը ցորենի ու գինիի երկրին մէջ պիտի ըլլայ Ու անոր երկնքէն ցօղ պիտի կաթի։
Եւ բնակեսցէ Իսրայէլ [546]յուսով առանձինն յերկրին Յակոբայ` ի մէջ`` ցորենոյ եւ գինւոյ, եւ երկինք` նմա համբարակ ցօղոյ:

33:28: Եւ բնակեսցէ Իսրայէլ յուսով առանձինն յերկրին Յակոբայ, ՚ի մէջ ցորենոյ եւ գինւոյ. եւ երկինք՝ նմա համբարա՛կ ցօղոյ[2084]։
[2084] Ոմանք. Նմա համարակ ցօղեսցէ։
28 Իսրայէլը Յակոբի երկրում թող բնակուի ապահով ու առանձին, ցորենի ու գինու առատութեան մէջ թող ապրի, իսկ երկինքը նրա համար ցօղի շտեմարան թող լինի:
28 Եւ Իսրայէլը ապահովութեամբ առանձին պիտի բնակի. Յակոբին աղբիւրը ցորենի ու գինիի երկրին մէջ պիտի ըլլայ Ու անոր երկնքէն ցօղ պիտի կաթի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2828: Израиль живет безопасно, один; око Иакова [видит пред] [собою] землю обильную хлебом и вином, и небеса его каплют росу.
33:28 καὶ και and; even κατασκηνώσει κατασκηνοω nest; camp Ισραηλ ισραηλ.1 Israel πεποιθὼς πειθω persuade μόνος μονος only; alone ἐπὶ επι in; on γῆς γη earth; land Ιακωβ ιακωβ Iakōb; Iakov ἐπὶ επι in; on σίτῳ σιτος wheat καὶ και and; even οἴνῳ οινος wine καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven αὐτῷ αυτος he; him συννεφὴς συννεφης dew
33:28 וַ wa וְ and יִּשְׁכֹּן֩ yyiškˌōn שׁכן dwell יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel בֶּ֤טַח bˈeṭaḥ בֶּטַח trust בָּדָד֙ bāḏˌāḏ בָּדָד alone עֵ֣ין ʕˈên עַיִן eye יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth דָּגָ֣ן dāḡˈān דָּגָן corn וְ wᵊ וְ and תִירֹ֑ושׁ ṯîrˈôš תִּירֹושׁ wine אַף־ ʔaf- אַף even שָׁמָ֖יו šāmˌāʸw שָׁמַיִם heavens יַֽעַרְפוּ yˈaʕarᵊfû ערף drip טָֽל׃ ṭˈāl טַל dew
33:28. habitabit Israhel confidenter et solus oculus Iacob in terra frumenti et vini caelique caligabunt roreIsrael shall dwell in safety, and alone. The eye of Jacob in a land of corn and wine, and the heavens shall be misty with dew.
28. And Israel dwelleth in safety, The fountain of Jacob alone, In a land of corn and wine; Yea, his heavens drop down dew.
33:28. Israel shall live in confidence and alone, as the eye of Jacob in a land of grain and of wine; and the heavens shall be misty with dew.
33:28. 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.
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: Израиль живет безопасно, один; око Иакова [видит пред] [собою] землю обильную хлебом и вином, и небеса его каплют росу.
33:28
καὶ και and; even
κατασκηνώσει κατασκηνοω nest; camp
Ισραηλ ισραηλ.1 Israel
πεποιθὼς πειθω persuade
μόνος μονος only; alone
ἐπὶ επι in; on
γῆς γη earth; land
Ιακωβ ιακωβ Iakōb; Iakov
ἐπὶ επι in; on
σίτῳ σιτος wheat
καὶ και and; even
οἴνῳ οινος wine
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
αὐτῷ αυτος he; him
συννεφὴς συννεφης dew
33:28
וַ wa וְ and
יִּשְׁכֹּן֩ yyiškˌōn שׁכן dwell
יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בֶּ֤טַח bˈeṭaḥ בֶּטַח trust
בָּדָד֙ bāḏˌāḏ בָּדָד alone
עֵ֣ין ʕˈên עַיִן eye
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
דָּגָ֣ן dāḡˈān דָּגָן corn
וְ wᵊ וְ and
תִירֹ֑ושׁ ṯîrˈôš תִּירֹושׁ wine
אַף־ ʔaf- אַף even
שָׁמָ֖יו šāmˌāʸw שָׁמַיִם heavens
יַֽעַרְפוּ yˈaʕarᵊfû ערף drip
טָֽל׃ ṭˈāl טַל dew
33:28. habitabit Israhel confidenter et solus oculus Iacob in terra frumenti et vini caelique caligabunt rore
Israel shall dwell in safety, and alone. The eye of Jacob in a land of corn and wine, and the heavens shall be misty with dew.
33:28. Israel shall live in confidence and alone, as the eye of Jacob in a land of grain and of wine; and the heavens shall be misty with dew.
33:28. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Ср. Чис XXIII:9. «Израиль живет безопасно, один», находясь «под мышцами» божественного Промысла (ст. 27, 29).
Adam Clarke: Commentary on the Bible - 1831
33:28: Israel then shall dwell - alone - This people shall not be incorporated with any other people under heaven. A prophecy which continues to be fulfilled to the very letter. Every attempt to unite them with any other people has proved absolutely ineffectual.
The fountain of Jacob - His offspring, shall possess a most fertile land; such was Palestine.
Albert Barnes: Notes on the Bible - 1834
33:28: The fountain of Jacob shall be upon a land of corn and wine - The King James Version does not preserve the symmetry of the clauses. Render it: "Israel shall dwell in safety; alone shall the fountain of Jacob be" (compare Psa 68:26; Isa 48:1); "in a land," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:28: Israel: Exo 33:16; Num 23:9; Jer 23:6, Jer 33:16; Eze 34:25; Rev 21:27, Rev 22:14, Rev 22:15
the fountain: Deu 8:7, Deu 8:8; Psa 68:26; Pro 5:15-18; Isa 48:1
his: Deu 33:13, Deu 11:11, Deu 32:2; Gen 27:28
Geneva 1599
33:28 Israel then shall dwell in safety alone: (r) the fountain of Jacob [shall be] upon a land of corn and wine; also his heavens shall drop down dew.
(r) Who was plentiful in issue as a fountain.
John Gill
33:28 Israel then shall dwell in safety alone,.... The Canaanites being thrust out of their land, and Israel put into the possession of it, should dwell in safety, or "confidently" (l); without fear of enemies, though surrounded with them on all hands; and though alone, a separate people, distinct from all others their neighbours round about them; see Num 23:9. So the spiritual Israel dwell in the eternal God, their mansion, or dwelling place; in Christ, their rock; and in a strong city, the church, where they are in the utmost safety. God is all around them; Christ is their refuge, strong hold, and tower; the Holy Spirit in the midst of them is mighty; angels are their guardians, and the church their strong city, whose walls and bulwarks are salvation: here they dwell confidently and securely; though they have sometimes their fears, they have no just reason for them; and when faith is in exercise, are free from them, casting all their care on the Lord, and having confidence in him; where they are alone, not solitary; all the three divine Persons dwell with them, and also angels and saints their fellow citizens; but independent of others, having large provisions in Christ, in the covenant, and in the house of God; and are a separate and distinct people now, and will be to all eternity; See Gill on Num 23:9,
the fountain of Jacob shall be upon a land of corn and wine; that is, the Israelites that spring from Jacob, as streams of water from a fountain; see Is 48:1; these shall be or dwell upon the land of Canaan, a land abounding with corn and wine, and all good things, Deut 8:7; or "in" or "by the fountain of Jacob" (m); in a well watered land, there they should dwell. So the spiritual Israel of God dwell in and by Christ, the fountain of gardens, the well of living waters, of life and salvation, in whom all fulness of grace dwells for their supply: or "the eye of Jacob" (n) is or shall be on a land, &c. that is, the Israelites had their eye on the good land of Canaan, and would quickly not only be in sight, but in possession of it. Every true Israelite has a spiritual eye, which is the eve of faith, the evidence of things not seen, which looks to and upon that better country, the land afar off, heaven and eternal happiness, and expects and waits for the full, enjoyment of it:
also his heavens shall drop down dew: the heavens over the land of Canaan should drop down dew upon it, and make it fruitful to bring forth corn and wine, which was Jacob's blessing, Gen 27:28. Thus the Lord in the heavens drops down the dew of grace, and the blessings of it, upon his people, which make them revive as the corn, and grow as the vine; and Christ's heavenly ministers drop the dew of Gospel doctrine upon them, to the great refreshment of them, Deut 32:3.
(l) "confidenter", V. L. Pagninus, Montanus, Vatablus; "secure", Junius & Tremellius, Piscator, Cocceius. (m) "Fonte Jabakobi", Junius & Tremellius, "apud fontem Jacobi", Cocceius. (n) "oculus Jahakob", V. L. Tigurine version, Pagninus, Montanus, Munster.
John Wesley
33:28 Alone - Either Tho' they be alone, and have no confederates to defend them, but have all the world against them, yet my single protection shall be sufficient for them. Or, Distinct and separated from all other nations, with whom I will not have them mingle themselves. The fountain - That is, the posterity of Jacob, which flowed from him as waters from a fountain, in great abundance. The fountain is here put for the river or streams which flow from it, as Jacob or Israel who is the fountain is often put for the children of Israel. His heavens - That is, those heavens or that air which hangs over his land.
Robert Jamieson, A. R. Fausset and David Brown
33:28 the fountain of Jacob--The posterity of Israel shall dwell in a blessed and favored land.
33:2933:29: Երանեա՛լ ես դու Իսրայէլ, ո՛ նմանեսցէ քեզ ժողովուրդ ընտրեալ ՚ի Տեառնէ. պաշտպանեսցէ՛ քեզ օգնականն քո, եւ սո՛ւր պարծանք քո. եւ եկեսցե՛ն թշնամիք քո, եւ դո՛ւ ելցես ՚ի վերայ պարանոցի նոցա[2085]։[2085] Ոմանք. Եւ երանեալ ես... եւ Տէր պարծանք քո. եկեսցեն։
29 Երանի՜ քեզ, Իսրայէ՛լ. ո՞վ կարող է նմանուել քեզ, ո՜վ Տիրոջ ընտրեալ ժողովուրդ: Քո օգնականը թող պաշտպանի քեզ, իսկ քո սուրը քո պարծանքը թող լինի: Քո թշնամիները թող գան, դու բարձրանալու ես նրանց ուսերին»:
29 Երանի՜ քեզի, ո՛վ Իսրայէլ. ո՞ր ժողովուրդը քեզի պէս Տէրոջը ձեռքով փրկուած է. Վասն զի քու օգնութեանդ ասպարը Ու յաղթութեանդ սուրը անիկա է. Քու թշնամիներդ քու առջեւդ պիտի խոնարհին*Ու անոնց բարձր տեղերուն վրայ պիտի կոխես»։
Երանեալ ես դու, Իսրայէլ, ո՞ նմանեսցէ քեզ, ժողովուրդ ընտրեալ ի Տեառնէ. [547]պաշտպանեսցէ քեզ օգնականն քո, եւ սուր` պարծանք քո. եւ եկեսցեն թշնամիք քո, եւ դու ելցես ի վերայ պարանոցի նոցա:

33:29: Երանեա՛լ ես դու Իսրայէլ, ո՛ նմանեսցէ քեզ ժողովուրդ ընտրեալ ՚ի Տեառնէ. պաշտպանեսցէ՛ քեզ օգնականն քո, եւ սո՛ւր պարծանք քո. եւ եկեսցե՛ն թշնամիք քո, եւ դո՛ւ ելցես ՚ի վերայ պարանոցի նոցա[2085]։
[2085] Ոմանք. Եւ երանեալ ես... եւ Տէր պարծանք քո. եկեսցեն։
29 Երանի՜ քեզ, Իսրայէ՛լ. ո՞վ կարող է նմանուել քեզ, ո՜վ Տիրոջ ընտրեալ ժողովուրդ: Քո օգնականը թող պաշտպանի քեզ, իսկ քո սուրը քո պարծանքը թող լինի: Քո թշնամիները թող գան, դու բարձրանալու ես նրանց ուսերին»:
29 Երանի՜ քեզի, ո՛վ Իսրայէլ. ո՞ր ժողովուրդը քեզի պէս Տէրոջը ձեռքով փրկուած է. Վասն զի քու օգնութեանդ ասպարը Ու յաղթութեանդ սուրը անիկա է. Քու թշնամիներդ քու առջեւդ պիտի խոնարհին*Ու անոնց բարձր տեղերուն վրայ պիտի կոխես»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2929: Блажен ты, Израиль! кто подобен тебе, народ, хранимый Господом, Который есть щит, охраняющий тебя, и меч славы твоей? Враги твои раболепствуют тебе, и ты попираешь выи их.
33:29 μακάριος μακαριος blessed; prosperous σύ συ you Ισραηλ ισραηλ.1 Israel τίς τις.1 who?; what? ὅμοιός ομοιος like; similar to σοι σοι you λαὸς λαος populace; population σῳζόμενος σωζω save ὑπὸ υπο under; by κυρίου κυριος lord; master ὑπερασπιεῖ υπερασπιζω the βοηθός βοηθος helper σου σου of you; your καὶ και and; even ἡ ο the μάχαιρα μαχαιρα short sword καύχημά καυχημα boast; reason for boasting σου σου of you; your καὶ και and; even ψεύσονταί ψευδω you οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your καὶ και and; even σὺ συ you ἐπὶ επι in; on τὸν ο the τράχηλον τραχηλος neck αὐτῶν αυτος he; him ἐπιβήσῃ επιβαινω mount; step on
33:29 אַשְׁרֶ֨יךָ ʔašrˌeʸḵā אֶשֶׁר happiness יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ֣י mˈî מִי who כָמֹ֗וךָ ḵāmˈôḵā כְּמֹו like עַ֚ם ˈʕam עַם people נֹושַׁ֣ע nôšˈaʕ ישׁע help בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH מָגֵ֣ן māḡˈēn מָגֵן shield עֶזְרֶ֔ךָ ʕezrˈeḵā עֵזֶר help, helper וַ wa וְ and אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חֶ֖רֶב ḥˌerev חֶרֶב dagger גַּאֲוָתֶ֑ךָ gaʔᵃwāṯˈeḵā גַּאֲוָה uproar וְ wᵊ וְ and יִכָּֽחֲשׁ֤וּ yikkˈāḥᵃšˈû כחשׁ grow lean אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you עַל־ ʕal- עַל upon בָּמֹותֵ֥ימֹו bāmôṯˌêmô בָּמָה high place תִדְרֹֽךְ׃ ס ṯiḏrˈōḵ . s דרך tread
33:29. beatus tu Israhel quis similis tui popule qui salvaris in Domino scutum auxilii tui et gladius gloriae tuae negabunt te inimici tui et tu eorum colla calcabisBlessed art thou, Israel: who is like to thee, O people, that art saved by the Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread upon their necks.
29. Happy art thou, O Israel: Who is like unto thee, a people saved by the LORD, The shield of thy help, And that is the sword of thy excellency! And thine enemies shall submit themselves unto thee; And thou shalt tread upon their high places.
33:29. Blessed are you, O Israel. Who is like you, the people who are saved by the Lord? He is the shield of your assistance and the sword of your glory. Your enemies will refuse to acknowledge you, and so you shall tread upon their necks.”
33:29. 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.
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: Блажен ты, Израиль! кто подобен тебе, народ, хранимый Господом, Который есть щит, охраняющий тебя, и меч славы твоей? Враги твои раболепствуют тебе, и ты попираешь выи их.
33:29
μακάριος μακαριος blessed; prosperous
σύ συ you
Ισραηλ ισραηλ.1 Israel
τίς τις.1 who?; what?
ὅμοιός ομοιος like; similar to
σοι σοι you
λαὸς λαος populace; population
σῳζόμενος σωζω save
ὑπὸ υπο under; by
κυρίου κυριος lord; master
ὑπερασπιεῖ υπερασπιζω the
βοηθός βοηθος helper
σου σου of you; your
καὶ και and; even
ο the
μάχαιρα μαχαιρα short sword
καύχημά καυχημα boast; reason for boasting
σου σου of you; your
καὶ και and; even
ψεύσονταί ψευδω you
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
σὺ συ you
ἐπὶ επι in; on
τὸν ο the
τράχηλον τραχηλος neck
αὐτῶν αυτος he; him
ἐπιβήσῃ επιβαινω mount; step on
33:29
אַשְׁרֶ֨יךָ ʔašrˌeʸḵā אֶשֶׁר happiness
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ֣י mˈî מִי who
כָמֹ֗וךָ ḵāmˈôḵā כְּמֹו like
עַ֚ם ˈʕam עַם people
נֹושַׁ֣ע nôšˈaʕ ישׁע help
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מָגֵ֣ן māḡˈēn מָגֵן shield
עֶזְרֶ֔ךָ ʕezrˈeḵā עֵזֶר help, helper
וַ wa וְ and
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חֶ֖רֶב ḥˌerev חֶרֶב dagger
גַּאֲוָתֶ֑ךָ gaʔᵃwāṯˈeḵā גַּאֲוָה uproar
וְ wᵊ וְ and
יִכָּֽחֲשׁ֤וּ yikkˈāḥᵃšˈû כחשׁ grow lean
אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
עַל־ ʕal- עַל upon
בָּמֹותֵ֥ימֹו bāmôṯˌêmô בָּמָה high place
תִדְרֹֽךְ׃ ס ṯiḏrˈōḵ . s דרך tread
33:29. beatus tu Israhel quis similis tui popule qui salvaris in Domino scutum auxilii tui et gladius gloriae tuae negabunt te inimici tui et tu eorum colla calcabis
Blessed art thou, Israel: who is like to thee, O people, that art saved by the Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread upon their necks.
33:29. Blessed are you, O Israel. Who is like you, the people who are saved by the Lord? He is the shield of your assistance and the sword of your glory. Your enemies will refuse to acknowledge you, and so you shall tread upon their necks.”
33:29. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:29: Happy art thou, etc. - אשרי ashrey. O the happiness of Israel! it is ineffable, inconceivable, because they are a people saved by the Lord - have such a salvation as it becomes the infinite perfections of God to bestow; he is their help - their never-failing strength, and the shield of that help - he defends their defense, saves them and preserves them in the state of salvation.
Sword of thy excellency - Or whose sword - his all-conquering Word, is thine excellency, in its promises, threatenings, precepts, etc., etc. St. Paul, in his exhortation to the Christians at Ephesus, uses the same metaphor, Take unto you the Sword of the Spirit, which is the word of God.
Thine enemies shall be found liars - Who said thou shouldst never be able to gain the possession of this good land; for thou shalt tread on - subdue, their high places - even their best fortified cities.
The blessings contained in this chapter belong also to the spiritual Israel of God, who, according to the Divine promise, shall have a complete victory over all their spiritual foes, shall have all their inward enemies, the whole of the carnal mind, destroyed, (for the blood of Jesus Christ, applied by the energy of the eternal Spirit, shall not only blot out all their sin, but purify their hearts from all unrighteousness); and thus, being delivered from their enemies, they shall love God with all their heart, and serve him in righteousness and true holiness, without fear before him all the days of their life. There are many circumstances and expressions in this ode similar to several in the prophetical blessing pronounced by Jacob on his twelve sons, Gen. 49, for the subject is the same in both chapters, the reader is therefore requested to compare the two places, and to consider the notes on each, as they have some tendency to cast light on each other. Both these chapters constitute a part of those Scriptures which, according to St. Paul, Rom 15:4, were written for our learning; and, as to instruct the reader and make him wise unto salvation was the gracious design of God, we should particularly beg of him "that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of his holy word, we may embrace and ever hold fast the blessed hope of everlasting life which he has given us in our Savior Jesus Christ" - Collect for the second Sunday in Advent.
Albert Barnes: Notes on the Bible - 1834
33:29: Be found liars unto thee - Perhaps rather, "cringe before thee." The verb means to show a feigned or forced obedience: see the marginal references.
Tread upon their high places - i. e., occupy the commanding positions in their land, and so have it in subjection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:29: Happy: Deu 4:7, Deu 4:8; Num 23:20-24, Num 24:5; Sa2 7:23; Psa 33:12, Psa 144:15
saved: Isa 12:2, Isa 45:17; Ti1 4:10
the shield: Gen 15:1; Psa 84:11, Psa 115:9-11
the sword: Jdg 7:20; Psa 7:12, Psa 45:3; Isa 27:1, Isa 34:5, Isa 34:6; Jer 12:12, Jer 47:6; Rev 1:16; Rev 19:21
found liars: or, subdued, Sa2 22:45; Psa 18:44, Psa 66:3, Psa 81:15 *marg.
thou shalt: Deu 32:13; Jos 10:24, Jos 10:25; Hab 3:19
Geneva 1599
33:29 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 (s) thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.
(s) Your enemies for fear shall lie and pretend to be in subjection.
John Gill
33:29 Happy art thou, O Israel,.... This is the conclusion of the blessing on Israel summed up in a few words; they having God to be their God, and having so many good things promised them, and in sight of them; being now got through, the wilderness, and on the borders of the land of Canaan; as all such must be happy, whose covenant God is the Lord; since they must be beloved of him, chosen by him, and blessed with all spiritual blessings; and in the faith, hope, and view of eternal happiness:
who is like unto thee? for an interest in the favour of God, for a share in the blessings of goodness, for a good God, a good land, and good laws; for wisdom and knowledge, for riches and honour, for holiness and happiness:
O people saved by the Lord; redeemed by him out of Egypt, preserved in the wilderness, saved from many dangers and enemies, and now brought near to the land of Canaan. The Targum of Jonathan is,"saved or redeemed in the name of the word of the Lord:''by whom the spiritual Israel of God are redeemed from all their sins, from the curses of the law, and out of the hand of all their enemies; and are and will be completely saved in soul and body, with an everlasting salvation:
the shield of thy help; that, is, the Lord, by whom they are saved; he is the shield that protects them; the shield of faith and of salvation, which faith lays hold on and makes use of for its defence, and who is the help of his people in all times of trouble:
and who is the sword of thy excellency; to destroy their enemies, and whereby they would be raised to that excellency and glory they were in the land of Canaan:
and thine enemies shall be found liars unto thee; who threatened what they would do unto them, but were not able: or "shall lie unto thee" (o), be in such dread and fear as to tell lies to save themselves, and pretend to be what they were not, as the Gibeonites did, of whom Jarchi interprets this passage:
and thou shall tread upon their, high places; be possessed of their cities and fortresses, built on an eminence; see Deut 32:13; all the three Targums, and so Jarchi, interpret it of treading on the necks of their kings, which was fulfilled, Josh 10:24.
(o) "mentientur", Montanus, Tigurine version; "mentiuntur", Cocceius.
John Wesley
33:29 The shield of they help - By whom thou are sufficiently guarded against all assailants; and the sword of thy excellency - Or, thy most excellent sword, that is, thy strength and the author of all thy past or approaching victories. Those in whose hearts is the excellency of holiness, have God himself for their shield and sword. They are defended by the whole armour of God: His word is their sword, and faith their shield. And thine enemies shall be found liars unto thee - Who said they would destroy thee: or at least, that they would never submit: and thou shalt tread upon their high places - Their strong holds, palaces and temples. Thus shall the God of peace tread Satan under the feet of all believers, and that shortly.