Deuteronomy 33:1-29

Deuteronomy 33. The Blessing of Moses.— Of this poem (quite unconnected with the context) the following statements may be made: ( a) It was composed during the prosperous reign of Jeroboam II (786– 746 B.C.) A date after the disruption is required by Deuteronomy 33:7; a period of prosperity by Deuteronomy 33:13-Esther :. Prior to 786 B.C. Israel had been ruled by petty kings, and after 746 B.C. the Northern Kingdom had a long and disastrous struggle with Damascus. ( b) The writer belonged to the Northern Kingdom, and therefore gives far more prominence to Israel (Joseph) than to Judah. ( c) He was a member of the priestly class ( Deuteronomy 33:8-1 Kings :). Accepting the above conclusions, it follows that Levi was a priestly tribe long before the date of D; Steuernagel and Bertholet hold that Deuteronomy 33:6-Lamentations : (the blessings) form an independent piece by a native of the north who lived in the prosperous days of Jeroboam II; Deuteronomy 33:1, at least, must go with Deuteronomy 33:6-Lamentations :. Moses could not be the author of Deuteronomy 33:12; Deuteronomy 33:27 b. Besides, the whole chapter implies the non-existence of enemies.

Deuteronomy 33:2 f. For the theophany here described, see Judges 5:4, Habakkuk 3:3, Psalms 68:8 f.

Deuteronomy 33:2. Yahweh came from His abode in Sinai (Exodus 31) to Palestine to His people’ s help.— from the ten thousands of holy ones: render, “ from Meribah of Kadesh” ( Deuteronomy 32:51). The late Jewish tradition ( Acts 7:53, Galatians 3:19, Hebrews 2:2) arose through a misunderstanding of the original text.— At . . . them: read “ From his right hand was a burning fire for them.”

Deuteronomy 33:3 . peoples: read (with LXX) “ the people.”— saints better, “ holy ones.” Driver (Kittel’ s text) for the rest of the verse, which is very corrupt, reads, “ and he supports thy lot and keeps his covenant with thee.”

Deuteronomy 33:5 . king: i.e. “ Yahweh.”— Jeshurun: Deuteronomy 32:15 *.

Deuteronomy 33:6-Lamentations : . Moses’ blessings on the tribes. This passage should be compared with Jacob’ s blessings on his twelve sons in Genesis 49 J (see notes, and for a thorough discussion ICC, pp. 507ff.). The present section bears marks of dependence and is therefore later. Simeon, now absorbed into Judah, is here unmentioned.

Deuteronomy 33:7 d. Read, “ with thy hands strive thou for him.”

Deuteronomy 33:8 . Thummim . . . Urim: pp. 100f.— godly: render, “ favoured,” i.e. Levi.— Massah: see Deuteronomy 6:16 *, Exodus 17:1-Judges :.— Meribah: see Numbers 20:2-1 Chronicles : *.

Deuteronomy 33:10 . Levi’ s duties.— incense (in the older sense) means the smoke of ordinary sacrifice.— whole burnt offering: see Deuteronomy 12:6 *.

Deuteronomy 33:12 . by him: take these words with the next line and read, “ the lofty one covereth ( i.e. defends) him.”— his ( i.e. Benjamin’ s) shoulders: i.e. the mountains amid which the Temple was erected. This verse implies that the Temple was already built.

Deuteronomy 33:13 . heaven . . . dew: read, “ heaven above.”— the deep: a personification; hardly a reference to the Babylonian Creation Myth, see Oxford Apoc. i. p. 653.

Deuteronomy 33:16. Render, “ May the good will of Him that dwelt in the bush” ( Exodus 3:2-Numbers : *) “ come upon Joseph’ s head.”— separate: render “ crowned.”

Deuteronomy 33:17 . Read “ May he” (Joseph) “ be glorious and his horns as those of a wild ox” ( Numbers 23:22 *, Cent.B, Psalms 92:10): “ with them may he gore the nations, even all the ends of the earth together.”

Deuteronomy 33:19 . call: i.e. summon to such religious festivals as accompany fairs, etc. in the East.— mountain: sacred site.— hidden . . . sand: probably small shell-fish from which dyes were made.

Deuteronomy 33:20 . lioness: see Genesis 49:9.

Deuteronomy 33:22 . lion’ s whelp: cf. Laish (= lion), which Dan seized ( Joshua 19:47).

Deuteronomy 33:23 . west: read (transposing and slightly changing) “ the district of the sea” (of Galilee).

Deuteronomy 33:24 . Render, “ most blessed” ( i.e. fortunate) “ of sons be Asher” (=fortunate one).— let him dip . . . in oil: i.e. may his territory abound in olive-trees.

Deuteronomy 33:25 a. i.e. “ may thy bars” (of city gates) “ be strong.”

Deuteronomy 33:26-Joel : . Israel’ s Good Fortune (conclusion of poem).

Deuteronomy 33:26 . Read (with VSS), “ the God of Jeshurun” ( Deuteronomy 32:15 *)

Deuteronomy 33:27 . Read (changing slightly), “ Above is the God of olden time, and below are the everlasting arms.”