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DEUTERONOMY 33

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

1. This chapter is very similar to Genesis 49. Both reflect the ancient Jewish tradition of a Patriarchal blessing on the children (i.e., Jacob to his sons in Genesis 49). Here Moses is a surrogate father to the tribes of Israel and pronounces the family blessing and warning on each one.
   
   
2. The song of chapter 32, with its severe warnings, must be combined with the blessing of Deuteronomy 33 to see the full counsel of YHWH's word!
   
   
3. This poem seems to break the continuity between Deut. 32:48-52 and Deut. 34. Why it was inserted here, when and by whom, cannot be answered. It is assumed to be an inspired poetic blessing linked to Moses.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: DEUTERONOMY 33:1-5
¹ Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death.
²He said, "The Lord came from Sinai,
And dawned on them from Seir;
He shone forth from Mount Paran,
And He came from the midst of ten thousand holy ones;
At His right hand there was flashing lightning for them.
³Indeed, He loves the people;
All Your holy ones are in Your hand,
And they followed in Your steps;
Everyone receives of Your words.
⁴Moses charged us with a law,
A possession for the assembly of Jacob.
⁵And He was king in Jeshurun,
When the heads of the people were gathered,
The tribes of Israel together."

33:1 "the blessing. . .blessed" The VERB (BDB 138, KB 159, Piel PERFECT) and the NOUN occur in Deut. 33:1.

SPECIAL TOPIC: BLESSING

▣ "the man of God" This phrase (BDB 35 CONSTRUCT BDB 43) was used to describe prophets (cf. Josh. 14:6; 1 Sam. 2:27; 9:6-7; 1 Kgs. 9:6; 12:22; 13:1,30; 2 Kgs. 1:9-13; 5:8; 23:17; Jer. 35:4). Moses was a prophet (i.e., Deut. 18:15).

33:2 This describes a revelatory appearance of YHWH to Israel (i.e., theophany). This awesome encounter between the Divine and humans was terrifying (cf. Exodus 19; Ps. 50:2-3). YHWH's presence was continued in the form of the special cloud (i.e, Shekinah cloud of glory). YHWH came and stayed with His people from Mt. Sinai/Horeb until they crossed the Jordan. Even then, His special presence was with the Ark, above the wings of the cherubim.

It is obvious from this verse that YHWH is associated with mountains (cf. 1 Kgs. 20:23,28).

1. Moriah (Gen. 22:2; 2 Chr. 3:1, site of the temple)
2. Mt. Sinai/Horeb (Exodus 19-20)
3. Mt. Seir (here, Jdg. 5:4)
4. Mt. Paran (here, Hab. 3:3)
5. Ebal/Gerizim (27:4; Josh. 8:30-33)
6. Tabor (Jdgs. 4:6)
7. Carmel (1 Kgs. 18:20-39; 2 Kgs. 4:25-27)
8. Perazim (2 Sam. 5:20; Isa. 28:21)
9. Mt. Zion (Isa. 2:1-4; Mic. 4:1-4; Ps. 68:16, name for Jerusalem)
10. Mt. Nebo (Deuteronomy 34, to Moses only)

▣ "Sinai" This is the place of the giving of the Law. It is called Sinai (BDB 696) only here in Deuteronomy. It is usually called Horeb (BDB 352).

SPECIAL TOPIC: HOREB

SPECIAL TOPIC: THE LOCATION OF MT. SINAI

▣ "Seir" This name (BDB 973) has several different referents in the OT:

1. It can refer to the land of Edom ‒ Gen. 32:3; 36:30; Num. 24:18; Deut. 1:44; 2:8,12,22,29; 33:1; Josh. 11:17; Jdgs. 5:4.
2. It can refer to a mountain/hill in Edom ‒ Gen. 36:8-9; Deut. 1:2; 2:14; Josh. 24:4.
3. It can refer to a people ‒ Gen. 36:20-30; 2 Chr. 25:11,14; Ezek. 25:8 (of Edom)
4. It can refer to a mountain/hill in Judah ‒ Josh. 15:10(?).

▣ "Mount Paran" This is the mountain range (BDB 803) close to the plains of Moab (cf. Deut. 1:1) on the west side of Arabah, down the west side of the Gulf of Aqaba.

Perhaps this listing is of the travel of the children of Israel as they left Sinai going into the Promised Land (also can be a wilderness, cf. Num. 10:12; 12:16; 13:3,26). God was saying that He had been with them throughout the wanderings and He was still with them.

The MT here has "Ribeboth-Kodesh." Deuteronomy 32:51 translates similar consonants as "Meribah-Kadesh. This could refer to

1. an unknown place name (JPSOA)
2. "angels" (cf. Ps. 68:17; Dan. 7:10; Rev. 5:11)
3. "saints" (LXX, cf. Deut. 7:6; 33:3; 14:2; 26:19; 28:9)

Rabbinical Midrash uses this as text to assert the intermediary role of angels (cf. Acts 7:53; Gal. 3:19; Heb. 2:2).

Literally this is "fiery law" (BDB 77 and 206). However, in this context it refers to the coming glory of the brilliance of YHWH's glory (cf. Isa. 60:1-3).

SPECIAL TOPIC: GLORY (OT, kabod)

33:3 "He loves the people" The VERB (BDB 285, KB 284, Qal PARTICIPLE) seems to reflect Deut. 4:37; 7:7-8; 10:15.

The OBJECT "people" is PLURAL and refers to the descendants of the Patriarchs.

The term "holy ones" (BDB 481 CONSTRUCT BDB 872) refers to the covenant people. This could be translated "saints" (e.g., Deut. 7:6; 14:2,21; 26:19; 28:9; "holy people").

The JPSOA footnote says "the meaning of vv. 3-5 is uncertain." The Jewish Study Bible, p. 446, suggests that "'the hallowed'" originally referred to the divine council but that the poem's editors shifted the focus to Israel." It asserts that this was done to make sense of v. 4.

This is literally "lie down at" (BDB 1067, KB 1730, Pual PERFECT, unusual VERB only here). It could also refer to the position of a learner

1. bowed low, cf. TEV
2. sit at your feet , cf. REB, NET Bible

"They" refers to the people of Israel.

▣ "Everyone receives of Your words" This refers to the giving of the law at Mt. Sinai/Horeb in Exodus 20 and following. God's people knew God's will and law. The covenant people have a special responsibility to reflect God's character (i.e., Luke 12:48).

All of them affirmed their willingness to follow God's law.

33:4 "Moses charged us with a law" This seems to confirm the idea in the preceding verses that the reference in Deut. 33:3 is to a place name and that these verses are talking about God's people, not angels.

▣ "A possession for the assembly of Jacob" The term "possession" (BDB 440) refers to an inheritance (BDB 439). It was used first of the tribe of Israel (Jacob, BDB 784) in Exod. 6:8 and is mentioned often in Ezekiel (cf. Ezek. 11:15; 33:24; 36:2,3,5).

The term "assembly" (BDB 875) means "congregation" (cf. same root in Deut. 23:2,3,4,8; 31:30).

Because of the parallelism in Deut. 33:4, this particular usage of "possession" may be imagery for the covenant (i.e., law). God's people possess a revelation as well as a land!

33:5 "He was king" This is a reference to YHWH as King (BDB 572 I, cf. Exod. 15:18; Num. 23:21; 24:7; 1 Sam. 8:4-9; Ps. 29:10).

▣ The last two lines parallel "heads of the people" and "the tribes of Israel." It refers to the inauguration of the covenant with the new people of God at Mt. Sinai/Horeb (cf. Exodus 19-20).

▣ "Jeshurun" This is literally "the upright ones" (BDB 449) and refers to Israel (cf. Deut. 33:26; 32:15; Isa. 44:2).

NASB (UPDATED) TEXT: DEUTERONOMY 33:6
 ⁶"May Reuben live and not die,
 Nor his men be few."

33:6 "May Reuben live and not die" Verse 6 has three Qal JUSSIVE forms:

1. live ‒ BDB 310, KB 309
2. die ‒ BDB 559, KB 562 (negated)
3. be ‒ BDB 224, KB 243 (negated)

Reuben was the firstborn of Jacob, but he sinned against his father (cf. Gen. 35:22) and lost his preeminence (cf. Gen. 49:3-4).

This is part of the loss of preeminence (cf. TEV, NJB). This phrase often means "not very many men" (cf. Gen. 34:30; Deut. 4:27; Ps. 105:12; Jer. 44:28).

NASB (UPDATED) TEXT: DEUTERONOMY 33:7
⁷And this regarding Judah; so he said,
"Hear, O Lord, the voice of Judah,
And bring him to his people.
With his hands he contended for them,
And may You be a help against his adversaries."

33:7 "Hear" This VERB (BDB 1033, KB 1570, Qal IMPERATIVE) is used often in Deuteronomy, but usually it is YHWH (or Moses) speaking to Israel.

SPECIAL TOPIC: SHEMA

▣ "O Lord" See SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ "the voice of Judah" In context Moses is asking YHWH to hear Judah's prayer (i.e., the tribe of Judah's prayer). There is nothing in Moses' blessing that hints of Judah's special place as royal tribe, so evident in Jacob's blessing of Gen. 49:8-12.

The fact that the tribe of Simeon is not mentioned in chapter 33 has caused some to relate this prophecy to a later period when Simeon was incorporated into Judah (cf. Josh. 19:1-9; Jdgs. 1:3-4). Simeon's allotment was southwest of Judah, which was adjacent to the five powerful Philistine city-states.

This Hebrew phrase is uncertain. It may refer to Judah defending itself against enemies, which may point toward the division of the unified monarchy in 922 B.C. into Judah and Israel (only speculation).

NASB (UPDATED) TEXT: DEUTERONOMY 33:8-11
⁸Of Levi he said,
"Let Your Thummim and Your Urim belong to Your godly man,
Whom You proved at Massah,
With whom You contended at the waters of Meribah;
⁹Who said of his father and his mother,
'I did not consider them';
And he did not acknowledge his brothers,
Nor did he regard his own sons,
For they observed Your word,
And kept Your covenant.
¹⁰They shall teach Your ordinances to Jacob,
And Your law to Israel.
They shall put incense before You,
And whole burnt offerings on Your altar.
¹¹O Lord, bless his substance,
And accept the work of his hands;
Shatter the loins of those who rise up against him,
And those who hate him, so that they will not rise again."

33:8-11 In the Qumran literature, scrolls found in caves northwest of the Dead Sea, Deut. 18:18 and Num. 24:15-17, which are definite Messianic prophecies, are linked with this passage. They thought that the Messiah was related to the tribe of Levi (cf. Ps. 110:4-7; Zechariah 3-4).

This blessing includes not only the past faithful acts of Aaron (cf. Ps. 106:16), but also of Moses (cf. last two lines of Deut. 33:8 and Exod. 17:1-7).

33:8 "Your Thummim and Your Urim" These two items (BDB 1070 and 22) were (1) a mechanical way (i.e., lots) or (2) a visible light which denoted a prophecy to know the will of YHWH. Apparently they were kept by the High Priest in a pouch behind the breast plate (cf. Exod. 28:30; Lev. 8:8; 1 Sam. 14:37-42; 23:9-12). Exactly what they were and how they worked has been lost (cf. NIDOTTE, vol. 1, pp. 329-331).

SPECIAL TOPIC: URIM AND THUMMIM

▣ "Your godly man" This may refer to Aaron or Moses or the descendant of the High Priest, but the historical reference mentioned refers to Moses.

▣ "Massah. . .Meribah" Read Exod. 17:7. However, the rebellion at this location did not mention Levi or the priests in any way. The exact connection is uncertain.

▣ Apparently YHWH tested both Israel and her leadership during the wilderness wandering period to see if they really trusted Him and His care and guidance (cf. Exod. 17:7).

1. proved/tested ‒ BDB 650, KB 702, Piel PERFECT
2. strive/contend ‒ BDB 936, KB 1224, Qal IMPERFECT

Notice that YHWH regularly tests (BDB 650) the motives and commitment of those who claim to know and trust Him:

1. Abraham ‒ Genesis 22
2. Israel ‒ Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3 Jdg. 2:22; 3:1,4
3. Moses ‒ Deut. 33:8
4. Hezekiah ‒ 2 Chr. 32:31
5. Jesus was also tested ‒ Matthew 4; Luke 4

This same word is used often for humans "testing" God, which is always seen in a negative light!

33:9 This refers to the passage in Exodus 32, where Israel became involved in idolatry in the making and worshiping (i.e., sexual orgy) of the golden calf. At this point Moses ordered the faithful Levites (his own tribe) to kill many of their fellow Israelites in judgment (cf. Deut. 32:25-29).

By this action, even against their own family, they are honored for:

1. they observed Your word ‒ BDB 1036, KB 1581, Qal PERFECT, cf. Deut. 29:9
2. they kept Your covenant ‒ BDB 665, KB 718, Qal IMPERFECT, cf. Ps. 25:10; 78:7; 119:2,22, 33,34,56,69,100,115,129,145

SPECIAL TOPIC: KEEP

SPECIAL TOPIC: COVENANT

33:10 "teach. . .put incense. . .and whole burnt offerings" These are the duties of the Levitical priests:

1. teaching ‒ BDB 434, KB 436, Hiphil IMPERFECT, cf. Deut. 31:9-13, which includes judging, cf. Deut. 17:9-10
2. duties at the tabernacle/temple
3. remember, in Deuteronomy there is no disctinction bewteen the duties of the priests and Levites (i.e., Deut. 18:1)

SPECIAL TOPIC: LEVITICAL PRIESTS

▣ "to Jacob. . .to Israel" See SPECIAL TOPIC: ISRAEL (the name)

33:11 This short verse has four VERBS and two PARTICIPLES:

1. "bless" ‒ BDB 138, KB 159, Piel IMPERATIVE, cf. Deut. 33:1,13,20,24; 28:3 (twice),4,5,6 (twice),8,12,19; 30:16. This is what YHWH wants to do!
2. "accept" ‒ BDB 953, KB 1280, Qal IMPERFECT. This is a sacrificial term, cf. Lev. 1:4; 7:18; 19:7; 22:23,25,27, which can also mean "enjoy," Lev. 26:34 (twice)
3. "shatter" ‒ BDB 563, KB 571, Qal IMPERATIVE, used of YHWH in Deut. 32:39, here of their enemies (cf. #4, #5, and #6)
4. "those who rise up" ‒ BDB 877, KB 1086, Qal ACTIVE PARTICIPLE, used of adversaries
   1. to God, Exod. 15:7
   2. to Israel, Exod. 32:25; Ps. 109:28
   3. to one's neighbor, Deut. 19:11
5. "those who hate him" ‒ BDB 971, KB 1338, Piel PARTICIPLE, often in the Psalms for enemies, cf. Deut. 18:40; 44:7,10; 55:12; 68:1; 89:23
6. "rise again" (negated) ‒ same root as #4, but here a Qal IMPERFECT. This could refer to the other Israelites who attacked Moses' and Aaron's leadership during the wilderness wandering period.

This term (BDB 298) can have several connotations:

1. its basic meaning is "capacity" or "power"
2. "strength"
3. "ability," "skills"
4. "worthiness"
5. "accomplishments"
6. "possessions"

▣ "Shatter the loins" This is literally "break the thigh" (i.e., the largest muscle in the body used as a symbol for the whole person). This is Hebrew imagery for making someone powerless. It is even possible that it has the connotation of stopping procreation, thereby, no future generations.

NASB (UPDATED) TEXT: DEUTERONOMY 33:12
¹²Of Benjamin he said,
"May the beloved of the Lord dwell in security by Him,
Who shields him all the day,
And he dwells between His shoulders."

33:12 "Of Benjamin. . .beloved of the Lord" He (BDB 122) may be called beloved of the Lord because he was the favorite of his father, Jacob (cf. Gen. 44:20).

▣ "dwell in security by Him" The VERB (BDB 1014, KB 1496, is a Qal IMPERFECT, but in a JUSSSIVE sense, cf. Deut. 33:12 [twice],16,20,28; Exod. 25:8; 29:45,46; JPSOA does not translate this as a JUSSSIVE, but as a statement). YHWH is their close companion in Deut. 33:12.

The MT has "by Him" in line 2 but this word may be an ancient name for Deity. The UBS Text Project, p. 312, suggests "most-high." The LXX translates it as "God overshadows him all the days," which, if correct, shows this Divine name must start line 3 (NRSV, NJB, REB).

This ancient name (עלו, BDB 752-754, usually a PREPOSITION) for Deity might also appear in 1 Sam. 2:10, line 2.

The VERB (BDB 342, KB 339, Qal ACTIVE PARTICIPLE) is used only here and can mean "to enclose" or "to surround" or "to cover."

This is imagery for

1. a place of peace and security (Deut. 33:20,28)
2. living in a sheltered place (i.e., Shiloh, Bethel, or Jerusalem [a suggestion of S. R. Driver])

NASB (UPDATED) TEXT: DEUTERONOMY 33:13-17
¹³Of Joseph he said,
"Blessed of the Lord be his land,
With the choice things of heaven, with the dew,
And from the deep lying beneath,
¹⁴And with the choice yield of the sun,
And with the choice produce of the months.
¹⁵And with the best things of the ancient mountains,
And with the choice things of the everlasting hills,
¹⁶And with the choice things of the earth and its fullness,
And the favor of Him who dwelt in the bush.
Let it come to the head of Joseph,
And to the crown of the head of the one distinguished among his brothers.
¹⁷As the firstborn of his ox, majesty is his,
And his horns are the horns of the wild ox;
With them he will push the peoples,
All at once, to the ends of the earth.
And those are the ten thousands of Ephraim,
And those are the thousands of Manasseh."

33:13-17 The longest of the blessings, except for Levi, goes to the sons of Joseph, Ephraim and Manasseh (cf. Deut. 33:17, his two sons in Egypt). These were the most powerful of the northern tribes.

In Deut. 33:13-16b Moses enumerates agricultural blessings on these two tribes. In Deut. 33:16c and d Joseph's status in Egypt is acknowledged. In Deut. 33:17 the power of these two tribes is expressed in animal imagery.

33:13 This verse refers to the abundance of moisture from dew and underground sources (cf. Gen. 49:25). Water meant agricultural abundance (cf. Gen. 49:25)!

33:15 "the best things of the ancient mountains. . .And. . .of the everlasting hills" This may refer to trees, both for food and construction.

33:16 "And the favor of Him who dwelt in the bush" This may refer to the burning bush (cf. Exod. 3:2-4). This word for bush (BDB 702) is used only five times in the OT, four of them in Exod. 3:2-4.

This reflects Jacob's blessing in Gen. 49:26. The leadership and preeminence of Joseph continues in his sons' descendants.

33:17 "And his horns are the horns of the wild ox" In Hebrew the word "horn" (BDB 901) is a symbol of power.

▣ "to the ends of the earth" This is a CONSTRUCT of BDB 67 and BDB 75. It has such powerful theological significance.

1. uniqueness of YHWH (and thereby monotheism)
   1. Isa. 45:6,14; 46:9; 47:8,10
   2. Zeph. 2:15
2. the power and glory of YHWH
   1. Prov. 30:4
   2. many of those under #3
3. the extension of YHWH's worship and rule to all the earth
   1. Deut. 33:17
   2. 1 Sam. 2:10
   3. Ps. 22:25-31; 59:13; 67:1-7; 98:2-9
   4. Isa. 45:22; 52:10
   5. Jer. 16:19
4. Messianic
   1. 1 Sam. 2:10
   2. Ps. 2:8
   3. Micah 5:4-5

▣ "the ten thousands of Ephraim. . .and the thousands of Manasseh" This phrase shows the priority of Ephraim in size and power.

SPECIAL TOPIC: THOUSAND (eleph)

NASB (UPDATED) TEXT: DEUTERONOMY 33:18-19
¹⁸Of Zebulun he said,
"Rejoice, Zebulun, in your going forth,
And, Issachar, in your tents.
¹⁹They will call peoples to the mountain;
There they will offer righteous sacrifices;
For they will draw out the abundance of the seas,
And the hidden treasures of the sand."

33:18 "Of Zebulun. . .And, Issachar" These two tribes are also listed together as in Gen. 49:13-15.

▣ "Rejoice" This VERB (BDB 970, KB 1333, Qal IMPERATIVE) is used in the sense of "enjoy the good, safe abundance of life."

▣ "going forth" This (BDB 422, KB 425, Qal INFINITIVE CONSTRUCT) seems to be used in the sense of a free life (cf. Deut. 28:6,19; 31:2).

▣ "in your tents" This (BDB 13) refers to their home during the wilderness wandering period, but became imagery for one's house.

These two parallel lines imply a happy, settled life.

33:19 The parallelism between "mountain" (BDB 249) and "offer righteous sacrifices" (cf. Ps. 4:5; 51:19) implies a worship setting (cf. Exod. 15:17).

The next interpretive question is, do the next two lines of poetry continue this thought or change to another topic? Zebulun's involvement in the sea is mentioned in Gen. 49:13.

▣ "abundance of the seas and the hidden treasures of the sand" These two lines are parallel. They are both OBJECTS of one VERB, "suck" or "draw out" (BDB 413, KB 416, Qal IMPERFECT). This is a metaphor for abundance (cf. Deut. 32:13).

1. The first one refers to:
   1. food (i.e., sacrifices or good living)
   2. merchandise (i.e., coral, shells, sponges or dye)
2. The second is made up of two Qal PASSIVE PARTICIPLES:
   1. "to cover," but only here it means "reserved" or "laid up" (BDB 706)
   2. "to hide" (BDB 380)

They seem to refer to the shipping trade (cf. Gen. 49:13-14).

NASB (UPDATED) TEXT: DEUTERONOMY 33:20-21
²⁰Of Gad he said,
"Blessed is the one who enlarges Gad;
He lies down as a lion,
And tears the arm, also the crown of the head.
²¹Then he provided the first part for himself,
For there the ruler's portion was reserved;
And he came with the leaders of the people;
He executed the justice of the Lord,
And His ordinances with Israel."

33:20 "Blessed is the one who enlarges Gad" This seems to be a reference to YHWH.

▣ "He lies down as a lion" The word is "lioness" (BDB 522, cf. Gen. 49:9; Num. 24:9; Job 4:11). The lioness was the one who hunted and provided food for the male lion and cubs. Gad was referred to as the lioness. The tribe of Gad was blessed because of their faithfulness in battle (cf. Gen. 49:19).

33:21 This verse is a play on Gad or a valiant warrior (in the imagery of a lion). He chose part of the land on the eastern side of Jordan to inherit, but he and the Reubenites and the half-tribe of Manasseh were the first military group to go into battle in the Promised Land (cf. Josh. 4:12-13; 22:1-3).

SPECIAL TOPIC: LIONS (OT)

▣ "For there the ruler's portion was reserved" The Hebrew meaning is uncertain! JPSOA translates the line of poetry as "For there is the portion of the revered chieftain."

▣ "And he came with the leaders of the people" This may refer to

1. these three tribes asking Moses and the elders for permission to settle on the eastern side of Jordan
2. these three tribes going into battle first on the western side of the Lordan (cf. Josh. 4:12)

NASB (UPDATED) TEXT: DEUTERONOMY 33:22
²²Of Dan he said,
"Dan is a lion's whelp,
That leaps forth from Bashan."

33:22 "Dan is a lion's whelp, that leaps from Bashan" The mention of Dan as somehow connected to Bashan (cf. Deut. 1:4; 3:1,3,4,10,11,13,14) is surprising. Originally Dan's tribal allocation by lot was in the southwest (i.e., the Philistine area) and later they moved to the far north (cf. Judges 18). This may be a prophecy connected to this unauthorized relocation.

SPECIAL TOPIC: LIONS IN THE OT

NASB (UPDATED) TEXT: DEUTERONOMY 33:23
²³Of Naphtali he said,
"O Naphtali, satisfied with favor,
And full of the blessing of the Lord,
Take possession of the sea and the south."

33:23 "Take possession of the sea and the south" The VERB (BDB 439, KB 441, Qal IMPERATIVE) is used several times in Deuteronomy for Israel to possess the land (cf. Deut. 1:8,21,39; 2:24,31; 9:23; 11:31; 17:14; 26:1). It implies a taking by force and securing it as a permanent inheritance.

NASB (UPDATED) TEXT: DEUTERONOMY 33:24-25
²⁴Of Asher he said,
"More blessed than sons is Asher;
May he be favored by his brothers,
And may he dip his foot in oil.
²⁵Your locks will be iron and bronze,
And according to your days, so will your leisurely walk be."

33:24 "Of Asher he said

 'More blessed than sons is Asher;

 May he be favored by his brothers'" This VERB (BDB 224, KB 243, "be") is a Qal JUSSIVE. This shows the working of the Hebrew mind. To an Israelite, a son was the greatest blessing possible.

The rabbis interpret this verse to mean that because of the extreme beauty of Asher's daughters they were more sought after than sons. The meaning of the MT text is uncertain.

▣ "And may he dip his foot in oil" The location of Asher, on the northern seacoast, is the best area for growing olive trees. This phrase possibly refers to the act of treading oil out of the olives by foot.

33:25 "Your locks will be iron and bronze" The Hebrew root for "locks" (BDB 653) or "bars" (BDB 653) can also be translated "shoes" (BDB 653). The form used here is found only here. Because of Asher's geographical position, on the major highway route from the Fertile Crescent down to Egypt, if Asher fell, the whole land fell (from a northerly invasion). She was considered "the door and lock" to the Promised Land.

The interpretive question is what does the last NOUN mean (BDB 179)?

1. strength (i.e., vital life)
2. security (i.e., no invasion)

NASB (UPDATED) TEXT: DEUTERONOMY 33:26-29
²⁶"There is none like the God of Jeshurun,
Who rides the heavens to your help,
And through the skies in His majesty.
²⁷The eternal God is a dwelling place,
And underneath are the everlasting arms;
And He drove out the enemy from before you,
And said, 'Destroy!'
²⁸So Israel dwells in security,
The fountain of Jacob secluded,
In a land of grain and new wine;
His heavens also drop down dew.
²⁹Blessed are you, O Israel;
Who is like you, a people saved by the Lord,
Who is the shield of your help
And the sword of your majesty!
So your enemies will cringe before you,
And you will tread upon their high places."

33:26-29 These verses are a transition section which praises YHWH's uniqueness and power! Jeshurun is used as a designation for Israel (cf. Deut. 32:15). These verses (i.e., Deut. 33:26 line b & c; Deut. 33:28 line c &d; Deut. 33:29 line f) use phrases that commonly referred to the fertility god, Ba'al, implying that all the things that had been said about Ba'al were not true about him, but were true of YHWH. YHWH is the only God.

33:26 "There is none like the God" Sees note at Deut. 4:35.

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: ANGELS AND DEMONS

33:27 "The eternal God" Elohim is often combined with attributes:

1. the eternal Elohim, here
2. the everlasting Elohim, Isaiah 26
3. the true Elohim, 2 Chr. 15:3; Isa. 65:16
4. the Elohim of all flesh, Jer. 32:27 (similar to Num. 16:22; 27:16)
5. the Elohim of heaven, Gen. 24:3,7; 2 Chr. 36:23; Ezra 1:2; Neh. 1:4,5; 2:4,20
6. an Elohim at hand (or near), Jer. 23:23
7. Elohim of my (or our) salvation, Ps. 18:46; 24:5; 25:5; 27:9; 65:5; 79:9; 85:4; Isa. 17:10
8. Elohim of my righteousness, Ps. 4:1
9. Elohim who is my rock, 2 Sam. 22:3; Ps. 18:2
10. Elohim who is my stronghold, Ps. 43:2
11. Elohim who is my praise, Ps. 109:1

(This list is from BDB p. 44, #4, b.)

SPECIAL TOPIC: NAMES FOR DEITY, C.

This term "dwelling place" (BDB 733) can refer to an animal's lair (cf. Job 37:8; 38:40; Amos 3:4) or imagery for the refuge offered by God for His people (only here). A similar concept is found in Ps. 71:3; 91:9.

This is such a famous and encouraging verse. However, the MT is uncertain (i.e., JPSOA footnote). Here are the options.

1. NRSV ‒ "He subdues the ancient gods"
2. REB ‒ "He subdued te ancient powers"
3. Peshitta ‒ "In the heaven of heavens is the dwelling of our God"
4. LXX ‒ "And there is divine protection of yore"
5. NJB ‒ "The God of old is our refuge"

Verses 26-27 continue the imagery of YHWH as Israel's (i.e., Jeshsurun) divine warrior (cf. vv. 2-5).

▣ "And underneath are the everlasting arms" This is imagery for:

1. YHWH's fighting on their behalf (cf. line c, Deut. 33:29)
2. YHWH's perpetual care and attention

YHWH is the God who acts! It is possible that this is an allusion to Gen. 49:24 (lines b & c).

▣ "Destroy" This VERB (BDB 1029, KB 1552, Hiphil IMPERATIVE) means "to exterminate." It is part of the terminology of "holy war," cf. Deut. 1:27; 2:22; 6:15; 9:20; Josh. 7:12; 9:24. If Israel is obedient to the covenant He will fight for them, but if not, He will fight against them!

The Israelites were expected to dress for battle and take the field against her enemies, but it was YHWH who won the battle!

"Fountain" (BDB 745 II) means "spring" and refers to descendants. The term "secluded" (BDB 94, "alone") is imagery for security. Here, for the security of the Promised Land.

33:29 This verse uses "holy war" terminology to describe YHWH's deliverance

1. from Egypt
2. from the desert
3. from the Canaanites
4. all future enemies

K. A. Kitchen, Ancient Orient and Old Testament, pp. 164-165, has an interesting note about the word "Bãmã" (BDB 119).

"A lost meaning is sometimes recovered for a well-known word. 'Bãmã' is the common Hebrew word for a high place. In Ugaritic, it also means 'back,' and this rendering would also fit very well in Deuteronomy 33:29, in the ancient Blessing of Moses:

Thine enemies shall submit to thee,

 And thou shalt tread upon their backs'

  (rather than: 'on their high places').

The idea expressed is then similar to that in Joshua 10:24 or in Psalm 110:1, and finds plastic expression in Egyptian reliefs and statuary."

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why could Moses not enter the Promised Land?
2. Why are there so many translations of Deut. 33:2-3?
3. Why is Simeon not listed in blessings?
4. Is there a Messianic reference in these blessings?

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