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Deuteronomy 33:1 [study!]

American Standard Version (ASV 1901) [2]
— And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
King James Version (KJV 1769)
— And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
New American Standard Bible (NASB ©1995)
— Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death.
Webster's Revision of the KJB (WEB 1833)
— And this [is] the with which Moses, the man of God, blessed the children of Israel before his death.
Darby's Translation (DBY 1890)
— And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
Rotherham's Emphasized Bible (EBR 1902)
— Now, this, is the blessing wherewith Moses, the man of God, blessed the sons of Israel,—before his death.
Young's Literal Translation (YLT 1898)
— And this [is] the blessing [with] which Moses the man of God blessed the sons of Israel before his death,
Douay-Rheims Challoner Revision (DR 1750)
— This is the blessing, wherewith the man of God, Moses, blessed the children of Israel, before his death.
Original King James Bible (AV 1611) [2]
— And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
Brenton Greek Septuagint (LXX, Restored Names)
— And this [is] the blessing with which Mosheh{gr.Moses} the man of God blessed the children of Israel before his death.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And this [is] the blessing, wherewith Mosheh the man of Elohim blessed the children of Yisrael before his death.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And this x2063
(2063) Complement
Irregular feminine of H2089; this (often used adverbially).
[is] the blessing, 1293
{1293} Prime
From H1288; benediction; by implication prosperity.
wherewith x834
(0834) Complement
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
M מֹשֶׁה 4872
{4872} Prime
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
the man 376
{0376} Prime
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of lhm אֱלֹהִים 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
blessed 1288
{1288} Prime
A primitive root; to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason).
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
(0853) Complement
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the children 1121
{1121} Prime
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
before 6440
{6440} Prime
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.).
his death. 4194
{4194} Prime
From H4191; death (natural or violent); concretely the dead, their place or state (hades); figuratively pestilence, ruin.
Jamieson-Fausset-Brown Commentary

Deuteronomy 33:1

_ _ Deuteronomy 33:1-28. The Majesty of God.

_ _ Moses the man of God — This was a common designation of a prophet (1 Samuel 2:27; 1 Samuel 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.

Matthew Henry's Commentary

Deuteronomy 33:1-5

_ _ 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 24:50), 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 (Genesis 49:1), 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, Deuteronomy 33:2. 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, Habakkuk 3:3, Habakkuk 3:4; Psalms 18:7-9. 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 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psalms 68:17. 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 7:53; Hebrews 2:2.

_ _ 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 (Deuteronomy 4:33), 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 (Deuteronomy 33:2), 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, Deuteronomy 4:33. 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, Revelation 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deuteronomy 33:2), 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 10:28.

_ _ 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, Exodus 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Joshua 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. John 17:26, 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 (Deuteronomy 33:4, Deuteronomy 33:5), 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 (Psalms 147:20), 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 Psalms 119:111.

_ _ 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 Samuel 12:12. 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.

John Wesley's Explanatory Notes

Deuteronomy 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 Genesis 49:5-7. Or, because that tribe had no distinct inheritance, but was to have its portion in the tribe of Judah, Joshua 19:1.

Geneva Bible Translation Notes

Deuteronomy 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.

Cross-Reference Topical ResearchStrong's Concordance
the blessing:

Genesis 27:4 And make me savoury meat, such as I love, and bring [it] to me, that I may eat; that my soul may bless thee before I die.
Genesis 27:27-29 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son [is] as the smell of a field which the LORD hath blessed: ... Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed [be] every one that curseth thee, and blessed [be] he that blesseth thee.
Genesis 49:1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days.
Genesis 49:28 All these [are] the twelve tribes of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them.
Luke 24:50-51 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. ... And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
John 14:27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.
John 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

the man:

Joshua 14:6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.
Judges 13:6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name:
1 Samuel 2:27 And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?
1 Samuel 9:6-7 And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. ... Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?
1 Kings 13:1 And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.
1 Kings 13:6 And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as [it was] before.
Psalms 90:1 [[A Prayer of Moses the man of God.]] Lord, thou hast been our dwelling place in all generations.
1 Timothy 6:11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
2 Timothy 3:17 That the man of God may be perfect, throughly furnished unto all good works.
2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.
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Gn 27:4, 27; 49:1, 28. Jsh 14:6. Jg 13:6. 1S 2:27; 9:6. 1K 13:1, 6. Ps 90:1. Lk 24:50. Jn 14:27; 16:33. 1Ti 6:11. 2Ti 3:17. 2P 1:21.

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