Verse 6:

Reuben, Jacob’s firstborn, begins the list of tribal blessings. In the clause, “let not his men be few,” the word “not” is in italics, indicating that it was not in the original text, but was supplied by the translators as they thought the text demanded. In this case, it is an unneeded addition, and gives the incorrect meaning.

Reuben committed a grievous sin, incest, which forfeited his right of the firstborn, Gen 35:23; Gen 49:3-4. The number of the tribe of Reuben declined by 2,770 during the wilderness years, compare Num 1:21; Num 26:7. In her victory song, Deborah scorns Reuben for not responding to the call to join the other tribes in their conflict with the Canaanites, Jdg 5:16-17; and 1Ch 27:16 is the last mention of the Reubenites in sacred history, until Rev 7:5.

Fuente: Garner-Howes Baptist Commentary

2. BLESSINGS PRONOUNCED UPON THE TWELVE TRIBES (Deu. 33:6-25)

It will be noticed that the tribe of Simeon is not mentioned in this list. This was because of their fathers anger, cruelty, and disobedience (see especially Gen. 34:24-31). Referring to both Simeon and Levi, Jacob said,

I will divide them in Jacob,
And scatter them in Israel.

Gen. 49:7

In the case of Simeon, this meant being absorbed in the tribe of Judah (Jos. 19:1, Jud. 1:3). In the case of Levi, it meant no inheritance in Israel as a tribeonly scattered cities. Thus, although there are a few exceptions, we can usually say that the history of Judah is the history of Simeon.

a. REUBEN (Deu. 33:6)

6

Let Reuben live, and not die;

Nor let his men be few.

THOUGHT QUESTIONS 33:6

576.

Read the Amplified Translation and notice the difference in this versewhy is there such a difference?

AMPLIFIED TRANSLATION 33:6

6 Let [the tribe of] Reuben live, and not die out, but [58]let his men be few.

[58] The earlier Bible translators could not believe that Moses meant to say of Reuben, let his men be few, so they put not in it in italics: let not his men be few. But Reuben had committed a grave offense (Gen. 49:3-4), which canceled his birthright, and God meant exactly what He directed Moses to say, as continuous fulfillment of the prophecy proves. In Jdg. 5:16 the tribe [of Reuben] is scorned for its failure to join the others against the Canaanites, and except for 1Ch. 5:3-20 it does not again appear in Israels history, Nor does Misha of Moab, ninth century, B.C. name it (Cambridge Bible), Furthermore, by 1951 A.D. no Jew was permitted to enter the territory once allotted to the tribe of Reuben, The whole territory, which is . . . quite capable of cultivation, is now deserted by its settled inhabitants (Davis Bible Dictionary), It was then being restored, not by Israelites, but by Arabs.

COMMENT 33:6

Compare the pronouncement of Gen. 49:3-4. Though he would not have the preeminence, his numbers or power would not be lost.

NOR LET HIS MEN BE FEWOr, But let etc. The latter rendering is preferred by many modern translators.

May Reuben live and not die,

Though few be his number.

The Torah.

The latter rendering is more in accord with history. There is only a slight decline in Reubens population between the first and second numberings46,500 to 43,730 (Num. 1:21; Num. 26:7). But Reubens later history is a tragic one. His numbers did indeed become few. The Amplified Bible states:

The earlier Bible translators could not believe that Moses meant to say of Reuben, let his, men be few, so they put not in it in italics: let not his men be few. But Reuben had committed a grave offense (Gen. 49:3-4), which canceled his birthright, and God meant exactly what he directed Moses to say, as continuous fulfillment of the prophecy proves. In Jdg. 5:16 the tribe of Reuben is scorned for its failure to join the others against the Canaanites, and except for 1Ch. 5:3-20 it does not again appear in Israels history. Nor does Misha of Moab, ninth century, B.C. name it (Cambridge Bible). Furthermore, by 1951 A.D. no Jew was permitted to enter the territory, once allotted to the tribe of Reuben. The whole territory, which is . . . quite capable of cultivation, is now deserted by its settled inhabitants (Davis Bible Dictionary). It was then being restored, not by Israelites, but by Arabs.

b. JUDAH (Deu. 33:7)

7

And this the blessing of Judah: and he said,

Hear, Jehovah, the voice of Judah,
And bring him in unto his people:
With his hands he contended for himself;
And thou shalt be a. help against his adversaries.

THOUGHT QUESTIONS 33:7

577.

Why is the tribe of Judah considered especially worthy? Cf. Gen. 49:8-12. When was this prophesy fulfilled?

AMPLIFIED TRANSLATION 33:7

7 And this [Moses] said to Judah: Hear, O Lord, the voice of Judah, and bring him to his people! With his hands he contended for himself, but You be a help to him against his enemies.

COMMENT 33:7
WITH HIS HANDS HE CONTENDED FOR HIMSELF

Or, Though his own hands strive for him, etc.
Or, Make his hands strong for him . . .
Or, With thy hands contend for him . . .

God promises his aid to this worthy tribe. Compare Gen. 49:8-12. And, as in that passage, one can point to relatively immediate fulfillments in Israels history. The glorious reigns of Solomon and David are obvious literal fulfillments. Surely at that time God was a help against Judahs adversaries. But the prophecies are more completely fulfilled in the Meslah:the Lion of the tribe of Judah, In all things he will become the preeminent One.

c. LEVI (Deu. 33:8-11)

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;

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.

10

They shall teach Jacob thine ordinances,

And Israel thy law:
They shall put incense before thee,
And whole burnt-offering upon thine altar.

11

Bless, Jehovah, 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.

THOUGHT QUESTIONS 33:811

578.

What were the Thummim and the Urim? Where were they? For what purposes were they used? Cf. Exo. 28:30, Lev. 8:8.

579.

Read Exo. 17:3-7 and the twentieth chapter of Numbers for and understanding of Exo. 17:8 b,

580.

When was verse nine fulfilled? Read Exodus 32 for an answer.

581.

Levi had no tribal allotmenthis priviledges were greaterin what way?

AMPLIFIED TRANSLATION 33:811

8 And of Levi he said, Your Thummim and Your Urim [by which the priest sought Gods will for the nation] are for your pious one [Aaron for the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah; [Num. 20:1-13.]

9 [Aaron], who [59]said of his father and mother, I do not regard them, nor did he acknowledge his brothers, or openly recognize his own children. For the priests observed Your word and kept Your covenant [as to their limitations].

[59] The law required that the high priest act as impartially when one of his immediate family died as if the departed were no kin to him (Lev. 21:10-12). This throws light on Christs attitude toward His mother and brethren in Mat. 12:46-50. Cp. Heb. 8:1-6; Heb. 3:1-3.

10 [The priests] shall teach Jacob Your ordinances, and Israel Your law; they shall put incense before You, and whole burnt offering upon Your altar.
11 Bless, O Lord, [Levis] substance, and accept the work of his hands; crush the loins of his adversaries, and of those who hate him, that they arise no more.

COMMENT 33:811

THUMMIM AND URIM (Deu. 33:8)These words mean literally perfection and light, indicating the clearness with which God would impart to the High Priest the knowledge of his will, when that knowledge was sought by means which He had appointed (Nichols). These were items (never exactly described in scripture) placed on (or in) the breastplate of the high priestthe breastplate of judgment (Exo. 28:30, Lev. 8:8).

The priests, who so often act as Gods mouthpiece, consulted the Urim and Thummim on matters that were otherwise obscure or unknown, and especially on matters of national import, or a national crisis. See Num. 27:18-21, 1Sa. 28:5-6, Ezr. 2:63. Obviously, the possession of the Urim and Thummim was a great privilege and honor for the priestly tribe. It was an honor for thy godly one (or as others have it) him whom thou lovest (Deu. 33:8).

WHOM THOU DIDST PROVE AT MASSAH (Deu. 33:8, Deu. 6:16, Deu. 9:22)The reference is to that tempting, or proving (the meaning of massah) recorded in Exo. 17:3-7.

STRIVE AT MERIBAH (Deu. 33:8)Another play on words (meribah means strife). Both the above event and perhaps also that recorded in Num. ch. 20 may be referred to.

Did the tribe of Levi, in some special way, precipitate the strife and turmoil at Massah and/or Meribah? We have no record of such beyond what is said here, except, of course, the well-known part of Moses and Aaron (Levites), See Deu. 1:37, notes. In these trials, even though Moses and Aaron stumbled, the tribe proved itself faithful and godly, rising up in defence and honor of Jehovah and in support of the covenant. Note the next verse.

WHO SAID OF HIS FATHER AND MOTHER, etc, (Deu. 33:9)An obvious reference to the events of Ex. Ch. 32 at the foot of Sinai. When Moses asked Whoso is on Jehovahs side, let him come unto me, we are told all the sons of Levi gathered themselves together unto him. And at Moses request they did not hesitate to take up the sword against their own fellows who, in their revelry, were flagrantly flaunting their allegiance to the Lord. How the disobedient ones were related to them was not a consideration as to who should or should not be slain. Their allegiance had been to God, and now Moses could say they have observed thy word. It would appear from the Exodus account that most of the tribe was, in fact, faithful; and few Levites had to turn upon members of their own tribe to put down the revolt. But in the zeal for God and the cause of right, the Levites absolutely disregarded blood relationship.

The ramifications of the principle endorsed by the Levites are infinite. What comes first, principle or personal friendship considerations? The Levites decided quickly and decisively on the side of Godthen proceeded to take appropriate action. Compare the teaching of Jesus, Mat. 10:34-39.

d. BENJAMIN (Deu. 33:12)

12

Of Benjamin he said,

The beloved of Jehovah shall dwell in safety by him;
He covereth him all the day long,
And he dwelleth between his shoulders.

THOUGHT QUESTIONS 33:12

582.

There is some difference in the prediction here of Benjamin and that given in Gen. 49:27. Why?

583.

Just what specific promise did God make to the tribe of Benjamin?

AMPLIFIED TRANSLATION 33:12

12 Of Benjamin he said, The beloved of the Lord shall [60]dwell in safety by Him; He covers him all the day long, and makes His dwelling between his shoulders.

[60] The temple in Jerusalem was located almost between the ridges of the territory of Benjamin, suggesting between his shoulders (cp. Jos. 15:8). Moses sees it as a symbol of the Lords presence covering Benjamin continually.

COMMENT 33:12

This is a kindlier prediction than Jacobs (Gen. 49:27)at least the stigma of having a wolf-like character is not depicted here. The word Benjamin means literally son of my right hand and he who was so beloved of his father (see Gen. 42:36-38) was also beloved of God.

The relatively small area occupied by Benjamin north of the tribe of Judah included the plains of Jericho that Lot found so attractive (Gen. 13:10). Josephus, in fact, says that Benjamins allotment was small owing to the goodness of the land[61] And though the upland regions are mountainous and stony and have little water, there is much good land on the western slopes. We remember this tribe especially for the two Saulsthe first king of Israel and the Apostle Paul from Tarsus.

[61] Antiquities of the Jews, V, i. 22.

As is shown particularly in the book of Judges, the tribe became an efficient war machineparticularly as archers and slingers. This ability is a partial fulfillment of Gods promise that Benjamin shall dwell in safety by him.

e. JOSEPHEPHRIAM AND MANASSEH (Deu. 33:13-17)

13

And of Joseph he said,

Blessed of Jehovah be his land,
For the precious things of heaven, for the dew,
And for the deep that coucheth beneath.

14

And for the precious things of the fruits of the sun,

And for the precious things of the growth of the moons,

15

And for the chief things of the ancient mountains,

And for the precious things of the everlasting hills,

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 the blessing come upon the head of Joseph,

And upon the crown of the head of him that was separate from his brethren.

17

The firstling of his herd, majesty is his;

And his horns are the horns of the wild-ox;
With them he shall push the peoples all of them,

even the ends of the earth:

And they are the ten thousands of Ephraim,
And they are the thousands of Manasseh,

THOUGHT QUESTIONS 33:1317

584.

By reading Deu. 33:13 thru Deu. 33:16 what particular benefits are promised by God to the sons of Joseph?

585.

Read Gen. 49:22-26 and mark the parallels to this passage.

586.

Manasseh was the eldest but Ephraim is treated as the first-bornexplain Cf. Gen. 48:8.

587.

In what respect was Ephraim and Manasseh like oxen?

588.

The name Ephraim took on larger meaning than one tribe. Read Psa. 78:67-68. What was the larger meaning?

AMPLIFIED TRANSLATION 33:1317

13 And of Joseph he said, Blessed by the Lord be his hand, with the precious gifts of Heaven, from the dew, and from the deep that couches beneath,
14 From the precious things of the fruits of the sun, and from the precious yield of the months,
15 From the chief products of the ancient mountains, and from the precious things of the everlasting hills,

16 With the precious things of the earth and its fullness, and the favor and good will of Him Who dwelt in the bush. Let these blessings come upon the head of Joseph, upon the crown of the head of him who was separate and prince among his brothers. [Exo. 3:4.]

17 Like a firstling young bull his majesty is, and his horns like the horns of the wild ox; with them he shall push the peoples, all of them, to the end of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.

COMMENT 33:1317

Josephs name, of course, is not left on the land of his posterity, but that of his sonsEphraim and Manasseh.

Deu. 33:13-16 depicts the general prosperity and blessings to come upon Josephs offspring. As we saw in Deu. 3:12-17 (notes), Manasseh inherited a much larger total land mass than his brother. Yet prosperity and increase were especially to attend Ephraim (fruitful). See Gen. 48:17-20. And the blessing on all of Joseph, Gen. 49:22-26, has some striking parallels in the present passage. Jacob described the growth of Joseph under the figure of a 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 (Keil).

The I.S.B.E. states of Ephraims land, It is torn by many gorges, and is rocky and unfruitful. The long slopes to the westward, however, furnish much of the finest land in Palestine. Well watered as it is, the valleys are beautiful in season with cornfields, vineyards, olives and other fruit trees.

THE GOOD WILL OF HIM THAT DWELT IN THE BUSH (Deu. 33:16)i.e. God, who spoke from the burning bush, Exo. 3:4. Our omnipresent God is not limited by space or time.

Deu. 33:17 depicts more specific blessings to be conferred upon Joseph.

Like a firstling bull in his majesty,
He has horns like the horns of the wild-ox;
With them he gores the people
The ends of the earth one and all.
These are the myriads of Ephriam,
Those are the thousands of Manasseh.

The Torah

The oxen are Josephs sons, all of whom were strong, but the firstborn excelled the rest, and was endowed with majesty. It is Ephraim that is referred to, whom Jacob raised to the position of the firstborn (Gen. 48:8, etc.).Pulpit. With his great power and might he would gore even distant peoples. (Horns depict strength, might, power).

By such representatives as Joshua and Samuel, this tribe became, in many ways, the leading tribe in the early days of Israel in Canaan. Shechem and Shiloh were early centers of worship. Later, after the separation of the ten northern tribes, Ephraim was often used by metonymy for Israel (Isa. 7:2; Isa. 7:5; Isa. 7:17), Thus the northern tribes are depicted by their most powerful element. Indeed, it may be said that the tribes of Ephraim and Judah played the most important part in the history of the whole nation, and there was a constant duel for political power (hegemony) between the two,

Note how Deu. 33:17 corresponds to the prophecy of Jacob (Gen. 48:19), Ephraim (the younger) is to have his ten thousands (Heb. rebabah, myriads, a large unlimited number) while Manasseh was to have his thousands (though possessing more territory).

At the time Moses wrote these lines Manasseh, however, far outnumbered Ephraim. Ephraim lost great numbers in the wilderness trek.

Num. 1:32-35

Num. 26:28-37

Ephraim

40,500

32,500

Manasseh

32,200

52,700

Thus Moses words surely were not based on recent history!
Later, we have the population of Joseph growing (as shown in the book of Joshua), but we have no statistics on the numerical dominance of Ephraim.
For many years the descendants of Joseph played a leading role in Israels history. But with their corruption went the corruption of the ten northern tribes. Thus their fate is bewailed in the Psalms:

Moreover he [God] refused the tent of Joseph,
And chose not the tribe of Ephraim,
But chose the tribe of Judah,
The mount Zion which he loved.

Psa. 78:67-68

f. ZEBULUN AND ISSACHAR (Deu. 33:18-19)

18

And of Zebulun he said,

Rejoice, Zebulun, in thy going out;
And, Issachar, in thy tents.

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.

THOUGHT QUESTIONS 33:18, 19

589.

In what sense would Zebulun be going out?

590.

What mountain is meant in Deu. 33:19?

591.

What is involved in the phrase they shall suck the abundance of the seas?

592.

What are the hidden treasures of the sand?

AMPLIFIED TRANSLATION 33:18, 19

18 And of Zebulun he said, [62]Rejoice, Zebulun, in your interests abroad; and you, Issachar, in your tents [at home].

[62] Not until 1934 was this prophecy notably in process of fulfillment, when Haifas bay became one of the great harbors of the Mediterranean, with commerce affecting the whole world.

19 They shall call the people unto Mount [Carmel]; there they shall offer sacrifices of righteousness for [63]they shall suck the abundance of the seas, and the treasures hid in the sand.

[63] The great oil pipeline path across Palestine was first opened in 1935. Until then this prophecy fell far short of fulfillment. But 3400 years before, Moses sent out the inspired headlines, Zebulun . . . Issachar . . . shall suck of the abundance of the seas, and of the treasures hid in the sand, Our omnipotent God was declaring the end and the result from the beginning, and from ancient times the things that are not yet done, saying. My counsel shall stand (Isa. 46:10).

COMMENT 33:18, 19

As adjacent tribes (whose founders were both sons of Leah) soon to occupy the corridor running Northwest and southwest and including the Kishon river, the Great Plain of Esdraelon and the Valley of Jezreel, these tribes are treated together. And historically, many of their activities were jointly accomplished.

IN THY GOING OUT (Deu. 33:18)A phrase usually depicting commerce, trade, business.

THEY SHALL CALL THE PEOPLES UNTO THE MOUNTAIN; THERE SHALL THEY OFFER SACRIFICES (Deu. 33:19)What mountain? Or is a specific one meant? Some would refer us to Mount Carmel, that prominent mountain of Elijahs contest and sacrifice (1 Kings 18). But there is no evidence that it became a specific mountain designated for sacrifices, though it lies on the southwest border of Zebulun. In Exo. 15:17 the land of Israel is termed the mountain of thine inheritance . . . The sanctuary . . . It seems that this general sense is retained here (though we may have a specific reference to Zion, where the temple was later erected). The mountain-country of Canaan would be the place of Jehovahs worship and praise, thus his sanctuary. In that worship Zebulun and Issachar would wholeheartedly join.

THE ABUNDANCE OF THE SEAS (Deu. 33:19)Zebulun, bordering the Mediterranean, would utilize her resources. The boundaries (Jos. 19:10-16) are difficult to exactly define, But that she would make use of her seashore position is also foretold in Jacobs prophecy (Gen. 49:13). Her position not only enabled her to carry on fishing, but she was literally able to suck the abundance of the seas by means of her strategic position for maritime trade. The great caravan route, via maris, passed directly through this territory. In modern times, Haifa, with its beautiful harbor, has become a world port.

THE HIDDEN TREASURES OF THE SAND (Deu. 33:19)The riches of the sea in general. It is however noteworthy that the sand of these coasts was especially valuable in the manufacture of glass; and glass was a precious thing in ancient times (cp. Job. 28:17), The mure from which the highly-prized purple dye was extracted, was also found here. (F. C. Cook)

g. GAD (Deu. 33:20-21)

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.

21

And he provided the first part for himself,

For there was the lawgivers portion reserved;
And he came with the heads of the people;

He executed the righteousness of Jehovah,
And his ordinances with Israel,

THOUGHT QUESTIONS 33:20, 21

593.

Gad had a reputationfor what?

594.

Reuben, Gad and the half of Manasseh had some prioritywhy? Does Deu. 33:21 have reference to this priority?

AMPLIFIED TRANSLATION 33:20, 21

20.

And of Gad he said, Blessed be He Who enlarges Gad! Gad lurks like a lioness, and tears the arm, yes, the crown of the head.

21.

He selected the best land for himself, for there was the leaders portion reserved; yet he came with the chiefs of the nation, and the righteous will of the Lord he performed, and His ordinances with Israel, [Num. 32:29-33,]

COMMENT 33:20, 21

BLESSED BE HE THAT ENLARGETH GAD (Deu. 33:20)Gad was strong in war and gave great help to the other tribes, particularly in the conquest of Canaan. In return, he would receive Gods blessing. See Gen. 49:19. His area, (nearly synonomous with Gilead) to the east of the Jordan, became the chief theater of war in the long struggle between Israel and the Syrians (1Kings ch. 22). These verses appear to anticipate this and other struggles in the territoryand the fierce way in which God would fight to protect it.

THE LAWGIVERS PORTION RESERVED (Deu. 33:21)for that was the commanders portion (Berkeley. Similarly, R.S.V., Rotherham). i.e., Gad, as a leader and aggressive fighter for Israel, was given an appropriate first part for himself. Gad chose for himself a tract of land east of the Jordan, and the portion he had chosen was sacredly kept for him, though he also went with his brethren in the conquest of Canaan proper.

h. DAN (Deu. 33:22)

22

And of Dan he said,

Dan is a lions whelp,
That leapeth forth from Bashan.

THOUGHT QUESTIONS 33:22

595.

The territory of Dan is not in Bashanhow then could this prophesy be fulfilled? Cf. Judges 18.

596.

Samson was a Danitehow does he relate to this verse?

AMPLIFIED TRANSLATION 33:22

22 Of Dan he said, Dan is a lions whelp that leaps forth from Bashan.

COMMENT 33:22

This passage appears to look ahead to that time when Dan would conquer Laish (Judges 18) in northern Bashan near mount Herman, and from there leap forth in other exploits.

Perhaps no one so embodied the tribal characteristics as well as Samson. They were to be unsteady, unscrupulous, violent, possessed of a certain grim humor, and stealthy in tactics (a serpent in the way, Gen. 49:17). Dan is a lions whelp, a phrase describing one who was swift and strong in striking.

i. NAPHTALI (Deu. 33:23)

23

And of Naphtali he said,

O Naphtali, satisfied with favor,
And full with the blessing of Jehovah,
Possess thou the west and the south.

THOUGHT QUESTIONS 33:23

597.

The physical, geographical location of Napthali made the words of this verse easy of fulfillmentwhy?

598.

Just how was Naphtali to possess . . . the west and the southread the Amplified Translation for one answer.

AMPLIFIED TRANSLATION 33:23

23 Of Naphtali he said, O Naphtali, [64]satisfied with favor, and full of the blessing of the Lord, possess the sea [of Galilee] and [its warm, sunny climate like] the south.

[64] For many centuries much of the territory of upper Naphtali was little more than a miasmic swamp, unfit for man or beast. But when the Jews last returned to Palestine they drained and redeemed the area, and by 1940 it was dotted over with thriving colonies, as Moses had foretold, satisfied with favor, and full of the blessing of the Lord,

COMMENT 33:23

Both Moses and Jacobs prophecies (Cf. Gen. 49:21) are very favorable toward this tribe. Occupying the territory to the west and north of the Sea of Galilee and the upper Jordan, Naphtali enjoyed a free life in his spacious uplands.

POSSESS THOU THE WEST AND THE SOUTH (Deu. 33:23)This phrase has been variously translated and interpreted. As it stands it would appear to describe what their position was to be in relation to the sea of Galilee (Chinnereth). Their territory spread to the west and around to the north and south to the Jordan river. Take possension on the west and south (R.S.V.). The conjecture of the Amplified Bible is a little ingenius: Possess the sea [of Galilee] and [its warm, sunny climate like] the south.

j. ASHER (Deu. 33:24-25)

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.

25

Thy bars shall be iron and brass;

And as thy days, so shall thy strength be.

THOUGHT QUESTIONS 33:24, 25

599.

The expression let him dip his foot in oil is interpreted in two ways. Read the Comment and the Amplified Translationwhat is your opinion?

600.

Asher was promised great prosperitybut was this fulfilled? How? Cf. Jdg. 5:17.

AMPLIFIED TRANSLATION 33:24, 25

24 Of Asher he said, Blessed above sons be Asher; let him be acceptable to his brothers, and [65]let him dip his foot in oil.

[65] The maps of the territory of Asher suggest sometimes the sole of a foot, sometimes the shape of a leg and foot; but in either case the Great International Iraq-Petroleum Enterprise, opened in 1935, crossed the area just at the toe of Ashers foot. Oil brought nearly 1,000 miles across the sands from Mesopotamia began pouring through pipes into the Haifa harbor a million gallons of oil a day. Jacob had said, In the latter days . . . Asher, his bread shall be fat (Gen. 49:1; Gen. 49:20), and here Moses says of Asher, Let him dip his foot in oil!

25 Your castles and strongholds shall have bars of iron and bronze; and as your day so shall your strength, your rest and security, be.

COMMENT 33:24, 25

LET HIM DIP HIS FOOT IN OIL (Deu. 33:24)The tribe of Asher was not a warlike tribe, and raised no military hero in all of Israels history. But it was a different matter in the case of agriculture and the commerce connected with it.

Asher received the strip of coastland north of mount Carmel (Jos. 19:24-31). Much of her commerce and business is blended with that of her neighbors, the Phoenicians. Indeed, such a town as Tyre, though within her borders, ever remained in Phoenician hands. And Asher may have blended his business enterprise with those of Phoenicia, Compare Jdg. 1:31-32. But the valleys breaking down westward and opening on the plains have always yielded fine crops of grain. Remains of an ancient oak forest still stand to the N. of Carmel. The vine, the fig, the lemon and the orange flourish. Olive trees abound, and the supplies of olive oil which to this day are exported from the district recall the word of the old-time blessing, Let him dip his foot in oil. (I.S.B.E.). Compare the prophecy of Jacob, Gen. 49:20.

THY BARS SHALL BE IRON AND BRASS (Deu. 33:25)May your door-bolts be iron and copper, And your security last all your days (The Torah). Iron and brass shall be thy fortress; i.e. his dwelling should be strong and impregnable (Pulpit). Asher would fulfill his name, happy.

AS THY DAYS, SO SHALL THY STRENGTH [or Security, Of rest] BE (Deu. 33:25)May . . . your strength be equal to your days (Berkeley). The whole tenor of Ashers blessing points toward a peaceful, prosperous, and secure situation. But from all we can learn about this tribe, it was a peace bought at the price of blending, accommodating, and adjusting with his heathen neighbors. When he should have joined his brethren to throw off the yoke of Sisera,

Asher sat still at the haven of the sea,
And abode by his creeks.

Jdg. 5:17

Fuente: College Press Bible Study Textbook Series

(6) Let Reuben live, and not die.Live in this world. says Rashi, and not die in the world to come. That his misdeed should not be remembered (Gen. 35:22). Rashi also notices the juxtaposition of this record with the sentence, the sons of Jacob were twelve. Reuben was not cut off, but he was disinherited (1Ch. 5:1), and his fathers blessing had so much in it of disapproval, that Moses prayer for him was not unnecessary.

And let not his men be few.The sentence is difficult. The LXX. insert Simeon, let Simeon be many in number. But there is no need for this. The most terrible destruction ever wrought in Israel by the word of Moses came on Dathan and Abiram (who were Reubenites), when they and all that appertained to them went down alive into the pit. We cannot say how far the tribe was diminished by this terrible visitation and the plague that followed (Numbers 16), but the fighting men of the tribe had slightly decreased in the second census (Num. 1:21; Num. 26:7), and only two of all the twelve tribes had a smaller force than Reuben

at this time. It seems best, therefore, to take the whole verse as applying to Reuben, and the negative in the first clause as covering the second clause also. Let not his men be a (small) number. The omission of Simeon may be accounted for by his coming within the inheritance of Judah, in Canaan, and enjoying the blessing and protection of that most distinguished tribe. Rashi also takes this view.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

BLESSINGS UPON THE TRIBES, Deu 33:6-25.

6. The blessing of Reuben.

Let not his men be few The negative is not in the Hebrew. We prefer to read the whole verse as follows:

“Let Reuben live and not die,

And let his men be few.”

The dying Jacob (Gen 49:4) had said of this, his firstborn, “Unstable as water, thou shalt not excel.” Moses’s prayer is, that the tribe may live on, though few.

The tribe of Simeon, which would come next in order, is not named. According to Gen 49:7, this tribe was to be scattered. In the division of the land it received a number of towns in the territory of Judah. See Jos 19:2-9. “The omission of the mention of Simeon in the blessings which Moses pronounced upon the tribes has given rise to no little speculation. If we turn back to the twenty-fifth chapter of Numbers a reason will be found for this omission which is entirely satisfactory. We read in the chapter referred to that a terrible plague smote the camp of Israel. Twenty thousand died of the plague before it was stayed. This terrible calamity was caused by the act of Zimri, son of Salu, a prince of the chief house of the Simeonites. It appears, also, that the plague was confined to the tribe of Simeon; for we find in the census taken but a short time after that this tribe had diminished thirty-seven thousand. It is not at all wonderful, therefore, that Moses should omit to bless such a tribe when their diminished numbers were a standing witness of God’s displeasure.” STEBBINS, Study of the Pentateuch, p. 202.

Fuente: Whedon’s Commentary on the Old and New Testaments

Deu 33:6

“Let Reuben live, and not die;

And let his men be few (literally, ‘may his men be a number’ ).”

The first to be dealt with is the firstborn Reuben. Reuben’s future was destined to be that they would wither as a nation, but would survive. As Jacob had said in his dying blessing, unstable as water he would not excel (Gen 49:4). As Reuben had not been executed for his misdeed, the tribe were not doomed to final execution because of his having taken his father’s concubine – Gen 35:22, (as the law now required – Lev 20:11), but nevertheless they would suffer a lesser penalty in that they would not be fruitful (compare Lev 20:20-21). They would eventually become a depleted tribe. Moses recognised the inevitable divine consequence of Reuben’s behaviour, and that the mills of God grind slowly. He may also have seen as significant that they settled by request in land which Moab and Ammon still claimed as their own (Jdg 11:13), and were therefore especially vulnerable once those nations grew strong.

“May his men be a number.” This is usually seen as indicating that they would be few in number. Compare ‘men of number’ in Gen 34:30, that is, easily counted. But it might mean ‘may they be numerous’, although the use in Genesis 34 is against it.

Fuente: Commentary Series on the Bible by Peter Pett

Ver. 6. Let Reuben, &c. Moses speaks immediately of Reuben, without prefacing, as he does of the other tribes before their respective parts; the reason of which I imagine to be, that the ode we have thus far examined was sung by a company of Israelites, to whom Moses taught it: for, as he enters directly upon the subject of a particular tribe, and begins with the elders, on whom the attention of the congregation was naturally fixed, there seems, in that case, to have been no occasion for mentioning that patriarch’s name beforehand, as the interval of time, and the different manner of delivering the ode and the prophesy concerning Reuben, would be a sufficient distinction. In this light, Reuben’s part may be considered, in some measure, as connected with the title of the chapter; and if we look upon this chapter as left in writing by Moses in the form wherein we now have it, in this view, likewise, a title to this part may not appear very necessary; for there seems to be a greater distinction between the general song, and a particular branch of the prophesy, (or, in other words, between what is said of GOD and Reuben,) than there is between any two particular parts or tribes. Some of the titles which we shall meet with are absolutely necessary to their respective parts to avoid a confusion; viz. to Levi, Benjamin, and Joseph, whose names are not mentioned in the several parts relating to them. Durell.

Live, and not die When a thing is intended to be described in a striking manner, this is generally done in the Hebrew by a repetition of the same terms a little varied; or, what comes to the same, by being expressed both affirmatively and negatively, as here, and in many other places. Gen 43:8.

Psa 118:17. Isa 38:1; Isa 38:22. The word chaiah, to live, is used for being refreshed after trouble, or dejection, Gen 45:27. Jdg 15:19 and for being happy, Psa 133:3. In either of these senses it may be applied to the Reubenites, who, notwithstanding their ancestor had forfeited the right of primogeniture, obtained one of the first portions of the conquered country, abounding with all the necessaries, and most of the conveniences of life. Thus Durell. Houbigant, however, thinks, that the words merely promise to the Reubenites a continuance in being, as a tribe, divested of all those prerogatives which their ancestor by his crimes had forfeited; which, he observes judiciously, agrees best with Jacob’s prophesy respecting this tribe, Gen 49:3 and which it cannot be supposed that Moses intended to contradict in this place.

And let not his men be few Interpreters are wholly divided respecting this passage. The word not is not in the original, and there seems evidently to be something wanting. Houbigant, whom Durell follows, renders it, and let Simeon be few in number. All interpreters, says he, take notice of the omission of Simeon in this blessing of the twelve tribes. Some suppose, that he was designedly omitted by Moses; while others include him in one of the three first-mentioned tribes. Theodoret and Diodorus Tarsensis observe, that Reuben was blessed on account of his brotherly love, and Levi because Moses was descended from him; but that Simeon could have no pretence to a blessing. But if by brotherly love they mean, as they probably do, Reuben’s love to Joseph, why did not that good act of his rather operate on Jacob than on Moses? And as it does not appear to have been judged by his father a counterbalance to his incest, surely it could have had no effect on the lawgiver some centuries after. The reason alleged in behalf of Levi seems rather groundless; (see on ver. 8-11.) so that it cannot well be hence concluded, that either Reuben or Levi had better pretensions to a blessing than Simeon. Others say, that this patriarch was not blessed by Moses because of the murder of the Sichemites; or, as being principal in the cruel resolution to kill Joseph. But as these crimes, allowing the second to be well founded, did not prevent his being mentioned by Jacob, why should they have been the cause of his being passed over in silence by Moses? They who include Simeon in Levi’s blessing, because they are joined together by Jacob, should consider, that, on their own principles, it should follow, that all that Moses says of Levi should be equally applicable to Simeon; which cannot be: neither can Simeon be included in what is said of Judah; not only for the reason before given, but (as this opinion is founded on Simeon’s having his inheritance in Judah’s portion) because it would follow that Dan, for the same reason, might have been included in the same tribe. They argue more speciously, who comprehend this patriarch in the prophesy relative to Reuben: for they may urge, that, as they were both guilty of great crimes, what is predicted of the one may be supposed to relate equally to the other; and that, as they were the two eldest of the family, they are properly considered together in the first place. However, the question still recurs, why Simeon’s name should not rather have been mentioned, which would have removed all this embarrassment. That this name was originally read in the text is probable; and when we find it preserved in the Alexandrian manuscript, the most ancient and valuable one extant, and in the Complutensian and Aldine editions of the LXX, there seems little room to doubt an error in our texts. They, therefore, who say that no accurate copy of that version makes mention of Simeon are much mistaken. Ambrosius says expressly, that Moses blessed Reuben and Simeon; vivat REUBEN & non moriatur, & SIMEON sit multus in numero: and Josephus and Philo plainly assert, that Moses blessed every one of the tribes. Antiq. lib. iv. c. viii. p. 40. Phil. Vit. Mos. l. iii. p. 696. What has been thus far advanced will be strengthened by the considerations following. The words, let his men be few, cannot relate properly to Reuben; that tribe was by no means the least numerous: on the contrary, they are strictly true of Simeon, the most inconsiderable of all the tribes in that respect; for, from 59,300, their number on leaving Egypt, instead of increasing, as most of the others did, they diminished to such a degree, that about forty years after, when they were numbered in the plains of Moab, they amounted only to 22,200, Num 26:14.; and though some branches of the tribe increased, others had not many children, neither did all their families multiply as the children of Judah. 1Ch 27:34. And, at a time when many of the tribes sent out 40,000 armed men, Simeon furnished only 7100, 1Ch 12:25 which is another probable mark of their inferiority in number. There is, moreover, no great coherence in the sense of these two lines, Let Reuben live and not die:but let his men be few, if the latter words be referred to Reuben; but if they be referred to Simeon, the sense will be clear, and each of the patriarchs will have a distinct part.

Fuente: Commentary on the Holy Bible by Thomas Coke

It is remarkable that Moses begins with Israel’s eldest son. By birthright, no doubt, this was his privilege. Yet he had forfeited it. See Gen 49:3-4 . It is hardly possible to consider the family of the Reubenites, taking up their rest on this side Canaan, without finding the soul going forth in prayer to GOD, LORD grant that I may not, like Reuben, sit down short of JESUS’S kingdom! Heb 11:14-16 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Deu 33:6 Let Reuben live, and not die; and let [not] his men be few.

Ver. 6. Let Reuben live, and not die. ] Let him have a nail and a name in God’s house, notwithstanding the heinousness of his sin, and the severity of Jacob’s sentence. Gen 49:4 See Trapp on “ Gen 49:4 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Deu 33:6

6May Reuben live and not die,

Nor his men be few.

Deu 33:6 May Reuben live and not die Deu 33:6 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).

NASBNor his men be few

NKJVnor let his men be free

NRSVeven though his numbers are few

TEValthough their people are few

NJBthough his men be few

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

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Reuben. For the order of the tribes see App-45.

live, and not die. Figure of speech Pleonasm (App-6) for emphasis, reversing Gen 49:3, Gen 49:4.

let not. The word “not” is rightly repeated from preceding clause, to supply the Figure of speech Ellipsis (App-6).

men. Hebrew. methim. men as opposed to women and children.

Fuente: Companion Bible Notes, Appendices and Graphics

Gen 49:3, Gen 49:4, Gen 49:8, Num 32:31, Num 32:32, Jos 22:1-9

Reciprocal: Gen 43:8 – that we Gen 46:8 – Reuben

Fuente: The Treasury of Scripture Knowledge

Deu 33:6. Let Reuben live, and not die Though Reuben deserve to be cut off, or greatly diminished and obscured, according to Jacobs prediction, (Gen 49:4,) yet God will spare them, and give them a name and portion among the tribes of Israel. 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. Let not his men be few As the word not is wanting in the Hebrew, we may render the clause more properly, Though his men be few. This best agrees with Jacobs prophecy, (Gen 49:4,) that he should not excel, and yet live, that is, should still subsist, and be in some measure a flourishing tribe, though less numerous than some others. Le Clerc renders it, Let his dead men (, methaiv, mortales ejus) be few. Which prayer, he thinks, Moses put up for them, because this tribe appear to have been greatly diminished in the wilderness, see on Num 26:7. Here is no mention of Simeon; but this tribe is thought by some to be included in the blessing of Reuben, to whom Simeon was next in birth, and who stood most in need of the same blessing, for no tribe was more impaired in the wilderness than Simeons. See on Num 26:14. Others think that tribe is included in the blessing of Judah, with whose possessions theirs were mixed, Jos 19:1. And what makes this the more probable, is, that he was joined with Judah in those wars against the Canaanites, in which the divine aid is implored for Judah. But the Alexandrian MS. of the Septuagint reads this verse thus, Let Reuben live, and not die, and let the men of Simeon be many, or not few.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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.

Fuente: Geneva Bible Notes

The arrangement of the tribes in this blessing is unusual. Kalland provided a chart of six lists of the tribes that appear in Genesis, Numbers, Deuteronomy, and Joshua, each of which contains a different order. [Note: Kalland, p. 222.] Evidently God based this list on a combination of the past and future histories of each tribe.

Reuben (Deu 33:6) was the first-born but did not enjoy greatness among the tribes because of his sin. He lost his father’s birthright and blessing.

Judah (Deu 33:7) received the position of leader among the tribes when his older brothers became ineligible.

Levi (Deu 33:8-11) received a blessing for being faithful to God at Massah and Meribah when the people complained because of lack of water.

"But these narratives [Exo 17:1-7; Num 20:1-13] contain no reference to Levi, so that the precise meaning of the historical reference is not clear unless it be that in Moses and Aaron, leaders of the tribe of Levi, the whole tribe was on trial." [Note: Thompson, p. 310.]

The act of faithfulness to Yahweh that resulted in Levi’s being chosen as the priestly tribe occurred later. It was Levi’s standing with Moses and Aaron when the rest of the nation rebelled and worshipped the golden calf at Sinai (Exo 32:25-29). The "godly man" (Deu 33:8) is probably Levi rather than Aaron (cf. Deu 33:9). The Levites’ special privileges and responsibilities included teaching the rest of the Israelites God’s law. They also involved burning incense before God, offering sacrifices (Deu 33:10), and discerning God’s will (Deu 33:8). "Shattering the loins" (Deu 33:11) probably refers to making one incapable of producing progeny as well as destroying one’s strength (cf. 1Ki 12:10; Pro 31:17; Nah 2:2).

Benjamin (Deu 33:12) was to enjoy God’s protection continually since God would carry this tribe on His back between His shoulders. As the warrior tribe Benjamin would enjoy God’s protection (cf. Judges 21).

Joseph (Deu 33:13-17) represented Ephraim and Manasseh. The "first-born of his ox" (Deu 33:17) probably refers to Joseph as the first-born son of Jacob, God’s servant, by Rachel. Ephraim was the stronger of Joseph’s sons who were both strong as the horns of oxen during the tribes’ conflict with Israel’s enemies.

Zebulun and Issachar (Deu 33:18-19) would become special channels of blessing to the other nations through their commercial wealth.

"While this cannot be documented as having taken place in biblical times, the promise has found startling fulfillment in the modern state of Israel, whose major port is Haifa, located in the area of ancient Zebulun." [Note: Merrill, Deuteronomy, p. 444.]

These tribes would experience God’s blessing as they brought riches into Israel. These tribes occupied the fertile Jezreel Valley. "In your going forth" and "in your tents" (Deu 33:18) is a merism meaning in all that you do. [Note: Driver, p. 408.]

Gad (Deu 33:20-21) possessed much area east of the Jordan that was suitable for development. Gad was a warring tribe that was very aggressive in conquering and subduing the land (Num 32:34-36).

Dan (Deu 33:22) settled in an area inhabited by lions (Jdg 14:5) and migrated to northern Israel to an area that abounded in lions (Judges 18). [Note: Keil and Delitzsch, 3:510.] The people of the tribe were also similar to lions in their aggressiveness and strength.

Naphtali (Deu 33:23) would enjoy the benefits of a seacoast, the Sea of Chinnereth, and a comfortable area in relation to that body of water.

". . . but by far the most abundant blessing was the fact that the Messiah spent most of his life and exercised much of his ministry there or in nearby Zebulun (cf. Mat 4:12-17). One can scarcely imagine greater evidence of divine favor." [Note: Merrill, Deuteronomy, p. 446.]

Asher (Deu 33:24) would benefit from the respect of his brethren and prosperity. His territory on the Mediterranean coast would require fortifications, but God would protect him. Oil is probably a metaphor for prosperity, as elsewhere (cf. Deu 32:13; Job 29:6).

Moses did not mention the Simeonites in this blessing. Jacob had prophesied that God would scatter the Simeonites in Israel (Gen 49:7). Simeon received no tribal allotment of land, only a few cities in Judah, when Joshua divided the Promised Land. The Simeonites became absorbed into the other tribes, especially Judah.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)