Exegetical and Hermeneutical Commentary of Deuteronomy 33:7
And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou a help [to him] from his enemies.
7. Thou shalt not abhor ] regard as an abomination, ritually alien or ‘unclean.’ see on Deu 7:26.
stranger ] Guest, or client. Heb. gr.
Fuente: The Cambridge Bible for Schools and Colleges
7. See introductory note above.
bring him in ] Not back. Judah is isolated from the rest of the nation, but whether this refers to that early isolation, to which Deborah’s silence upon Judah testifies, or to the later one after the Disruption of the Kingdom it is impossible to say; see introd. to this ch.
With his hands, etc.] Text uncertain, Sam. his hand, LXX his hands, contend for him. Read therefore His own hands have striven for him, in antithesis to the next line, But thou, etc. This is better than Stade’s ‘ with thy hands strive thou for him and thou,’ etc. R.V. marg., reading another vb with the same consonants, is possible but less likely; better than it is his own hands have sufficed for him. Calvin: let his hands suffice him; so too Geddes. Contrast the very different description of Judah in Gen 49:8-12.
Fuente: The Cambridge Bible for Schools and Colleges
Bring him unto his people – Moses, taking up the promise of Jacob, prays that Judah, marching forth at the head of the tribes, might ever be brought back in safety and victory; arm intimates that God would grant help to accomplish this.
Fuente: Albert Barnes’ Notes on the Bible
Deu 33:7
And thus is the blessing of Judah.
Judah
The name Judah was given to Jacobs fourth son in memory of his mothers grateful utterance of praise to God when this child was vouchsafed to her. It is the Hebrew word meaning praised, and had reference originally to Jehovah, upon whom Leah in her joy conferred that title, saying, Now will I praise the Lord (Gen 29:35). But, by a very natural change, the praise which this name implied came to be attributed to the individual who bore it; and Jacobs dying blessing embodies that new application of the idea: Judah, thou art he whom thy brethren shall praise. The blessing of Jacob goes on to disclose the great reasons for Judahs exaltation in the esteem of men. He was to be the royal tribe in Israel; from him was to spring the Prince of Peace, the promised Messiah, unto whom shall be the obedience of the peoples (Gen 49:8; Gen 49:10). A third part of his eldest brother Reubens birthright was conferred upon him,–and this, not by his fathers caprice, but by Gods deliberate appointment; so that the refusal of his brethren to acknowledge Judah as their leader would have been nothing less than rebellion against Jehovah. The sons of Jacob, however, seem to have acknowledged this leadership very willingly from the first. Reuben, Simeon, and Levi yielded the place of honour to Judah without a murmur, so far as the sacred record suffers us to judge, Only one tribe submitted with ill-concealed impatience and reluctance to the divinely appointed leadership of Judah. This was Ephraim, which had come to represent Joseph, the favourite of Jacob and the inheritor of another third part of Reubens forfeited birthright. The first settlement of Canaan after its conquest by Joshua shows us the secret rivalry between these two tribes, and also allows us to see how completely these two had cast all the others into the shade. For Judah and Joseph divided the whole conquered territory between themselves; so that the central mountain ridge of Palestine received a permanent name from the one tribe in its southern portion, and from the other tribe in its northern continuation. It was not until some few years had elapsed that the murmurs of seven other tribes, for which no landed possessions had been allotted, shamed Judah and Ephraim into a more equitable division of their spoils, and led to the well-known partition of Canaan into nine lots, instead of the original two (Jos 15:1-63; Jos 16:1-10; Jos 17:1-18; Jos 18:2-7). But about one hundred years later the old dual division reappeared in more pronounced and permanent form. The seceding kingdom of Israel was established through the union of eight tribes or fragments of tribes under Ephraim, who now for the second time ruled over the whole northern half of the Promised Land; whilst Judah retained dominion over the south, in which part of the country Benjamin, Simeon, and Dan had found settlements under the wing of their stronger brother. From that time forth the name of Jew (that is, man of Judah) was given to every subject of the kingdom of Davids house, whether he belonged to the tribe of Judah or not. The second clause of this blessing may seem at first sight a little obscure; but the traditional Jewish interpretation will probably commend itself to everyone who bears in mind that peculiar position of Judah among his brethren which has been already described. The royal tribe was also the champion tribe, bound to go before all the rest in the path of warfare and of danger. The third and fourth clauses of the blessing bring out, on the one hand, Judahs valiant and unselfish discharge of the honourable task assigned him; and, on the other hand, they contemplate the serious hindrances which would oppose his work. He would have many adversaries, not only from among the surrounding Gentile nations, but also from amongst his own brethren, some of whom would envy him, and set up a rival kingdom and championship to his. But if God would be his helper, these rivalries and oppositions would only serve to make his glorious destiny more manifest. The Lord would set His anointed One king upon His holy hill of Zion; there He should rule in the midst of His enemies. The opening words of Judahs blessing are, however, the most suggestive in regard to the actual history of the tribe and to the typical application of that history to our own circumstances. Judahs triumph and rest and help were to come from God in answer to the uplifting of Judahs voice. Distinct as was Gods purpose to bless him and to make him a blessing, He would yet be inquired of for this: prayer and supplication on the part of His chosen people were to be the condition of their effectual blessing. The Apostle Paul has taught us that in everything by prayer and supplication with thanksgiving our requests should be made known unto God (Php 4:6). This oft-forgotten but Important truth is forcibly suggested in the wording of Judahs blessing: Hear, Lord, the voice of Judah; for, as already explained, that name was given by Leah in token of the debt of praise which was owing on Judahs account to God. The history of the reign of Jehoshaphat furnishes a notable commentary upon the point which is thus suggested. Moab, and Ammon, and Edom had become confederate against that prince; and in his fear he set himself to seek the Lord; and all Judah gathered together to seek help from the Lord (2Ch 20:1-4). The answer which was given to this cry for help required from the king and from the people no ordinary display of faith, and no easy sacrifice of praise. But Judah was strengthened to stand the test (2Ch 20:21-28). Perhaps this hint from the meaning of Judahs name may be the most needed and the most profitable teaching of the blessing of Judah for someone who now reads it. It is no unfrequent experience when a Christians prayer fails to be answered from God, simply because it was conceived in a querulous, ungrateful, and complaining spirit. No element of praise mingled with its petitions. It was wholly occupied with requests for something that seemed lacking; whilst God was expecting a thankful acknowledgment of countless mercies which His selfish servant had received in silence, or even with discontented depreciation. Let not the offerer of such defective prayers expect any share in the blessings which Moses invoked on Judah. The voice of rejoicing and of thanksgiving was in his tabernacles; therefore the right hand of the Lord did valiantly for him. For thus saith the Hope of Israel, the Lion of the tribe of Judah (Psa 50:23). (T. G. Rooke, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. And this is the blessing of Judah] Though the word blessing is not in the text, yet it may be implied from De 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him – let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here:
1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him;
2. That God will hear such prayer; and,
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Ge 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hear, Lord, the voice of Judah, i.e. God will hear his prayer for the accomplishment of those great things promised to that tribe, Gen 49:8-11. This implies the delays and difficulties Judah would meet with herein, which would drive him to his prayers, and that those prayers should be crowned with success.
Bring him unto his people; either,
1. When he shall go forth to battle against Gods and his enemies, and shall fall fiercely upon them, as was foretold Gen 49:8,9,
bring him back with honour, and victory, and safety to his people, i.e. either to the rest of his tribe, who were left at home when their brethren went to battle, or to his brethren the other tribes of Israel. Or,
2. When that tribe shall go into captivity, let them not always be kept in captivity, as the ten tribes are like to be, but do thou bring him again to his people. Or,
3. As thou hast promised the gathering of the people to him, even to the Shiloh, who was to come out of his loins, Gen 49:10; so do thou bring him, i.e. the Messias, who may be understood out of that parallel prophecy, and who may be here called
Judah, because he was to come from him, as he is for that reason called David in divers places, to his people, i. e. to that people which thou hast given to him. Or,
4. Bring him in, to wit, as a prince and governor, as thou hast promised, Ge 49, to his people, i.e. to thy people of Israel, now to be reckoned as his people, because of their subjection to him. Or rather,
5. Bring him in to his people, to that people which thou hast promised and given to him, i.e. to that portion of land which thou hast allotted to him, settle him in his possession; the people or inhabitants being here put for the land inhabited by them, as the Israelites are told they should possess the nations or people of Canaan, Deu 11:23; 12:2, i.e. their land, as it is explained, Deu 17:14; 30:18; for the people they were not to possess, but to dispossess, and to root out.
Let his hands be sufficient for him: this tribe shall be so numerous, and potent, and valiant, that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes.
Be thou an help to him from his enemies; thou wilt preserve this tribe in a special manner, so as his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of Messias, who shall spring out of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. this is the blessing of JudahItsgeneral purport points to the great power and independence of Judah,as well as its taking the lead in all military expeditions.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this [is the blessing] of Judah,…. Which follows; the same supplement of the words is made in the Targums of Jonathan and Jerusalem; but Aben Ezra thinks it refers to what goes before, that this, the same thing prayed for or prophesied of Reuben, belongs also to Judah, that he should live and not die; it may be in the wars in which that tribe would be and was engaged:
and he said, hear, Lord, the voice of Judah; in prayer, as all the Targums paraphrase it, which was eminently fulfilled in David, Asa, Jehoshaphat, Hezekiah, and other kings, which were of this tribe; who, when in distress, lifted up their voice in prayer to God, and were heard and delivered, as the Lord’s people in all ages are: Judah signifies professing, confessing, praising, c. this tribe was both a praying and praising people, as all good men be they profess the name of the Lord, and their faith in him; they confess their sins and unworthiness; they praise the Lord for his mercies, temporal and spiritual, and pray to him for what they want; and their voice is heard with pleasure, and answered: particularly Judah was a type of Christ, who was of this tribe, and whose voice in prayer for his people has been always heard:
and bring him unto his people; in peace, often engaged war, so all the Targums: and as it may refer to Christ his antitype, it may respect his incarnation, when he came to his own and was not received by them; and to his resurrection from the dead, when he appeared to his disciples, to their great joy; and to the ministry of the Gospel among the Gentiles, when to him was the gathering of the people; and will be further accomplished at the last day, when he shall return and appear to them that look for him, a second time, without sin unto salvation:
let his hands be sufficient for him; both to work with, and provide for themselves all the necessaries of life, and to fight with their enemies, and defend themselves against them; so Christ’s hands have been sufficient, or he has had a sufficiency of power and strength in his hands, to combat with and overcome all his and our enemies, to work out the salvation of his people, and to supply all their wants:
and be thou an help [to him] from his enemies: which this tribe often experienced in their wars with their enemies, being very warlike and courageous, successful and victorious, both before they had kings and in the several kings of their tribe, as David, Jehoshaphat, and others; and was remarkably fulfilled in Christ, whose helper the Lord was as man and Mediator, see Isa 1:7; no mention is made of Simeon, because of the affair of Baalpeor, in which that tribe had a great concern, Nu 25:1; as Aben Ezra observes; or because, according to Jacob’s prophecy, it was to be scattered in Israel; though the same is also said of Levi, who yet is here blessed; rather therefore the reason is, because Simeon had his inheritance in the midst of the tribe of Judah, and so was blessed in it, see Jos 19:1; thus the Targum of Jonathan expresses it here,
“and he joined in his portion and in his blessing, Simeon his brother;”
some copies of the Septuagint version, as that in the king of Spain’s Bible, make mention of him at the end of Reuben’s blessing,
“and let Simeon be much in number.”
Fuente: John Gill’s Exposition of the Entire Bible
The blessing upon Judah is introduced with the formula, “ And this for Judah, and he said: ” “ Hear, Jehovah, the voice of Judah, and bring him to his people; with his hands he fights for him; and help against his adversaries wilt Thou be.” Judah, from whom the sceptre was not to depart (Gen 49:10), is mentioned before Levi as the royal tribe. The prayer, May Jehovah bring Judah to his people, can hardly be understood in any other way than it is by Onkelos and Hengstenberg (Christol. i. 80), viz., as founded upon the blessing of Jacob, and expressing the desire, that as Judah was to lead the way as the champion of his brethren in the wars of Israel against the nations, he might have a prosperous return to his people; for the thought, “introduce him to the kingdom of Israel and Judah” ( Luther), or “give up to him the people which belongs to him according to Thine appointment” ( Schultz), is hardly implied in the words, “ bring to his people.” Other explanations are not worth mentioning. What follows points to strife and war: “With his hands ( accusative of the instrument, vid., Ges. 138, 1, note 3; Ewald, 283, a.) is he fighting ( participle of ) for it (the nation); Thou wilt grant him help, deliverance before his foes.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verse 7:
The blessing upon Judah is a prayer to God. Moses lists Judah next after Reuben, though he was reality the fourth-born son of Jacob and Leah. The reason: likely because of the leadership role which Jacob pronounced upon him, see Gen 49:8-12, q.v.
Fuente: Garner-Howes Baptist Commentary
7. And this is the blessing of Judah. (312) Jerome has faithfully given the sense, “This is the blessing,” although it is not actually expressed.
It might at first sight appear inconsistent that some abatement should be made from the splendid and abundant blessings which had been promised to the tribe of Judah. This, however, is by no means the case; for the inviolable decree respecting the supremacy of Judah is not thus altered; but Moses merely reminds them how difficult of accomplishment it would be. Jacob had declared, as if speaking of a peaceful dominion, that his “brethren should praise” him, that his “father’s children should bow down before” him; that “the scepter should not depart from Judah, nor a lawgiver from between his feet,” (Gen 49:8😉 but, inasmuch as this dignity lay dormant for a long time, and it was necessary that it should contend with many tedious obstacles before it finally manifested itself, Moses consequently speaks in more limited terms. Still, he seems to have referred not merely to the earlier period, but to the various calamities whereby the kingdom of David was not only apparently diminished, but destroyed; and especially to the melancholy interruption of it which arose from the Babylonish captivity. The sum is, that the prosperity of which Jacob prophesied was not to be so conspicuous in the tribe of Judah, as that all things were to be expected to be joyous and successful, but rather that those, to whom the supreme power as well as wealth was promised, would be exposed to many evils, so that they should be reduced to extremities, and be greatly in want of the help of God. He therefore betakes himself to prayer, and by his example admonishes not that tribe only, but the others also, to implore the faithfulness of God in their overwhelming difficulties. And this lesson applies to ourselves also, in order that we may be the more aroused to prayer and supplication, the more Satan is urgent for the destruction of Christ’s kingdom. At the same time, what I have stated must be observed, namely, that the promise remains firm, since it is not in vain that Moses places all the tribes under the dominion of Judah, when he petitions that he may be brought unto his people, nor promises in vain that God will be at hand to help him, so that he may prevail against his enemies.
(312) And this also of Judah.
Fuente: Calvin’s Complete Commentary
(7) And this (he said) of Judah.The words which follow are a kingly blessing: Hear, Lord, the voice of Judah, and bring him to his people. In other words, when we think of the Lion of the tribe of Judah, Thy kingdom come. Rashi reminds us of the many prayers in Old Testament history which were heard from Judahs lips. The prayers of David and Solomon; of Asa and Jehoshaphat; of Hezekiah against Sennacherib;and, we may add, of King Manasseh, and Daniel the prophetwere all the voice of Judah. The last line of Old Testament history is a prayer of Judah by the mouth of Nehemiah, Remember me, O my God, for good. The psalms of David, again, are all the voice of Judah. And, best of all, every prayer of our Lords is the voice of Judah also. The remainder of the blessing is easily understood. The hands of Judah embrace those Hands which were sufficient for the salvation of mankind. His enemies include all, even to Death, the last enemy, whom God shall subdue under His feet.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. And this is the blessing of Judah Literally, this for Judah.
Bring him unto his people Judah was the regal tribe, from whom for long centuries the sceptre was not to depart. The prayer that Jehovah may bring Judah to his people expresses the desire that, as he was to be the leader of the tribes in the wars with the neighbouring nations, he may return victorious.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deu 33:7
“And this is of Judah: and he said,
Hear, Yahweh, the voice of Judah,
And bring him in to his people.
With his hands he contended for himself;
And you will be a help against his adversaries.”
Judah would tend to be a loner but must be welcomed as part of the greater confederacy. Moses was aware of the trend for them to keep separate apart from their special relationship with Simeon, a trend already evident, and prayed that Yahweh would continue to ‘bring him in to his people’ so that they did not break away completely. As a proud tribe they did later stand almost alone, which they could do because of their great size and power, which would already have been evident at this stage. This was seemingly apparent to Moses from the beginning, for he set them in the vanguard of the advance (Num 2:9). They will tend to stand on their own, he declares, and will triumph with God’s help. But they would still need Yahweh’s help against their adversaries.
Jacob had already declared that Judah would bear the sceptre, (Gen 49:10 – see Genesis 43-44 where he had already established his leadership among the sons of Jacob) and would thus be a royal tribe. But Moses says nothing of this, which is evidence of the early date of the poem. There was no kingship other than Yahweh’s on the horizon at this point in time.
The shortness of the blessing comes as something of a surprise in comparison with Genesis 49. This may partly be because Simeon was seen as coming under their umbrella because Simeon’s own chieftainship had been shamed at Baal-peor, with the thought that the least mentioned the better.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 7. And this is the blessing of Judah This is more properly rendered by Houbigant and Durell, and this he said of Judah; the word blessing not being in the original, or in any other version than ours and the Vulgate. Durell renders the rest of the verse thus:
Hear Lord, the voice of Judah, And make him go before his people: Let his hand contend for him, And be thou an help against his enemies.
And, I. He observes upon it in general, that Jacob had promised Judah, that the sceptre would be established, and would long continue in his land, which was to be a remarkably good one, &c. To which blessings having probably nothing material to add, Moses here prays God that he would be propitious to him; that he would send him at the head of his brethren to fight against the Canaanites; and that, by assisting against them, they all might gain possession of that country which was the great object of their hopes. It has been asked, What could be the subject of these prayers, which Moses entreats God to hear from this tribe? Hear, Lord, the voice of Judah. To which question a general reply may be sufficient, that such things must necessarily be supposed to be meant as were proper for them to ask, and for God to grant; but that nothing is so likely to have engaged their attention in particular as what has been suggested, namely, the accomplishment of Jacob’s promises to them. It is further asked, Why does Moses make this and the following petitions in behalf of this tribe, rather than of any other? Because not only Judah, but all Israel, were immediately concerned in having them granted; he being, as it were, the heart which gave life to the other members, by taking the lead in all military expeditions. See Gen 49:9. el ammo, rendered unto his people in our version, is rendered by Durell, before his people; and the particle al, he observes, is not unfrequently thus used: or it may be rendered together with. What the meaning of the common version of this place is, I cannot comprehend; for it is obvious, that it cannot here signify to his country. The phrase, his people, is not to be confined to the tribe of Judah, (as it is to the tribe of Dan, Gen 49:16.) but must be extended so as to take in all the other tribes; which, as they were in some sort subordinate to this tribe, are not for that reason improperly so called. Thus far Durell. II. Bishop Sherlock, in his excellent Dissertation on the Blessing of Judah, observes, that this benediction cannot relate to the time when it was given; for then Judah’s hands were very sufficient for him, this tribe being by much the greatest of the twelve tribes, as appears by two different accounts of the forces of Israel in Num 1:26 : and there was more reason to put up this petition for several other tribes than for Judah. The bishop, therefore, refers it to the prophesy of Jacob, and to the continuance of the sceptre of Judah, after the destruction of the other tribes. Judah, in Moses’s time, consisted of 74,600, reckoning only those of twenty years old and upward; see Num 2:6. But upon the return from Babylon, Judah, with Benjamin, the Levites, and the remnant of Israel, made only 42,360, Ezr 2:64.; and they were in so weak a state, that Sanballat in great scorn said,, what do these feeble Jews? Neh 4:2. Now Moses, in the spirit of prophesy, seeing the desolation of all the tribes; seeing the tribes of the children of Israel carried away by the Assyrians, and the people of Judah by the Babylonians; seeing that Judah should again return, weak, harassed, and scarcely able to maintain himself in his own country; conceives for him this prophetic prayer: Hear, Lord, the voice of Judah, and bring him unto his people, &c. III. Houbigant supposes that this prophesy immediately refers to CHRIST, the Judah here spoken of, to whom these words agree, hear, Lord, &c. as Jesus Christ says, I knew that thou always hearest me. Nor can the words, bring him to his people, be applied to any other. Moses well knew, in the blessing of the patriarch Jacob, that Judah was the Messiah; wherefore, he also accommodates Judah to the Messiah. This learned writer goes on to shew, that the words cannot properly be applied to Judah as a tribe; and concludes, “these words, therefore, entirely belong to that Judah, concerning whom Jacob says, Judah, thou art He whom thy brethren shall adore; which Judah Moses wishes to come to his people, that is, to come into this world, and converse amongst men.”
Note; (1.) With Judah’s prayers, we may expect Judah’s blessing. (2.) Christ, the lion of the tribe of Judah, hath prayed and fought, and conquered for us; and, having made peace through the blood of his cross, will keep us safe from the fear of evil, in time and in eternity.
Fuente: Commentary on the Holy Bible by Thomas Coke
Observe, Simeon is passed over, whose turn by right of heirship, in the line of Jacob’s sons it was. But perhaps as this tribe was in after ages incorporated with that of Judah; and Moses, by the spirit of prophecy, knowing this would be the case, meant to include both. Or whether, because the father, Jacob himself had marked his son Simeon with disgrace, Moses omitted him, I do not presume to say. Gen 49:5 . But of Judah there is much to say. The tribe of Judah is honored above all others, because our LORD sprang out of Judah, according to the flesh. Heb 7:14 . The blessing is very peculiar, that the LORD would hear his voice, alluding perhaps to the very person of the LORD JESUS, in his office of intercessor. And that he would bring him to his people, perhaps referring to the time of JESUS appearing upon earth, for the salvation of his people. And that he would be an help to him from his enemies: probably the conquest of the spiritual Judah in view, in his destruction of sin, Satan, and death! These scriptures are express in point, if so; Joh 11:42 ; Gen 49:10 and Psa 89:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 33:7 And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help [to him] from his enemies.
Ver. 7. And this is the blessing. ] Simeon is not mentioned, but implied in Judah’s blessing, in the midst of whose inheritance lay his portion. Jos 19:1 Besides, that tribe was exceedingly defiled with fornication, spiritual and corporal, and by that means much decayed and diminished. Num 26:14
Hear, Lord, the voice of Judah.
Let his hands be sufficient for him, and be thou a help to him, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 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.
Deu 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.
O LORD See Special Topic: Names for Deity .
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 has caused some to relate this prophecy to a later period when Simeon was incorporated into Judah (cf. Jos 19:1-9; Jdg 1:3-4). Simeon’s allotment was southwest of Judah, which was adjacent to the five Philistine cities.
NASBWith his hands he contended for them
NKJVLet his hands be sufficient for him
NRSVstrengthen his hands for him
TEVFight for them, LORD
NJBthat his hands may defend his rights
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).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Judah. Figure of speech Synecdoche (of Part), App-6, including Simeon; for their inheritance and blessing were one. Jos 19:1. Jdg 1:3.
be = become.
Fuente: Companion Bible Notes, Appendices and Graphics
and bring: Gen 49:8-12, Jdg 1:1-7, Psa 78:68, Psa 78:70, Mic 5:2, Mal 3:1, Heb 7:14
let his hands: 2Sa 3:1, 2Sa 5:1, 2Sa 5:19, 2Sa 5:24, 1Ch 12:22, 2Ch 17:12-19, Isa 9:17, Rev 19:13-16
and be thou: 2Sa 7:9-12, Psa 11:1-7, Psa 20:2, Psa 21:1, Psa 21:8, Psa 110:1, Psa 110:2, Psa 146:5, Luk 19:27, 1Co 15:25, Rev 20:10-15
Reciprocal: Gen 29:35 – called Gen 46:12 – Judah Jos 15:19 – a blessing Jos 15:20 – General
Fuente: The Treasury of Scripture Knowledge
Deu 33:7. And this is the blessing of Judah As these words are used of none of the rest, so they seem to denote that Judahs blessing was more remarkable than the rest. Judah is here put before Levi, because it was to be the royal tribe. This benediction, as Bishop Sherlock argues, cannot relate to the time when it was given: for then Judahs hands were very sufficient for him, this tribe being by much the greatest of the twelve tribes, as appears by two different accounts of the forces of Israel in the book of Numbers, Num 1:26 : and there was more reason to put up this petition for several other tribes than for Judah. Besides, what is the meaning of bringing Judah to his people? How were he and his people at this time separate? What means, likewise, the other part of the petition, Be thou a help to him from his enemies? This petition supposes a state of distress; yet what distress was Judah in at this time, at least what greater distress than the other tribes? The ancient Targums, and some old versions, understand the first petition of bringing Judah back to his people, to be only a request in his behalf, for safe return from the day of battle; but was there not the same reason for the same petition in behalf of every tribe? Nay, how much better would it have suited Reuben, Gad, and the half tribe of Manasseh, who left their people and their settlements on the other side of Jordan, and passed over the river in the very front of the battle, to assist their brethren? Jos 4:12.
But if you refer this prophecy to the prophecy of Jacob, (Gen 49:10,) and to the continuance of the sceptre of Judah after the destruction of the other tribes, every expression is natural and proper, and suited to the occasion. Do but suppose Moses, in the spirit of prophecy, to have a sight of the state of affairs, when all the people were in captivity, and you will see how this prophetic prayer answers to that state. All the tribes were in captivity, the ten tribes in Assyria, and Judah in Babylon; but it was implied in Jacobs prophecy, that Judah should retain the sceptre, and return again: for Judah only, therefore, does Moses pray that he may come to his people again. Let his hands be sufficient for him Good reason was there for this petition, for scarcely were his hands sufficient at the return from Babylon. The tribe of Judah, (Num 26:22,) in Mosess time, consisted of seventy-six thousand five hundred, reckoning only those of twenty years old and upward. But upon the return from Babylon, Judah, with Benjamin, the Levites, and the remnant of Israel, made only forty-two thousand three hundred and sixty, (Ezr 2:64,) and in so weak a state they were, that Sanballat, in great scorn, said, What do these feeble Jews? Neh 4:2. Be thou a help to him from his enemies The books of Ezra and Nehemiah are convincing proofs of the great difficulties and oppositions which the Jews found in setting up their temple and city. Once their enemies had so prevailed, that orders came from the court of Persia, to stop all their proceedings: and, even at last, when Nehemiah came to their assistance, with a new commission from Artaxerxes, they were so beset with enemies, that the men employed in building the wall, every one, with one of his hands, wrought in the work, and with the other hand held a weapon, Neh 4:17.
Lay these two prophecies now together, and they will explain each other. Jacob foretels that Judahs sceptre should continue till Shiloh came: which is, in effect, foretelling that the sceptres of the other tribes should not continue so long. Moses, in the spirit of prophecy, sees the desolation of all the tribes; he sees the tribes of the kingdom of Israel carried away by the Assyrians, the people of Judah by the Babylonians; he sees that Judah should again return weak, harassed, and scarcely able to maintain himself in his own country: for them, therefore, he conceives this prophetic prayer: Hear, Lord, the voice of Judah, &c.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:7 And this [is the blessing] of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be {g} sufficient for him; and be thou an help [to him] from his enemies.
(g) Signifying, that he would barely obtain Jacob’s promise, Gen 49:8.