Deuteronômio 33
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 33
Wiersbe - The tribe of Gad (vv. 20-21) was located east of the Jordan (SEE MAP ABOVE Dt 3:12-16) with Reuben and Manasseh. Moses knew that Gad had chosen the best land for their flocks and herds. But Gad was also a brave tribe that sent warriors into Canaan to help conquer the land (Josh. 1:12-18; 4:12-18; 22:1-4). When Israel defeated the nations east of the Jordan, Gad took a "lion's share" for themselves. (Be Equipped)
Deuteronômio 33
Wiersbe has a great introduction to chapter 33 - Before viewing the land, Moses viewed the future and told the tribes what lay ahead. When Jacob gave his blessing before he died, he revealed some of the sins of his sons (Gen. 49), but Moses did not do that. Instead, he focused primarily on the relationship of the tribes with the Lord and how each one would have a distinctive character, blessing, and ministry. (With the Word Bible Commentary) Believer's Study Bible - Balancing ch. 28 with its emphasis on curses (vv. 15-68, contrasted to blessings in vv. 1-14), this chapter contains only blessings. Known as the "Blessing of Moses," this chapter also contrasts with the "Blessing of Jacob" in Gen. 49, in that Jacob spoke of judgment as well as blessing on the Twelve Tribes, but Moses has only blessings. Moses also lists the tribes in different order, and skips Simeon altogether. Jacob had only mentioned Simeon along with Levi (Gen. 49:5-7) and had prophesied this tribe's disappearance (cf. Josh. 19:9). Since Moses could not bless the tribe, there was no reason to mention it. Maxwell - Moses is described in verse 1 as “the man of God.” This title is used elsewhere in the Old Testament to characterize a prophet (1 Sam. 9:6; 1 Kin. 13:1–3; 2 Kin. 4:7, 16). Deuteronomy declares Moses to be a prophet par excellence (18:15; 34:10). Here Moses gives a blessing to the individual tribes before his death, as did the patriarchs (Gen. 27:7; 49:1–28). Such blessings were more than empty wishes; once uttered, they carried the promise of fulfillment. (Preacher's Commentary) Disciple's Study Bible - Moses spoke like a patriarch. See note on Ge 49:1-28. As Jacob prepared a family to become a nation, so Moses prepared a nomadic nation to become a settled people and an international power. Such new identity had to come through God's blessing and direction. It called for application of old traditions and commitments to a new historical and sociological situation. Prayer prepares people to meet the future with God. Jack Deere - The blessing of Moses given here just before his death (34:1–8) is well suited to the context. It was customary for a father to impart a blessing just before his death (cf. Jacob’s blessing, Gen. 49). Moses, leader of the Exodus and the mediator of the Sinaitic Covenant, was in a sense Israel’s “father.” Levi is often omitted in the Old Testament lists of tribes. Here the tribe of Simeon, which later was absorbed by Judah (Josh. 19:1–9), is omitted. Like Moses’ preceding song (Deut. 32:1–43) his blessing is given in poetic form. Chapter 33 is difficult in places to interpret because of the use of several rare words, unusual syntactical devices, and various textual problems. The following exposition mainly follows the NIV translation and does not discuss the more technical matters. (Bible Knowledge Commentary) Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death - To be blessed with a blessing from the man of God is quite a promise! William Kelly says that the blessing of Moses "is altogether in reference to the land which the people were on the point of entering. This is perhaps the chief difference as compared with Jacob's blessing. In the latter case, notice was taken of the tribes from the beginning of their history to the end, and apart from their possessing the land or not; whereas the blessing that Moses pronounces here is in strictest subordination to the great object of Deuteronomy. . . Moses does not therefore show us historically the course of things as when Jacob prophesied, but a more specific benediction of the people in view of their place in relation to Jehovah in the land" (William Kelly, Lectures Introductory Pentateuch, pp. 519 -20). "Nothing can exceed the grandeur of the closing words of Moses; and they will assuredly be fulfilled in the future brightness and glory of restored Israel" (ibid., p. 523). Jamieson, Fausset, Brown - Moses the man of God—This was a common designation of a prophet (1 Sa 2:27; 9:6), and it is here applied to Moses. In keeping with the tradition of the patriarchs of pronouncing a blessing on their children prior to death (cf. Ge 27; 48:15, 16; Ge 49:1–28), Moses, the spiritual father of Israel, gives his blessing to the tribes of Israel.
Deuteronômio 33
Wiersbe - Hebrew students don't agree on the translation of the last clause. Is it "nor let his men be few" or "and let his men be few"? Is he asking blessing or judgment? In spite of his sin against his father, Reuben interceded for Joseph (Gen. 37:19-22; 42:22) and was willing to provide his sons as surety for Benjamin (42:37). The Reubenites settled with Gad and Manasseh in the territory east of the Jordan, but they marched at the head of the army in conquering Canaan (Josh. 4:12) and didn't return to their own land until after the conquest was completed (Josh 22:1-9). Between the first and second censuses in Numbers (Num. 1 and 26), Reuben lost 2,770 men, but the tribe had a reputation for being courageous soldiers (1 Chron. 5:10). It's interesting that no great civil or military leader or prophet ever came from the tribe of Reuben. (Be Equipped) Ryrie - The prayer for Reuben reflects the danger of the tribe's decline, exposed as it was to Moab on the E side of the Jordan. The LXX makes the last half of the verse refer to Simeon, who is omitted from the list. This omission was probably because Simeon's portion of land in Canaan was within the border of Judah (Josh. 19:1-9). Craigie - The tribe of Reuben (Jacob’s firstborn son by Leah) find their blessing in the promise of continuity, even though they would never be strong numerically. In Jacob’s blessing (Gen. 49:4), the instability of the tribe had already been hinted, and in a later military affair the Reuben-ites were criticized for their lack of participation (Judg. 5:15–16). After an incident toward the end of the eleventh century B.C. (see 1 Chr. 5:18–22), very little is heard of the Reubenites, though they continued to exist and are mentioned as late as the time of Ezekiel (Ezek 48:7 - ED: SEE ALSO Rev 7:5+). In light of these facts, the blessing of Reuben appears to have a prophetic character to it. QUESTION - Who was Reuben in the Bible? ANSWER - Reuben was the firstborn son of Jacob by Leah and the forefather of one of the twelve tribes of Israel. The story of Reuben in the Bible is told in Genesis chapters 29–50. Reuben’s mother Leah became the wife of Jacob by a cunning trick (Genesis 29:15–30). Jacob had gone to live with his uncle, Laban, in Paddan Aram. There he met and fell in love with Laban’s beautiful daughter Rachel. Jacob agreed to work seven years for the right to marry Rachel, Leah’s younger sister. On their wedding night, Laban substituted the heavily veiled Leah in Rachel’s place. The next morning, Jacob was shocked to discover the deceit. So smitten was he with Rachel that he consented to work another seven years for her. Leah’s life turned out to be heartbreaking as she sought to win Jacob’s love. But God blessed Leah with the honor of bearing many children, including Jacob’s oldest son, Reuben. Several meanings have been assigned to the name Reuben, but the most widely accepted is “behold a son.” When Leah gave birth to Reuben, she explained her choice: “She named him Reuben, for she said, ‘It is because the LORD has seen my misery. Surely my husband will love me now’” (Genesis 29:32). This statement introduces the lifelong tension that existed between the two sisters in their marriage to Jacob. As an adult, Reuben was one of the more honorable sons of Jacob. Reuben saved Joseph’s life when his brothers plotted to kill him. He talked the brothers out of murdering Joseph and convinced them to leave him in a pit instead (Genesis 37:21–22). Reuben intended to return privately and rescue Joseph, but his plan failed when, in his absence, the other brothers sold Joseph into slavery. Years later, as all the brothers faced misfortune in Egypt, Reuben called out his brothers for bringing disaster on their family: “Didn’t I tell you not to sin against the boy? But you wouldn’t listen! Now we must give an accounting for his blood” (Genesis 42:22). An interesting episode involving Reuben in the Bible centers on his mother’s and aunt’s belief in folk medicine in Genesis 30:14–17. One day during the wheat harvest, Reuben came across mandrakes in the field. Mandrakes were herbaceous flowering plants known for their exotic fragrance and human-shaped roots. They were also believed to enhance a woman’s fertility. Reuben picked the mandrakes and brought them to his mother, Leah. Rachel asked for some of the mandrakes Reuben had found, but Leah rebuked her: “Wasn’t it enough that you took away my husband? Will you take my son’s mandrakes too?” (Genesis 30:15). So, Rachel struck a deal with Leah. In return for some of the mandrakes, she let Leah sleep with Jacob. As a result, Leah became pregnant and gave Jacob a fifth son, Issachar. Reuben demonstrated extreme love for his aging father when he offered his own two sons as a guarantee for the safety of Benjamin (Genesis 42:37). But, despite Reuben’s admirable qualities and good intentions, he lacked enduring strength of character. Reuben’s great failure occurred when he slept with his father’s concubine Bilhah. This act, a serious crime punishable by death, revealed the loss of his earlier integrity. After Rachel died, Reuben was likely anxious because Jacob had shown favor to her sons over Leah’s. He may also have been worried for his mother. By sleeping with Bilhah, Reuben was likely challenging his father’s authority and grasping for power. As the oldest son of Jacob, Reuben should have been granted the birthright, but he was denied this honor because of his act of disrespect: “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it” (Genesis 49:3–4). The tribe of Reuben descended from Reuben and his four sons: Hanoch, Pallu, Hezron, and Carmi. After helping the other tribes take possession of the Promised Land, the tribe of Reuben settled east of the Jordan River. Initially starting out strong, the tribe was always mentioned first—in the place of honor—in lists of the twelve tribes of Israel. However, because of Reuben’s incest with Bilhah, the tribe eventually lost its place of preeminence as Jacob had prophesied. No prominent judge, prophet, or ruler came from the tribe of Reuben, and no mention of the tribe, other than the listing in Revelation 7:5, is made in the New Testament. GotQuestions.org QUESTION - What can we learn from the tribe of Reuben? ANSWER - Each of the twelve sons of Israel / Jacob received a blessing from his father just before Jacob’s death. The twelve sons were the progenitors of the twelve tribes of Israel, and the blessing contained prophetic information about the future of each tribe. In the case of the tribe of Reuben, Jacob prophesied, “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it” (Genesis 49:3–4). In addition to referring to the future of the tribe of Reuben, the prophecy contains within it several lessons for all of us. Reuben, the firstborn of the twelve sons, was to Jacob his “might, the first sign of my strength” (Genesis 49:3), indicating that to him were all the rights and prerogatives of a firstborn son. At first, he excelled in honor and power, as is fitting the firstborn son, but Jacob declares that Reuben “will no longer excel” (verse 4) due to his sin of incest with Bilhah, his father’s concubine wife (Genesis 35:22). Although that sin was committed forty years prior, there was left an indelible spot on Reuben’s character and that of his posterity. By committing this uncleanness with his father’s wife, there would be reproach upon his tribe and the family, to whom he ought to have been an example and a blessing. He forfeited the prerogatives of the birthright, and his dying father demoted him, although he did not disown or disinherit him. He would still have all the privileges of a son, but not of the firstborn. Jacob’s sad prophecy for Reuben certainly came true. No judge, prophet, ruler, or prince came from that tribe, nor any person of renown except Dathan and Abiram, who were noted for their rebellion against Moses. Reuben’s tribe chose a settlement on the other side of the Jordan, a further indication of the loss of godly influence on his brothers to which his birthright entitled him. Although Reuben was the firstborn, the kingdom was given to Judah and the priesthood to Levi, leaving Reuben’s tribe to be small and non-influential. Further, Reuben was “unstable as water” (some versions translate it “turbulent as water”), and in this phrase we find several lessons for all Christians. For one thing, Reuben’s virtue was unstable; he did not have control of himself and his own appetites. The charge of instability could refer to his being sometimes very regular and orderly, while at other times wild and undisciplined. As Christians, we are to be in control of our flesh and its appetites and desires at all times. Most importantly, we are to be steadfast in our faith and not “tossed to and fro and carried about by every wind of doctrine” (Ephesians 4:14). We also learn from Reuben that those who dabble in sin must not expect to save their reputation or maintain a positive influence upon others. Although we know our sins were nailed to the cross and we are forever forgiven for past sins, we may still suffer the temporal consequences of those sins, which often include remorse and a loss of reputation and influence. Reuben’s sin left an indelible mark upon him and his family. As Christians, we must understand that some of our sins will leave a lasting scar. GotQuestions.org Deuteronomy 33:7 And 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." bring: Ge 49:8-12 Jdg 1:1-7 Ps 78:68,70 Mic 5:2 Mal 3:1 Heb 7:14 his hands: 2Sa 3:1 5:1,19,24 1Ch 12:22 2Ch 17:12-19 Isa 9:17 Rev 19:13-16 be a help: 2Sa 7:9-12 Ps 11:1-7 20:2 21:1,8 110:1,2 146:5 Lu 19:27 1Co 15:25 Rev 20:10-15 Related Passages: Genesis 49:8-12 “Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father’s sons shall bow down to you. 9“Judah is a lion’s whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? 10 “The scepter shall not depart from Judah (PROPHECY OF MESSIAH), Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples. 11“He ties his foal to the vine, And his donkey’s colt to the choice vine; He washes his garments in wine, And his robes in the blood of grapes. 12“His eyes are dull from wine, And his teeth white from milk. Judah - Click to Enlarge PRAYER FOR JUDAH IN BATTLE And this regarding Judah; so he said, "Hear, (command) 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." - "And this is the blessing to Judah. He said, Listen, O LORD, to Judah's voice, and bring him to his people. May his power be great, and may you help him against his foes." (Dt 33:7NET) Moses is asking God to hear Judah's prayer (and his prayer at the end of the verse). Judah marched at the head of the tribes (Nu 2:9) and therefore would have been first in any battle. Moses' blessing is in essence a prayer (may You be a help against his adversaries) for Judah’s military success. Help is ezer discussed below and is translated with boethos describes one who runs on hearing a cry to give assistance. This is what Yahweh would do to the adversaries of Judah (and He will also hear your cry for help beloved.) It is used once in the NT as a description of God our Helper. (Hebrews 13:6 +).
Deuteronômio 33
Wiersbe - It was the Levites who slew the idolaters after the golden calf episode (Ex. 32:25-29), showing their zeal for the Lord. They put obeying God's will ahead of their love for then-own families and their own nation (see Matt. 10:37; Luke 14:26). It would be the privilege and responsibility of the priests to guard and use the Urim and Thummim, teach the people the law, and be in charge of worship at the sanctuary. Moses prayed that the tribe of Levi—his own tribe—would be given strength for their many ministries and be protected from their enemies. (Be Equipped) Teach (03384) (yārāh) has three distinct verbal roots, but one of these (“to water”; Hos 6:3) is rare. Some of the occurrences carry the primary meaning of “to throw” or “to shoot.” But the majority of instances reflect the extended meaning of “to instruct.” In Ex 4:12 God tells Moses "I, will be with your mouth, and teach you what you are to say." Objects which are thrown or shot include: arrows (Ps. 11:2; Ex. 19:13); the chariots of Pharoah’s army by God (Exo 15:4); stones (Num. 21:30). Stones are also piled in a heap, perhaps by gathering and tossing onto the pile (Gen. 31:51) as well used to lay a cornerstone (Job 38:6). The term is also used of casting lots to determine a course of action (Josh. 18:6). The secondary meaning of yarah is “to instruct” or “to teach,” always in the Hiphil tense, meaning “causing to learn.” Instruction was given by the priest (2 Ki. 12:3); companions (Job 6:24); those with experience (8ff); and, of course, God (Exo. 24:12; Isa. 28:26). Objects of instruction mentioned by use of this term include: the difference between what is holy and what is profane (Ezek. 44:23); legal decisions (Deut. 17:10); what is pointed to (Prov. 6:13); skills for making the Tabernacle (Exo. 35:34); the statutes ordained by God (Lev. 10:11). The priests were required to teach the people as part of their vocation, but some unlawfully charged the people more (Mic. 3:11) The noun torah is derived from yarah. The meaning “to cast” appears in Gen. 31:51: “And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee.” Yarah means “to teach” in 1 Sam. 12:23: “… but I will teach you the good and the right way.” Yarah - 69 verses - archers(2), archers shot(1), archers*(2), cast(3), cast them down(1), directed(1), instruct(4), instructed(1), instruction(1), instructs(1), laid(1), point(1), points(1), rain(1), set(1), shoot(10), shot(3), shot through(1), showed(1), taught(3), teach(27), teacher(2), teaches(2), teaching(1), throws(1), watering(1). Gen. 31:51; Gen. 46:28; Exod. 4:12; Exod. 4:15; Exod. 15:4; Exod. 15:25; Exod. 19:13; Exod. 24:12; Exod. 35:34; Lev. 10:11; Lev. 14:57; Num. 21:30; Deut. 17:10; Deut. 17:11; Deut. 24:8; Deut. 33:10; Jos. 18:6; Jdg. 13:8; 1 Sam. 12:23; 1 Sam. 20:20; 1 Sam. 20:36; 1 Sam. 20:37; 1 Sam. 31:3; 2 Sam. 11:20; 1 Ki. 8:36; 2 Ki. 12:2; 2 Ki. 13:17; 2 Ki. 17:27; 2 Ki. 17:28; 2 Ki. 19:32; 1 Chr. 10:3; 2 Chr. 6:27; 2 Chr. 15:3; 2 Chr. 35:23; Job 6:24; Job 8:10; Job 12:7; Job 12:8; Job 27:11; Job 30:19; Job 34:32; Job 38:6; Ps. 11:2; Ps. 25:8; Ps. 25:12; Ps. 27:11; Ps. 32:8; Ps. 45:4; Ps. 64:4; Ps. 64:7; Ps. 86:11; Ps. 119:33; Ps. 119:102; Prov. 4:4; Prov. 4:11; Prov. 6:13; Prov. 26:18; Isa. 2:3; Isa. 9:15; Isa. 28:9; Isa. 28:26; Isa. 37:33; Ezek. 44:23; Hos. 6:3; Hos. 10:12; Mic. 3:11; Mic. 4:2; Hab. 2:18; Hab. 2:19 Deuteronomy 33:11 "O LORD, bless his substance, And accept the work of his hands; Shatter the loins of those who rise up against him, And those who hate him, so that they will not rise again." his substance: De 18:1-5 Nu 18:8-20 35:2-8 accept: 2Sa 24:23 Ps 20:3 Eze 20:40,41 43:27 Mal 1:8-10 shatter: Isa 29:21 Jer 15:10 Am 5:10 Mt 10:14,15 Lu 10:10-12,16 1Th 4:8 A PRAYER FOR BLESSING AND PROTECTION OF LEVITES O LORD, bless (barak) his substance (his goods), And accept (be pleased with) the work of his hands; Shatter the loins (undercut the legs - NET) of those who rise up against him, And those who hate him, so that they will not rise again - This was a prayer for supernatural success and protection. It is unclear who will rise up against the Levites.
Deuteronômio 33
Wiersbe - Jacob's youngest son Benjamin (Deut. 33:12) was greatly beloved by his father (Gen. 35:18; 44:20) and also beloved of the Lord and protected by the Lord. The little tribe of Benjamin was situated adjacent to Judah's northern boundary, and the city of Jerusalem was on the northern border of Judah and the southern border of Benjamin. Since the sanctuary would be at Jerusalem, Benjamin would be close to the Lord who dwelt there with His people. Like a father caring for a son, God would carry Benjamin on His back, between his shoulders, and shelter him from danger. The men of Benjamin had quite a reputation as warriors (Judges 5:14). (Be Equipped) Security (0983)(betach from batach = to trust) means security, confidence (belief that one is safe and secure - Isa 32:17, Job 24:23, Micah 2:8). In its first occurrence betach emphasizes the status of a city which was certain of not being attacked (Ge 34:25). All three uses in Psalms speak of God enabling us to dwell securely (Ps. 4:8; Ps 16:9; Ps 78:53) "As a noun, it primarily means security or calm assurance (Ge 34:25; Isa 32:17). As an adjective, it means assurance or confidence. It is primarily a positive term: to dwell in safety because of God’s protection (Lev. 25:18); to lie down safely or in security (Hos 2:18); to walk securely or assuredly (Pr. 10:9). In other instances, it is a negative term meaning to be too self-assured or careless (Ezek. 30:9; 39:6)" (Baker) The beloved of the Lord. Who is the beloved of the Lord? It is one who believes in the love that God has toward him.… Peter had a great idea of his own love to Christ; “though all men forsake thee, yet will I not forsake thee”; but John was content to speak of himself as the beloved of the Lord. “O Daniel, greatly beloved,” said the angel to that man of God.… Do you hesitate to class yourself with Daniel and John? Tell me, is there any greater expression of the love of God, than was given in the surrender of His Son to Gethsemane, Gabbatha, and Calvary? Did Daniel or John ever receive any more affecting love token than this? Be only bold enough to know the love that was expressed when Christ tasted death for you, and you may without hesitation sit down beneath the same tree with Daniel and John, and expect them to listen while you speak of the Crucified One. BOWEN Deuteronomy 33:12 Complete Safety - Faith's Checkbook “And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders.”—Deuteronomy 33:12 YES, there is no safety like that which comes of dwelling near to God. For His best beloved, the Lord can find no surer or safer place. O Lord, let me always abide under thy shadow, close to thy wounded side. Nearer and nearer would I come to thee, my Lord; and when once specially near thee, I would abide there forever. What a covering is that which the Lord gives to His chosen! Not a fair roof shall cover him, nor a bomb-proof casement, nor even an angel’s wing, but Jehovah Himself. Nothing can come at us when we are thus covered. This covering the Lord will grant us all the day long, however long the day. Lord, let me abide this day consciously beneath this canopy of love, this pavilion of sovereign power. Does the third clause mean that the Lord in His temple would dwell among the mountains of Benjamin, or that the Lord would be where Benjamin’s burden should be placed; or does it mean that we are borne upon the shoulders of the Eternal? In any case, the Lord is the support and strength of His saints. Lord, let me ever enjoy thy help, and then my arms will be sufficient for me. QUESTION - Who was Benjamin in the Bible? ANSWER - Benjamin was a son of Jacob and head of one of the twelve tribes of Israel. Benjamin was the twelfth-born and youngest son in Jacob’s family. He was born to Jacob’s wife Rachel, making Benjamin the full brother of Joseph. His story is found in Genesis chapters 35–49. It is here that we learn of his birth (Genesis 35); his relationship to his father and brothers (Genesis 37, 42–45); his relationship with Joseph (Genesis 43–45); his children (Genesis 46); and the blessing he received from his father (Genesis 46:21). Jacob had two wives, Rachel and Leah. He loved Rachel with such fervor that he worked for her dad for seven years to earn the right to marry her (Genesis 29:18), seven years that “seemed like only a few days to him because of his love for her” (Genesis 29:20). This love helps us to understand Jacob’s affection for Benjamin, born to his beloved Rachel. Rachel had great difficulty in giving birth to Benjamin, although she did not know she would have another son. Her midwife told her that she was having another son. Rachel died in childbirth, as soon after she died in childbirth, but, as she was dying, she named her son Ben-Oni, which means “Son of My Trouble.” Jacob renamed him Benjamin, “Son of My Right Hand” (Genesis 35:18). Benjamin was not part of the conspiracy concocted by his ten older brothers to kill their brother Joseph. Later, when the brothers had to travel to Egypt to seek food during a famine, Jacob’s love for his youngest son compelled him to keep Benjamin home “because he was afraid that harm might come to him” (Genesis 42:4). The other brothers traveled to Egypt and met with the governor of Egypt (Joseph, whom his brothers did not recognize). Joseph tested his brothers by accusing them of spying and demanding that they prove their honesty by bringing Benjamin back with them: “You will not leave this place unless your youngest brother comes here” (Genesis 42:15). Joseph shut them all in prison for three days and then released all but Simeon. The others returned home with the grain they had purchased—and the money that Joseph had secretly returned to them (verse 25). Back in Canaan, Jacob laments his predicament: “You have deprived me of my children. Joseph is no more and Simeon is no more, and now you want to take Benjamin. Everything is against me!” (Genesis 42:36). For a while, Jacob refused to allow Benjamin to make the trip back to Egypt (verse 38). He later relented when they ran out of grain and Judah promised to personally guarantee Benjamin’s safe return (Genesis 43:8–9). Upon arriving in Egypt, the brothers presented themselves to Joseph, who was still unrecognized by them. Joseph, as he greeted the brothers this second time, “looked about and saw his brother Benjamin, his own mother’s son, [and] he asked, ‘Is this your youngest brother, the one you told me about?’ And he said, ‘God be gracious to you, my son.’ Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep” (Genesis 43:29–30). Joseph showed favor to Benjamin by preparing five times more food and drink for him than for his brothers when they gathered for dinner (Genesis 43:34). When it came time for the children of Israel to return to their father, Joseph used Benjamin as the means of further testing them. Joseph placed a silver cup in Benjamin’s bag along with the money for the grain (Genesis 44:1–2). Joseph let his brothers set out on their journey and then sent a steward after them to feign outrage over the fact that they possessed stolen property. The brothers proclaimed their innocence, but, sure enough, the silver cup was found in Benjamin’s possession; the brothers tore their garments in grief (verses 3–13). As punishment for their “crime,” Joseph demanded that Benjamin remain in Egypt. But Judah—the same brother who had suggested years earlier that Joseph be sold into slavery—pleads with Joseph, saying, “Now then, please let your servant remain here as my lord’s slave in place of the boy, and let the boy return with his brothers. How can I go back to my father if the boy is not with me? No! Do not let me see the misery that would come on my father” (Genesis 44:33–34). So, the brothers passed the test; they demonstrated a true change of heart from the time when they had mistreated Joseph. Joseph finally revealed himself to his brothers: “I am your brother Joseph, the one you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that . . . God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. So then, it was not you who sent me here, but God” (Genesis 45:4–8). Joseph then instructed his brothers to bring their father and all they possessed to Egypt, and “he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping” (verse 14). Years later in Egypt, as Jacob prepared to die, he blessed Benjamin, saying, “Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder” (Genesis 49:27). The tribe of Benjamin became famous for their skill in battle and warlike nature. We learn more about Benjamin and the tribe of Benjamin throughout the books of Numbers, Deuteronomy, Joshua, and Judges. Descendants of Benjamin include Ehud, one of the judges; Saul, Israel’s first king; Queen Esther; and the apostle Paul.GotQuestions.org QUESTION - What can we learn from the tribe of Benjamin? ANSWER In Genesis 49 the patriarch Jacob, sensing his impending death, gathers his sons to his bedside to bless them. Each son became the progenitor of one of the twelve tribes of Israel. Benjamin, as the youngest, receives his father’s blessing last: “Benjamin is a ravenous wolf; in the morning he shall devour the prey, and at night he shall divide the spoil” (Genesis 49:27). The warlike nature of the small tribe of Benjamin became well known, as exhibited in their swordsmen (Judges 20:15–16; 1 Chronicles 8:40, 12:2; 2 Chronicles 14:8, 17:17) and in their ungodly defense of their extreme wickedness in Gibeah (Judges 19—20). Benjamin’s blessing has three parts. Compared to a wolf, his blessing has two time frames, morning and evening; it has two actions, devouring and dividing; and two outcomes, prey and spoil. This sets up a type of “before and after” experience for Benjamin and his offspring. Scripture shows that at least four great people came from Benjamin’s tribe, even though it was the smallest of the twelve tribes (1 Samuel 9:21). First, Ehud, a great warrior who delivered Israel from Moab (Judges 3:12–30). Next, Saul becomes the first king of Israel (1 Samuel 9:15–27). In later Jewish history, many Jews lived in Persia, God used Mordecai and Esther, from the tribe of Benjamin, to deliver the Jews from death (Esther 2:5–7). Finally, in the New Testament the apostle Paul affirms he, too, came from Benjamin. “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin” (Romans 11:1). Paul repeats this affirmation in Philippians 3:4–5. Yet Benjamin’s tribe had its dark side. Their warlike nature came out not only in defense of their country but also in depravity within their country. In Judges 19—21 Benjamin takes up an offence against the other eleven tribes of Israel, and civil war ensues. This period had the reputation of everyone doing what was right in his own eyes (Judges 21:25). What led to the civil war was the horrific abuse and death of an unnamed Levite’s concubine (Judges 19:10–28). The eleven tribes turned against the tribe of Benjamin and nearly annihilated them because of their refusal to give up the perpetrators (Judges 20:1—21:25). Eventually, the tribes restored Benjamin’s tribe, greatly diminished due to the war, and the country reunited. In Jewish culture the day begins at evening. Here begins the “after” for Benjamin. Benjamin’s prophecy ends in the evening, the beginning of a new day, in which he will “divide the spoil.” This has two aspects. First, through the apostle Paul, who testifies, “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15). In the apostle Paul Benjamin’s tribe had a citizen who served God mightily, as he says of himself, “I have fought a good fight, I have finished my course, I have kept the faith“ (2 Timothy 4:7). But Benjamin’s “dividing of the spoil” has another fulfillment yet future. In Revelation 7:8, during the tribulation period, 12,000 men from Benjamin, along with 12,000 from each of the other tribes of Israel, will reach the world’s population with the gospel. The result will be a multitude of the saved “that no man could number, of all nations, tribes, peoples, and tongues, standing before the throne and the Lamb, clothed with white robes, with palm branches in their hands” (Revelation 7:9). The second dividing of the spoil for Benjamin comes in the millennial kingdom when they will have a place in the land of Israel, along with a gate that has their name on it in the city of Jerusalem (Ezekiel 48:32). They, along with the other tribes of Israel, will find the ultimate dividing of the spoils in the New Jerusalem as each gate has a name of one of the tribes, Benjamin included (Revelation 21:12–13). What a glorious finish! What grace is this! Benjamin has great truths to teach. First, God doesn’t see as men see, for God looks on the heart. God saw a warrior inside of Benjamin. Outwardly, others saw him as the youngest son and his tribe as the smallest tribe. But God saw more, a man who would both devour and divide. The second lesson for us lies in the two Sauls who came from the tribe of Benjamin. King Saul, the epitome of the sin nature and its war against God, and Saul/Paul whose nature was changed by God from a murderous Pharisee to the apostle of grace. Paul is the example of what God does for those who come to Christ in faith. GotQuestions.org Deuteronomy 33:13 Of Joseph he said, "Blessed of the LORD be his land, With the choice things of heaven, with the dew, And from the deep lying beneath, Joseph : Ge 48:5,9,15-20 49:22-26 the dew: De 32:2 Ge 27:28,29 Job 29:19 Ps 110:3 Pr 3:20 19:12 Isa 18:4 Ho 14:5 Mic 5:7 Zec 8:12 BLESSING ON JOSEPH The most space is devoted to Joseph and in Dt 33:17 is ultimately bestowed on Joseph's two sons in Egypt Ephraim and Manasseh. Dt 33:13-16 primarily speaks of agricultural blessings. Of Joseph he said, "Blessed (barak) of the LORD be his land, With the choice things of heaven (with the harvest produced by the sky), with the dew, And from the deep lying beneath (NLT - water from beneath the earth) Technically, there is no tribe of Joseph. Instead, Joseph received a “double blessing,” and his two sons, Ephraim and Manasseh, each became his own tribe. The blessing is for a bountiful harvest with emphasis of the divine provision of water from above (rain) and below (springs, possibly wells). In the land of Palestine water was crucial for a bountiful harvest. NET NOTE - Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky. Deuteronomy 33:13 Precious Things - Faith's Checkbook “And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath.”—Deuteronomy 33:13 WE may be rich in such things as Joseph obtained, and we may have them in a higher sense. Oh, for “the precious things of heaven!” Power with God, and the manifestation of power from God, are most precious. We would enjoy the peace of God, the joy of the Lord, the glory of our God. The benediction of the three divine Persons in love and grace and fellowship, we prize beyond the most fine gold. The things of earth are as nothing in preciousness compared with the things of heaven. “The dew.” How precious is this! How we pray and praise, when we have the dew! What refreshing, what growth, what perfume, what life there is in us when the dew is about! Above all things else, as plants of the Lord’s own right hand planting, we need the dew of His Holy Spirit. “The deep that coucheth beneath.” Surely this refers to that unseen ocean underground which supplies all the fresh springs which make glad the earth. Oh to tap the eternal fountains! This is an unspeakable boon; let no believer rest till he possesses it. The all-sufficiency of Jehovah is ours forever. Let us resort to it now. QUESTION - Who was Joseph in the Old Testament? ANSWER - Joseph was the eleventh son of Jacob, his first son through his favored wife, Rachel. Joseph’s story is found in Genesis 37—50. After the announcement of his birth, we see Joseph next as a seventeen-year-old returning from shepherding the flock with his half-brothers to give Jacob a bad report of them. We are also told that Jacob "loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made an ornate robe for him" (Genesis 37:3). Joseph’s brothers knew their father loved Joseph more than them, which caused them to hate him (Genesis 37:4). To make matters worse, Joseph began relating his dreams to the family—prophetic visions showing Joseph one day ruling over his family (Genesis 37:5–11). The animosity toward Joseph peaked when his brothers plotted to kill him in the wilderness. Reuben, the eldest, objected to outright murder and suggested they throw Joseph into a cistern, as he planned to come back and rescue the boy. But, in Reuben’s absence, some merchants passed by, and Judah suggested selling Joseph into slavery; the brothers accomplished the task before Reuben could rescue him. The boys took Joseph’s robe and, after dipping the robe in goat’s blood, deceived their father into thinking his favorite son had been slain by wild beasts (Genesis 37:18–35). Joseph was sold by the merchants to a high-ranking Egyptian named Potiphar and eventually became the supervisor of Potiphar’s household. In Genesis 39 we read of how Joseph excelled at his duties, became one of Potiphar’s most trusted servants, and was put in charge of his household. Potiphar could see that, whatever Joseph did, God looked favorably on him and he prospered in all that he did. Unfortunately, Potiphar’s wife attempted to seduce Joseph. Joseph consistently refused her advances, showing honor for the master who had entrusted him with so much and saying that it would be "a wicked thing and a sin against God" for him to go to bed with Potiphar’s wife (Genesis 39:9). One day Potiphar’s wife caught Joseph by the cloak and again made sexual advances. Joseph fled, leaving his cloak in her hand. In anger, she falsely accused Joseph of attempted rape, and Potiphar put him in prison (Genesis 39:7–20). In jail, Joseph was again blessed by God (Genesis 39:21–23). Joseph interpreted the dreams of two of his fellow prisoners. Both interpretations proved to be true, and one of the men was later released from jail and restored to his position as the king’s cupbearer (Genesis 40:1–23). But the cupbearer forgot about Joseph and failed to speak to Pharaoh about him. Two years later, the king himself had some troubling dreams, and the cupbearer remembered Joseph’s gift of interpretation. The king summoned Joseph and related his dreams. Based on Pharaoh’s dreams, Joseph predicted seven years of bountiful harvests followed by seven years of severe famine in Egypt and advised the king to begin storing grain in preparation for the coming dearth (Genesis 41:1–37). For his wisdom, Joseph was made a ruler in Egypt, second only to the king. Joseph was in charge of storing up food during the years of plenty and selling it to Egyptians and foreigners during the years of famine (Genesis 41:38–57). During these years of plenty Joseph had two sons—Manasseh and Ephraim (Genesis 41:50–52). When the famine struck, even Canaan was affected. Jacob sent ten of his sons to Egypt to buy grain (Genesis 42:1–3). He kept Benjamin, his youngest and the only other son of Rachel, behind (Genesis 42:4). While in Egypt, the men met their long-lost brother, whom they did not recognize. Joseph, however, did recognize his brothers. He tested them by accusing them of being spies. He confined them for three days then released all but one, sending with them grain for their households and requiring them to come back with their youngest brother (Genesis 42:6–20). Still unaware of Joseph’s identity, the brothers were afflicted with guilt for having sold their brother years before (Genesis 42:21–22). Joseph overheard their discussion and turned aside to weep (Genesis 42:23–24). He retained Simeon and sent the others on their way, secretly returning their money to their grain sacks (Genesis 42:25). When the brothers later realized the money had been returned, they feared even more (Genesis 42:26–28, 35). Once home, they told Jacob all that had transpired. Jacob mourned again the loss of Joseph and the added loss of Simeon. He refused to send Benjamin, despite Reuben’s promise that, if he did not return with Benjamin, Jacob could kill Reuben’s two sons (Genesis 42:35–38). The famine became so severe that Jacob acquiesced. Judah persuaded Jacob to send Benjamin with him, giving his own life as a pledge (Genesis 43:1–10). Jacob agreed, sending also choice fruits and double the money for the grain (Genesis 43:11–14). When Joseph saw the men, he instructed his servants to slaughter an animal and prepare a meal for the brothers to dine with him (Genesis 43:15–17). Afraid at the invitation to Joseph’s house, the brothers made apologies to Joseph’s steward for the money that had been replaced the first time. Joseph’s steward reassured them and brought Simeon out (Genesis 43:18–25). When Joseph returned, the brothers bowed to him, fulfilling his earlier prophecy (Genesis 43:26). He asked about their family’s welfare and again wept, this time removing himself to his chamber (Genesis 43:27–30). When the men sat down for the meal, at a separate table from Joseph, they were amazed to be arranged by birth order. Benjamin was given five times the portion the other brothers received (Genesis 43:31–34). Before sending them back to their father, Joseph again tested his brothers by returning their money to their grain sacks and placing his silver cup in Benjamin’s sack. He let the brothers start on their journey and then sent his steward after them to feign anger and threaten to kill Benjamin. Back in Joseph’s presence, Judah pleaded for Benjamin’s life, saying that, if Benjamin were to die, so would Jacob. Judah told of Jacob’s grief over the loss of Joseph and his belief that he could not bear to lose Joseph’s brother. Judah also spoke of his pledge to Jacob and offered his life for Benjamin’s (Genesis 44). Upon seeing this proof of his brothers’ change of heart, Joseph sent all his servants away and wept openly and loudly enough to be heard by Pharaoh’s household. He then revealed himself to his brothers (Genesis 45:1–3). Joseph immediately reassured them, telling them not to be angry with themselves for what they’d done to him and saying that God had sent him to Egypt in order to preserve them (Genesis 45:4–8). Joseph reaffirmed his forgiveness years later, after the death of his father, saying that, although his brothers intended evil to him, God had intended it for good (Genesis 50:15–21). Joseph sent his brothers back to Jacob to retrieve the remainder of his household to come live in Goshen, where they would be near to Joseph and he could provide for them (Genesis 45:9—47:12). Jacob did come to live in Egypt with all of his family. Before he died, Jacob blessed Joseph’s two sons and gave thanks to God for His goodness: “I never expected to see your face again, and now God has allowed me to see your children too” (Genesis 48:11). Jacob gave the greater blessing to the younger of the two sons (verses 12–20). Later in the history of Israel, Ephraim and Manasseh, the tribes of Joseph, were often considered two distinct tribes. Jacob’s descendants lived in Egypt for 400 years, until the time of Moses. When Moses led the Hebrews out of Egypt, he took the remains of Joseph with him, as Joseph had requested (Genesis 50:24–25; cf. Exodus 13:19). In asking that he be buried in Canaan, Joseph showed great faith that God would bring His people back to the Promised Land (Hebrews 11:22). There is much to learn from Joseph’s story. As parents, we have warnings concerning Jacob’s favoritism and the effects that can have on other children as seen in Joseph’s youthful pride and his brothers’ envy and hatred. We have a good example of how to handle sexual temptation—run (Genesis 39:12; cf. 2 Timothy 2:22), and we have a clear picture of God’s faithfulness. He does not forsake His children, even in the midst of suffering: “The Lord was with Joseph” (Genesis 39:3, 5, 21, 23). There may be many distressing circumstances we find ourselves in, and some of them may even be unjust, as were those in Joseph’s life. However, as we learn from the account of Joseph’s life, by remaining faithful and accepting that God is ultimately in charge, we can be confident that God will reward our faithfulness in the fullness of time. Who would blame Joseph if he had turned his brothers away in their need? Yet Joseph showed them mercy, and God desires that we exercise mercy above all other sacrifices (Hosea 6:6; Matthew 9:13). Joseph’s story also presents amazing insight into how God sovereignly works to overcome evil and bring about His plan. After all his ordeals, Joseph was able to see God’s hand at work. As he revealed his identity to his brothers, Joseph spoke of their sin this way: “Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. . . . It was not you who sent me here, but God” (Genesis 45:5, 8). Later, Joseph again reassured his brothers, offering forgiveness and saying, “You intended to harm me, but God intended it for good” (Genesis 50:20). Man’s most wicked intentions can never thwart the perfect plan of God. | GotQuestions.org QUESTION - What can we learn from the tribe of Joseph? ANSWER - Technically, there is no tribe of Joseph. Instead, Joseph received a “double blessing,” and his two sons, Ephraim and Manasseh, each became his own tribe (Genesis 48; Joshua 14:4; Ezekiel 47:13). The Bible does, on occasion, refer to a “tribe of Joseph” (Numbers 13:11; 36:5; Revelation 7:8). However, in the contexts, the “tribe of Joseph” seems to be referring to either the tribe of Ephraim or Manasseh, or to the “house of Joseph,” which included Ephraim and Manasseh. When Jacob directed a prophecy toward each of his sons, he gave Joseph one of the longest: “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. With bitterness archers attacked him; they shot at him with hostility. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, because of your father’s God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb. Your father’s blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers” (Genesis 49:22–26). As with all Jacob’s prophecies to his sons, the one to the tribe/house of Joseph contains lessons for all of us. Joseph, the “prince among his brothers” was the second to the youngest of the twelve. Joseph’s life, the history of his conflict with his brothers, his captivity, and the subsequent victory God brought about through his trials are well documented in Genesis, chapters 37–51. Jacob begins his prophecy by comparing Joseph to a fruitful vine, or young tree. God had made him fruitful in the land of his affliction (Genesis 41:52). Joseph’s two sons were as branches of a vine running over the wall. Then Jacob proceeds to remind the other brothers of their ill treatment of Joseph. They are among the “archers” who attacked Joseph with bitterness and hostility, along with Potiphar’s wife, whose false accusations sent him to prison for two years (Genesis 39; 41:1). But through all these troubles, Joseph’s strength is compared to a bow that remained steady. That is, his faith did not fail, but he stood his ground and emerged a conqueror. His arms remained strong and limber, a metaphor for his wisdom, courage, and patience. In short, Joseph maintained both his integrity and his comfort through all his trials, bearing all his burdens with an invincible resolution, and did not sink under the weight of them. The source of this strength was the hands of the Mighty One of Jacob, who was always present to strengthen him. Joseph reminds us that all our strength for resisting temptations and bearing up under afflictions comes from God. His grace is sufficient, and His strength is perfected in our weakness (2 Corinthians 12:9). From his afflictions, and by the power of God, Joseph fed and supported God’s people—the nation of Israel as it existed at that time in Jacob and his family—during the famine that devastated the land. Joseph could be seen as an illustration of Christ, who was also shot at and hated, but who bore up under His sufferings (Isaiah 50:7–9) and became the Good Shepherd and the Rock and Redeemer of His people. Joseph’s sufferings also symbolize and foreshadow the church in general, as well as individual believers. The true church of Christ has always been persecuted by Satan, beginning with the extensive persecution of the first century under the Romans. But even in times of relative peace for the church, the enemy still shoots his arrows against the saints, but God protects and strengthens us and will bring us safely home by His power. Jacob ends the prophecy for the tribe of Joseph with a series of blessings. He prophesies blessings of the heavens above, the deep below, and the breast and womb, all referring to the temporal blessings of fruitfulness and bounty that was the future for the tribe of Joseph. Years later, Moses gave these same promises of bountiful blessings to the tribe of Joseph (Deuteronomy 33:13–16), reiterating that Joseph was a “prince among his brothers.” Jewish history tells us that the territory of the tribe of Joseph was one of the most valuable parts of the country, and the house of Joseph became the most dominant group in the kingdom of Israel. Joseph reminds us that all blessings, both temporal and spiritual, come from God. “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17). May we all be as steadfast and strong as Joseph, bearing up under affliction and reaping the reward of God’s eternal blessings.GotQuestions.org Deuteronomy 33:14 And with the choice yield of the sun, and with the choice produce of the months. the choice yield : De 28:8 Lev 26:4 2Sa 23:4 Ps 65:9-13 74:16 84:11 Mal 4:2 Mt 5:45 Ac 14:17 1Ti 6:17 months - Ps 8:3 104:19 Rev 22:2 And with the choice yield (choicest fruits - ESV; bountiful harvest - CSB) of the sun, and with the choice produce (rich yield - ESV) of the months - "with the harvest produced by the daylight and by the moonlight" (Dt 33:14NET) Months is yerah which is actually a "lunar month" the time between successive new moons (Mariam "hid him [Moses] fro three [lunar] months." Ex 2:2). NET NOTEon months - Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT). Deuteronomy 33:15 "And with the best things of the ancient mountains, And with the choice things of the everlasting hills, Ge 49:26 Hab 3:6 Jas 5:7 And with the best things (finest produce) of the ancient mountains, And with the choice things (abundance) of the everlasting hills (harvest produced by the age-old hills- NET) The best things from the mountains probably refers to timber for building houses, etc. Deuteronomy 33:16 And with the choice things of the earth and its fullness, And the favor of Him who dwelt in the bush. Let it come to the head of Joseph, And to the crown of the head of the one distinguished among his brothers. the earth: Ps 24:1 50:12 89:11 Jer 8:16 *marg: 1Co 10:26,28 favor: Ex 3:2-4 Mk 12:26 Lu 2:14 Ac 7:30-33,35 2Co 12:7-10 he crown of the head: Ge 37:28,36 39:2,3 43:32 45:9-11 49:26 distinguished among his brothers.: Heb 7:26 Related Passage: Exodus 3:2-4 The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed. 3 So Moses said, “I must turn aside now and see this marvelous sight, why the bush is not burned up.” 4 When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.” And with the choice things of the earth and its fullness, and the favor of Him who dwelt in the bush - " the pleasure of him who resided in the burning bush" (Dt 33:16NET) The Hebrew word for bush occurs in only 4 verses (Ex 3:2, 3, 4, Dt 33:16), so clearly the bush here is the burning bush marking the presence of the Angel of the LORD. Let it come to the head of Joseph, And to the crown of the head of the one distinguished among his brothers - Moses repeats Jacob's blessing in Ge 49:26 "The blessings of your father Have surpassed the blessings of my ancestors Up to the utmost bound of the everlasting hills; May they be on the head of Joseph, And on the crown of the head of the one distinguished among his brothers." Wiersbe - The phrase "separated from his brethren" can also be translated "a prince among his brethren." This was true not only literally in Egypt but also spiritually and morally in the family. He was a godly man. (Be Equipped) NET NOTE on distinguished - This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt. Deuteronomy 33:17 "As the firstborn of his ox, majesty is his, And his horns are the horns of the wild ox; With them he will push the peoples, All at once, to the ends of the earth. And those are the ten thousands of Ephraim, And those are the thousands of Manasseh." the firstborn: 1Ch 5:1 his horns: Nu 23:22 24:8 Job 39:9,10 Ps 22:21 29:6 92:10 Isa 34:7 push: 1Ki 22:11 2Ch 18:10 Ps 44:5 the ten thousands: Ge 48:19 Nu 26:34,37 Ho 5:3 6:4 7:1 Related Passages: Genesis 48:19-20 But his father refused and said, “I know, my son, I know; he also will become a people and he also will be great. However, his younger brother shall be greater than he, and his descendants shall become a multitude of nations.” 20 He blessed them that day, saying, “By you Israel will pronounce blessing, saying, ‘May God make you like Ephraim and Manasseh!’” Thus he put Ephraim before Manasseh. Ephraim & Manasseh - Click to Enlarge Look at map showing shrinking of the lands of Reuben, Gad, Manasseh by 830 BC! ANIMAL METAPHORS APPLIED TO EPHRAIM & MANASSEH As the firstborn of his ox, majesty is his, And his horns are the horns of the wild ox; With them he will push the peoples, All at once, to the ends of the earth. And those are the ten thousands of Ephraim, And those are the thousands of Manasseh." - Manasseh was the firstborn and Ephraim the younger son. Recall that in Ge 48:17-20 Jacob bestowed the blessing of the firstborn on the "second born" Ephraim which accounts for Moses mentioning him before his older brother Manasseh and also bestowing a greater number (ten thousands) on Ephraim. Wiersbe - Moses compared Joseph and his sons ("his glory") to a beautiful firstborn bull with sharp horns that defeat every enemy....The tribes of Ephraim and Manasseh were known for their fruitful lands, their large flocks and herds, and their military power. Unfortunately, they were proud of their ancestry and occasionally refused to cooperate with the other tribes and thereby created problems for the nation. (Be Equipped) Horns is used in Scripture both literally and figuratively. In the latter sense at least three meanings appear: (1) strength in general (as here in Dt 33:17); (2) arrogant pride (Ps 75:4, 5); (3) political and military power (Da 8:20,21). Deere interprets this passage as "Moses then prayed for the military success of Joseph, pictured like a … bull or ox goring the nations. " (Bible Knowledge Commentary)
Deuteronômio 33
Wiersbe has an interesting analysis of this verse (because some translate Bashan as serpent) - Comparing Dan (Deut. 33:22) to "a lion's whelp" suggests that the tribe wasn't quite mature yet, but it showed great promise and had great strength. A lion's cub grows up to be a lion! The second clause has been translated "he shies away from the viper." Jacob compared Dan to a serpent (Gen. 49:16-17), and the serpent and the lion are both associated with Satan (Gen. 3; Rev. 12:9, 14-15; 20:2; 1 Peter 5:8). The tribe of Dan became idolatrous and apostate (Judges 17-18). (Be Equipped)
Deuteronômio 33
Wiersbe - Moses asked that the Lord bless the tribe with many children, the favor of his brothers, and great prosperity. To use precious olive oil on your feet would be a mark of wealth, and Asher's territory was blessed with many olive groves. The word translated "shoes" is also translated "bolts," referring to strong security at the city gates. So, the tribe would enjoy fertility, brotherly love, prosperity, and security; and the Lord would give them daily strength to accomplish their work. What more could they want? (Be Equipped)
Deuteronômio 33
Wiersbe - Verse 25 is a good reminder to live a day at a time, as all creation lives (Mt. 6:25–34). The best way to destroy today is to regret yesterday and worry about tomorrow. Israel faced some difficult days, but God would be with them and help them a day at a time. (With the Word Bible Commentary) Strength (KJV) (hapax legomenon = only use) (01679)(dobe'/dove') has a somewhat obscure meaning. The Lxx translates it with the Greek noun ischus which speaks of strength, power, might, the ability of human beings in Mk 12:30, of angelic power in 2Pe 2:11 (Other uses Mk 12:33; Eph 1:19; 2Th 1:9; Rev 5:12). BDAG says it is "capability to function effectively, strength, power, might." Gilbrant has this note on dobe'dove' - "When Moses prepares to depart from this life, he wrote his famous song which we now have recorded in Deut. 32. Before descending Mt. Nebo, he pronounced his blessing upon the people, proceeding from tribe to tribe, and concluding with Asher. These blessings are recorded in Deuteronomy 33. In Deut 32:25, Moses pronounced that Asher should have prosperity. The last phrase of the blessing, in which the word dōveʾ appears, is difficult to translate. Moses prays that Asher's "strength" would equal his days. Most translate the word "strength." The ASV represents a small number of scholars when it translates the word as "leisurely walk." Both would fit the concept of continued prosperity. Gesenius argues that the term refers to "rest," but in a poetic sense of leisure produced by a prosperous life which continues in old age. The Vulgate follows this concept." (Complete Biblical Library - Incredible Resource) Since the Greek version translates dobe'/dove' with the word for strength, I favor that meaning for the Hebrew word. Deuteronomy 33:25 -
Deuteronômio 33
Wiersbe - God’s people are privileged to be in His hand for safekeeping (John 10:28–29) and at His feet for learning and obeying (Dt 33:3). We are “between His shoulders,” next to His heart (Dt 33:12), and He bears us with His “everlasting arms” (Dt 33:27). What more could we want? (ED: OR NEED?) ( Wiersbe - With the Word Bible Commentary) NET NOTE on "underneath you are his eternal arms" (Dt 33:27NET) - Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the MSS and versions. And He drove out the enemy from before you, And said, 'Destroy!' - Yahweh was a Victorious Warrior on behalf of Israel and He is the same for every son and daughter in the New Covenant! Remember that the battle is the Lord's and that the weapons of our warfare are spiritual (2 Cor 10:3-5+) and our enemies are spiritual forces (Eph 6:12+). Merrill - In a more aggressive manner the arm of the Lord was stretched out against his (and Israel’s) foes, an arm that punished evil and yet provided security to his own (cf. Deut 4:34; 5:15; 7:19; 9:29; 11:2; 26:8).It is this aspect of the Lord’s power that accompanied his role of Divine Warrior, the one who drove out Israel’s enemies and gave Israel the authority to destroy them (v. 27b; cf. Exod 34:11; Deut 4:38; 7:22; 9:3–5; 11:23; 18:12; 28:36–37). It is clear by now that a subtle history of salvation emerges from this final blessing. The driving out of v. 27 gives way to peaceful and secure occupation of the promised land (v. 28). In isolation (thus Heb. bādād; cf. Num 23:9; Ps 4:8; Jer 49:31; Mic 7:14) Israel would live in safety. This suggests that God’s people would never need fear being crowded out by other occupants of the land. They would be alone in that respect but obviously not entirely, for the Lord would be with them. (NAC)