Ulangan 33:12

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ¹  places him on his chest. ² 

Ulangan 33:26-29

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ³ 

who rides through the sky ⁴  to help you,

on the clouds in majesty.

33:27 The everlasting God is a refuge,

and underneath you are his eternal arms; ⁵ 

he has driven out enemies before you,

and has said, “Destroy!”

33:28 Israel lives in safety,

the fountain of Jacob is quite secure, ⁶ 

in a land of grain and new wine;

indeed, its heavens ⁷  rain down dew. ⁸ 

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

Amsal 1:33

1:33 But the one who listens ⁹  to me will live in security, ¹⁰ 

and will be at ease ¹¹  from the dread of harm.

Amsal 19:23

19:23 Fearing the Lord ¹²  leads ¹³  to life, ¹⁴ 

and one who does so will live ¹⁵  satisfied; he will not be afflicted ¹⁶  by calamity.

Amsal 29:25

29:25 The fear of people ¹⁷  becomes ¹⁸  a snare, ¹⁹ 

but whoever trusts in the Lord will be set on high. ²⁰ 

Yehezkiel 34:25-28

34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely ²¹  in the wilderness and even sleep in the woods. ²²  34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. ²³  34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid.

Matius 11:28-29

11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke ²⁴  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

[33:12]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ² tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:26]  ³ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ⁴ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[33:27]  ⁵ tn 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.

[33:28]  ⁶ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

[33:28]  ⁷ tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[33:28]  ⁸ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

[1:33]  ⁹ tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.

[1:33]  ¹⁰ tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.

[1:33]  ¹¹ tn The verb שַׁאֲנַן (sha’anan) is a Palel perfect of שָׁאַן (sha’an) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called “prophetic perfect” sense, emphasizing the certainty of this blessing for the wise.

[19:23]  ¹² tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”

[19:23]  ¹³ tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.

[19:23]  ¹⁴ tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”

[19:23]  ¹⁵ tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like – it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”).

[19:23]  ¹⁶ tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one’s destiny.

[29:25]  ¹⁷ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ¹⁸ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹⁹ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ²⁰ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[34:25]  ²¹ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

[34:25]  ²² sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

[34:26]  ²³ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

[11:29]  ²⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.