Ulangan 33:7

Blessing on Judah

33:7 And this is the blessing ¹  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.

Ulangan 26:10

26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ² 

Ulangan 33:11

33:11 Bless, O Lord, his goods,

and be pleased with his efforts;

undercut the legs ³  of any who attack him,

and of those who hate him, so that they cannot stand.

Ulangan 21:8

21:8 Do not blame ⁴  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ⁵  Then atonement will be made for the bloodshed.

Ulangan 33:3

33:3 Surely he loves the people; ⁶ 

all your holy ones ⁷  are in your power. ⁸ 

And they sit ⁹  at your feet,

each receiving ¹⁰  your words.

Ulangan 32:40

32:40 For I raise up my hand to heaven,

and say, ‘As surely as I live forever,

Ulangan 28:52

28:52 They will besiege all of your villages ¹¹  until all of your high and fortified walls collapse – those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you.

Ulangan 9:26

9:26 I prayed to him: ¹²  O, Lord God, ¹³  do not destroy your people, your valued property ¹⁴  that you have powerfully redeemed, ¹⁵  whom you brought out of Egypt by your strength. ¹⁶ 

Ulangan 3:24

3:24 “O, Lord God, ¹⁷  you have begun to show me ¹⁸  your greatness and strength. ¹⁹  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 9:24

9:24 You have been rebelling against him ²⁰  from the very first day I knew you!

Ulangan 9:11

9:11 Now at the end of the forty days and nights the Lord presented me with the two stone tablets, the tablets of the covenant.

Ulangan 11:7

11:7 I am speaking to you ²¹  because you are the ones who saw all the great deeds of the Lord!

Ulangan 3:25

3:25 Let me please cross over to see the good land on the other side of the Jordan River – this good hill country and the Lebanon!” ²² 

Ulangan 32:15

Israel’s Rebellion

32:15 But Jeshurun ²³  became fat and kicked,

you ²⁴  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Ulangan 33:20

Blessing on Gad

33:20 Of Gad he said:

Blessed be the one who enlarges Gad.

Like a lioness he will dwell;

he will tear at an arm – indeed, a scalp. ²⁵ 

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ²⁶  Aramean ²⁷  was my ancestor, ²⁸  and he went down to Egypt and lived there as a foreigner with a household few in number, ²⁹  but there he became a great, powerful, and numerous people.

Ulangan 26:14

26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ³⁰  I have obeyed you ³¹  and have done everything you have commanded me.

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ³²  He did this to teach you ³³  that humankind ³⁴  cannot live by bread ³⁵  alone, but also by everything that comes from the Lord’s mouth. ³⁶ 

[33:7]  ¹ tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.

[26:10]  ² tn Heb “the Lord your God.” See note on “he” in 26:2.

[33:11]  ³ tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

[21:8]  ⁴ tn Heb “Atone for.”

[21:8]  ⁵ tn Heb “and do not place innocent blood in the midst of your people Israel.”

[33:3]  ⁶ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁷ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁸ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁹ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹⁰ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[28:52]  ¹¹ tn Heb “gates,” also in vv. 55, 57.

[9:26]  ¹² tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ¹³ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ¹⁴ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ¹⁵ tn Heb “you have redeemed in your greatness.”

[9:26]  ¹⁶ tn Heb “by your strong hand.”

[3:24]  ¹⁷ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ¹⁸ tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ¹⁹ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[9:24]  ²⁰ tn Heb “the Lord.” See note on “he” in 9:3.

[11:7]  ²¹ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[3:25]  ²² tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).

[32:15]  ²³ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ²⁴ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[33:20]  ²⁵ tn Heb “forehead,” picturing Gad attacking prey.

[26:5]  ²⁶ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ²⁷ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ²⁸ tn Heb “father.”

[26:5]  ²⁹ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[26:14]  ³⁰ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ³¹ tn Heb “the Lord my God.” See note on “he” in 26:2.

[8:3]  ³² tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ³³ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ³⁴ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ³⁵ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ³⁶ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).