Chapter Thirty-Three
Moses Gives His Final Blessing
33:1 This is the blessing with which Moses the man of God blessed the people of Israel before his death.
Although this chapter is not identified as a poem or a song, there are several similarities characteristic to Biblical poems including rhythm and rhyme. While these blessings from Moses may remind the reader of when Jacob blessed his sons before he died (see Genesis chapters 48-49), there are a number of significant differences. Such as: Jacob’s blessings were a mix of favorable prophecies and gloomy prognostications, these blessings of Moses are all positive (with the potential exception of the second part of verse six). Plus, the bulk of these blessings appear to pertain to their life in their territories or relate to their unique relationship with God. However, each one could easily be considered prophetic, which are like to the blessings given by Jacob.
Like all listings of the tribes found in the Bible, not all tribes are listed (see Considerations under Genesis 48:21-22). The tribe of Simeon is missing, and the two sons of Joseph (Ephraim and Manasseh) are only indirectly mentioned. Some believe that since Jacob’s blessing of Simeon and Levi included: “Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel.” (Genesis 49:7), that Simeon would not be allocated land but later received a portion of land allocated to the tribe of Judah (being the ‘hole’ in Judah’s ‘donut’ of land, see Joshua 19:1-9; Judges 1:3). Remember, the tribe of Levi did not receive a land allocation, not because of their disobedience mentioned in Genesis 49:5-7, but that their inheritance was God, as they had redeemed themselves before Him by helping Moses during the golden calf incident (see Exodus 32:1-35).
The order of the list of tribes here in Deuteronomy chapter 33 is not explained. It has been suggested that the order appears to be related to the geographic placement of each territory. Beginning with Reuben in the southeast and moving west to Judah (Levi may have mentioned after Judah because they would have been primarily involved with the Temple in Jerusalem which was in Judah’s territory), moving north to Benjamin, Joseph (represented by Ephraim and Manasseh), Zebulun, east to Issachar, Gad, then north to Dan, and west to Naphtali, and finally Asher.
This verse serves as an introduction to both the presenter, Moses as a “man of God” (a title often given to those that have been blessed with direct communication with God, see 1 Samuel 9:6; 1 Kings 12:22), and the blessings offered by him before he died.
33:2 He said, “The LORD came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand.
Moses begins his blessings with a brief history of their encounters with YHWH (also known as manifestations of God) since their departure from Egypt. Due to the complexity (and therefore difficulty) of the language in this and the following three verses, there are varied interpretations (some commentators have even “skipped over” these and begin with verse six).
There is no doubt that the greatest manifestation of God occurred at Mount Sinai (see Exodus 19:1-25; Judges 5:4-5; Psalm 68:7-8). Later they traveled around Mount Seir, the land given to Esau (see Numbers 20:18-21; Deuteronomy 2:1-8) without incident (the word translated as ‘dawned’ is the Hebrew word ‘zā·rǎḥ’,[1] meaning to rise up or dawn, in this context rising over Mount Seir and protecting Israel from the Edomites). He shone from Mount Paran (Hebrew ‘hô·pî’·’ǎ’,[2] to shine or to smile favorably). While the wilderness of Paran played a major role in their journey to the Promised Land, as it was the area where Moses sent the twelve representatives to reconnoiter the land (see Numbers 13:1-33), however, here Moses specifically mentions Mount Paran, not the wilderness. That location is mentioned in only one other location in the Bible in the prayer of Habakkuk, “God came from Teman, and the Holy One from Mount Paran. (Selah) His splendor covered the heavens, and the earth was full of his praise. His brightness was like the light; rays flashed from his hand; and there he veiled his power.” (Habakkuk 3:3-4, parenthesis added), potentially referring to a manifestation of YHWH that was not recorded earlier.
He came from the tens of thousands of holy ones (Hebrew ‘riḇ·ḇōṯ’,[3] means ten thousand, can also refer to something that is essentially countless) with a “flaming fire” (AMP, ESV, ISV, NLT) at His right hand (Hebrew ‘ēšed·dāṯ’,[4] found only this one time in Scripture, the actual meaning of the word is unknown, it is often considered a compound word, with ‘ēš’,[5] meaning fire and ‘dāt’,[6] referring to a decree, an edict or law, although may not have been the meaning when this was first written, the words combined would be “fiery law,” as found in KJV, LEB, NKJV, and most English translations of the Babylonian Talmud). Other translations include flashing lightning (NASB); raging fire (GW); from the south (NIV); lightning (CSB); tongues of fire (The Message); fiery stream (Everett Fox);[7] angels (LXX, NETS); the law from the midst of the fire (Targum of Onkelos); etc.
33:3 Yes, he loved his people, all his holy ones were in his hand; so they followed in your steps, receiving direction from you, 4 when Moses commanded us a law, as a possession for the assembly of Jacob. 5 Thus the LORD became king in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together.
The complexity of this section continues with additional not-fully-understood words and mixed pronouns. Here Moses is saying that God loves His people and that they are in His hands and in return they follow the rules and regulations of His law. The law being a special and unique possession of the people of Israel, makes YHWH effectively the king of Israel (Jeshurun, Hebrew word ‘yešǔ·rûn’).[8] When the leaders and people were gathered together, Moses offered the following blessings.
Some prefer to interpret this introduction as a future event (or period of time) that will occur after the people have settled in the land and have followed the footsteps of the people of Israel that first came in and conquered the land (those that were gathered during this blessing). Thus, effectively setting the direction for them to follow using the law given to them by Moses and creating a theocracy with YHWH as their king, thus setting the stage for the following blessings to transpire.
Moses uses the twelve names of Jacob’s sons as eponyms (one for whom something is named after) for each tribe and often retains a second person point of view by using pronouns such as ‘he’ and ‘his’, instead of ’them’, ’theirs’, etc.
33:6 “Let Reuben live, and not die, but let his men be few.”
Even though Rueben was Jacob’s firstborn son, he was not given any of the birthright privileges associated with being the firstborn.[9] He was told that he would not have preeminence, however, there is no indication that should be a limit of the number of their men. The New Living Translation offers this translation, “Let the tribe of Reuben live and not die out, though they are few in number.” (Deuteronomy 33:6b, NLT)
This blessing is often considered to be a reference to a future conflict involving the tribe of Rueben, making this a prayer for their survival. Their population during the census counts made in the book of Numbers were lower than most but were not the lowest of the tribes (see Numbers 1:20-21; 26:5-11). There is nothing that indicates a radical reduction of their population up to the time they were exiled by the Assyrians (see 1 Chronicles 5:3-10), although there is some evidence of potential oppression by the Ammonites (see 1 Samuel 11:1-11, plus according to the 4Q51, also known as 4Q Samuelª, segment of the Dead Sea Scrolls, there may be a portion of 1 Samuel chapter 11 missing from other texts that describes how the men of Gad and Reuben may have already been oppressed and possibly mutilated by Nahash prior to Saul’s arrival).[10]
33:7 And this he said of Judah: “Hear, O LORD, the voice of Judah, and bring him in to his people. With your hands contend for him, and be a help against his adversaries.”
Moses asks God to hear the prayer of the people of Judah, either as an ongoing request or during a time of some future war, being a reference to a specific, but not stated battle. The phrase, “to bring him in to his people,” suggests that members of the tribe may be out of their territory doing battle, a call to return the people safely home. The blessing further asks that YHWH handle the dispute (Hebrew ‘rāḇ’,[11] to strive, to contend, or conduct a lawsuit) against Judah’s enemies.
33:8 And of Levi he said, “Give to Levi your Thummim, and your Urim to your godly one, whom you tested at Massah, with whom you quarreled at the waters of Meribah; 9 who said of his father and mother, ‘I regard them not’; he disowned his brothers and ignored his children. For they observed your word and kept your covenant. 10 They shall teach Jacob your rules and Israel your law; they shall put incense before you and whole burnt offerings on your altar. 11 Bless, O LORD, his substance, and accept the work of his hands; crush the loins of his adversaries, of those who hate him, that they rise not again.”
The Levites were not to receive any large land territories as they inherited God Himself (see Exodus 32:29; Leviticus 25:29-34; Numbers 18:20; Joshua 13:14, 33; 18:7). A large part of that inheritance was the priesthood through the line of Moses’ brother Aaron, who were also in the tribe of Levi, they were given the Thummim and Urim (items that provide direct guidance from God[12], see also Leviticus 8:8; Numbers 27:11; 1 Samuel 28:6; Ezra 2:63; Nehemiah 7:65), here stated as given to their “godly one” (two Hebrew words: ‘ḥā·sîḏ’,[13] meaning kind, benevolent, merciful or pious, and ‘îš’,[14] an individual), a reference to the tribe as a whole.
In a play of words, the tribe is described as one who was tested at Massah (which means ‘testing’) and quarreled at the waters of Meribah (meaning ‘quarreling’), referring to the time when the people of Israel were thirsty and demanded water (see Exodus 17:1-7). The blessing implies that the Levites passed the test and remained faithful to God.
Verse nine refers to a time when the Levites chose to stand with Moses and God instead of rebelling with their fellow Israelites during the golden calf incident (see Exodus 32:26-29), where they effectively disregarded their father and mother and disowned their offspring in order to follow God’s instructions and retain the covenant, resulting in God removing the curse given by Jacob (see commentary above under verse one) and giving them the inheritance of Himself. Their role was to serve God by teaching the people of Israel His rules and law, place incense before Him and to offer burnt offerings on His altar (a brief summary of their responsibilities and privileges of operating and maintaining the Tabernacle and later the Temple in Jerusalem).
In this blessing, Moses asks YHWH to bless the Levites in three ways:
33:12 Of Benjamin he said, “The beloved of the LORD dwells in safety. The High God surrounds him all day long, and dwells between his shoulders.”
Benjamin was the youngest son of Jacob, his name essentially means, “son of my right hand.” This verse has been interpreted in a variety of ways including trying to imply that the name refers to their territory being situated in the south. Others connect the phrase, “beloved of the LORD,” to mean that the tribe has political favor (which can be somewhat justified through its history, see Judges 3:15; 1 Samuel 9:1-10:27). However, we see that this verse contains the first of nine appearances of the Hebrew word ‘yeḏîḏ’[17] (translated here as ‘beloved’) which means “well-loved,” and as the result of being well-loved by God, He placed their territory in a location surrounded by the territories of Dan, Ephraim, Manasseh, Gad, Reuben, and Judah, thereby providing them unprecedented protection and safety. While some argue as to who are the subjects referenced in this verse, the statement of dwelling between his shoulders seems to imply an intimate location of a person resting their head safely between the shoulders of God, the embrace of a loved-one.
33:13 And of Joseph he said, “Blessed by the LORD be his land, with the choicest gifts of heaven above, and of the deep that crouches beneath, 14 with the choicest fruits of the sun and the rich yield of the months, 15 with the finest produce of the ancient mountains and the abundance of the everlasting hills, 16 with the best gifts of the earth and its fullness and the favor of him who dwells in the bush. May these rest on the head of Joseph, on the pate of him who is prince among his brothers. 17 A firstborn bull—he has majesty, and his horns are the horns of a wild ox; with them he shall gore the peoples, all of them, to the ends of the earth; they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”
The tribe of Joseph consisted of the tribes of Ephraim and Manasseh,[18] who are only mentioned briefly at the end. Moses asks YHWH to bless their land with the best gifts from heaven above and from the depths below (similar to Jacob’s blessing, see Genesis 49:25). This includes the best fruit harvests throughout the year (awkward wording often renders odd interpretations), the finest produce from the mountains, the unfailing abundance of the hills, the best gifts of bounty and fullness of the earth, along with the favor of YHWH, who dwells in the burning bush at Horeb (see Exodus 3:1-6).[19]
Moses requests that these blessings rest on the head of Joseph, on the top of the head (Hebrew ‘qǒḏ·qōḏ’,[20] translated here as pate, can be a reference to a crown), being a prince (Hebrew word ‘nezîr’,[21] one who is consecrated, separated, devoted, can refer to a Nazarite, in context it could be a reference to when Joseph was separated from his brothers as it is used in Genesis 49:26).[22]
Moses then calls him a firstborn bull (remember that Jacob’s firstborn son Reuben lost the firstborn birthright, which was given to Joseph, see 1 Chronicles 5:1-2, see also Genesis 48:15-22), one with majesty whose horns are like a wild ox, which will gore nations around the world (similar to phrase used by Balaam, see Numbers 23:22), referring to the tens of thousands (multitudes) of Ephraimites and the thousands of those from Manasseh.
33:18 And of Zebulun he said, “Rejoice, Zebulun, in your going out, and Issachar, in your tents. 19 They shall call peoples to their mountain; there they offer right sacrifices; for they draw from the abundance of the seas and the hidden treasures of the sand.”
The introduction mentions only Zebulun, but the blessing includes Issachar. As Issachar and Zebulun were the fifth and sixth sons of Leah (Jacob’s ninth and tenth sons, see Genesis 30:17-20), it was not uncommon that they are often mentioned together in Scripture (for example see Genesis 49:13-15; Judges 5:14-15). The blessing calls Zebulun to rejoice in their ability to venture out and that the tribe of Issachar has joined them. The reference to “their mountain” combined with them offering “right sacrifices,” is very confusing as there is no proper location for worshiping God other than the locations selected by Him (being the location of the Tabernacle and then later at the Temple in Jerusalem) and according to Scripture, the Tabernacle was never on any mountain in either territory. Some interpret the verse to mean that they were always able to determine the proper time for the festivals and other sacrifices and possibly initially gathered on a mountain top and then traveled together to the location God had chosen. The Septuagint offers an entirely different viewpoint, “They shall utterly destroy nations, and you shall invoke there, and you shall sacrifice a sacrifice of righteousness,” (Deuteronomy 33:19a, NETS),[23] referring to their ability to conquer their enemies in the land thus restoring righteous protocols for sacrifices.
The second half of verse 19 refers to them receiving an abundance from the seas and from things under the sand. These references can be interpreted in several ways including seafood or some other maritime commodity (imported riches or something more directly related to the ocean such as shells, dyes made from snails, etc.) The Septuagint suggests that they were things being traded by those living on the coast.
Even though Jacob’s blessing to Zebulun included a reference to them living on the shore, “Zebulun shall dwell at the shore of the sea; he shall become a haven for ships, and his border shall be at Sidon.” (Genesis 49:13), the land allocation for either tribe appears to have minimal coastal access, if any (see Joshua 19:10-23), although many of those locations referenced in Joshua are unknown and could be on the coast. However, in Josephus’ “The Antiquities of the Jews,” (book V, chapter 1, paragraph 84) we read that Zebulun’s territory may have extended from the sea near Mount Carmel to Lake Genesareth (the Sea of Galilee)[24], providing both ocean and fresh-water coastlines.
33:20 And of Gad he said, “Blessed be he who enlarges Gad! Gad crouches like a lion; he tears off arm and scalp. 21 He chose the best of the land for himself, for there a commander’s portion was reserved; and he came with the heads of the people, with Israel he executed the justice of the LORD, and his judgments for Israel.”
A blessing for those who enlarge Gad is requested. This could have been a reference to something (or someone) that provided an increase in their population or to their ability to fight and expand their presence in their territory. However, since Gad requested territory east of the Jordan River (see Numbers 32:1-32) they would have already been occupying the extent of their territory, so the blessing probably related to the increase of their population. The last half of verse twenty uses an expression of strength that is similar to what Balaam used twice to describe the people of Israel (see Numbers 23:24; 24:9), the tribe was behaving like a lion crouching ready to tear off arms and the tops of people’s heads (the wording could also imply the forceful removal of their crowns).
The reason they asked for the land on the east side of the Jordan River is because they had a significant number of livestock and saw that the land was a choice location for their needs (see Numbers 32:1-5). The Hebrew word translated here as ‘best’ is ‘rē(’)·šîṯ’[25] meaning the beginning or the first. Instead of being first choice or a reference to ‘prime’ real estate, it could also be a reference to the land being first conquered. However, since the following clause appears to refer to a portion of land worthy to be owned by a commander (or chieftain), the reference would undoubtedly be related to the quality of the land.
Note that the commander came (past-tense) with the other leaders and executed the justice of YHWH and His judgments for Israel. Gad’s leader, along with the other tribal leaders, had already conquered and defeated King Sihon and King Og.
33:22 And of Dan he said, “Dan is a lion’s cub that leaps from Bashan.”
Using another comparison to a lion (see verse 20), Moses calls the tribe of Dan a lion’s cub. The reference to being a young lion is not a disparaging remark downplaying their strength, it is very much the opposite. As the word was first used to describe the descendants of Judah as being like a powerful lion (see Genesis 49:9). The metaphor of leaping from Bashan (King Og’s kingdom, see Numbers 21:33; 32:33) apparently belongs to the comparison of the lion itself (possibly a location known for ferocious wildlife and lions or since they just conquered that region it may be a recent memory) as the tribe never controlled the Bashan region. Although later after they conquered Leshem (also known as Laish, was renamed as Dan, see Joshua 19:40-48) that city was very near Bashan (part of Manasseh’s east-of-Jordan territory).
33:23 And of Naphtali he said, “O Naphtali, sated with favor, and full of the blessing of the LORD, possess the lake and the south.”
The territory inherited by the tribe of Naphtali was one of the more fertile regions of the land. Josephus described this region in his book, "The Wars of the Jews or the History of the Destruction of Jerusalem," (Chapter 10: How Taricheae Was Taken. A Description of the River Jordan, and of the Country of Gennesareth, paragraph 8, 516-521):
(516) The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts, (517) particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grown near them, which yet require an air that is more temperate. (518) One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons as if every one of them laid claim to this country; (519) for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually during ten months of the year, and the rest of the fruit as they become ripe together, through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. (520) Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. (521) The length of this country extends itself along the banks of this lake that bears the same name, for thirty furlongs, and is in breadth twenty; and this is the nature of that place.[26]
33:24 And of Asher he said, “Most blessed of sons be Asher; let him be the favorite of his brothers, and let him dip his foot in oil. 25 Your bars shall be iron and bronze, and as your days, so shall your strength be.
Moses considers Asher to be the favored tribe with the greatest of blessings. Situated between the Mediterranean Sea and Naphtali’s territory, the region that will be assigned to the tribe of Asher was also very fertile, including the highlands which were rich in olive tree growth and the production of olive oil.
Their bars (Hebrew ‘min·’ā·lê’,[27] a lock or bolt used to secure something) will be iron and bronze, being strong and heat resistant, referring to their need to secure the borders (Hebrew word ‘dǒḇ·’ě’,[28] is often translated as ‘strength’ due to context, however the exact meaning is unknown). Being on the northern border of the Promised Land, they would need to be vigilant and be ready to defend against invasion, from incursions by sea or by land.
33:26 “There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in his majesty. 27 The eternal God is your dwelling place, and underneath are the everlasting arms. And he thrust out the enemy before you and said, ‘Destroy.’ 28 So Israel lived in safety, Jacob lived alone, in a land of grain and wine, whose heavens drop down dew. 29 Happy are you, O Israel! Who is like you, a people saved by the LORD, the shield of your help, and the sword of your triumph! Your enemies shall come fawning to you, and you shall tread upon their backs.”
After Moses pronounced his blessings on the individual tribes, he concludes by proclaiming that there is none like God (see Exodus 15:11), that He rides through the skies and heavens in majesty to render Israel aid. The eternal God dwells with them, and His arms are able to hold them forever and are able to drive out any enemy before them, resulting in them being prosperous and able to live in safety, allowing them to be happy.
Moses asks them, “Who else is like you, a people saved by the LORD? He is your protecting shield and your triumphant sword! Your enemies will cringe before you, and you will stomp on their backs!” (Deuteronomy 33:29, NLT) Moses makes it clear that they are unique from all other people groups and nations. They have been saved by YHWH!
Unlike many of the previous chapters recorded in the book of Deuteronomy, in this chapter Moses focuses only on the blessings without any warning of disobedience.
Considerations
Celebrating the End of the Torah
Some Jews celebrate a festival known as the "Simchat Torah" (or Simhat Torah), which essentially translates to mean, "Rejoicing with (or 'of') the Torah." It is a Jewish holiday that celebrates the conclusion of the annual cycle of Torah readings, and the beginning of a new cycle. The holiday is not considered a separate festival but as a component of the Shemini Atzeret ("Eighth Day of Assembly”),[29] which follows immediately after the Feast of Booths (Sukkot) in the month of Tishrei (mid-September to early October).
The main celebrations of Simchat Torah take place in the synagogue during evening and morning services. In Orthodox, as well as many Conservative congregations this is the only time of year on which the Torah scrolls are taken out of the ark and read at night. Originally, only the last two chapters of the Torah (Deuteronomy chapters 33 and 34) were selected as the portion for this day. However, it later became customary to also read the first chapter of Genesis on Simchat Torah so as to silence Satan and prevent him from arguing that the Jews were celebrating only because they had finally finished the Torah and did not want to start reading it again.
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[1] Strong’s Hebrew 2224.
[2] Strong’s Hebrew 3313.
[3] Strong’s Hebrew 7233.
[4] Strong’s Hebrew 799.
[5] Strong’s Hebrew 784.
[6] Strong’s Hebrew 1881.
[7] Fox, E. (1995). The five books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; a new translation with introductions, commentary, and notes (Dt 33:2). Word Publishing.
[8] See commentary under Deuteronomy 32:15.
[9] See commentary under Genesis 49:3-4.
[10] Scanlin, H. P. (1993). The Dead Sea Scrolls & Modern Translations of the Old Testament. Wheaton, IL: Tyndale House Publishers.
[11] Strong’s Hebrew 7378.
[12] See commentary under Exodus 28:30.
[13] Strong’s Hebrew 2623.
[14] Strong’s Hebrew 376.
[15] Strong’s Hebrew 2428.
[16] Strong’s Hebrew 4975.
[17] Strong’s Hebrew 3039.
[18] See Considerations under Genesis 48:21-22 regarding the Twelve Tribes.
[19] See also commentary under Exodus 3:2 regarding the Hebrew word ‘seneh’, meaning ‘bush’.
[20] Strong’s Hebrew 6936.
[21] Strong’s Hebrew 5139.
[22] See also commentary under Genesis 49:22-26; Numbers 6:1-4.
[23] Pietersma, A., & Wright, B. G. (Eds.). (2007). Deuteronomion. In M. K. H. Peters (Trans.), A New English Translation of the Septuagint (Primary Texts) (Dt 33:19). New York; Oxford: Oxford University Press.
[24] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (p. 132). Peabody: Hendrickson.
[25] Strong’s Hebrew 7225.
[26] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (p. 662). Peabody: Hendrickson.
[27] Strong’s Hebrew 4515.
[28] Strong’s Hebrew 1679.
[29] See Considerations under Leviticus 23:44 regarding The Eighth Day.