Moses before his death blesseth the tribes of Israel.
Moyses blessing the tribes of Israel (Simeon omitted) prophecyeth particularly of euerie one. 26. Againe exhorteth them, that as God hath chosen them his peculiar people, so they loue and honour him their onlie God.
1This is the blessing, wherewith the man of God, Moses, blessed the children of Israel, before his death.Questa è la benedizione data da Mosè, uomo di Dio, a' figliuoli d'Israele, prima della sua morte.THIS is the blessing, wherwith Moyses the man of God blessed the children of Israel, before his death.Hæc est benedictio, qua benedixit Moyses, homo Dei, filiis Israël ante mortem suam. 2And he said: The Lord came from Sinai, and from Seir he rose up to us: he hath appeared from mount Pharan, and with him thousands of saints. In his right hand a fiery law.Egli disse: Dal Sinai è venuto il Signore, e dal Seir egli si è levato per noi: è apparito sul monte Pharan, e con lui migliaia di Santi. Nella destra mano di lui la legge di fuoco.And he said: Our Lord came from Sinai, and from Seir is he risen to vs: he hath appeared from mount Pharan, and with him thousādes of Sainctes. In his right hand a fyrie law.Et ait: Dominus de Sinai venit, / et de Seir ortus est nobis: / apparuit de monte Pharan, / et cum eo sanctorum millia. / In dextera ejus ignea lex. 3He hath loved the people, all the saints are in his hand: and they that approach to his feet, shall receive of his doctrine.Egli ha amati i popoli: i Santi tutti sono nella sua mano, e quelli che stanno a' suoi piedi riceveranno la sua dottrina.He hath loued the peoples, al the saintes are in his hand: and they that approch to his feere, shal receiue of his doctrine.Dilexit populos, / omnes sancti in manu illius sunt: / et qui appropinquant pedibus ejus, / accipient de doctrina illius. 4Moses commanded us a law, the inheritance of the multitude of Jacob.Mosè ci ha data la legge, la quale sarà il retaggio della moltitudine discesa da Giacobbe.Moyses commanded vs a law, the inheritance of the multitude of Iacob.Legem præcepit nobis Moyses, / hæreditatem multitudinis Jacob. 5He shall be king with the most right, the princes of the people, being assembled with the tribes of Israel.Ella sarà il re presso il popol rettissimo, stando uniti i principi del popolo colle tribù d'Israele.He shal be king with the most right, the princes of the people being assembled with the tribes of Israel.Erit apud rectissimum rex, / congregatis principibus populi cum tribubus Israël. 6Let Ruben live, and not die, and be he small in number.Viva Ruben, e non sia spento, ma sia in piccol numero.Liue Ruben, and die he not, and be he litle in number.Vivat Ruben, et non moriatur, / et sit parvus in numero. 7This is the blessing of Juda. Hear, O Lord, the voice of Juda, and bring him in unto his people: his hands shall fight for him, and he shall be his helper against his enemies.Questa è la benedizione di Giuda: esaudisci, o Signore, le voci di Giuda, e riconducilo al popol suo: le mani di lui combatteranno per esso (popolo) e il suo protettore lo assisterà contro i suoi nemici.This is the blessing of Iudas: Heare Lord the voice of Iudas, and bring him in vnto his people: his handes shal fight for him, and he shal be his helper against his aduersaties.Hæc est Judæ benedicio: Audi, Domine, vocem Judæ, / et ad populum suum introduc eum: / manus ejus pugnabunt pro eo, / et adjutor illius contra adversarios ejus erit.
8To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in the temptation, and judged at the waters of contradiction:E di Levi disse: La tua perfezione, e la tua dottrina (o Dio) sono di quel tuo uomo santo, di cui tu facesti prova, e lo giudicasti alle acque di contraddizione.To Leui also he said: Thy perfection, and thy doctrine be to thy holie man, whom thou hast proued in tentation, and iudged at the Waters of contradiction.Levi quoque ait: Perfectio tua, et doctrina tua viro sancto tuo, / quem probasti in tentatione, / et judicasti ad aquas contradictionis. 9Who hath said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,Quelli che dissero al padre loro, e alla lor madre: Io non vi conosco: e ai loro fratelli: Io non so chi voi siate: e non ebber riguardo a' proprii figliuoli; questi adempirono la tua parola, e serbarono inviolato il tuo patto.He that said to his father, and to his mother: I know you not; and to his brethren: I know you not: & they knew not their children. These kept thy word, and obserued thy couenant,Qui dixit patri suo et matri suæ: Nescio vos: / et fratribus suis: Ignoro vos: / et nescierunt filios suos. / Hi custodierunt eloquium tuum, / et pactum tuum servaverunt. 10Thy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath and holocaust upon thy altar.Insegneranno i tuoi giudizi o Giacobbe, e la tua legge o Israele: eglino, quando tu sarai in furore, ti presenteranno i timiami, e gli olocausti sul tuo altare.thy iudgementes o Iacob, and thy law o Israel: they shal put incense in thy furie, and holocaust vpon thyne altar.Judicia tua, o Jacob, / et legem tuam, o Israël: / ponent thymiama in furore tuo, / et holocaustum super altare tuum. 11Bless, O Lord, his strength, and receive the works of his hands. Strike the backs of his enemies, and let not them that hate him rise.Benedici, o Signore, la sua fortezza, e accetta le opere delle sue mani. Percuoti alle spalle i suoi nemici, e non si levino in piè quelli che l'odiano.Blesse Lord his strength, and receiue the workes of his handes. Strike the backes of his enemies, and they that hate him, let them not rise vp.Benedic, Domine, fortitudini ejus: / et opera manuum illius suscipe. / Percute dorsa inimicorum ejus: / et qui oderunt eum, non consurgant. 12And to Benjamin he said: The best beloved of the Lord shall dwell confidently in him: as in a bride chamber shall he abide all the day long, and between his shoulders shall be rest.E di Beniamin disse: Egli, il dilettissimo del Signore, con lui si starà in tutta fidanza: vi starà come in letto nuziale, e riposerà tra le braccia di lui.And to Beniamin he said: The best beloued of our Lord shal dwel confidently in him: as in a bride chamber al the day shal he abide, and betwen his shoulders shal he rest.Et Benjamin ait: Amantissimus Domini habitabit confidenter in eo: / quasi in thalamo tota die morabitur, / et inter humeros illius requiescet.
13To Joseph also he said: Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath.Disse parimente di Giuseppe: La terra di lui è la benedetta dal Signore pe' frutti del cielo, pelle rugiade, e le sorgenti che scaturiscon da basso;To Ioseph also he said: Of the blessing of our Lord be his land, of the fruites of heauen, and the dew, & the depth lying vnderneth.Joseph quoque ait: De benedictione Domini terra ejus, / de pomis cæli, et rore, atque abysso subjacente. 14Of the fruits brought forth by the sun and by the moon.Pe' frutti che son prodotti dal cielo, e dalla luna,Of the pomes of the fruites of the sunne and moone,De pomis fructuum solis ac lunæ, 15Of the tops of the ancient mountains, of the fruits of the everlasting hills:E che nascono sulle cime degli antichi monti, e pe' frutti de' colli eterni:of the toppes of the old mountaynes, of the pomes of the eternal hilles:de vertice antiquorum montium, / de pomis collium æternorum: 16And of the fruits of the earth, and of the fulness thereof. The blessing of him that appeared in the bush, come upon the head of Joseph, and upon the crown of the Nazarite among his brethren.E pelle biade della terra, e per tutti i beni, onde ella è ripiena. La benedizione di lui che apparve nel roveto, scenda sul capo di Giuseppe, e sulla cima del capo di lui che è un Nazareo tra' suoi fratelli.and of the fruites of the earth, and of the fulnes therof. The blessing of him, that appeared in the bush, come vpon the head of Ioseph, and vpon the crowne of the nazarite among his brethren.et de frugibus terræ, et de plenitudine ejus. / Benedictio illius qui apparuit in rubo, / veniat super caput Joseph, / et super verticem nazaræi inter fratres suos. 17His beauty as of the firstling of a bullock, his horns as the horns of a rhinoceros: with them shall he push the nations even to the ends of the earth. These are the multitudes of Ephraim and these the thousands of Manasses.La sua bellezza è come quella del primogenito del tauro; le corna di lui, corna di rinoceronte: con queste egli getterà in aria le genti fino agli ultimi confini della terra. Tali sono le miriadi di Ephraim, e le migliaia di Manasse.His beautie as of the first borne of an oxe, his hornes the hornes of an vnicorne: in them shal he winow the Nations euen to the endes of the earth. these are the multitudes of Ephraim, and these the thousandes of Manasses.Quasi primogeniti tauri pulchritudo ejus, / cornua rhinocerotis cornua illius: / in ipsis ventilabit gentes usque ad terminos terræ. / Hæ sunt multitudines Ephraim: / et hæc millia Manasse.
18And to Zabulon he said: Rejoice, O Zabulon, in thy going out; and Issachar in thy tabernacles.E a Zabulon disse: Rallegrati, o Zabulon, nel tuo andare, e venire; come tu, o Issachar, nelle tue tende.And to Zabulon he said: Reioyse Zabulon in thy going out, and Issachar in thy tabernacles.Et Zabulon ait: Lætare, Zabulon, in exitu tuo, / et Issachar in tabernaculis tuis. 19They shall call the people to the mountain: there shall they sacrifice the victims of justice. Who shall suck as milk the abundance of the sea, and the hidden treasures of the sands.Eglino inviteranno i popoli al monte: ivi immoleranno vittime di giustizia. Ei succhieran come latte le ricchezze de' mari, e i tesori nascosti sotto le arene.They shal cal the peoples to the mountaine: there shal they immolate the victimes of iustice. Who shal sucke the inundation of the sea as milke, and the hidden treasures of the sandes.Populos vocabunt ad montem: / ibi immolabunt victimas justitiæ. / Qui inundationem maris quasi lac sugent, / et thesauros absconditos arenarum. 20And to Gad he said: Blessed be Gad in his breadth: he hath rested as a lion, and hath seized upon the arm and the top of the head.E a Gad disse: Benedetto Gad nelle sue ampie tenute: egli si è sdraiato come un lione: ha sbranata la spalla, e la testa della preda.And to Gad he said: Blessed be Gad in breadth: as a lion hath he rested, and taken the arme and the toppe of the head.Et Gad ait: Benedictus in latitudine Gad: / quasi leo requievit, / cepitque brachium et verticem. 21And he saw his pre-eminence, that in his portion the teacher was laid up: who was with the princes of the people, and did the justices of the Lord, and his judgment with Israel.Egli ha veduta la sua prerogativa, perché nella sua porzione doveva esser depositato il Dottore: egli è andato insieme co' principi del popolo, e ha eseguiti gli ordini del Signore, e il suo debito verso Israele.And he saw his principalitie, that in his part the doctor was reposed: which was with the princes of the people, and did the iustices of our Lord, and his iudgement with Israel.Et vidit principatum suum, / quod in parte sua doctor esset repositus: / qui fuit cum principibus populi, / et fecit justitias Domini, / et judicium suum cum Israël. 22To Dan also he said: Dan is a young lion, he shall flow plentifully from Basan.A Dan parimente disse: Dan giovine lioncello di Basan scorrerà per lungo tratto.To Dan also he said: Dan a lions whelpe, he shal flow largely from Basan.Dan quoque ait: Dan catulus leonis, fluet largiter de Basan.
23And To Nephtali he said: Nephtali shall enjoy abundance, and shall be full of the blessings of the Lord: he shall possess the sea and the south.E di Nephtali disse: Nephtali nuoterà nell'abbondanza, e sarà ricolmo delle benedizioni del Signore; avrà suo dominio al mare, e a mezzodì.And to Nephthali he said: Nephthali shal enioy abundance, and shal be ful of the blessinges of our Lord: the sea and the south he shal possesse.Et Nephthali dixit: Nephthali abundantia perfruetur, / et plenus erit benedictionibus Domini: / mare et meridiem possidebit. 24To Aser also he said: Let Aser be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil.Disse di poi di Aser: Sia Aser benedetto nella sua prole, sia caro a' suoi fratelli: ei bagnerà i suoi piedi nell'olio.To Aser also he said: Blessed be Aser in children, be he acceptable to his brethren, and dippe he in oile his foote.Aser quoque ait: Benedictus in filiis Aser, / sit placens fratribus suis, / et tingat in oleo pedem suum: 25His shoe shall be iron and brass. As the days of thy youth, so also shall thy old age be.I suoi calzari saran di ferro, e di rame. Come i giorni di tua gioventù, tali quelli di tua vecchiezza.His shoe yron and brasse. As the daies of thy youth, so also thy old age.ferrum et æs calceamentum ejus. / Sicut dies juventutis tuæ, ita et senectus tua. 26There is no other god like the God of the rightest: he that is mounted upon the heaven is thy helper. By his magnificence the clouds run hither and thither.Non v'ha altro Dio simile al Dio rettissimo (Israele): colui che siede sopra de' cieli, è tuo protettore. Egli colla sua possanza governa le nubi:There is no other God as the God of the rightest: the mounter of heauen is thy helper. By his magnificence the cloudes runne hither and thither,Non est deus alius ut Deus rectissimi, / ascensor cæli, auxiliator tuus. / Magnificentia ejus discurrunt nubes, 27His dwelling is above, and underneath are the everlasting arms: he shall cast out the enemy from before thee, and shall say: Be thou brought to nought.Colassù è il suo abitacolo, e quaggiù egli stende le sue braccia eterne: ei metterà in fuga davanti a te i tuoi nemici, e dirà loro: Siate ridotti in polvere.his habitation is aboue, and vnder the euerlasting armes: he shal cast out the enemie from thy face, and shal say: Be destroyed.habitaculum ejus sursum, / et subter brachia sempiterna / ejiciet a facie tua inimicum, / dicetque: Conterere.
28Israel shall dwell in safety, and alone. The eye of Jacob in a land of corn and wine, and the heavens shall be misty with dew.Israele si starà nelle sue abitazioni con tutta fidanza, e da sé solo. L'occhio di Giacobbe godrà lo spettacolo di una terra feconda di grano, e di vino, e i cieli pioveranno a diluvii le rugiade.Israel shal dwel confidently, and alone. The eie of Iacob in the land of corne and wine, and the heauens shal be mistie with dew.Habitabit Israël confidenter, et solus. / Oculus Jacob in terra frumenti et vini, / cælique caligabunt rore. 29Blessed art thou, Israel: who is like to thee, O people, that art saved by the Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread upon their necks.Beato se' tu, o Israele: chi è mai simile a te, o popolo, che hai tua salute nel Signore? Egli scudo che ti protegge, egli spada di gloriosa vittoria per te: i tuoi nemici ti mancheranno di fede, e tu calpesterai i colli loro.Blessed art thou Israel: who is like to thee o people, that art saued in our Lord? the shield of thy helpe, and the sword of thy glorie: thy enemies shal denie thee, and thou shalt treade their neckes.Beatus es tu, Israël: / quis similis tui, popule, qui salvaris in Domino ? / Scutum auxilii tui, / et gladius gloriæ tuæ: / negabunt te inimici tui, / et tu eorum colla calcabis.
33:1
Theodoret
Blessing. The Fathers, St. Augustine, (q. 56,) etc., explain this of the Christian Church, rather than of the Synagogue. (Theodoret)
Haydock
Man of God. A title given to a prophet, 1 Kings 2:27., and 9:6. The prophets often speak of things to come, as if they were past, as we have seen in the conduct of Balaam, Numbers 24:3. Moses here delivers his last testament, and speaks as one no longer in the world, so that there is no reason to affirm that this chapter has been added by another hand; (Calmet) though Kennicott thinks it probable. He suggests, that the first verses of this blessing have been corrupted in the Hebrew and should be translated: 2. He, Jehovah, came from Sinai, and he arose upon them from Seir; (Judges 5:4.) 3. He shone forth from Mount Pharan, and he came from Meriba-Cadesh. (Numbers 20:1. 13.) From his right hand a fire shone forth upon them. 4. Truly he loved the people, and he blessed all his saints. 5. For they fell down at his feet, and they received of his words. 6. He commanded us a law, the inheritance of the congregation of Jacob. 7. And He became king in Jeshurun, when the heads of the people were assembled, together with the tribes of Israel. See (Dis. 1:p. 423,) the arguments which he produces in favour of this version. (Haydock)
33:2
Pharan. Habacuc 3:3, mentions this apparition. See also Psalm 67:9.
Haydock
Saints. God was accompanied by legions of angels, when he delivered the law to the Israelites, who are styled a nation of saints, Numbers 16:3. Septuagint, "he hastened from Mount Pharan, with ten thousands to Cades. At his right hand are his angels attending." (Haydock)
Kennicott
Kodesh does not mean saints, but holiness, or the city of Cades; and the preceding word, which Protestants translate, with ten thousands, more probably refers to another title of the city, as it is specified Meriba-Cadesh, Deuteronomy 32:51., and Ezechiel 48:28. (Kennicott)
Calmet
Law. Chaldean, "from the midst of the fire he has given us a law, written with his own hand." We may translate, "He hath shone from Mount Pharan, and multitudes accompanied him. The Holy One, who hath in his hand fire and the law." See Isaias 6:3. God conducted his people, like a victorious general, through the wilderness, frequently appearing to them to strike terror into the rebellious. (Calmet)
Menochius
When he first descended upon Sinai, his glory shone on Pharan and Seir, as it were in its progress thither. (Menochius)
Haydock
The law is styled fiery, not only because it was given from the midst of flames, but also because it was to be put in execution with the utmost rigour. (Haydock)
Kennicott
But doth is Chaldean, and no where else used for the law in the books written before the captivity, nor is it acknowledged by the Septuagint, Syriac, etc. Perhaps it was originally aur, as it is in the Samaritan version, "shone forth," conformably to a similar passage, Habacuc 3:4. "His brightness was as the sun, horns, or rather splendours (issuing forth) from his hand," etc. (Kennicott)
33:3
People, (populos.) God loves and watches over all, but particularly (Calmet) over the nation which he has chosen. (Chaldean) See Wisdom 3:1., and Isaias 49:16.
Calmet
Doctrine. It was formerly the custom for disciples to sit at their master's feet, (Acts 22:3,) as it is still in the eastern countries. (Bellon. 3:12.) Septuagint, "and these are under thee;" (Haydock) subject to thy orders. (Calmet)
Haydock
Hebrew is here extremely confused: "Yea, he loved the people; all his saints are in thy hand, and they eat down at thy feet; every one shall receive of thy words." Moses here addresses the Lord. How could he say therefore, all his, etc.? whose saints, and in whose hand? The Vulgate and Chaldean have not the same difficulty, as they read, in his hand, bidu. But the Syriac has, "and he blessed all his saints." Boroc is not very unlike the present Hebrew bidoc, (Kennicott) r and d being frequently mistaken for each other, and i as often neglected by the Hebrew copyists. (Haydock)
Haydock
The Samaritan version confirms this alteration; and the text also has the v, and, at the beginning, which makes the whole to be clearly connected, particularly if we allow that c, which stands for thy, has been substituted for v, his, in the following words, thy feet and thy words, which ought to be his, as all the context speaks of God in the third person. This is agreeable to the Vulgate and to the Septuagint also, in the last instance. In the former, the Hebrew is printed thy foot, though the Samaritan and several manuscripts read thy feet. Instead of yissa, "he shall receive," (Haydock) the plural ought to be substituted, v being omitted both at the beginning and end, as it is in the name of Benaihu, 1 Paralipomenon 11:22. See 2 Kings 23:20. The Samaritan, Syriac, and Arabic, read and they received, (Kennicott) and the Vulgate, they shall receive. The Septuagint seem to refer this to Moses, "And Moses received from his words, the law which he enjoined to us." (Haydock)
Kennicott
That Moses should speak of himself, in this manner, seems very unaccountable, and therefore a word may perhaps have crept in, on account of its resemblance with the following term, Mursse. If it has not, Moses must have assumed the title of king, (ver. 5,) which he seems nevertheless to have disclaimed; (chap. 17:14,) and there was none in Israel before Saul, 1 Kings 8:7. (Kennicott)
Haydock
We may, however, suppose that he puts these words in the mouths of the people, who would repeat this blessing after he was dead, and mention with gratitude, how Moses had delivered to them so excellent a law, and administered the affairs of state with all the power and dignity of a king. (Haydock)
33:4
Moses. He expresses himself as if the people were speaking. The change of persons is very frequent in this discourse.
Calmet
Inheritance. So the psalmist (Psalm 118:111,) says, I have purchased thy testimonies for an inheritance for ever. (Calmet)
33:5
He shall, etc. Erit rex, may perhaps be as well rendered indefinitely, "There shall be a king;" or, with the Septuagint, "And there shall be over the beloved a ruler," as (Haydock) some understand this of Moses, others of Saul, though it most probably refers to God himself, who gave the law, and was acknowledged, in the most solemn manner, for the king of Israel.
33:6
Worthington
Number. This is conformable to the prophecy of Jacob, who deprived Ruben of his birth-right, on account of incest. He is even treated with indulgence, in being permitted to form one of the tribes. Yet some copies of the Septuagint, Syriac, (Theodoret q. 42,) and many interpreters, take this in a quite contrary sense, "let him be numerous, or not few;" the negation being supplied from the former part of the verse, which is not unusual in Hebrew. See Genesis 2:6., Psalm 9:19., and Proverbs 31:1, etc. The tribe of Ruben was in effect more numerous than those of Gad, Joseph, or Benjamin. Simeon receives no blessing, probably on account of the crimes for which so many of that tribe were exterminated, (Numbers 1:23., and 26:14.; Calmet,) and particularly Zambri, one of the chief princes, Numbers xxv. (Worthington)
Haydock
But Grabe's Septuagint applies to Simeon what the rest attribute to Ruben. "And let Simeon be many in number." No solid reason can be given why he should be passed over entirely, as, notwithstanding the infidelity of some of his children, and his own cruelty in not endeavouring to rescue Joseph, etc., he was to form a tribe among his brethren. (Haydock)
Haydock
Some, therefore, imagine that he was to share in the blessings of Ruben, or of Levi, (with whom he is joined by Jacob, Genesis 49:5,) or of Juda, near whom he had his allotment of the promised land. Part of the tribe of Simeon afterwards dwelt in the territories of Juda, Josue 19:1., 1 Paralipomenon 4:42., and Judges 1:3. But (Calmet) it is more likely that the name has been omitted or changed in the original, by the mistake of some early transcriber, in like manner as the tribe of Manasses, included in that of Joseph, seems to have been placed for that of Dan, which otherwise would be omitted, Apocalypse 7:6, 8. Some have recourse to a mystery in both these places. (Haydock)
33:7
Onkelos
Of Juda, "when he goes to war, and bring him back in peace to his people." (Onkelos)
Calmet
The general made a solemn prayer on such occasions; and the Psalm xix. was composed, and is still used, to draw down God's blessing in times of war. Moses thus clearly insinuates that the tribe of Juda should obtain the sovereign authority, though it would not be without opposition, that Israel would submit to David. He begs that God would remove all obstacles. This tribe was always distinguished for its valour. It was directed by God to attack the Chanaanites, under Othoniel, Judges 1:2. But its chief glory appeared under the reigns of David and Solomon. The other tribes were scarcely a match for the single tribe of Juda. (Calmet)
Menochius
And he, God. (Menochius)
Haydock
If God be for us, who is against us? (Romans 8:31.) (Haydock)
33:8
Challoner
Holy man. Aaron and his successors in the priesthood. (Challoner)
Calmet
They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet)
Haydock
Septuagint, "give to Levi his insignia, (delous) and his truth, to the holy man, the same whom they tried at the temptation, they spoke ill of him at the waters," etc. It was in consequence of the seditious conduct of the Israelites that the two brothers betrayed a want of confidence in God, and were excluded from the land of promise, as Moses often reminds them, Deuteronomy 3:26. (Haydock)
Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus 17:6. But the word here probably includes all the other places, where the Hebrews tempted God, and particularly that, where so holy a man as Aaron was permitted to fall. (Calmet) (Numbers 20:12.)
Menochius
The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)
33:9
Challoner
Who hath said, etc. It is the duty of the priestly tribe to prefer God's honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling. (Challoner)
Vatable
The Levites shewed no mercy to such of their brethren as had adored the golden calf, Exodus 32:28, 29. The Chaldean, and many able interpreters, consider them here as judges, who must not be biased in passing sentence, by any natural affection. (Vatable)
Calmet
Others think they must not assist at the funerals of their relations, Leviticus 21:10. (Calmet)
Haydock
But the two former opinions seem much better. (Haydock)
Worthington
Covenant. Priests ought to be more exemplary in their conduct than other men. (Worthington)
Haydock
It is their duty also to instruct others, and to inculcate the observance of the law, as Hebrew and Septuagint more clearly specify. "They shall teach thy judgments to Jacob, and thy law to Israel." (Haydock)
They were appointed judges (chap. 17:8., and 19:17,) and monitors, Osee 4:6., etc.
33:10
Calmet
Wrath. He seems to allude to the action of Aaron, Numbers 16:46. (Calmet)
Hebrew has, "incense before thee," (Haydock) as it is explained by the Chaldean, Septuagint, etc.
Calmet
Holocaust, of flour, etc., calil; that of beasts was styled áule. See Deuteronomy 13:16. (Calmet)
33:11
Menochius
Rise. The martial prowess of the Machabees, who were of this tribe, was conspicuous. (Menochius)
Haydock
As the Levites had no portion with the rest, but were to live by tithes, etc., Moses begs that God would bless their labours, (Calmet) and suffer none to defraud them of their right. (Haydock)
33:12
Calmet
Shall dwell, etc. This seems to allude to the temple being built in the confines of the tribe of Benjamin, (Challoner) on the northern part of Jerusalem. The southern division of the city was in the territory of Juda; and hence Jerusalem is attributed to both, Josue 15:63., and Judges 1:21. (Calmet)
Menochius
He rest. The temple was situated on Mount Moria, which was higher than the rest of the city, as the head is above the shoulders. (Menochius)
Haydock
Chaldean, "The majesty of the Lord shall dwell in his land." This was the sure ground of confidence to Benjamin. As long as God continued with his people, they had nothing to fear, no more than in a bride-chamber, being under the protection of the most High. (Haydock)
Worthington
As Benjamin had been the object of his father's love, so God chose the first king out of his tribe; (Menochius) and by protecting his temple in a more particular manner, secured him. (Worthington)
33:13
Fruits. Hebrew, "for the precious things of heaven, for the dew," etc., so also it has precious, ver. 14, etc.
33:14
Calmet
Moon; both those which are annual, as wheat, and those which come every month. (Chaldean) The sun and moon greatly contribute to nourish (Haydock) and to bring fruit to maturity. (Pliny, [Natural History?] 2:100. (Calmet)
Menochius
Both the tribes of Ephraim and of Manasses inhabited a fertile region. (Menochius)
33:15
Haydock
Everlasting hills. Chaldean, "which never fail" to produce an abundant crop. (Haydock)
The hills of the Israelites were very productive. But when they rebelled against their God, in very deed the hills were liars, and yielded little or nothing, Jeremias 3:23.
33:16
Calmet
Thereof, whatever the earth can produce, particularly wheat, etc. The fruits of heaven, (ver. 13,) may denote such as grew on trees. (Calmet)
Haydock
Bush; God, who appeared to Moses. (Haydock)
Challoner
Nazarite. See the note on Genesis 49:26. (Challoner)
Joseph was distinguished by God, by his father, and by the king of Egypt, in a particular manner. The high priest was the Nasir in the house of God, (Leviticus 21:12,) as Joseph ws the chief officer, at the court of Pharao. The eastern kings still give this title to their prime minister. (Chardin. Perse. T. 2:5, p. 136.)
33:17
Bullock, or cow. Shor, denotes all the species, Deuteronomy 15:19.
Haydock
Firstling, is likewise often put for the most excellent. Thus "his beauty, like the finest bullock." The Egyptians had a high esteem for bulls; and Elian (II. 10,) informs us that Mnevis, one of their kings, ordered the people to adore the bull, as the most beautiful of animals. Moses points at the kingdom of Israel, which was chiefly governed by the tribe of Ephraim; or perhaps he alludes to Josue, (Calmet) who was to succeed him, and to conquer the nations on the other side of the Jordan, with so much resolution and ability. (Haydock)
Calmet
Rhinoceros, as stronger and more penetrating. See Numbers 32:22. (Calmet)
Menochius
Horns, designate strength and beauty, Psalm lxxiv. (Menochius)
Calmet
Push, alluding to the manner in which bulls attack their opponents, and hurl them into the air, sparsa ad pugnam proludit arena. (Georg. iii.) (Calmet)
Calmet
Some of the Fathers have explained this passage of Jesus Christ, the first-born of the creation, who is possessed of all the treasures of wisdom (Haydock) and beauty, whose strength drew all things to himself, after he had lifted up the nations on his cross, as it were with horns, and rescued them from the power of the devil. (St. Augustine, q. ult.[last]) (Calmet)
Haydock
Manasses. To these two tribes, the blessings of their father, Joseph, belong; and their multitudes shall render them very formidable to the nations around them, as long as they obey their God. (Haydock)
Worthington
The younger brother, Ephraim, is preferred before the elder, Genesis xlviii. (Worthington)
33:18
Calmet
Out to sea. (Calmet)
Haydock
The territory of Zabulon had the Mediterranean sea on the west, and the lake of Tiberias, into which the Jordan flowed, on the east. (Haydock)
By the advantages of their situation, and by the example of the Tyrians, the people were induced to engage in commerce, and to study the art of navigation.
Calmet
Tabernacles. Issachar preferred staying at home to cultivate his rich soil, Genesis 49:13. (Calmet)
33:19
Menochius
Mountain. Full of gratitude to God, who has bestowed such advantages upon them, these tribes shall go with zeal to the place which the Lord shall choose, (Haydock) and invite the people, on the road, to go along with them, to offer sacrifice. (Menochius)
Perhaps this may allude also to their conduct in the war against Jabin, in which they were particularly active, appointing the place of rendezvous at Mount Thabor, where, though the Scripture be silent, it is probable they would offer a sacrifice of thanks, as they had the prophetess, Debora, along with them, (Calmet) in like manner as Samuel immolated a calf at Bethlehem, (1 Kings xvi.) and Elias a bullock on Mount Carmel, 3 Kings xviii. (Haydock) See 1 Kings 13:12.
Sands. This blessing chiefly regarded Zabulon, who received the riches of the sea by commerce, bringing home the gold dust which is found among the sand of some rivers. The river Belus, near Ptolemais, was particularly famous for a sort of sand, of which glass was made. Josephus (Jewish Wars 2:17,) says, that near the tomb of Memnon, a bed of such sand is found, about 100 cubits long, which, though many vessels have been filled from it, has never been exhausted. See Pliny, [Natural History?] 5:19., and Strabo, xvi.
Calmet
The discovery of glass is supposed to have been the effect of chance; some merchants having placed a nitrous stone under their pot, as soon as it grew hot, and mixed with the sand, which is found near the shore of Tyre, a transparent substance was formed, which the Greeks called ualos, "glass," perhaps in imitation of the Hebrew éul, or "sand," of which it was chiefly composed. (Calmet)
Haydock
The Septuagint render this verse, "They shall destroy the nations, and you shall call thither, and there you shall sacrifice,....because the riches of the sea shall suckle thee, and the merchandise of those who inhabit the sea shore." These tribes greatly contributed to overthrow the army of Sisara beside the torrent of Cisson, which divides their territories, Judges 4., and 5. (Haydock)
33:20
Calmet
Breadth. The tribe of Gad, etc., slew or drove the Agarites from their neighbourhood, and seized their country, 1 Paralipomenon 5:18, 22. Hebrew, Septuagint, and Chaldean, "Blessed be he that enlargeth Gad," which was verified in Jephte, Josue 11:33. (Calmet)
33:21
Challoner
He saw, etc. The pre-eminence of the tribe of Gad, to which this alludes, was their having the lawgiver, Moses, buried in their borders; though the particular place was not known. (Challoner)
Haydock
Protestants, "and he provided the first part for himself; because there, in a portion of the lawgiver, was he seated, and he came with the heads of the people," etc. Septuagint, "And he saw his first-fruits," (the first conquered country of Sehon and of Og) because there the land of the princes was divided, the leaders of the people being assembled, or who were assembled with the leaders. (Haydock)
Gad and the two other tribes petitioned for that part of the country, and obtained their request of Moses, Numbers 32:27.
Calmet
Israel. This is generally understood of Moses; but it may be explained of the tribe of Gad, which complied with the conditions imposed on him, and on his brethren, by the Lord, when he allotted the land of Galaad to them, Deuteronomy 3:18. (Calmet)
Haydock
Hebrew, "he executed the justice of the Lord," etc. Septuagint, "the Lord did justice and his judgment with Israel," approving his choice. (Haydock)
33:22
Menochius
Basan. As the Jordan rushes with impetuosity (Haydock) from Lais, which was seized by some of this tribe; (Judges xviii.) and as a lion falls on its prey from the mountains of Basan, so shall this tribe give birth to Samson, who was stronger than a lion, (Calmet) and terribly harassed the Philistines, Judges 14:5, 14, etc. When the Danites found themselves straitened for room, they sent a colony, (Haydock) which took possession of Lais, and called it after their own name: one of the fountains of the Jordan was in this place, the other was called Jor, (Menochius) though the river may have a more distant and obscure source in the lake of Phiala, whence Josephus says (Haydock) it runs by a subterraneous passage, to a fountain of Dan. As it then takes its course through the promised land, of which it is the principal river, Dan may thus be said to supply waters abundantly for the whole country. (Menochius)
Haydock
But the Hebrew and Septuagint have, "he shall leap from Basan," which must be understood of the lion, since the territory of Dan was very remote from that mountain. (Haydock)
33:23
Challoner
The sea. The lake of Genesareth. (Challoner)
Haydock
South. That lake forms the southern extremity of the tribe of Nephthali. (Haydock)
Calmet
The Mediterranean, and the countries south of Palestine, are commonly understood in this manner, but they cannot be understood here. (Calmet)
Menochius
By means of their neighbours of Tyre and Sidon, (Menochius) and of Zabulon, who lay on the west, (Haydock) they would be supplied with all the luxuries of the sea and of the south. (Menochius)
33:24
Haydock
Blessed. He alludes to the name of Aser, which has this signification. (Haydock)
Haydock
This tribe had been upon the increase in the desert, (Calmet) and now comprised 53,000 warriors. (Haydock)
Calmet
The province of Galilee, where Aser dwelt, was one of the most fertile of all Chanaan, and noted for abundance of oil, Genesis 49:20. (Josephus, Jewish Wars 3:2., and 2:22.) (Calmet)
Menochius
Oil. So Job (xxix. 6,) says, When I washed my feet with butter. (Menochius)
33:25
Homer
Iron and brass, to denote the warlike disposition of this tribe. Goliah, and the heroes before Troy, wore boots of brass, 1 Kings 17:6. (Homer)
Josephus
The greatest part of the army of Antiochus had even golden nails in their shoe soles, (Val. Max.) while the Romans contented themselves with iron. (Josephus, Jewish Wars 7:3.)
Haydock
But this custom was not peculiar to the soldiers. People of all descriptions did the like, either for ornament, or to make their sandals last longer. Empedocles wore brass at the bottom of his sandals; (Laert. viii.) and as one of them was thrown out from the top of Mount Etna, it was discovered that he had destroyed himself in that volcano, to make people suppose (Calmet) that he was a god, and had gone up to heaven. (Haydock)
Calmet
St. Clement of Alexandria (Poed. ii.) complains, that some wore such gaudy ornaments in his days. (Calmet)
Josephus
This passage is interpreted in a figurative sense by some, as if Aser would trample under his feet and despise the instruments of war, (Jansenius) and would turn those metals to the purposes of agriculture. Others render the Hebrew, "Thy bars shall be of iron and brass, and thy reputation (strength, repose, or sorrow,) shall endure as long as thy life; or May they," etc., in the form of a wish. Moses desires that Aser may be secure against his enemies, as if he had a mind to insinuate, that this tribe would be led captive among the first by Teglathphalasar, 4 Kings 15:29. Many of the cities of this tribe were strongly fortified. (Josephus)
Haydock
If we adopt thy sorrow shall, etc., we must observe, that the neighbourhood of Phoenicians exposed the people to continual incursions, (Calmet) and the king of Assyria at last came to complete their ruin. (Haydock)
33:26
Haydock
Rightest, (rectissimi.) Hebrew yeshurun, "the beloved," Israel. (Haydock)
Calmet
Thither, as messengers. Hebrew, "The clouds are in his elevation," like so many steps to his throne. Who makest the clouds thy chariot, (ascensum tuum) who walkest upon the wings of the winds, Psalm 103:3. (Calmet)
Haydock
Septuagint, "He is the great ornament of the firmament." None is like to him in power and majesty. (Haydock)
33:27
Challoner
Underneath are the everlasting arms. Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below. (Challoner)
Calmet
Hebrew, "The eternal God is thy refuge; or, From eternity is the abode of God, or in fine, the protection of the Lord is before, and his eternal arms underneath;" so that nothing can hurt you. (Calmet)
33:28
Haydock
Alone, without standing in need of the assistance of any other but God. See Numbers 23:9. (Haydock)
Calmet
Some of the ancient Germans would have no communication with any other nation; and they depopulated the country around, to keep all at a distance. (Calmet)
The Chinese seem to be at present nearly of the same disposition, as well as those who inhabit Japan, etc.
Haydock
The eye of Jacob. His posterity, by whom he sees the transactions of the world. (Haydock)
Hebrew the fountain, is taken in the same sense. The country which his descendants enjoyed, was well watered with springs, Numbers 24:7.
Dew, it will be so abundant. Chaldean, The heavens will drop down dew, Deuteronomy 32:2.
33:29
Haydock
Deny thee. Break their word and most solemn treaties. Hebrew, "shall lie unto thee," which will afford thee a just reason to seize their effects. (Haydock)
Some translate, "the efforts of thy enemies shall be frustrated."
Calmet
Necks. Thus Josue ordered the five kings to be treated, (Josue 10:24,) and Tamerlane used Bajazet as a footstool, when he had to mount his horse. (Calmet)
Haydock
This fierce Tartarian conqueror, the enemy of the Christian name, humbled the pride of the Turkish emperor, by confining him in a cage of iron, A.D. 1403. (Haydock)
33:8
Holy man.... Aaron and his successors in the priesthood.
33:9
Who hath said, etc.... It is the duty of the priestly tribe to prefer God’s honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling.
33:12
Shall dwell, etc.... This seems to allude to the temple being built in the confines of the tribe of Benjamin.
33:16
The Nazarite.... See the note on Gen. 49.26.
33:21
He saw, etc.... The pre-eminence of the tribe of Gad, to which this alludeth, was their having the lawgiver Moses buried in their borders; though the particular place was not known.
33:23
The sea.... The lake of Genesareth.
33:27
Underneath are the everlasting arms.... Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below.
33:1
The ancient fathers expound these blessinges rather of the Church of Christ, then of the Iewes Synagogue. s. Aug. q. 56. Theod. q. 44. in Deut.
33:2
2. Came from Sinai.] According to the historie Moyses recounteth here three benefites. First that God gaue the Law in Sinai. (Exod. 20.) Secondly, he cured those which were bitten with serpentes nere to Seir. (Num. 21.) Thirdly in mount Pharan he appointed Seuentie ancientes to assist Moyses in iudgementes The prophetical sense of these blessīges is more certaine, & more euident, then the historical. (Num. 11.) But according to the Mysterie, which specially is intended, S. Augustin (q. 56. in Deut.) saieth this prophecie is not to be negligently passed ouer. For it euidently appeareth that this benediction perteineth to a new people, whom Christ our Lord hath sanctified, in whose person Moyses spake and not in his owne. So in this prophetical and proper sense (saieth this Doctor) our Lord and Sauiour cometh from Sinai, which is interpreted tentation, when he passed the tentation of his passion and death, Heb. 2. v. 18. Christ riseth from Seir, interpreted hearie, for that in the similitude of the flesh of sinne, euen of sinne, he damned sinne in the flesh. Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountaine, in that he geueth abundance of grace in his Church of the new Testament; which is a citie set vpon a hil. Mat. 5.
33:9
The priestlie tribe must especially preferre Gods seruice before their neerest kinred.
33:12
The Temple was built in the tribe of Beniamin, which God more specially protected, and so they dwelt more securely. Theod. q. 45. in Deut.
33:17
Epthaim is preferred before his elder brother, agreable to their granfathers prophetical blessing. Gen. 48.
33:28
The sinne of Zābri a prince of Simeons tribe, in fresh memorie (Nu. 25.) semeth to be the cause, why this tribe is not partilarly blessed, but only in general with al Israel.
33:2
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The right hand of the Lord — electio omnis . As in Deuteronomy: “In His right hand is a fiery law.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.20
… From east, or west, or north, or south? Tell us exactly. And he makes answer most plainly and says, God shall come from Teman (now Teman is by interpretation ‘south’) and the Holy One from Mount Paran
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… 38 .) Do you mark that thence comes the root, and that “salvation is from the Jews?” ( John iv. 22 .) “With the Angel,” it says, “which spake unto him.” ( Rom. xi. 16 .) Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with “Him” in the Church in the wilderness.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
[1.] Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sina, “the fire, the darkness, the blackness, the tempest.” (Cf.
33:6
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.8
… Then Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father’s concubine; that when his brethren should rise, he might not be cut off from their number. So he said in the beginning of his blessing:— Reuben shall live and not die, and shall be in the number.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.2
… But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number .
33:8
St Hippolytus † AD 235 On Genesis 1
… Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.” But this people of the Jews dared to boast of houghing the bull: “Our hands shed this.” For this is nothing different, I think, from the word of folly: “His blood” (be upon us), and so forth. Moses recalls
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
… “Give to Levi his men, give Levi his trusted ones, give Levi the lot of his inheritance, and his truth to the holy men whom they tempted in temptation, and reviled at the waters of contradiction. Who said to his father and mother, I know thee not, and knew not his brethren, and renounced his children. He guarded Thy word and kept Thy testimony.”
33:9
St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 9
… “They who say unto their father and their mother, I have not known thee, and who have not acknowledged their own children; these have observed Thy precepts and have kept Thy covenant.”
St Cyprian of Carthage † AD 258 On Works and Alms 16
… “Who say,” he saith, “unto their father or mother, I have not known thee; neither did they acknowledge their children, these have observed Thy words, and kept Thy covenant.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 6
… and he that taketh not his cross and followeth me, is not worthy of me.” So also it is written in Deuteronomy: “They who say to their father and their mother, I have not known thee, and have not acknowledged their own children, these have kept Thy precepts, and have observed Thy covenant.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, “Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 8
… I hated them with a perfect hatred.” Had I heard my father, or mother, or brother say such things against my Master Christ, I would have broken their blasphemous jaws like those of a mad dog, and my hand should have been amongst the first lifted up against them. They who said to father and mother,
33:11
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
268. If any one makes known the just works of the Lord, and offers Him incense, then: “Bless, O Lord, his strength; accept the work of his hands,”
33:12
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The shoulder of the Lord —the Divine power, by which He condescends to carry the feeble. In Deuteronomy: “He took them up, and put them on His shoulders.”
33:13
St Justin Martyr † AD 165 Dialogue with Trypho 91
… and let the things accepted by Him who appeared in the bush come on the head and crown of Joseph. Let him be glorified among his brethren; his beauty is [like] the firstling of a bullock; his horns the horns of an unicorn: with these shall he push the nations from one end of the earth to another.’
St Basil the Great † AD 379 The Hexæmeron 2.4
… Thus, these words “the earth was invisible” are explained by those that follow; “the deep” covered it and itself was in darkness. Thus, the deep is not a multitude of hostile powers, as has been imagined;
St Basil the Great † AD 379 The Hexæmeron 3.8
… that Scripture says, “The fowl of the air,” “Fowl that may fly…in the open firmament of heaven;” and, elsewhere, “They mount up to heaven.” Moses, blessing the tribe of Joseph, desires for it the fruits and the dews of heaven, of the suns of summer and the conjunctions of the moon, and blessings from the tops of the mountains and from the everlasting hills,
33:16
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.33
… They are, And let the things that are well-pleasing to Him that appeared in the bush come upon the head and crown of Joseph
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.16
… “Thou Who wast seen in the bush, that Thou mayest come upon the head of Joseph, upon his pate. Honoured among his brethren, his glory is as the firstling of his bullocks; his horns are like the horns of unicorns. With his horn he shall push the nations even to the ends of the earth. They are the ten thousands of Ephraim and the thousands of Manasseh.”
33:17
Tertullian † AD 220 An Answer to the Jews 10
… just as Christ was sold by Israel—(and therefore,) “according to the flesh,” by His “brethren” —when He is betrayed by Judas. For Joseph is withal blest by his father
Tertullian † AD 220 The Five Books Against Marcion 3.18
… but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”
St Hippolytus † AD 235 The Refutation of All Heresies 5.4
… And that all things are subject unto him, and that he is good, and that he has all things in himself, as in the horn of the one-horned bull;
33:18
St Hippolytus † AD 235 On Genesis 1
… In blessing him Moses said, “Zabulun shall rejoice.”
33:22
St Hippolytus † AD 235 Treatise on Christ and Antichrist 14
14. Thus did the Scriptures preach before-time of this lion and lion’s whelp. And in like manner also we find it written regarding Antichrist. For Moses speaks thus: “Dan is a lion’s whelp, and he shall leap from Bashan.”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 19
… but this shall be fulfilled completely in the case of Antichrist. For Jeremiah, too, speaks in this manner: “From Dan we shall hear the sound of the sharpness of his horses; at the sound of the neighing of his horses the whole land trembled.” And again, Moses says: “Dan is a lion’s whelp, and he shall leap from Bashan.”
33:24
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.20
20. But the Church has oil wherewith she dresses the wounds of her children, lest the hardness of the wound spread deeply; she has oil which she has received secretly. With this oil Asher washed his feet as it is written: “A blessed son is Asher, and he shall be acceptable to his brothers, and shall dip his feet in oil.”
33:1
33:2
2. The Lord came from Sinai, and rose up to us from Seir: He appeared from mount Pharan. Certain Jews expound it thus, that is to say, God first presented His law to the Edomites, who dwelt in Seir, and were of the seed of Isaac; but when God pronounced the Decalogue, and came to the fifth precept: "Thou shalt not kill," the Edomites said: We will not have this law, because it was said to our father: "Thou shalt live by the sword," Genesis xxvii, 39. Then God went to the Ishmaelites, the posterity of Abraham, dwelling in Pharan; and when He read to them the sixth precept: "Thou shalt not commit adultery," they also refused, saying that it had been said to their father that he should multiply exceedingly, Genesis xxi, 13. Whence at last God came to the Jews in Sinai, and proposed to them the Decalogue, which they eagerly received, and this is what is meant here: "Rose up to us from Seir;" who would not laugh at these triflers and fabulists? The sense therefore is, that is to say, the Lord came from Sinai to us, when He gave and promulgated the law to us thence, Exodus xix and xx. Secondly, in mount Seir, as it were a sun rose up to us, when many were wounded by the bite of fiery serpents, He commanded a brazen serpent to be set up, which whosoever looked upon were healed, Numbers xxi. For this happened at the time when the Hebrews went around mount Seir, or Idumaea, as is gathered from Deuteronomy i, 49, and chapter ii, 28. Thirdly, He appeared to us in mount Pharan, giving quails, and constituting seventy judges, Numbers xi. Habakkuk alluded to this, chapter iii, verse 3, when he says: "God shall come from the South (from Idumaea, which is to the South of Judaea) and the Holy One from mount Pharan," that is to say, the Son of God, who appeared to the Jews in mount Pharan and Seir, and was not seen afterwards, but there as it were lay hidden, shall come to us manifest, when He shall assume our flesh. Note here: Sinai, in which the old law was given, was a type of Sion, in which the new law was promulgated at Pentecost; in Seir the brazen serpent was a type of the cross of Christ; Pharan, where the seventy judges were filled with the Spirit of God, was a type of the sending of the Holy Spirit upon the Apostles and the seventy disciples of Christ. Indeed St. Augustine understands these things prophetically and literally of Christ. For Sinai, he says, in Hebrew is the same as temptation (if namely it be derived by metathesis from the root נשה nasa, that is, he tempted). The Lord therefore came, namely Christ, from Sinai, that is, from the temptation of passion and death. Secondly, Seir, that is, hairy, signifies a sinner. Christ therefore shone forth from Seir; because to those sitting in darkness and the shadow of death light has arisen through Christ, or from Seir, that is, from the sinful Gentiles; for in them the preaching and grace of Christ shone forth. Thirdly, Christ hastened from mount Pharan, that is, fruitful, that is, the Church, with many thousands of Saints, who have been sanctified through Christ, with whom He came, that is, shall come, Christ to the Israelites to be gathered and converted at the end of the world. But this sense is rather allegorical than literal. And with Him thousands of saints, namely thousands of angels, who always stand before God and minister to Him, Daniel vii, 10. The Rabbis understand by saints the Prophets and doctors who composed the Talmud; because these received their Talmud from the Lord, as those received their prophecies; for all their first ones already then existed and were with God in Sinai, so these fabulists applaud themselves with their fables through their fables. In His right hand a fiery law. God is said in Sinai to have borne as it were in His right hand, and delivered a fiery law, because He gave it with fires and lightnings flashing forth, and this to the terror of the Hebrews, Exodus xix, 18. Moreover Cajetan explains this thus, that not God Himself bears the law, but for greater pomp it was borne by ministers, namely by angels, near His right hand the book of the law and fire, so that by this it might be signified that God would judge by the law and punish by fire the violators of the law. Whence also for man, in Hebrew it is Elohim, that is, judge. Allegorically, this fiery law signified the new law, which is one of love, concerning which Christ says: "I am come to cast fire on the earth, and what will I but that it be kindled?" Luke chapter xii, 49. Hence tropologically St. Gregory, homily 40 in the Gospel: "The right hand," he says, "of God are called the elect; in the right hand therefore of God is the fiery law, because the elect shall by no means hear the heavenly commandments with a cold heart, but are inflamed by the torches of intimate love at these things."
33:3
3. He loved the peoples, all the saints are in his hand. "Peoples," that is the twelve tribes of Israel: for these are called peoples and nations, Gen. xlviii, 19, as if to say, Therefore God gave his law to you who are the people of God, because he loves you; hence also all the saints, that is those dedicated to his worship, such as you are, in his hand, that is in the power and governance of God. And those who draw near (in Hebrew it is un tuecu, that is who have been made in the midst, or inserted: תוך tech indeed signifies the midst) to his feet (that is, who are his disciples, who hear him, and follow his feet and footsteps. For it is the custom of disciples to sit at the feet, or among the feet of the master. Thus Paul, Acts xxii, 3, says he was brought up at the feet of Gamaliel); these shall receive of his doctrine, namely of God. 4. Moses commanded us a law. Moses speaks of himself in the third person, as if of another, so as to show himself, as it were one of the people, bound by this law of his, or rather of God, as good and humane legislators are accustomed to do. The inheritance of the multitude of Jacob; it is an apposition: for he calls the law an inheritance, because just as an inheritance was to be transmitted to posterity; or because the inheritance of the holy land was given to the Hebrews under this condition, if they should keep the law of God; or finally, because it ought to be as dear to them as an inheritance is dear. 5. The law shall be with the most upright king (as if to say, With Israel, so long as it remains upright and honest, the law of God shall be king: or rather God ruling them through the law, without another king, and this) when the princes of the people are gathered together with the tribes of Israel, that is so long as the princes with the people shall be of one mind, and shall conspire, and live according to the law of God. Thus Abulensis, Cajetan and others. Hence when the Jews departing from this uprightness, and seeking a king, not God, but a man, God complains to Samuel, and says: "They have not rejected thee, but me, that I should not reign over them," I Kings viii, 7. Others think there is here a prophecy concerning King Saul to be created, and after him David; but to this interpretation the word "most upright" does not accord. Others refer these things to Moses, that he himself was as it were king of the Hebrews; but the word "shall be" is opposed to this; for the leadership of Moses had already passed, and he himself was at the threshold of death.
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6. Let Reuben live, and not die, and let him be small in number, as if to say, Let him not die utterly, nor let the posterity and tribe of Reuben ever fail, namely on account of the sin of incest, which he himself committed against his father: for on account of this he deserved to be cut off and destroyed. But in favor of his father, grandfather and great-grandfather, God mitigated this punishment, and brought it about that it should be only small in number; Jacob the father of Reuben predicted this same thing, Gen. xlix, 4: "Thou art poured out," he says, "as water (through lust and incest), thou shalt not increase." Note here: the fitting and just punishment of lust, and especially of incest, is the diminution, indeed the extinction of a family. On the contrary, Ephraim, who succeeded Reuben in the birthright in this respect, was greatly multiplied, as appears Gen. xlviii, 19. Note: Moses now about to die here imitates the custom of the patriarchs, and blesses his people, of whom he had been the leader and as it were the father, and prophetically foretells the future state of each tribe. But he omits Simeon, the second-born son of Jacob; for that the Septuagint inserts his name here, and translates, and let Simeon be many in number, it is altogether probable that the name of Simeon has crept in here viciously; for the Hebrew, Chaldean and our version do not have it: indeed neither does St. Ambrose, Procopius, Apollinarius, Diodorus, Epiphanius and Theodoret, who are accustomed to follow the Septuagint: whence the name of Simeon is here omitted in the Roman edition of the Septuagint which Carafa published. Further, that the Septuagint translates, let him be many in number, while our version on the contrary translates, let him be small in number, this happens because the Hebrew has, and let the number of his men, which the Septuagint thus understood, as if to say, Let the number of their men be great, while our version understood the contrary, namely small, namely following the Hebrew phrase, by which few men are called few men. The Chaldean anagogically thus translates, let Reuben live in eternal life, and not die the second death, and let the sons of his receive their inheritance, according to their number. But the reason why Moses omitted Simeon is, that this tribe a little before had been contaminated by fornication and idolatry of Beelphegor, and therefore had been greatly punished and slain by God, and this as an example to others, as I said Num. xxvi, 12. Thus Abulensis, Pererius and others. Theodoret gives another reason, Quaest. ult., namely, that Simeon was the author of the snares which the brothers laid for Joseph: for which reason Joseph kept Simeon bound before the other brothers, Gen. xlii, 25. But by the same argument, neither should Reuben have been blessed, on account of the incest committed by him.
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7. This is the blessing of Judah: Hear, O Lord, the voice of Judah, that is, as the Chaldean paraphrases it, receive, O Lord, the prayer of Judah, when he shall have gone forth to war, and bring him to his people, that is, give him strength against enemies, so that he may obtain his portion and lot of the holy land as victor. Therefore Lyra expounds it less correctly thus, as if to say: Bring Judah after death into limbo, so that he may be joined there to his fathers and his people: there follows a prophecy concerning Judah. His hands shall fight for him, that is, Judah shall fight for the people of Israel, as leader of war and prince of the tribes: that this was done is evident from Judges i, 2. For this reason Moses places Judah before Levi here, although Judah was the elder. Thus Abulensis. And his helper against his adversaries shall be, namely God, as is evident from the Chaldean and the Septuagint, which translate: thou shalt be, namely O Lord; for Moses called upon him at the beginning of the verse, saying: "Hear, O Lord," etc.
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8. Levi also says: Thy perfection and thy doctrine to thy holy man (namely it is fitting and due; in Hebrew it is, thy Thummim are, thine are Urim, namely of thy pious man, such as Aaron), whom thou hast proved in temptation (which place in Hebrew is called Massah, Exodus xvii, 1), and thou didst judge at the Waters of Contradiction, Numbers xx, that is to say, Thine are, O Levi, and to thee are given the sacred vestments, and consequently the priesthood itself, vestments, namely, the ephod and the rational, on which are inscribed Urim and Thummim, that is illumination or doctrine and integrity or perfection of life, by which the priest ought to shine and give light to the people, concerning which I have spoken in Exodus xxviii, 30; whence the Chaldean clearly translates, Urim and Thummim, that is perfection and doctrine, thou hast clothed the man who was found holy before thee. Furthermore, these things are given to Levi because they were given to Aaron, born from the tribe of Levi, who was a pious and holy man, except that he sinned, when thou, O Lord, didst prove and judge him, that is condemn him, that he should not enter the promised land: this was done at the Waters of Contradiction, Numbers xx, 12. Otherwise Abulensis explains these things, that is to say, Thou, O Lord, gavest perfection of life and integrity of law and doctrine to a holy man, that is to Moses, who was descended from Levi, so that he might communicate the same to the people, but especially to his Levites. But from the Hebrew it is clear that the former sense is the genuine one. 9. Who said to his father and to his mother: I know you not; and to his brethren: I know you not; and they knew not their own sons, that is to say, Levi, that is the Levites in the punishment of idolaters, namely those adoring the golden calf, Exodus xxxii, 28, did not spare friends and kinsmen, and brethren and their own sons; but they killed them, equally as others, just as if they had not known them, nay had not even seen or looked upon them, as the Hebrew has it. Abulenesis thinks that "to his father and to his mother" is added here by way of exaggeration; for no Levite killed his father or mother, because in no case or crime is it lawful for a son to kill his father or mother, as the authors of his life, unless God expressly commands this; but they killed at least brethren born of the other parent, and also their own sons: for on account of the crime of idolatry it was lawful to kill sons, as appears in chapter xiii, verses 6 and 10. But equally, nay more and first, it is said here of father and mother as of brethren and sons, that the Levites did not regard them in that slaughter of idolaters, nor did they spare them, as the Chaldean translates; whence they seem to have killed all the guilty without discrimination, even father and mother: for Moses had commanded them to do this by order, Exodus xxxii, 27; although there father and mother are not expressed, but only brother, friend and neighbour, yet from this it is sufficiently gathered that Moses named also father and mother; or certainly the Levites rightly interpreted the command of God concerning those to be killed who worshipped the calf, from their zeal in such a way that it also included father and mother. They kept thy word, and thy covenant they observed, namely the covenant made with God in Exodus xxiv, 8. 10. Thy judgments, O Jacob, and thy law, O Israel. In Hebrew it is, they shall teach thy judgments to Jacob, and thy law to Israel. Our Interpreter did not read in the Hebrew the word ioru, that is they shall teach, which preceded, some copies by keri and ketib, at the margin read ioru, which afterwards in the text was added to iintsoru; for without ioru the sense stands. For it is an apposition, that is to say, the Levites kept thy covenant, which is nothing other than thy judgments, that is thy precepts and laws. Secondly, retaining the word ioru, Our Interpreter could rightly be reconciled with the Hebrew, if ioru, although it be a future, thou shouldst take for the past, as Vatablus and others took it: for the past things preceded; then the sense will be: the Levites taught thy judgments, O Lord, to Jacob, namely by this very thing that they kept thy covenant made with thee, and avenged the violators of this covenant; then by the very deed they showed and taught how strictly thy judgments, that is thy laws, are to be kept. They shall put incense in thy wrath (in Hebrew it is באפיך beappecha, which secondly can be translated, in thy nostrils), and a whole burnt offering upon thy altar. Vatablus again for "they shall put," translates "they put." For the sense is: on account of this zeal of the Levites, thou, O Lord, didst appoint them as priests, who namely offered to thee, offer, and shall offer henceforth always incense and whole burnt offerings. See here how much God esteems, and how He rewards zeal and the zealous. For He Himself is a zealot and a consuming fire. "Moreover," says St. Ambrose in Psalm cxviii, "angels are nothing without zeal, and they lose the prerogative of their substance unless they sustain it by the ardor of zeal." Finally, to the angel of Laodicea it is said in the Apocalypse iii, 15: "I know thy works: that thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth." A priest who strives to preserve the spotless chastity of the Church ought to have zeal. Zeal is the life of God. Elias had zeal, and therefore was taken up to heaven: "Zealously," it is said, "have I been zealous for the Lord." Mathathias had zeal, and therefore obtained glory and dominion over his nation. Moses had zeal, striking the Egyptian who was oppressing the Hebrew, and rightly so: "For zeal purges crime." From zeal King David cries out, Psalm cxviii, 139: "My zeal hath made me pine away: because my enemies have forgotten thy words." And Jeremiah ix, 1: "Who will give water to my head, and a fountain of tears to my eyes?" Christ from zeal, seeing the city Jerusalem, wept over it. Paul: "I am zealous," he says, "for you with the zeal of God;" and: "Who is weak, and I am not weak? who is scandalized, and I am not on fire?" See the zeal of St. Stephen in Acts, cap. vi and vii. The bride was zealous in the Canticle: "Stay me up with flowers, compass me about with apples, because I languish with love;" and the bridegroom: "Put me as a seal upon thy heart, as a seal upon thy arm; because love is strong as death, jealousy hard as hell. The lamps thereof are lamps of fire and of flames." Moses commanded the Levites concerning zeal, saying Exodus xxxii, 26: "Whosoever is on the Lord's side, let him join with me, and let every man kill his brother and friend;" and Christ to us: "I am come to cast fire on the earth, and what will I but that it be kindled?" and: "If any man come to me, and hate not his father, and mother, and wife, and children, etc., yea and his own life also, he cannot be my disciple." This zeal is necessary for a Prelate: hence God in the ancient Church set over it Moses; in the new, Peter and Paul, on account of zeal. In the ancient republic He constituted as king David, saying Psalm lxviii, 10: "The zeal of thy house hath eaten me up;" in the new, Constantines, Theodosii, Charleses, Bullions, burning with zeal for the faith. The zeal of St. Anthony checked the Arians, Aphraates the Emperor Valens: see the history in Theodoret, lib. IV Hist. cap. xxiv. Concerning the zeal of St. Francis, see Bonaventure in his Life, lib. I, cap. ix. This zeal is sharpened especially by the thought of eternity. For who would not be zealous against sins if he thinks on this: "A moment that delights, an eternity that torments?" Who, to secure for himself and others a happy eternity, would not embrace all labors, all hardships? Let Prelates and priests, who ought to be sowers of eternity, think on this, let them do this. 11. Bless, O Lord, his strength. It is a prophecy in the manner of a prayer concerning the Machabees, sprung from Levi; whence the Hebrew may be thus translated, bless, O Lord, his army, and let the works of his hands be acceptable to thee, namely the wars which Levi through the Machabees shall wage against thy enemies; thus Abulensis. Note: Strength here is called first, a strong and unconquered spirit, by which the Levites on account of God cut off affection toward parents and brothers; second, strong and strenuous vengeance, which they exercised against those adoring the golden calf; third, military strength, which the Machabees were to display against Antiochus and other enemies; for this is what the Hebrew חיל chail signifies; hence soldiers and valiant men are called אנשי חיל anse chail.
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12. And Benjamin said. After Levi, he blesses Benjamin, because in his lot the temple was to be built, in which the priests and Levites were to place incense and burnt offerings. Most beloved of the Lord. Because just as Jacob loved his Benjamin, so also does God; hence first, he granted the scepter and royal power to him in Saul (for he was from the tribe of Benjamin). Second, in the lot of Benjamin, namely in Jerusalem, he wished the temple to be built. Mystically, all these things apply to St. Paul, who was from the tribe of Benjamin. Thus Rabanus, Rupertus and St. Ambrose, in the book On the Blessing of the Patriarchs, last chapter. He shall dwell confidently in him, in God namely, that is to say, Benjamin shall dwell in his lot without fear: because he will have God with him in the temple and his dwelling place, and in it he shall rest securely, and as it were shall dwell. He adds the reason: namely because God is in Benjamin, that is, in his temple. As in a bridal chamber all day long he shall remain, and between his shoulders he shall rest. It is a Hebraism: between the shoulders, that is, in the midst of the tribe of Benjamin; for what is between the shoulders is in the middle. Second, by shoulders he alludes to the situation of the temple, which was in the lofty part of Mount Moriah, not however at its summit, but, as it pleases the Hebrews, twenty-four cubits below its apex, just as the shoulders are below the head and above the rest of the body. Thus Pererius in Genesis xlix, 27. Vatablus translates these optatively thus: may he protect him all day, and may he dwell between his shoulders, that is to say, Would that the Lord might dwell in the midst of the tribe of Benjamin and protect him at all times! And for this reason the tribe of Benjamin was most robust, as being aided and strengthened by its God, as appears in Judges xx, 16. Cajetan refers these things to Benjamin, that is to say, Benjamin himself may rest between the shoulders of God, indeed in God himself, as in his bridal chamber. But the former sense is more fitting, so that not Benjamin, but God is understood here, as the subject of the verb, and this the Hebrew demands.
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Verse 13. Joseph also said. Joseph was the elder brother of Benjamin: he had two offspring and tribes, namely Ephraim and Manasseh, to whom Moses here blesses them in the name of their father Joseph. Of (that is, in) the blessing of the Lord his land, that is to say, The land of Joseph shall be blessed by the Lord; this is evident from the Hebrew. Of the fruits of heaven, that is, in the fruits which are born by the influence of heaven, sun and moon, the land of Joseph shall be blessed, and shall have abundance of fruits, dew and crops: for the preposition of here and in the following chapter is taken for in; for thus the Hebrews often exchange the preposition beth with in. And by the abyss lying beneath, that is to say, The land of Joseph, namely which Ephraim and Manasseh shall occupy, shall be blessed on account of fountains, springing forth from the earth below continually, like an abyss, just as above it shall be blessed from the influence of heaven, sun, moon and stars. 15. Of the top of the ancient mountains, that is to say, What fruits shall be born on the top of the ancient mountains, or of the eternal peaks, that is, which have been from the beginning of the world; for this is what Moses explains rhythmically by adding: "Of the fruits of the eternal hills." Moses hints that these hills have been fertile and fruit-bearing from the beginning of the world. Jacob the father gave these same blessings to Joseph, Genesis chapter xlix, verse 26. 16. The blessing of Him (God) who appeared (to Moses, Exodus iii, 2) in the bush, may come upon the head of Joseph, and upon the crown of the Nazarite among his brethren. God is named here as appearing in the bush, because just as God appeared in the bush to Moses alone, in a desert place, and constituted him leader of the people: so also the prophet Ahijah was sent to Jeroboam alone (who was of Ephraim and Joseph), and to him he foretold the kingdom of ten tribes, and as it were sealed it, III Kings xi, 29. The blessing therefore of God, who appeared to Moses in the bush, to be made manifest through the prophet Ahijah, and to come upon the head and crown of Joseph, was a royal crown; wherefore the Septuagint translates, who was glorified upon the crown among his brethren. The same thing is signified by the Hebrew and our text, when explaining they add: "And upon the crown of the Nazarite among his brethren;" for the merit of Joseph, by which he merited this crown for his tribe, is intimated, since he himself is called a Nazarite among his brethren: for because Joseph was sold by his brethren and separated from them, he merited among them principality and kingdom in his descendants. Thus Cajetan. Note: Joseph was a Nazarite, that is, separated. First, because he was holy among his brethren; secondly, because he was sold into Egypt, separated, and shut up in a long imprisonment; thirdly, because in prison he remained unshaven, and nourished his hair as a Nazarite, which afterwards, when he was brought out of it, was cut off for him, Genesis xli, 14. Thus Rupert. Fourthly, because on account of these things he was separated and exalted to principality in Egypt before Pharaoh. Fifthly, because on account of these same things he was to be separated and raised up in his descendants to a royal crown. Sixthly, because this crown fell to him, when Israel, that is, ten tribes, separated themselves from the house of David, and from the two tribes, namely Judah and Benjamin, setting up for themselves instead of Rehoboam their own king Jeroboam, who was of the tribe of Joseph. Thus Cajetan. 17. As the firstborn of a bull (in Hebrew שור scher, in Chaldean חוד tor, whence the Greek and Latin taurus) his beauty (namely because Joseph on account of his beauty was desired by his mistress as if by a wanton cow, as a young bull, handsome, and distinguished among others, for lust; but because he strongly resisted her lust, hence it is said of him): The horns of the rhinoceros are his horns (says Rupert. Secondly, and more aptly, that is to say, Just as the firstborn of a bull is a beautiful calf, muscular, robust and of great body, because strength is that of the father, in which namely in begetting and forming the bull exerted all his power and every bit of it: so also the tribe of Joseph, namely Ephraim, shall be most strong, and shall have warlike forces and horns, so mighty as are the horns of the rhinoceros, with which) he shall toss (that is, he shall shake, overthrow, and as it were scatter into the wind) the nations (hostile) even to the borders of the earth, namely his own, and those neighboring to him, such as Palestine and Syria; this is hyperbole. Note first: He compares Joseph to a bull, first, because he himself on account of agriculture preserved and well provided for, was to be honored in Egypt; and his sepulcher was to be adorned with the image of an ox, which is the symbol of agriculture; see what is said Genesis xli, at the end. Secondly, because his descendants, being future kings, were to surpass others in strength and magnitude, just as a bull excels the herd. Thus Homer compares Agamemnon to a bull: for a bull is the symbol of a king, as Diogenes teaches, oration 2 in Dio. Note secondly: He says horns, not the horn of a rhinoceros, because the rhinoceros, besides one curved horn which it has in its nostrils, has another small horn above the nose, but most powerful, as our Raderus teaches from Pausanias, Eucherius, Pierius, and the experience of the Portuguese in book I of Martial, De Spect., epigram 22. Hence in Hebrew it is called ארם reem, from the root raam, that is, he exalted, because it raises its horn on high, either by motion for striking, or rather because by strength and robustness it exalts its horn above the horns of all animals, that is, it demonstrates it to be more powerful and mighty. Wherefore the Psalmist, Psalm xci, 11: "It shall be exalted, he says, as the horn of the unicorn (in Hebrew reem, which others translate as naricorn or rhinoceros)," as if to say: Just as the horns of other animals are surpassed by the horn of the rhinoceros in strength, beauty and solidity, so my kingdom and dominion shall be exalted and shall grow above the forces and kingdoms of all kings and nations. Thus Vilalpandus in Ezech. xxvii, part. 21. Allegorically, Joseph the Nazarean, and sold by his brothers, signifies Christ the Nazarean sold by Judas and his Jews, and delivered to Pilate and to death. His beauty is as that of a bull: because Christ is gentle to some, as savior; to others fierce as judge, like a bull. His horns are the horns of the cross: by which cross he now winnows all nations through faith, subjecting them to himself, and transferring the faithful and the Saints from earth to heaven, and at the end of the world he will winnow all the unbelieving and reprobate by judgment and sentence of condemnation, scattering and casting them down from earth to hell. Thus Tertullian, lib. Contra Judaeos, cap. x; Ambrose, lib. De Benedict. Patriarch. cap. xi; Augustine, Quaest. lvi; Rabanus here, and Justin Contra Tryphon., pag. 70, where he teaches that the horns of the monoceros (for thus he himself reads with the Septuagint, which everywhere translate rhinoceros as monoceros, that is, unicorn) bear the type and likeness of the cross. See the sayings at Numer. xxiii, 22. Hear Tertullian, for when he had cited this passage from Deuteronomy, he adds: "Assuredly not a rhinoceros was destined as a unicorn, nor a minotaur as a bicorn; but Christ was signified in that, a bull, on account of both dispositions, fierce to some as judge, gentle to others as savior: whose horns would be the extremities of the cross. For even in the antenna of a ship, which is part of the cross, the extremities are called horns: but the unicorn is the middle stake of the post. By this virtue of the cross finally, and in this manner horned, he winnows all nations, and now winnows them through faith, bearing them from earth to heaven, and then will winnow them through judgment, casting them down from heaven to earth."
33:18
18. And Zebulun said: Rejoice, Zebulun, in thy going out, namely in harbors, navigations and journeys for thy business. For the Zebulunites dwelt on the shore of the Mediterranean Sea. See the words in Genesis xlix, 13. And Issachar in thy tabernacles, because the Issacharites were not to be occupied with merchandise, but with agriculture in the quiet of their homes. 19. Thou shalt call peoples to the mountain (that is, Issachar and Zebulun both by word: for from them were teachers; and by their example, they will invite the other tribes to the temple on Mount Sion, that in it they may piously and religiously adore and worship God, and there they sacrificed) the victims of justice (that is, legitimate and just victims, which are prescribed by the law of God. Secondly, of justice, that is, from riches not unjustly, but justly acquired, says Cajetan), because (as follows) they shall suck the abundance of the sea as milk (that is, they will receive whatever merchandise and riches are brought by ships across the waves of the sea), and the hidden treasures of the sands, namely gems, gold and metals, which are dug from the earth (for these are mixed with sands and concealed, as it were treasures), brought by sea they will receive. The Septuagint translates, the riches of the sea shall delight thee, and the trading posts of those dwelling by the sea; or, as Theodoret reads, they shall suck the riches of the sea, and the commerce of those dwelling by the sea; Onkelos, they shall eat the wealth of peoples, and the treasures which are hidden in the sand shall be revealed to them. Allegorically: Better, says Rupertus, and more worthy of the prophetic spirit, we shall refer these things to the doctrine of Christ and to the Apostles. For in the land of Zebulun and Naphtali Christ especially dwelt and taught; whence also he was conceived in Nazareth, and transfigured on Thabor: for Nazareth and Thabor are in Zebulun; there also he gathered the Apostles, who called peoples to the mountain, that is to the Church. These sucked the abundance of the sea, that is the multitude of the Gentiles, by sweet preaching they drew into one faith, as it were into his, that is Christ's, body; they also sucked the hidden treasures of the sands, because they sweetly drank the depths of the Scriptures, the mysteries of the law and the Prophets. Again, according to the letter, the Church sucked the milk of the Gentiles, and the breast of kings was given suck, and she received gold for bronze, silver for iron, iron for wood and stones, when from the donation of kings and princes she obtained those riches, which Isaias predicted, cap. xlix, vers. 23, and cap. lx, vers. 6: hence Zebulun in Hebrew is the same as the habitation of strength; Issachar, the same as reward, that is, Rejoice, O Zebulun and Issachar, that is, O Apostles of Christ, because to you who have left all things strongly, and preach the gospel strongly, and endure all adversities for justice, temporal goods shall not be lacking: and moreover a copious reward is laid up for you in heaven; therefore in that going forth of yours, in those heavenly habitations and rewards of yours rejoice and exult.
33:20
20. And Gad said: Blessed in breadth be Gad. In Hebrew it is, Gad shall be enlarged, that is he shall obtain a broad and ample lot and possession in Chanaan, as is evident from Josue xiii, 24. As a lion he rested, and seized the arm and the head, that is, the tribe of Gad shall be fearless and most strong like a lion, which at once seizes the head and shoulders, that is, which in one blow, as it were, from his prey, namely from the animal which he has hunted, tears off or breaks the head and shoulders. 21. And he saw his principality. In Hebrew, and he saw the beginning of his, that is, as the Chaldean translator says, he shall take his portion at the beginning. For the beginning of the lot and possession of the Hebrews was the land of Og and Sehon, which the Gadites possessed, before the other tribes crossed the Jordan, and obtained their lot in Chanaan, that is, the tribe of Gad first chose for itself a lot and dominion, and already possesses it before the other tribes, in the land of the kings of the Amorrheans, Og and Sehon. And he saw (that is, he shall soon see and know) that in his portion (that is lot) is laid the teacher, that is buried Moses the lawgiver: thus the Chaldean translator; for near Mount Nebo, on this side of the Jordan, Moses was buried. Although Nebo and the sepulcher of Moses properly belonged to the tribe of Ruben, yet because it was beyond the Jordan, in which region the Gadites were eminent and as it were held dominion, hence Scripture attributes this to them. It is hinted that the Gadites sought this lot, not only on account of the pastures of their flocks, but also because they knew that Moses, their leader and lawgiver, was to be buried in it. For they knew that Moses was forbidden by God to cross the Jordan, and therefore would die on this side of the Jordan, in their lot. Otherwise Vatablus translates it, namely, he saw there (in his lot) the portion of the lawgiver with a coffered ceiling, that is the coffered and splendid palaces of princes; but this is new and obscure. Who was with the princes of the people (that is, with the princes of the nine tribes, when namely in the crossing of the Jordan the Gadites preceded the other tribes in the line of battle, to conquer the Chanaanites, as Moses had commanded, and they themselves had promised him: and so Gad) did the justices of the Lord, and his judgment with Israel, that is, Gad did that which, from the covenant and duty of his office, toward God and toward his fellow Israelites he ought to have done. Thus Vatablus.
33:22
22. And also concerning Dan he said: Dan, a lion's whelp, shall flow abundantly from Basan. For "shall flow abundantly," in Hebrew it is a verb like zanac, which is found here alone, for which the Septuagint, Vatablus, Cajetan and others translate "shall leap," and thus explain it, as if to say: Dan, like the whelp of a most strong and rapacious lion, such as were wont to be in Basan, shall spring forth and rush upon enemies, so that it is a prophecy concerning Samson, who was a Danite, and most forcefully leaped upon the Philistines. Again concerning the Danites suddenly rushing upon Lais, Judges xviii, verses 7 and 27. But our Interpreter more subtly, with the Chaldean, understood here that two blessings are given to the tribe of Dan, namely first, that it should be warlike, like a lion's whelp, in Samson and others already mentioned; secondly, that in Dan should be the origin of the Jordan, a most celebrated river in Scripture. For which note secondly: Dan is a stream which arises from the Phiale spring, situated in Panium, at the roots of Lebanon, through subterranean channels, and flows to the city which is likewise called Dan from it (which was afterwards called Paneas, and Caesarea Philippi), and there another stream flows into it, which is named Jor; whence from the confluence both of names and of the streams Jor and Dan, the Jordan, or Jordanis, is formed and called; see Adrichomius in the geographical Tables of the Holy Land. Now because Dan, or rather Jordan, at this confluence, which is near the city of Dan, begins to flow with force, abundantly and as it were doubly, so that it irrigates and makes fertile the whole region of Basan, which begins near the city, hence it is said to leap from Basan: for thus we commonly say that springs and rivers leap or spring forth, when they flow in abundance and with force and are borne headlong. Whence for "shall leap," both our Interpreter and the Chaldean translate "shall flow abundantly," as if to say: the stream Dan from Lebanon and Panium shall flow into the city of Dan, and there shall meet with the stream Jor, and the Jordan shall be formed: wherefore it shall leap, that is with force, and shall flow abundantly from Basan, because the region of Basan begins near the city of Dan, and extends through the whole course of the Jordan, as far as the stream Jabbok. Lyranus and Cajetan explain this somewhat differently, namely, as if to say: The stream Dan, which is the origin of the Jordan, arises and is hidden in Panium and Phiale: thence through subterranean channels it bursts forth and springs out in Basan, and is called Dan: but this bursting forth is called here leaping; yet they err in geography: for the stream Dan does not burst forth in Basan, but long before it comes to Basan. shall be carried from the South and from the sea, that is, from the West; therefore he shall possess them, Nephtali. For the Naphtalites were bordering on the Phoenicians, namely the Tyrians, Sidonians, etc., whence from them they could easily have the merchandise of the whole world. men in both places in the same way be taken for the tribe and city of Dan, if you thus expound it: The city of Dan shall flow abundantly, namely through its river Jordan which it as it were sends forth from itself.
33:23
23. And Nephtali said: Nephtali abundance (plenty of fruits and riches) shall enjoy (in Hebrew it is, shall be satisfied with his will, that is, shall have whatever he wishes; or, as Oleaster says, shall be free, shall do what he wishes, like a hind let loose, as Jacob says, Genesis xlix, 21, and therefore) shall be full of the blessings of the Lord. Which especially, says Cajetan, shall be seen in this, that in Nephtali early fruits shall ripen, from which first-fruits shall be offered to God in the temple. Shall possess the sea and the south, as if to say: The lot of Nephtali shall extend to the Mediterranean sea, and to the southern region: thus some. But, because between the lot of Nephtali and the sea the whole lot of Aser intervenes, and all Phoenicia, hence secondly and more truly, as if to say: Nephtali shall extend to the sea, that is to the West and to the South: for the sea signifies the West in Scripture, because the Mediterranean sea is to the West of Judaea; or thirdly, as if to say: To the Naphtalites merchandise and riches shall-
33:24
24. Aser also saith: Blessed in his children be Aser, that is to say, Aser shall beget many and beautiful offspring: wherefore he shall be pleasing and gracious to his brethren. Let him dip his foot in oil, let him abound in olives and oil, so that in it, or in water he may wash his feet, by reason of abundance. A similar phrase and catachresis is in the following verse and Job xxix, 6, where Job saith: "I washed my feet with butter." 25. Iron and brass shall be his shoe. It is a catachresis, that is to say, Aser shall abound in mines of brass and iron, as much as others abound in leather, so that he might make shoes for himself therefrom, if he wished: of which the city Sarepta, which was given to this tribe, is a sign, Joshua xix, 30, which received its name from metal foundries; צרף tsaraph indeed signifies to smelt: hence it is called Sarepta, as if you should say, a furnace or smelting city. Note: Iron equally with brass was in esteem among the ancients. Thus Lycurgus among the Lacedaemonians abolished golden and silver money, and in its place substituted iron coins, and those great and heavy, that he might exclude avarice and thefts, as Plutarch relates in his Life of Lycurgus. Secondly, Cajetan by metonymy understands possession through shoe: for this is wont to be approached with shoes, by treading upon the thing to be possessed, as is evident from Psalm lix, 9. Thirdly, Procopius thus explains it, that is to say, Aser shall be strong, and shall preserve his strength perpetually, just as if he were shod with brass and iron. Fourthly, Masius in Joshua xix, understands by brass and iron the forces of Barbarians, who pressed upon the Aserites, just as a shoe presses the foot, especially an iron one: for in Galilee of the Gentiles there was a great multitude of barbarous nations, whose forces the Aserites could not break. Among these senses, the first seems simpler and plainer. Tropologically St. Gregory, xxxiv Moral. v: "Under the figure of Aser," he saith, "the holy Church is designated: the shoe signifies the protection of preaching, iron signifies virtue, brass signifies perseverance. Iron therefore and brass is said to be his shoe, when his preaching is fortified both by acuteness and by constancy: for by iron it penetrates the evils that oppose, but by brass it preserves with long-suffering the good things which it has proposed." As the days of thy youth (namely, are and shall be peaceful, flourishing and robust), so also thy old age shall be peaceful, flourishing and robust.
33:26
26. There is no other God, like the God of the most upright, namely of Israel, who is called ישורון (Jeshurun), that is, the most upright, on account of most upright faith and religion, as I said in chapter xxxii, 15. Ascender of heaven (in Hebrew, he who rides upon the heavens: for the heavens, and the whole world, are as it were a horse of the rider God, whom He rules and turns with the reins of His providence whither He wills; therefore He is here the charioteer and ruler of the world), thy helper, namely that He may swiftly and suddenly fly to thee, as riding upon the heavens and clouds as upon the swiftest horses; and that from the heavens He may hurl stones and thunderbolts against thy enemies for thee, cause the sun to stand still, etc., says Cajetan. There is not therefore, O Israel, reason that thou shouldst fear the Canaanites, the Philistines, men, or demons; for this great horseman will pierce all these with one thrust of his lance: wherefore take up great courage, fight manfully, thou shalt certainly conquer and triumph. His magnificence (His great wisdom and power) the clouds run through. 27. His dwelling place is above (because God dwells in Himself, and in His eternity, likewise in the empyrean heaven; where He exhibits His majesty and glory to the Saints. In Hebrew it is, the dwelling place of God is antiquity, that is, eternity, says Cajetan; or, namely that the clouds and aether are the dwelling place of God from of old. Thus Vatable), and beneath are the everlasting arms. In Hebrew, and beneath are the arms of the age, that is to say, Under God, and God's eternity are the angels or heavens, which are as it were the everlasting arms of God. Thus Abulensis; and so also Cajetan: Eternity, he says, which is God's dwelling place, is above; but beneath it are arms, that is, the extensions and durations of each age: for every age, and all time is embraced by eternity, because the forces and powers of any age arise from, and are under eternity, whether they be the forces of angels, or of heavenly bodies, or of lower things. Whence secondly, from the Hebrew thus thou mayest translate, beneath His arms is the age, that is to say, God stretches forth above through the heavens immensely the arms of His power, and beneath these His arms all this world, all time, and all things of this age are contained, directed and run their course. Thirdly and more aptly, that is to say, O Israel, God thy helper, although He dwells above, yet He does not neglect the lower things and human affairs, and thine, but cares for them, rules and provides for them: because beneath the heaven He has the arms of His power everlasting, unwearied and almighty, by which He embraces the world, and all things of the world, holds, moves, directs, protects and governs them; or, as Vatable: O Israel, God both from above and from below encompasses thee, embraces, defends and rules thee; for from above He protects thee by Himself and by His heaven, as a shelter protects men from the injury of the air: but from below He has as it were beneath thee His unwearied arms, by which He holds thee, in which thou reclinest and restest securely, as an infant is held in the arms of its mother, and in them rests securely, that is to say, From head to foot, above and below, diligently doth the Lord encompass and keep Israel. To this pertains also the explanation of Oleaster: O Israel, God was thy dwelling place from the beginning, nay from the eternity of His predestination, and He embraces and protects thee, as it were with certain eternal and continuous arms. Ascend therefore, O soul, thou who here with gnats and fleas, with clod and mud dost struggle; stretch thyself, and ascend to the ascender of heaven, to thy God who dwells in the highest mountains of eternity. Being placed there look about, and see how small are the things which here allure thee either by desire or strike thee with terror: see how exiled and fragile are all things which are contained in the point of earth: see how before God, before eternity all created things are small, how vain, weak, brief, nay nothing; therefore embrace one supreme and immense good, esteem other things as of little account. Leaning on God, uplifted, and enlarged, tread beneath thy feet whatever under the sun, under the moon either charms pleasantly, or threatens terribly. Think of eternal things. A demon besieging a camel, being brought to St. Hilarion, began to rage terribly, as if about to devour him; to whom the Saint said: "Fear not, devil, such a mass of body, and in a fox, and in a camel thou art the same;" soon he fell before him, and the camel became perfectly tame. Thus St. Jerome in the Life of St. Hilarion. Such are all the blandishments, all the temptations of the world. What do you hope for? what do you love? what do you fear? The ascender of heaven is your helper; He Himself embraces and protects you with His eternal arms; and with those same arms He binds your enemies, who either allure you or terrify you, so tightly that He can kill, nay annihilate, them all with a single blow as if they were fleas. Does the pleasure of gluttony or lust solicit you? It is trifling, despise it, think of eternity. Do threats terrify you, tyrants, hardships, poverty? They are trifling, despise them, think of eternity. He shall cast out the enemy from before thy face, and shall say: Be thou broken. Thus it is to be read with the Chaldean, the Septuagint and the Romans, so that namely in the Hebrew with other pointing we read hisscamed, that is, be thou broken, passive; for hisscamed is the passive imperative niphal. Now with other pointing others read it actively in the hiphil, hasmed, that is, break thou, lay waste, namely thou, O Israel, thy enemies. Now, "He shall say: Be thou broken," that is, He shall cause thee to break them. For God's saying is doing. But the former reading and sense is more apt and clearer.
33:28
28. The eye of Jacob (that is, the eye of the Jacobites, or the descendants of Jacob; understand, shall see, shall enjoy and shall delight) in the land of wheat and wine. And the heavens shall be dark with dew, as if to say, So great shall be the abundance of dew, watering and fertilizing the herbs and fields, that it shall darken the air and the heavens, and take away the sight of the sun. 29. Who art saved in the Lord (that is, through the Lord, by the aid of the Lord, who is) the shield of thy help, from whom namely all help, and all protection comes to thee. And the sword of thy glory, by which namely a glorious victory, dominion, honour and fame is prepared for thee. Thine enemies shall deny thee. In Hebrew, thy enemies shall lie to thee, that is, thy enemies shall be wholly subjected to thee; for this is what this Hebraism signifies here. Psalm lxxx, verse 16; Psalm lxv, verse 3; Psalm xvii, verse 46. For enemies conquered and captured, in order to obtain pardon and favour from the victor, are wont to lie much, and to say that they were truly and sincerely not his enemies, and that they had done many other things in his favour. Thus Cajetan, Vatable and others. Otherwise Abulensis: for he refers this to the Gabaonites, who, struck with fear of the Hebrews, lied to them, denying that they were from the land of the enemies of Israel; but Joshua and Israel trod upon their necks, because when the matter was discovered, he did not indeed kill them, but subjected them to servitude. But the former sense is from the Hebrew phrase and Scripture.
Machine translation from the Latin, not reviewed.
33:4
… The ceremonial t. was preeminent; but no less real was the judicial and moral t. It cannot be doubted that this t., under all its aspects, originated from Moses (S. R. Driver [v. bibl.], p. 66 a); the task of the priests was only to preserve and guard what Moses had left (Deut. 33, 4, 9 f.). The critics, with J. Wellhausen, do indeed trace the t. back to Moses, but only as a principle, as an initial oral tradition; the later written t. would be the very late fixation …
33:6
… Amorites (Num. 21:21-35; 32:1-38). Its borders ran from the Arnon in the south up to the Wādī Hesbān (Heshbon) in the north, and from the Dead Sea to the desert of Moab (Josh. 13:15-23; cf. Num. 32:34-38). It was always among the least numerous tribes (cf. Deut. 33:6; Judg. 5:16), predominantly devoted to pastoralism, and never had an important part in the history of Israel, also because it was placed on the margins of the nation's life. …
33:8
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
The "curse" of the tribal chief (Gen. 49:5-7) was atoned for by religious zeal and replaced (so also R. Kittel, Die Religion des Volkes Isr., Leipzig 1921, pp. 39, 44) by the Mosaic rehabilitation (Deut. 33:8-11). Jacob's saying is of exceptional importance for its undoubted authenticity (which therefore proves the existence of Levi before the priesthood): in an age of full Levite prestige, …
They were kept in a small pouch hanging from the breast of the high priest, to whom alone their use belonged (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8). They were considered part of the priestly garment, the ephod (v.), indeed implicitly understood under that latter name, although never explicitly mentioned with it (I Sam. 14:18, …
33:9
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
Hence also the praise in the "blessing of Moses" (Deut. 33:9), which, however, some (F. Hummelauer, Comm. in Num., Paris 1899, p. 168 ff.) refer by hypothesis to the fidelity that, alone among all the tribes, Levi in its entirety would have …
33:10
… for which they legislated even concerning the priestly functions, the progressive adaptation of the t. through casuistry was called "oral t." (t. feb-bā' al peh), an expression that goes back to Hillēl (Šabbāth, 31 a) or at least to Gamaliel II (Siphrē Deut. 33:10) and supplants the term "traditions" (παραδόσεις; Matt. 15:2 = Mark 7:5; Matt. 15:3-6; Gal. 1:14). The oral t., presented as God's will revealed to Moses and proceeding from Moses …
33:12
… The beauty of this country was sung by Jacob (Gen. 49:22) and by Moses (Deut. 33:12-16). To the fertility of the place is added security from enemy incursions.
33:16
Nazaraeus in the Vulgate (Heb. názir) is also found in Gen. 49:26; Deut. 33:16 (of Joseph), where it means "prince," or "chosen one," and in Mt. 8:23 (Greek Ναζωραῖος), said of Jesus, in this last case explained variously (Zolli: "the preacher"), but perhaps …
33:18
… As Jacob (Gen. 49:14-15) and Moses (Deut. 33:18) had foretold, the tribe, settled in the valleys adjacent to Thabor and to Nebī Dāhī, did not profit from the richness of the soil except at the expense of its independence and "like …
… The same idea with some additions is the theme of the blessing of Moses (Deut. 33:18 f.). In the division of the Promised Land, with geographical terms not always identifiable, the lower Galilee with the northern part of the plain of Esdraelon is assigned to Z., but the …
33:19
Thabor (Gr. Θαβώρ τὸ Ἰταβώριον, Arabic Çebel et-Tôr)
… Jacob alludes to T. in his blessing on Issachar and Zebulun as a gathering place of peoples to offer sacrifices there (Deut. 33:19); not included within the boundaries of any tribe (Josh. 19:22), it was sacred to all those of the north. …
33:20
… Of this personage only his offspring are recorded (ibid. 46:16). In the blessing pronounced upon him (ibid. 49:19; cf. Deut. 33:20, 21) there is an allusion to the warlike skill of the tribe rather than to the qualities of the ancestor.
33:22
… In Rev. 7:5-18 D. is missing from the count of the "sealed." The Danites were distinguished for their boldness (Gen. 49:16-18) and their military power (Deut. 33:22), which were expressed in the deeds of Samson (v.).
33:23
… In the division by lot of the land of Canaan, after the conquest under Joshua, it received the territory west of the lake of Merom (el-Hüleh, with its northern boundary roughly at the latitude of the city of Kedesh, which belonged to it) and of the lake of Gennesaret (cf. Deut. 33:23, where the fertility of the place is also alluded to), between Dan to the north, Asher to the northeast, Zebulun to the west, Issachar to the south. …
33:29
The declarative exclamation beginning with "blessed" (Heb. 'ashre, "blessings of...") occurs in the Old Testament (Deut. 33:29; 1 Sam. 10:8; Job 5:17; Prov. 3:13, 18, and 6 other times; Eccles. 10:17; Is. 30:18; 32:20; 56:2; Dan. 12:12), especially in the Psalms (Ps. 1:1, and 25 other times). …
33:34
… Although en-Nebâ is the highest peak (835 m.), the view of Palestine is nonetheless wider from Sijâgah, which indeed preserves the memory of Moses' vision (Deut. 3:27; 32:49; 33:34) and of his death.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.