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PARALLEL BIBLE - Deuteronomy 33:6
CHAPTERS: Deuteronomy 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34 
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King James Bible - Deuteronomy 33:6  Let Reuben live, and not die; and let not his men be few.
World English Bible"Let Reuben live, and not die; Nor let his men be few."
Douay-Rheims - Deuteronomy 33:6 Let Ruben live, and not die, and be he small in number.
Webster's Bible Translation Let Reuben live, and not die; and let not his men be few.
Original Hebrew יחי 2421 ראובן 7205 ואל 408 ימת 4191 ויהי 1961 מתיו 4962 מספר׃ 4557
Treasury of Scriptural Knowledge VERSE (6) - Ge 49:3,4,8 Nu 32:31,32 Jos 22:1-9
SEV Biblia, Chapter 33:6 ¶ Viva Rubén, y no muera; y sean sus varones en número.
Clarke's Bible Commentary - Deuteronomy 33:6 Verse 6. Let Reuben live, and not die] Though his life and his blessings have been forfeited by his transgression with his father's concubine, Gen. xlix. 3, 4; and in his rebellion with Korah, Num. xvi. 1-3, &c., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; Isa. xxxviii. 1: Thou shalt die, and not live; Num. iv. 19: That they may live, and not die; Psa. cxviii. 17: I shall not die, but live; Gen. xliii. 8: That we may live, and not die; Jer. xx. 14: Cursed be the day-let not that day be blessed; 1 John ii. i5: He is a liar, and the truth is not in him; 1 John ii. x17: Is truth, and no lie; John i. 20: He confessed, and denied not; 1 Sam. i. 11: Remember me, and not forget thy handmaid; chap. ix. 7: Remember, forget not; chap. xxxii. 6: O foolish people, and unwise.
In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, Let him not only not die, but let him live in great and increasing peace and prosperity. Do not only not forget me, but keep me continually in remembrance. He denied not, but confessed FULLY and PARTICULARLY. O foolish people-silly and stupid, and unwise-destitute of all true wisdom." And let not his men be few.] It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: kai sumewn estw poluv en aritmw, and let SIMEON be very numerous, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word Simeon is found in one of the most ancient and most authentic copies of the Septuagint version; and as Simeon is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: Let Reuben live, and not die; but let the men of Simeon be few. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59, 300; in the last, 22, 200, a decrease of 37, 100 men!
John Gill's Bible Commentary Ver. 6. Let Reuben live, and not die , etc.] As a tribe, continue and not be extinct, though they should not excel, because of the sin of their progenitor; and it may have a special regard to the preservation of them, of their families on the other side Jordan, while they passed over it with their brethren into Canaan, and of them in that expedition to help the other tribes in the conquest of the country and the settlement of them in it; which Jacob by a spirit of prophecy foresaw, and in a prayer of faith petitioned for their safety: all the three Targums refer the words to a future state, as a wish for them, that they might live and enjoy an eternal life, and not die the death of the wicked in the world to come; and which they call the second death, and from whom the Apostle John seems to have borrowed the phrase, ( Revelation 2:11) ( Revelation 20:6 21:8); Reuben signifies, “see the Son”; and all that see the Son of God in a spiritual manner, and believe in him with a true faith, as they live spiritually now, shall live eternally hereafter, and never die the second or eternal death; on them that shall have no power, (see John 6:40); and let [not] his men be few ; or, “though his men be few?” as Bishop Patrick chooses to render the words, and as they will bear, w , “vau”, being sometimes so used, of which Noldius gives instances; and the number of men in this tribe were but few in comparison of some others; and so those that see the Son of God and believe in him are but a small number; for all men have not faith. ( 2 Thessalonians 3:2) Ver. 7 . And this [is the blessing] of Judah , etc.] Which follows; the same supplement of the words is made in the Targums of Jonathan and Jerusalem; but Aben Ezra thinks it refers to what goes before, that this, the same thing prayed for or prophesied of Reuben, belongs also to Judah, that he should live and not die; it may be in the wars in which that tribe would be and was engaged: and he said, hear, Lord, the voice of Judah ; in prayer, as all the Targums paraphrase it, which was eminently fulfilled in David, Asa, Jehoshaphat, Hezekiah, and other kings, which were of this tribe; who, when in distress, lifted up their voice in prayer to God, and were heard and delivered, as the Lord’s people in all ages are: Judah signifies professing, confessing, praising, etc. this tribe was both a praying and praising people, as all good men be; they profess the name of the Lord, and their faith in him; they confess their sins and unworthiness; they praise the Lord for his mercies, temporal and spiritual, and pray to him for what they want; and their voice is heard with pleasure, and answered: particularly Judah was a type of Christ, who was of this tribe, and whose voice in prayer for his people has been always heard: and bring him unto his people ; in peace, often engaged war, so all the Targums: and as it may refer to Christ his antitype, it may respect his incarnation, when he came to his own and was not received by them; and to his resurrection from the dead, when he appeared to his disciples, to their great joy; and to the ministry of the Gospel among the Gentiles, when to him was the gathering of the people; and will be further accomplished at the last day, when he shall return and appear to them that look for him, a second time, without sin unto salvation: let his hands be sufficient for him ; both to work with, and provide for themselves all the necessaries of life, and to fight with their enemies, and defend themselves against them; so Christ’s hands have been sufficient, or he has had a sufficiency of power and strength in his hands, to combat with and overcome all his and our enemies, to work out the salvation of his people, and to supply all their wants: and be thou an help [to him] from his enemies : which this tribe often experienced in their wars with their enemies, being very warlike and courageous, successful and victorious, both before they had kings and in the several kings of their tribe, as David, Jehoshaphat, and others; and was remarkably fulfilled in Christ, whose helper the Lord was as man and Mediator, (see Isaiah 1:7-9 49:1-26); no mention is made of Simeon, because of the affair of Baalpeor, in which that tribe had a great concern, ( Numbers 25:1-18); as Aben Ezra observes; or because, according to Jacob’s prophecy, it was to be scattered in Israel; though the same is also said of Levi, who yet is here blessed; rather therefore the reason is, because Simeon had his inheritance in the midst of the tribe of Judah, and so was blessed in it, (see Joshua 19:1); thus the Targum of Jonathan expresses it here, “and he joined in his portion and in his blessing, Simeon his brother;” some copies of the Septuagint version, as that in the king of Spain’s Bible, make mention of him at the end of Reuben’s blessing, “and let Simeon be much in number.”
Matthew Henry Commentary Verses 6-23 - The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole trib in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, an desire, in all our devotions, whether men accept us or not, 2Co 5:9 This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritanc close to mount Zion. To be situated near the ordinances, is a preciou gift from the Lord, a privilege not to be exchanged for any worldl advantage, or indulgence. We should thankfully receive the earthl blessings sent to us, through the successive seasons. But those goo gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the token of his special love. The precious things here prayed for, are figure of spiritual blessing in heavenly things by Christ, the gifts, graces and comforts of the Spirit. When Moses prays for the good will of Hi that dwelt in the bush, he refers to the covenant, on which all ou hopes of God's favour must be founded. The providence of God appoint men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdo and duty to apply thereto; and it is happiness to be well please therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the onl favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having i they have enough, and desire no more.
Original Hebrew יחי 2421 ראובן 7205 ואל 408 ימת 4191 ויהי 1961 מתיו 4962 מספר׃ 4557
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