SEV Biblia, Chapter 33:1
¶ Y sta es la bendicin con la cual bendijo Moiss varn de Dios a los hijos de Israel, antes que muriese.
Clarke's Bible Commentary - Deuteronomy 33:1
Verse 1. And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death. And he said, 2. Jehovah came from SINAI, And he arose upon them from SEIR; He shone forth from Mount PARAN, And he came from MERIBAH-KADESH: From his right hand a fire shone forth upon them. 3. Truly, he loved the people, And he blessed all his saints For they fell down at his feet, And they received of his words.
4. He commanded us a law, The inheritance of the congregation of Jacob.
5. And he became king in Jeshurun; When the heads of the people were assembled, Together with the tribes of Israel.
We have already seen that Dr. Kennicott reads dq hbyrm Meribah-Kadesh, the name of a place, instead of dq tbbrm meribeboth kodesh, which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies.
Instead of a fiery law, td a esh dath, he reads, following the Samaritan version, rwa a esh ur, a fire shining out upon them. In vindication of this change in the original, it may be observed, 1. That, though td dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: hrwt torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee. 2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word tda eshdath, which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected. 3. That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac. 4. That in the parallel place, Hab. iii. 3, 4, a word is used which expresses the rays of light, ynrq karnayim, horns, that is, splendours, rays, or effulgence of light. 5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted.
Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints-changing dyb beyadecha, into rb barach, he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the d daleth and the r resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the y yod, which might have been easily mistaken for the apex at the top of the b beth very frequent in MSS., both words have the nearest resemblance.
To this may be added, that the Syriac authorizes this rendering.
Instead of lgrl leraglecha, and ytrbdm middabberotheycha, THY feet, and THY words, Dr. Kennicott reads the pronouns in the third person singular, wylgrl leraglaiv and wytwrbdm middabberothaiv, HIS feet, HIS words, in which he is supported both by the Septuagint and Vulgate. He also changes ay yissa, HE shall receive, into way yisseu, THEY shall receive.
He contends also that hm Mosheh, Moses, in the fourth verse, was written by mistake for the following word hrwm morashah, inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to GOD, which would be most absurd. See Kennicott's first Dissertation, p. 422, &c.
John Gill's Bible Commentary
Ver. 1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death .] Namely, what is related in the following verses, this being the general title to the chapter: Moses is called the man of God, being raised up of God, and eminently qualified by him with girls for the work he was called unto, and by whom he was inspired to say what is after expressed: it is a title given to prophets, ( 1 Samuel 9:6-8); and so Onkelos here paraphrases it, Moses the prophet of the Lord, and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death.
Matthew Henry Commentary
Verses 1-5 - To all his precepts, warnings, and prophecies, Moses added a solem blessing. He begins with a description of the glorious appearances of God, in giving the law. His law works like fire. If received, it is melting, warming, purifying, and burns up the dross of corruption; i rejected, it hardens, sears, pains, and destroys. The Holy Spirit cam down in cloven tongues, as of fire; for the gospel also is a fiery law The law of God written in the heart, is a certain proof of the love of God shed abroad there: we must reckon His law one of the gifts of his grace.
Original Hebrew
וזאת 2063 הברכה 1293 אשׁר 834 ברך 1288 משׁה 4872 אישׁ 376 האלהים 430 את 853 בני 1121 ישׂראל 3478 לפני 6440 מותו׃ 4194
