10They teach Jacob your ordinances,
and Israel your law;
they place incense before you,
and whole burnt offerings on your altar.
11Bless, O LORD, his substance,
and accept the work of his hands;
crush the loins of his adversaries,
of those that hate him, so that they do not rise again.
12Of Benjamin he said:
The beloved of the LORD rests in safety—
the High Godg surrounds him all day long—
the belovedh rests between his shoulders.
13And of Joseph he said:
Blessed by the LORD be his land,
with the choice gifts of heaven above,
and of the deep that lies beneath;
14with the choice fruits of the sun,
and the rich yield of the months;
15with the finest produce of the ancient mountains,
and the abundance of the everlasting hills;
16with the choice gifts of the earth and its fullness,
and the favor of the one who dwells on Sinai.i
Let these come on the head of Joseph,
on the brow of the prince among his brothers.
17A firstbornj bull—majesty is his!
His horns are the horns of a wild ox;
with them he gores the peoples,
driving them tok the ends of the earth; such are the myriads of Ephraim, such the thousands of Manasseh.
18And of Zebulun he said:
Rejoice, Zebulun, in your going out;
and Issachar, in your tents.
19They call peoples to the mountain;
there they offer the right sacrifices;
for they suck the affluence of the seas
and the hidden treasures of the sand.
20And of Gad he said:
Blessed be the enlargement of Gad!
Gad lives like a lion;
he tears at arm and scalp.
21He chose the best for himself,
for there a commander’s allotment was reserved;
he came at the head of the people,
he executed the justice of the LORD,
and his ordinances for Israel.
22And of Dan he said:
Dan is a lion’s whelp
that leaps forth from Bashan.
23And of Naphtali he said:
O Naphtali, sated with favor,
full of the blessing of the LORD,
possess the west and the south.
24And of Asher he said:
Most blessed of sons be Asher;
may he be the favorite of his brothers,
and may he dip his foot in oil.
25Your bars are iron and bronze;
and as your days, so is your strength.
26There is none like God, O Jeshurun,
who rides through the heavens to your help,
majestic through the skies.
27He subdues the ancient gods,l
shattersm the forces of old;n
he drove out the enemy before you,
and said, “Destroy!”
28So Israel lives in safety,
untroubled is Jacob’s abodeo
in a land of grain and wine,
where the heavens drop down dew.
29Happy are you, O Israel! Who is like you,
a people saved by the LORD,
the shield of your help,
and the sword of your triumph!
Your enemies shall come fawning to you,
and you shall tread on their backs.
next chapter
* * *
a Gk Syr Vg Compare Tg: Heb upon them
b Cn Compare Gk Sam Syr Vg: MT He came from Ribeboth-kodesh,
c Cn Compare Gk: meaning of Heb uncertain
d Or O lover of the
e Cn: Heb with his hands he contended
f Q Ms Gk: MT lacks Give to Levi
g Heb above him
h Heb he
i Cn: Heb in the bush
j Q Ms Gk Syr Vg: MT His firstborn
k Cn: Heb the peoples, together
l Or The eternal God is a dwelling place
m Cn: Heb from underneath
n Or the everlasting arms
o Or fountain
33.1 The last of the book’s four editorial headings (cf. 1.1–5; 4.44–49; 29.1) anticipates ch. 34 while specifically introducing Moses’ oracular benedictions on the assembled tribes. (For the genre of patriarchal testamentary blessings, see Gen 27.27–29; 48.15–16; 49.1–28.) The prophetic appellation the man of God is also used of Moses in Josh 14.6; Ps 90 (heading). Cf., e.g., Judg 13.6, 8; 1 Sam 2.27; 9.6–9; 1 Kings 12.22; 13.1; 17.8.
33.2–29 The composition, which may ultimately derive from a liturgical celebration of the Israelite confederacy, perhaps during the era of Saulide rule (ca. 1000 BCE), is a collocation of tribal epigrams (vv. 6–25) set within the frame of a victory hymn (vv. 2–5, 26–29).
33.2–5 Hymnic poem.
33.2–3 The introit rehearses the Lord’s epiphany, advancing into Canaan from Sinai (see not on 1.2) across the southeastern highlands of Edom (Seir, Mount Paran), accompanied by a vast heavenly cohort and its mundane counterpart, Israel’s tribal militia. Variations on this epic theme are attested also in Judg 5.4–5; Ps 68.7–8, 17; Hab 3.3–7; cf. Ex 15.13–18. Dawned, shown forth suggest a solar epiphany: cf. Pss 50.1–2; 80.1–2; 94.1; Job 37.15 (lightning). Myriads of holy ones, host. Cf. Num 10.36; 1 Kings 22.19; Pss 68.17; 89.7; Zech 14.5; cf. also Mt 26.53; Rev 5.11.
33.4–5 Though formed in response to divine initiative, the confederation of Israel (assembly of Jacob [cf. Neh 5.7]; united tribes) was formally constituted through Moses’ promulgation of law (Hebrew torah; see 4.44).
33.5 There arose a king is perhaps a reference to the inauguration of monarchical governance under Saul (cf. 1 Sam 10.20–25; 11.14–15). The phrase could also be rendered “let there be a king” or “he became king” the latter has traditionally been understood as a reference either to the Lord’s (so, e.g., RSV; cf.Ex 15.18; Num 23.21; Judg 8.23; 1 Sam 8.7; Ps 29.10; Isa 33.17, 22) or to Moses’ royal exaltation over tribal Israel (cf. Ex 14.31; 34.10; Num 12.7). Jeshurun. See note on 32.15.
33.6–25 Benedictory pronouncements about and petitions on behalf of the individual tribes. Among the traditional twelve tribes only Simeon is missing here. See, e.g., Gen 35.23–26; 49.5; Ex 1.2; cf. Josh 19.1–9.
33.6 Attrition of Reuben may be the outcome of warfare with its Transjordanian neighbors during the eleventh century BCE (cf. 3.12, 16; Judg 10.7–11.33; 1 Sam 10.27–11.11).
33.7 The petition on behalf of Judah perhaps alludes to Philistine hegemony in the central highlands of Canaan after the defeat of Saul (cf. 1 Sam 31).
33.8–11 This expansive encomium on Levi suggests the charter of a clerical guild; see 10.8–9; 18.1–8. Thummim and Urim are sacred lots (cf. Ex 28.30; Lev 8.8; 1 Sam 14.41–42). The loyal one is presumably Moses himself, tested at Massah and Meribah. See 6.16; 9.22; 32.51; Ex 17.1–7; Num 20.1–13 (cf. also 1 Sam 2.27–28; Pss 77.20; 99.6; Sir 45.1–5).
33.9 On the declaration I regard them not, undoing kinship bonds, see Ex 32.25–29; cf. also Lk 14.26.
33.10 Teach, or “interpret for” (cognate of the Hebrew noun torah). See 17.10–11; cf. Lev 10.10–11; 2 Kings 17.27–28; Jer 18.18; Ezek 7.26; Hos 4.6; Mic 3.11; Mal 2.4–9.
33.12 This cryptic saying may refer to the location of Benjamin ’s tribal allotment in the central highlands between the major sanctuaries of Bethel and Jerusalem (cf. Josh 18.11–28). Beloved of the LORD. Cf. 2 Sam 12.25 (Solomon); Jer 11.15 (Israel). Rests (or “tents”) in safety. See v. 28; 12.10; cf. Prov 1.33; 2.21. The High God, Hebrew ‘Alu (also in 1 Sam 2.10), a variant form of the divine appellation ‘Elyon; see 32.8.
33.13–17 This expansive encomium indicates the prominence of Joseph among the tribes. Heaven, deep. See Gen 7.11; 8.2; 49.25; cf. Ps 107.26; Prov 8.27.
33.15 Mo
untains, hills. Cf. Gen 49.26; Hab 3.6.
33.16 Who dwells (or “tabernacles”) on Sinai. Cf. Ex 24.16.
33.17 Horns of a wild ox. Cf. Num 23.22; 24.8. Ephraim, Manasseh. See 3.13–14.
33.18–19 Zebulun and Issachar are linked as neighboring tribes occupying the hills of southern Galilee and the fertile Esdraelon plain; cf. Josh 19.10–23.
33.19 The mountain is probably Tabor, in the central Esdraelon plain (cf. Judg 4.6, 12–14), though Mount Carmel on the coast is also possible. Seas should mean the Mediterranean and the Sea of Galilee (Chinnereth); cf. Gen 49.13.
33.20–21 Territorial expansion of Gad in the Transjordan contrasts sharply with Reuben’s diminished condition (v. 6).
33.21 Chose the best. See Num 32.1–5. Commander’s allotment was understood in early rabbinic tradition to refer to Moses’ burial place; Mahanaim, which served as royal refuge for Ishbaal after the death of his father, Saul, may be a more likely possibility (cf. 2 Sam 2.8–10). On Gad’s military prowess (like a lion, v. 20; head of the people), see 3.18–20; Josh 1.12–14; 1 Chr 12.8–15. Executed…justice is another royal theme. Cf. 2 Sam 8.15 (David); Ps 72.1–4; Jer 22.15–16; 23.5–6.
33.22 Judah receives the epithet lion’s whelp in Gen 49.9. Bashan. See note on 3.1. On Dan ’s northern provenance, see 34.1; cf. Josh 19.47; Judg 18.
33.23 Naphtali, situated in the Galilean highlands, is encouraged to expand its holdings.
33.24–25 The territory of Asher on the slopes of western Galilee was renowned for its orchards that yielded fine-quality olive oil.
33.25 Metallic bars perhaps alludes to well-fortified settlements.
33.26–29 The hymnic postlude resumes the epic themes of the Lord’s advent and incomparability as a warrior, empowering Israel to achieve victories against its enemies. Cf. 3.24; 4.32–40.
33.26 Jeshurun. See v. 5 and note on 32.15. Who rides, on the cloud-chariot of the Divine Warrior; cf. Isa 19.1; Pss 18.10; 68.4, 33; 104.3.
33.27 On the theme of the Lord’s triumph over the otiose gods of Canaan (ancient gods, forces of old), see, e.g., 7.4, 25; Ex 23.23–24; 1 Sam 5.1–7; 2 Sam 7.22–24; Isa 51.9–10.
33.28–29 Cf. 7.12–24; Gen 27.28.
33.29 Shield of your help. Cf. Gen 15.1; 2 Sam 22.3; Pss 28.7; 119.114. Tread. Cf. Josh 10.24.
DEUTERONOMY 34
Moses Dies and Is Buried in the Land of Moab
1Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho, and the LORD showed him the whole land: Gilead as far as Dan, 2all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the Western Sea, 3the Negeb, and the Plain—that is, the valley of Jericho, the city of palm trees—as far as Zoar. 4The LORD said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants’ I have let you see it with your eyes, but you shall not cross over there.”5Then Moses, the servant of the LORD, died there in the land of Moab, at the LORD’s command. 6He was buried in a valley in the land of Moab, opposite Bethpeor, but no one knows his burial place to this day. 7Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. 8The Israelites wept for Moses in the plains of Moab thirty days; then the period of mourning for Moses was ended.
9Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.
10Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.
* * *
34.1–12 This final act of Moses’ career, concluding the long pentateuchal story of Israel’s formation, seems perfunctory and impassive in this recital. That may be the result of editorial design, abridging the extant traditions, some of which may resurface in later Jewish folklore (cf. Midrash Rabbah). What took precedence in Israel’s memory was not the grave site of the great leader (whether this was secret or simply forgotten) but his incomparable legacy of torah (29.29; 31.9–13; 33.4, 10) and the superlative character of his leadership, handed on through Joshua to subsequent generations, even if only in diminished form (vv. 9–12; cf. Josh 1.1–9; 23; Judg 2.6–10; also Mishnah Avot).
34.1–3 A panoramic view of the promised land. Plains of Moab to Mount Nebo. See 32.49; Num 22.1. Pisgah. See 3.17. The view northward extends beyond Gilead (see 2.36) to Danite territory on the lower slopes of Mount Hermon (see 3.8; 33.22).
34.2 Western Sea. See 11.24.
34.3 Negeb. See 1.7. Plain, the basin of the Dead Sea, extending from Jericho in the northwest to Zoar in the southeast (cf. Gen 13.10–11; 14.2, 8).
34.4 See note on 1.8; cf. 3.27.
34.5–8 Death, burial, and mourning for Moses. Servant of the LORD, Moses’ principal title. See Ex 14.31; Num 12.7–8; Josh 1.1–2, 7, 13, 15; 1 Kings 8.53, 56; Mal 4.4. Valley…opposite Beth-peor. See note on 3.29; cf. 4.46.
34.7 On Moses’ ripe old age, see 31.2. This notice, together with the date supplied in 1.31, forms a counterpart to Aaron’s obituary in Num 33.38–39.
34.8 Thirty days of mourning for a deceased leader was apparently traditional; cf. Num 20.29.
34.9 Joshua’s initial exaltation. Full of the spirit of wisdom. Cf. Gen 41.38–39; Ex 31.3; 35.31; Job 32.8. Laid his hands on him. See Num 27.18–23.
34.10–12 Never since. The epitaph affirms, from an apparent distance in time, the incomparability of Moses’ work as Israel’s divinely chosen and empowered deliverer; it serves as a colophon to the completed Pentateuch, which is his enduring memorial (cf. 18.15–18; Mal 4.4–5).
34.10 A prophet in Israel like Moses. The point here is Moses’ uniqueness (see Num 12.6–8) rather than his role as mediator establishing a model for later prophets (as in 18.15–22). Face to face indicates God’s intimate knowledge of Moses. See 5.4; Ex 33.11; Num 12.8 (here lit. “mouth to mouth”); Sir 45.5.
34.11 Signs and wonders. See, e.g., Ex 7.8–12.
34.12 Mighty deeds, terrifying displays of power. Moses performed God’s own work. See 4.34, 37; 26.8; Ps 77.11–15; cf. Ex 4.16, 21; 7.1; 34.10.
JOSHUA
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 |
THE BOOK OF JOSHUA tells the story of the Israelites who, under Joshua’s guidance and with the benefit of divine intervention, crossed the Jordan River to take control of the land of Canaan. Israel takes its orders from Joshua, who gets his orders directly from the Lord. The land was God’s gift, promised to the ancestors in the stories of Gen 12–50 and secured by conquest under God’s military leadership. In generations to come, Israel’s possession of its land would often be endangered by outside attack or foreign domination, but the book of Joshua sustained its claim on the land given to it by God.
Structure
THE BOOK SHOWS FOUR MAIN DIVISIONS: preparations for the attack (chs. 1–5), conquest of the land (chs. 6–12), apportionment of the land to the tribes by lot (chs. 13–21), and two national assemblies called by Joshua (chs. 23–24). There are three decisive demonstrations of divine power: at Jericho (ch. 6), at Ai (chs. 7–8), and at Gibeon (chs. 9–10). Each of these three stories embodies the idea of a miraculous sign and victory won by the Lord in the role of Divine Warrior. The tradition of sacral war confesses, “The LORD fought for Israel” (10.14, 42; cf. 23.3, 10). The geography of conquest falls into three campaigns, central (chs. 6–8), southern (ch. 10), and northern (ch. 11), with a summary in ch. 12. The apportionment of land begins in the south with Judah (chs. 14–15) and then turns to the central territories of Ephraim and Manasseh (chs. 16–17). The remaining tribes west of the Jordan receive their land based on the work of a su
rvey commission (chs. 18–19).
Content and Message
AT THE OUTSET ISRAEL IS DEPICTED as a mighty twelve-tribe army. The people are encamped east of the Jordan River near the northern end of the Dead Sea. The Lord encourages Joshua as their leader (1.1–2, 5–9) and promises Israel a sweeping land (1.3–4). This is the land toward which Moses had led the people in their wanderings for forty years since their departure from Mount Sinai/Horeb. In the concluding chapter, Joshua assembles all the tribes of Israel at the city of Shechem in the heart of the land of promise. There Joshua presides at a covenant ceremony in which rival gods are repudiated and Israel affirms its allegiance to the Lord alone.
Preparations for entrance into the land (ch. 1) are followed by a reconnaissance of Jericho (ch. 2), crossing the Jordan River and setting up memorial stones at Gilgal (chs. 3–4), and finally circumcision of all the males (5.2–9) because circumcision had not been practiced during the wilderness wanderings. With a celebration of the first Passover west of the Jordan (5.10–12), all was at last in readiness for the warfare, as signaled by Joshua’s encounter with a mysterious heavenly commander (5.13–15).Stories of warfare (6.1–11.15) stress that the conquest was the result of the Lord’s gracious action, for which Israel could claim no credit. Israel’s proper role was loyalty and obedience (8.30–35). Sweeping claims are made for military conquest of “all” the land (11.16, 23) and its complete distribution to the tribes (13.8–19.51). This optimistic viewpoint, however, stands in sharp tension with contrary statements that describe the conquest as less than total (13.1–7; 15.63; 16.10; 17.12–13; 23.5–13).
Concluding chapters continue to advocate for loyalty and obedience. To facilitate justice in cases of homicide while at the same time curbing the practice of blood vengeance, asylum towns (“cities of refuge”) are designated, three on each side of the Jordan (ch. 20). These and other towns are designated in each of the tribes to provide residential and grazing rights for the priestly tribe of Levi (ch. 21). Deep rifts in national unity are vividly displayed when the building of an altar “near the Jordan” (ch. 22) nearly results in intertribal warfare. Joshua’s concluding address spirals downward to a stern warning (ch. 23), followed by a great covenanting ceremony at Shechem (ch. 24). The stage is set for the story of Israel’s life in the land from start (Judges) to finish (2 Kings).
HarperCollins Study Bible Page 94
