8About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.
9He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.
10They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.
11Yahweh, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”
8 About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.
9 He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.
10 They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.
11 Yahweh, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”
KJVKing James Version
8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.
10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
11 Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.
Show all 3 translations
JPSJPS Tanakh (1917)
8 And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah;
9 Who said of his father, and of his mother: 'I have not seen him'; neither did he acknowledge his brethren, nor knew he his own children; for they have observed Thy word, and keep Thy covenant.
10 They shall teach Jacob Thine ordinances, and Israel Thy law; they shall put incense before Thee, and whole burnt-offering upon Thine altar.
11 Bless, LORD, his substance, and accept the work of his hands; smite through the loins of them that rise up against him, and of them that hate him, that they rise not again.
Exodus 17:7(v8)He called the name of the place Massah, and Meribah, because the children of Israel quarreled, and because they tested Yahweh, saying, “Is…
Exodus 28:30(v8)You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh.…
Exodus 32:25-29(v9)When Moses saw that the people were out of control, (for Aaron had let them lose control, causing derision among their enemies), then Moses…
Leviticus 10:11(v10)You are to teach the children of Israel all the statutes which Yahweh has spoken to them by Moses.”
Numbers 20:13(v8)These are the waters of Meribah; because the children of Israel strove with Yahweh, and he was sanctified in them.
Show all 79 cross-references
Psalms 51:19(v10)Then you will delight in the sacrifices of righteousness, in burnt offerings and in whole burnt offerings. Then they will offer bulls on…
Matthew 10:37(v9)He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn’t worthy of me.
Leviticus 8:8(v8)He placed the breastplate on him. He put the Urim and Thummim in the breastplate.
Leviticus 21:11(v9)He must not go in to any dead body, or defile himself for his father or for his mother.
Psalms 106:16(v8)They envied Moses also in the camp, and Aaron, Yahweh’s saint.
Jeremiah 18:18(v9)Then they said, “Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the…
Matthew 12:48(v9)But he answered him who spoke to him, “Who is my mother? Who are my brothers?”
Luke 14:26(v9)“If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he…
Ezekiel 43:27(vv10–11)When they have accomplished the days, it shall be that on the eighth day, and forward, the priests shall make your burnt offerings on the…
Genesis 29:32(v9)Leah conceived, and bore a son, and she named him Reuben. For she said, “Because Yahweh has looked at my affliction; for now my husband…
Exodus 28:36(v8)“You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘HOLY TO YAHWEH.’
Exodus 30:7-8(v10)Aaron shall burn incense of sweet spices on it every morning. When he tends the lamps, he shall burn it. When Aaron lights the lamps at…
Leviticus 10:6(v9)Moses said to Aaron, and to Eleazar and to Ithamar, his sons, “Don’t let the hair of your heads go loose, and don’t tear your clothes, so…
Leviticus 21:7(v8)“ ‘They shall not marry a woman who is a prostitute, or profane. A priest shall not marry a woman divorced from her husband; for he is holy…
Numbers 16:5(v8)He said to Korah and to all his company, “In the morning, Yahweh will show who are his, and who is holy, and will cause him to come near to…
Numbers 27:21(v8)He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh. At his word they shall go…
Deuteronomy 8:2-3(v8)You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test…
Deuteronomy 8:16(v8)who fed you in the wilderness with manna, which your fathers didn’t know, that he might humble you, and that he might prove you, to do you…
Deuteronomy 17:9-11(v10)You shall come to the priests who are Levites and to the judge who shall be in those days. You shall inquire, and they shall give you the…
1 Samuel 2:28(v10)Didn’t I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me?…
1 Samuel 28:6(v8)When Saul inquired of Yahweh, Yahweh didn’t answer him by dreams, by Urim, or by prophets.
2 Samuel 24:23(v11)All this, O king, does Araunah give to the king.” Araunah said to the king, “May Yahweh your God accept you.”
1 Chronicles 17:17(v9)This was a small thing in your eyes, God; but you have spoken of your servant’s house for a great while to come, and have respected me…
2 Chronicles 23:6(v8)But let no one come into Yahweh’s house, except the priests and those who minister of the Levites. They shall come in, for they are holy,…
Ezra 2:63(v8)The governor told them that they should not eat of the most holy things until a priest stood up to serve with Urim and with Thummim.
Ezra 8:28(v8)I said to them, “You are holy to Yahweh, and the vessels are holy. The silver and the gold are a free will offering to Yahweh, the God of…
Nehemiah 7:65(v8)The governor told that they should not eat of the most holy things until a priest stood up to minister with Urim and Thummim.
Job 37:24(v9)Therefore men revere him. He doesn’t regard any who are wise of heart.”
Psalms 16:10(v8)For you will not leave my soul in Sheol, neither will you allow your holy one to see corruption.
Psalms 81:7(v8)You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.”
Ezekiel 20:40-41(v11)For in my holy mountain, in the mountain of the height of Israel,” says the Lord Yahweh, “there all the house of Israel, all of them, shall…
Malachi 2:5-7(v9)“My covenant was with him of life and peace; and I gave them to him that he might be reverent toward me; and he was reverent toward me, and…
Matthew 22:16(v9)They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in…
2 Corinthians 5:16(v9)Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
Galatians 1:10(v9)For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant…
Hebrews 7:26(v8)For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
Revelation 3:7(v8)“To the angel of the assembly in Philadelphia write: “He who is holy, he who is true, he who has the key of David, he who opens and no one…
Leviticus 1:9(v10)but he shall wash its innards and its legs with water. The priest shall burn all of it on the altar, for a burnt offering, an offering made…
Leviticus 1:13(v10)but the innards and the legs he shall wash with water. The priest shall offer the whole, and burn it on the altar. It is a burnt offering,…
Leviticus 1:17(v10)He shall tear it by its wings, but shall not divide it apart. The priest shall burn it on the altar, on the wood that is on the fire. It is…
Leviticus 9:12-13(v10)He killed the burnt offering; and Aaron’s sons delivered the blood to him, and he sprinkled it around on the altar. They delivered the…
Numbers 16:40(v10)to be a memorial to the children of Israel, to the end that no stranger who isn’t of the offspring of Aaron, would come near to burn…
Numbers 16:46(v10)Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make…
Numbers 18:8-20(v11)Yahweh spoke to Aaron, “Behold, I myself have given you the command of my wave offerings, even all the holy things of the children of…
Numbers 35:2-8(v11)“Command the children of Israel to give to the Levites cities to dwell in out of their inheritance. You shall give pasture lands for the…
Deuteronomy 18:1-5(v11)The priests and the Levites—all the tribe of Levi—shall have no portion nor inheritance with Israel. They shall eat the offerings of Yahweh…
Deuteronomy 24:8(v10)Be careful in the plague of leprosy, that you observe diligently and do according to all that the Levitical priests teach you. As I…
Deuteronomy 31:9-13(v10)Moses wrote this law and delivered it to the priests the sons of Levi, who bore the ark of Yahweh’s covenant, and to all the elders of…
2 Chronicles 17:8-10(v10)and with them the Levites, even Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah, the…
2 Chronicles 26:18(v10)They resisted Uzziah the king, and said to him, “It isn’t for you, Uzziah, to burn incense to Yahweh, but for the priests the sons of…
2 Chronicles 30:22(v10)Hezekiah spoke encouragingly to all the Levites who had good understanding in the service of Yahweh. So they ate throughout the feast for…
Nehemiah 8:1-9(v10)All the people gathered themselves together as one man into the wide place that was in front of the water gate; and they spoke to Ezra the…
Nehemiah 8:13-15(v10)On the second day, the heads of fathers’ households of all the people, the priests, and the Levites were gathered together to Ezra the…
Nehemiah 8:18(v10)Also day by day, from the first day to the last day, he read in the book of the law of God. They kept the feast seven days; and on the…
Psalms 20:3(v11)remember all your offerings, and accept your burned sacrifice.
Isaiah 29:21(v11)who cause a person to be indicted by a word, and lay a snare for the arbiter in the gate, and who deprive the innocent of justice with…
Jeremiah 15:10(v11)Woe is me, my mother, that you have borne me, a man of strife, and a man of contention to the whole earth! I have not lent, neither have…
Ezekiel 44:23-24(v10)They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean. “ ‘…
Hosea 4:6(v10)My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you, that you may be no priest to…
Amos 5:10(v11)They hate him who reproves in the gate, and they abhor him who speaks blamelessly.
Malachi 1:8-10(v11)When you offer the blind for sacrifice, isn’t that evil? And when you offer the lame and sick, isn’t that evil? Present it now to your…
Malachi 2:6-8(v10)The law of truth was in his mouth, and unrighteousness was not found in his lips. He walked with me in peace and uprightness, and turned…
Matthew 10:14-15(v11)Whoever doesn’t receive you, nor hear your words, as you go out of that house or that city, shake the dust off your feet. Most certainly I…
Matthew 23:2-3(v10)saying, “The scribes and the Pharisees sat on Moses’ seat. All things therefore whatever they tell you to observe, observe and do, but…
Luke 1:9-10(v10)according to the custom of the priest’s office, his lot was to enter into the temple of the Lord and burn incense. The whole multitude of…
Luke 10:10-12(v11)But into whatever city you enter, and they don’t receive you, go out into its streets and say, ‘Even the dust from your city that clings to…
Luke 10:16(v11)Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.”
John 21:15-16(v10)So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him,…
1 Thessalonians 2:4(v9)But even as we have been approved by God to be entrusted with the Good News, so we speak: not as pleasing men, but God, who tests our…
1 Thessalonians 4:8(v11)Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
1 Timothy 5:21(v9)I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing…
Hebrews 7:25(v10)Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make…
Hebrews 9:24(v10)For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in…
Revelation 8:3-5(v10)Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of…
79 distinct cross-references across this passage (80 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv9, 11He preferred God’s glory to all natural affection, Exod.…
He preferred God’s glory to all natural affection, Exod. 32:29.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv8–11Deu 33:8 And of Levi he said, [Let] thy…
Deu 33:8 And of Levi he said, [Let] thy Thummim and thy Urim [be] with thy holy one, whom thou didst prove at Massah, [and with] whom thou didst strive at the waters of Meribah;
Ver. 8. Let thy Thummin and thy Urim.] Sincerity of life and soundness of doctrine. {See Trapp on "Exo 28:30"} There is great cause that ministers, of all men, should be much prayed for.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv8–11Thy Thummim and thy Urim be with thy holy…
Thy Thummim and thy Urim be with thy holy one; the Thummim and the Urim, which are thine, O Lord, by special institution and consecration; by which he understands the ephod, in which they were put, Exo 28:30, by a synecdoche, and the high priesthood, to which they were appropriated, by a metonymy; and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high office, shall be with thy holy one, i.e. with that Levite, that priest, which thou hast consecrated to thyself, and which is holy in a more peculiar manner than all the people were, i.e. the priesthood shall be confined to and continued in Aaron’s family.
Whom thou didst prove: this seems added by way of anticipation; although thou didst try him, and rebuke him, and shut him out of Canaan for his miscarriage about fetching water out of the rock, yet thou didst not therefore take away the priesthood from him.
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At Massah; not at that Massah mentioned Exo 17, which is also called
Meribah, where neither Moses nor Aaron are reproved, nor is Aaron so much as named, but at that other Meribah, Num 20, where this is expressed, which as it is called by one of the names of that place, Exo 17, to wit, Meribah, Num 20, so it may be here called by its other name, Massah; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendered, whom thou didst try in trying, or with trial, i.e. whom thou didst exactly and thoroughly try, such repetitions being very frequent and elegant in the Hebrew language. And it may be observed, that in the Hebrew text here are two several prepositions, though the English translation render them both by at, here beth, in or with, and in the next branch al, at, or near, or concerning the waters of Meribah; which may seem to intimate that the former is not the name of the place, as the latter is: why else should they not have been expressed by the same preposition?
With whom thou didst strive, or, contend, i.e. whom thou didst reprove and chastise, as that phrase signifies, Isa 49:25; Jer 2:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v8In blessing the tribe of Levi, Moses expresses himself…
In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.
I. To the high priest, here called God's holy one (Deu 33:8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo 17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num 20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal 2:5. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.
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II. To the inferior priests and Levites, Deu 33:9-11.
1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num 26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act 21:13; Act 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat 12:48.
2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu 33:10. (1.) They were to deal for God with the people: "They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh 8:7, Neh 8:8), and as judges, determining doubtful and difficult cases that were brought before them," Ch2 17:8, Ch2 17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze 44:23, Eze 44:24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.
3. He prays for them, Deu 33:11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work." (2.) That he would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (Co2 5:9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (Sa1 22:18), and this filled the measure of his sin.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv8–11Who said unto his father and to his mother,…
Who said unto his father and to his mother, I have not seen him,.... Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, Lev 21:11; or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in Mat 12:49,
neither did he acknowledge his brethren, nor knew his own children; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, Exo 32:26,
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for they have observed thy word, and kept thy covenant; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, Joh 8:29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv8, 9, 11Let thy Urim - The Thummim and the Urim,…
Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high-office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Exod. xvii, 7, which is also called Meribah, but at that other Meribah, Num. xx, 13. Thou didst strive - Whom thou didst reprove and chastise.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv8–11Verse 8. Of Levi he said] Concerning the Urim…
Verse 8. Of Levi he said] Concerning the Urim and Thummim, See Clarke on Ex 28:30.
Thy holy one] Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God's holy one, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived.
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Whom thou didst prove, c.] God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people.
From the words of St. Paul, 1Co 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv8–11Deu 33:8. Of Levi he said — Said to…
Deu 33:8. Of Levi he said — Said to God in prayer. Let thy Thummim, &c. — That is, the Thummim and Urim which are thine, O Lord, by special institution and consecration, (understanding thereby the ephod, in which they were put, the high-priesthood to which they were appropriated, and withal the gifts and graces signified by them, and necessary for the discharge of that high office,) be with thy holy one — That is, with that priest whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than the people are. He means let the family of Aaron perpetually retain the priesthood, and be endued with that uprightness in the discharge of their duty and that light and knowledge in divine things which are signified by the Thummim and Urim. Notwithstanding this blessing, the Urim and Thummim were lost in the captivity, and never restored under the second temple. But they have their full accomplishment in Jesus Christ, God’s Holy One, and our great High-Priest, of whom Aaron was but a type. With him, who had lain in the Father’s bosom from eternity, the Urim and Thummim shall ever remain, for he is the wonderful and everlasting Counsellor. Whom thou didst prove at Massah — That is, try and rebuke, but yet didst not take away the priesthood from him. With whom thou didst strive — Whom thou didst reprove and chastise. Le Clerc, however, refers these words to the people. Whom thou, O Israel, didst prove or tempt at Massah, and with whom thou didst strive, &c. — Which happened twice. See Exo 17:2, and Num 20:2. In both these places, it appears that Aaron was tempted, and tried, and strove against, by the people no less than Moses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv8, 9, 11Thy holy one - i. e., Levi, regarded as…
Thy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable. Though the prediction of Jacob respecting the dispersion of this tribe held good, yet it was so overruled as to issue in honor and reward. The recovery of God’s favor is to be traced to the faithfulness with which Moses and Aaron, who came of this tribe, served God in their high offices; and to the zeal and constancy which conspicuous persons of the tribe (e. g. Phinehas, Num 25:11 ff), and the whole tribe itself (compare Exo 32:26), manifested on critical occasions in supporting the leaders of the people. The same reasons led to Levi’s being selected for the special service of God in the sanctuary (Deu 10:8 ff, and Num 8:5 ff); and for the office of instructing their brethren in the knowledge of the Law. The events at Massah and Meribah, the one occurring at the beginning, the other toward the end, of the forty years’ wandering, serve to represent the whole series of trials by which God proved and exercised the faith and obedience of this chosen tribe.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv8–11Holy man. Aaron and his successors in the priesthood.…
Holy man. Aaron and his successors in the priesthood. (Challoner) --- They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet) --- 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," &c. 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, chap. iii. 26. (Haydock) --- Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus xvii. 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 xx. 12.) --- The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v8of Levi he said--The burden of this blessing is…
of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exo 32:25-28; compare Mal 2:4-6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv8–118-11. Of Levi he said — This is also…
8-11. Of Levi he said — This is also addressed to Jehovah as a prayer.
“Thy Thummim and thy Urim,
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Thy right and thy light.”
For Thummim and Urim see what is said in Exo_28:30, and Lev_8:8.
Thy holy one — Moses and Aaron were the noblest members of the tribe of Levi. With almost unwavering steadfastness they had served Jehovah through the wilderness wandering. Aaron, as high priest, is referred to as the holy one. In Psa_106:16, he is called Jehovah’s holy one. Although Aaron is no longer living when Moses pronounces the benediction on the tribes, he may be considered as the representative of the high priesthood. And in one sense he may be deemed the representative of the tribe.
Massah — Comp. Exo_17:1-7.
Meribah — Comp. Num_20:1-13. The reference to these two places favours the idea that a real person is referred to in the expression thy holy one, namely, Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv8–118. The children of the third generation … shall…
8. The children of the third generation … shall enter the congregation] Jer_36:14 mentions a man under King Jehoiakim called Yehudi, i.e. Jew, whose great-grandfather was called Kushi, i.e. Egyptian, and whose father and grandfather had names derived from the name of Israel’s God.
9–14 (10–15). Of the Holiness of the Camp
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In camp Israel shall avoid every evil (Deu_33:9). If a man suffer from pollution he must leave the camp till evening, bathe and then return (Deu_33:10 f.). There shall be a place outside for natural needs, where a man shall cover with earth what comes from him (Deu_33:12 f.); Israel’s God, who walketh the camp, must not see shameful things (Deu_33:14).—In the Sg. address, like other laws of War, Deu_20:1-19 f., Deu_21:10-14, and with the same form of opening, and appeal to the same sacred reason.
The reason is D’s own, in his language, but the ideas behind the law were primitive: either, as in the case of the first, sexual uncleanness as a disqualification for service—already in practice in Israel (1Sa_21:5, 2Sa_11:11); or, as in the case of the second, the danger of leaving one’s excrement exposed, as though it might be used in magic against one (Frazer, Golden Bough, i. 327 f.; Schwally, Kriegsalterthümer, 61 f., 67). See further note introd. to ch. 20. This law is therefore possibly an earlier one, adapted and partly transformed by D. See below on Deu_33:14. A parallel in P, Num_5:1-4. For Brahminical laws for the same occasions see Beauchamp’s edition of Dubois, Hindu Manners, etc.,2 239 ff.
8 And of Levi he said:—
Give Leví Thy Thummím,
Thine Urím to the man of Thy grace,
Whom Thou didst prove at Probation
And strive with (?) at Waters-of-Strife;
9 Who said of his father and mother,
I do not regard them;
Nor avowed he his brothers,
Nor acknowledged his sons;
But Thine oracles they kept,
And guarded Thy covenant.
10 They deliver Thy judgements to Jacob,
And Thy law to Israel;
They set up smoke in Thy nostrils,
Holocausts up on Thine altar.
11 Bless Thou his service, O Lord,
And accept the work of his hands!
Shatter his opponents’ loins,
And his haters past their opposing.
8. Thy Thummim, etc.] This line is overloaded and has no parallel. Prefix (with LXX) Give Levi, and the result is two parallel lines of 3 + 3 or 3 + 2 as above.
Thummim and Urim] In inverse order from other records of them in the O.T.:—1Sa_14:41 (LXX); P, Exo_28:30, Lev_8:8; Ezr_2:63, Neh_7:65. They were the two sacred lots used by the priest in giving decisions. See Dri.’s full note, Exod. 313 f.
thy godly one] Cp. LXX τῷ ἀνδρὶ τῷ ὁσίῳ; Heb. ’ish hasîdĕka, the man who showed thee ḥesed or true love; or, more probably from the context, to whom thou didst show ḥesed. It is possible to render to the men of him to whom thou, etc., i.e. Levi or Moses or Aaron. The emendation ḥasdĕka or ḥasadĕka, of thy grace, is attractive (Ball).
Whom thou didst prove at Massah, etc.] It is difficult if not impossible to harmonise this couplet with the stories of what happened at Massah = Probation and at Merîbah = Strife as told by JE, Exo_17:1 b–7, and JP, Num_20:2-13 (cp. above Deu_6:16, Deu_9:22, Deu_32:51).
For at Massah the people is said to have striven with Moses and to have tempted or proved Jehovah; and at Meribah to have striven with Moses and Aaron for bringing them into the desert and with Jehovah Himself, who gave them water but blamed Moses and Aaron for want of faith. Here on the other hand it is Jehovah who proves, and contends with Levi, the tribe, who are not mentioned in the above narratives. It is possible to argue, however, that what happened at, Massah was God’s proving of Moses by means of a critical situation; and that at Meribah He did in His providence strive or debate with Moses and Aaron by similarly critical circumstances (cp. Psa_81:7); and therefore that this couplet is a possible, if free, interpretation of the above narratives. In that case we may take its relative, whom, and thy godly one of the previous line either as meaning Moses or Aaron or the whole tribe as represented by them. There would remain the discrepancy that while this ‘Blessing’ implies that Levi issued successfully from the proof and strife put upon them by God; P, Num_20:12 f., records the failure of the faith of Moses and Aaron. Calvin seeks to remove this by regarding our couplet as ‘added by way of exception … Moses magnifies God’s mercy by this allusion in that He dignified Aaron with so great an honour, notwithstanding his having been overcome with impatience and fallen’; and he quotes the analogy of Christ’s call to Peter to feed His sheep after Peter had thrice denied Him (Joh_21:15-17).
Others explain the couplet as referring to a proof of the tribe Levi not recorded elsewhere (yet cp. Exo_32:26 ff.). Others (e.g. Wellh. Hist. 184, Steuern.) translate for whom (instead of with whom) Thou didst strive—whom Thou didst champion, i.e. by giving them the power to bring forth water from the desert rocks. Yet it is also possible to read the vb as a Hiphil, whom Thou causedst to strive or whom Thou broughtest into strife.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv8, 11(8) And of Levi.—Next to Joseph, this tribe has…
(8) And of Levi.—Next to Joseph, this tribe has the largest share in Moses’ last words, as we might naturally expect, it being his own tribe. The character of the priest is the principal subject. The blessing may be thus paraphrased: “Let thy Thummim and thy Urim (the chief high-priestly ornaments) be ever with some saintly man of thine, like him whom thou (Israel) didst tempt in Massah, and with whom thou didst strive at the waters of Meribah (Moses’ own departed brother Aaron is alluded to, for the people murmured against them both in both places), like him (Eleazar or Phinehas) who said to his father and to his mother, ‘I have not seen him,’ &c. These are the priests that shall teach Jacob thy judgments and Israel thy law.” The conduct of the tribe of Levi at Sinai is alluded to, when they stood by Moses and slew the idolaters. Who headed them on that occasion we are not told. Eleazar or Phinehas may be intended. The conduct of Phinehas (in Numbers 25) is also a case in point. As Rashi observes, “his father and his mother, his brethren and children” cannot be taken literally, because the tribe of Levi on the whole was faithful. The fathers, mothers, brethren, and children chiefly belonged to the other tribes.
Let thy Thummim and thy Urim.—See Exo_28:30. “Thy Thummim and thy Urim” may refer to Israel, or to Levi, or to Jehovah Himself. In the last case, He must be thought to have tried Levi at Massah, and striven with Moses and Aaron at the waters of Meribah. It is not at all easy to distribute the pronouns with certainty in this speech.
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If the writer of Deuteronomy was unconscious of any difference between priest and Levite, how is the mention of Urim and Thummim to be explained?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v8Vers. 8-11. The blessing on Levi is also in…
Vers. 8-11. The blessing on Levi is also in the form of a prayer. In Jacob"s blessing, Simeon is joined with Levi, but Moses passes him over altogether, probably because, as Jacob foretold, he was to be scattered among his brethren, (Gen_49:7) and so lose his tribal individuality. Simeon, however, is included in the general blessing pronounced on Israel; and as this tribe received a number of towns within the territory of Judah, (Jos_19:2-9) it was probably regarded as included in the blessing on that tribe. Thy Thummim and thy Urim; thy Right and thy Light. (cf. Exo_28:30) The high priest wore the breast-plate on which these were placed when he went in before the Lord; and this is here represented as the prerogative of the whole tribe. Thy holy one; i.e. Levi, the tribe-father, representing the whole tribe to which the blessing applies; hence in the following verses the verb passes into the plural. For "holy one," it would be better to read "pious" or "godly one;" literally, the man thy pious one. Some would render "the man thy favored one," or "the man of thy friendship;" but this is wholly arbitrary, the word (dysij) has no such meaning. To explain this more particularly, reference is made to the trials at Massah and the waters of Meribah (strife), when the people rebelled and murmured against Moses and Aaron, whereby the piety of these men was put to the test, and in them, the heads of the tribe of Levi, the whole tribe was proved. (On Massah, see Exo_17:1-7; and on the waters of strife, see Num_20:1-13) In these trials, Levi had proved himself faithful and godly, having risen up in defense of the honor of Jehovah, and in support of his covenant, though in the latter case both Moses and Aaron stumbled. Who said unto his father and to his mother, etc. This refers to what is narrated in Exo_32:26-29, when the Levites drew their swords against their brethren at the command of Moses, to execute judgment without respect of person, because of the sin of the people in the matter of the golden calf. (of also Num_25:8, and, for the principle here implicitly commended, see Mat_10:37 Mat_19:29; Luk_14:26) Because of their zealous devotion to the claims and service of the Lord, the dignity of the priesthood had been conferred on this tribe; and to them belonged the high office of being instructors of the people in Divine things, and of presenting the sacrifices of the people to the Lord. For those entrusted with such an office, nothing was more to be desired than that they should be blessed with power rightly to discharge the duties of their office, that their service should be accepted with favor, and that their enemies and haters should be foiled and rendered impotent; and for this Moses prays on their behalf.
Vers. 8-11. The blessing of Levi; or, entire devotion to God a necessary qualification for ministerial service.
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Moses and Aaron were themselves of the tribe of Levi. Consequently, Moses is here speaking of his own tribe; he forecasts its future; he seems in a remarkable manner to revoke the harsh sentence of the patriarch Jacob upon it. Nor is this altogether unaccounted for. The tribe had manifested a genuine repentance by a remarkable zeal for God"s honor on several occasions. It was the tribe, moreover, which God had selected from the rest, to minister in holy things; and these facts, blending themselves with a painful reminiscence of his own breakdown at Meribah, give the character to the blessing of Moses. The points therein which furnish a basis for historic and homiletic teaching are these:
1. Here is an office divinely appointed and assigned to a particular tribe holy one" (ver. 8).
2. Here is a history, in some sort chequered and sad, connected with the tribe (ver. 8) "Meribah". (Num_20:1-13) There had been a grievous failure on Aaron"s part too, as well as on that of Moses. (Exo 32:, Exo_32:33) Still, as a whole, the tribe had been marked by great zeal for God, great concern for his honor, and great devotion to his service. (ver. 9; cf. Num_8:14-26 Num_25:1-15; Exo_32:26-28) The honor of God was deemed by this tribe paramount to all personal and family considerations.
3. Here is a commission for the discharge of varied duties resting on the tribe (ver. 10) teaching, incense, sacrifice. (see Deu_10:8; Mal_2:4-7) The duties of the priesthood were more varied than is generally supposed (cf. Dean Stanley on the Jewish Church, vol. 2. lect. 36.). Whatever a man could be or do to help his people in prayer, work, war, worship, knowledge, or life, all this was charged upon the priest.
4. Here is a danger espied to which the tribe would be liable (ver. 11) that rise against him;" "them that hate him." This hatred had already manifested itself in jealousy. (Num_16:3, et seq .) It is very suggestive that we find one of the Reubenites, a tribe which had lost its birthright, concerned in that conspiracy. There always has been and there will be jealousy and odium towards God"s ministers, as "taking too much upon them." As Moses had found it out already, he knew by some experience what it was likely to be in the future. Hence:
5. Here is a prayer which takes its shape from a review of the varied facts named above (ver. 11), that a blessing might attend on their consecrated energies: Bless, Lord, his strength;" that the work might be accepted in God"s sight; and that the enemies and haters of the tribe, who rose up in jealousy against the office and those who filled it, might be put to utter shame!
Here is a mass of truth suggested of great interest and value.
I There is a ministry appointed by God under the Christian economy.
II To this office great honor now belongs.
III Its faithful discharge makes varied demands on those who hold it.
IV These demands cannot be rightly met without entire and unreserved consecration.
V However faithful God"s ministers may be, they wilt certainly meet with hatred and opposition.
VI That their work may, in the midst of all difficulty, be divinely accepted and guarded, may well be made matter of earnest prayer.
Vers. 8-11. Levi.
The priestly tribe. Its curse (Gen_49:7) turned into a blessing. Repentance and zeal cut off the entail of a curse, or so transform it that out of the very curse God evokes a blessing. (cf. Exo_32:29; Psa_106:31)
I THE GROUND OF THE BLESSING.
1. Levi"s fidelity (ver. 8). "Among the faithless, faithful only he." The zeal and constancy of the tribe on critical occasions had been remarkable. Learn how the wicked, returning to God and proving zealous in his service, may retrieve past forfeitures and win great honor.
2. Levi"s renunciation of earthly ties (ver. 9). Christ also requires that no earthly tie be allowed to stand between his disciples and the allegiance they owe to him. (Mat_10:37)
II THE BLESSING ITSELF.
1. Great privileges were conferred.
(1) Levi was to be the medium of Gods revelations. Urim and Thummim (ver. 8). This privilege of the tribe receives its highest fulfillment in Christ God"s "Holy One," by pre-eminence, and the Revealer of all his counsel to men. Note: The Urim and Thummim is attributed to the whole tribe, equally with burning incense and offering sacrifice (ver. 10), though no one pretends that the prerogative of consulting through the oracle belonged to any other than the high priest. This shows the futility of the argument that in Deuteronomy all Levites must be held as priests because priestly functions are in Deu_10:8, etc., attributed to the tribe as such.
(2) They were to teach the Law to Israel (ver. 10). This privilege now preserved by ministers of the gospel, and other teachers in the Christian Church. In Levi"s fidelity and spirit of consecration we see the qualifications required for such work.
(3) They were to burn incense and offer sacrifice. This privilege has its fulfillment in Christians in general, in whose personal consecration and offering of spiritual sacrifices, with the incense of prayers, the character of a "royal priesthood" is maintained. (1Pe_2:5, 1Pe_2:9) Their sacrifices are acceptable through the High Priest, Christ.
2. Great promises were given (ver. 10). His substance would be blessed, and special protection afforded him. God"s servants have all an interest in these promises, especially those whose sacred calling deprives them of the ordinary means of livelihood. J.O.
Vers. 8-11. The priestly tribe.
The abuse of the priestly office has brought the name of priest into contempt. Best things, when corrupt, become the worst. Sour milk and rotten grapes and stained snow are things most obnoxious. Yet a true priest is the noblest form of man the greatest benefactor of his species. A pompous, bedizened, arrogant ecclesiastic, is not a true priest. God"s priest is meek, self-forgetful, saintly, Christlike.
I PURITY AND CONSECRATION ARE THE ESSENTIAL QUALIFICATIONS FOR THE PRIESTHOOD. Levi is here described as "thy holy one." This was God"s ideal, though never fully realized except in Christ. If there was not perfect purity of character, there was the nascent germ within the inner yearning and desire after holiness. Levi was the rude type, the rough outline of the perfect priest. A further qualification was consecration. This personal righteousness was to be practical. It was required to be actively devoted to the service of God. Regard for God was to dominate regard for earthly relatives. When called to God"s service, the Levite was to regard his parents as if he had them not; he was to forget his brethren and his father"s house; yea, he must love his children as though he loved them not. God first; every one else must find a subordinate place (ver. 9). Here we have the forecast of Christ"s axiom, "He that loveth father or mother more than me, is not worthy of me." Further, this character was a tested one. To an office so responsible, God does not admit a novice. Mere innocence is not a qualification. There must be tried and tested character character tried in the furnace of temptation. So with respect to this tribe of Levi; him "thou didst prove at Massah," with him "thou didst strive at the waters of Meribah.
II PRIESTLY CONSECRATION IS A CONDITION FOR RECEIVING REVELATION FROM GOD. "Let thy Thummim and thy Urim be with thy holy one." Although it is confessedly difficult to determine precisely what the Urim and the Thummim were, it is obvious that it was God"s ancient method for revealing his will to Israel. In emergencies, whether personal or national, it was the practice to ask counsel of God by means of the Urim and Thummim. It is a necessity that there should be internal fitness in order to receive and transmit the will of God. Light can only circulate through a fitting medium. Music can only be transmitted by a specific conductor. As it is in the natural world, so in the spiritual, only the pure in heart can see God. His will is revealed only to the dutiful. "The secret of the Lord is with them that fear him." On this account, God"s priests have often been God"s prophets; e.g. Jeremiah, Ezekiel, Samuel, and John the Baptist. Moses too belonged to the tribe of Levi.
III PRIESTLY CONSECRATION INCLUDES SERVICE GODWARD AND MANWARD. (Ver. 10.) Every true priest is a mediator between God and men. He receives of God and imparts to men; be receives from men and presents unto God. The only perfect Mediator is the "Son of the Highest;" but, in a humbler sphere, earthly priests are also mediators. They receive God"s Law from the fountain of his lips, and they convey it unto their brethren. Every real teacher is a real mediator. He delivers unto others that which he has first received. The priest has also a service to perform Godward. He brings human offerings before the Most High the offerings of gratitude and praise. But men have sinned, and this sad fact must be recognized. They stand in urgent need of Divine mercy. Hence substantial proofs of penitence and confession are required. God has a proper and prescribed method for conveying his mercy. He will be approached in the way of sacrifice, and it is part of the priest"s vocation to present "whole burnt sacrifice upon God"s altar.
IV COMPLETE CONSECRATION ENSURES COMPLETE SALVATION. Salvation is many-sided; it is negative and positive. It embraces deliverance from every evil, present and future; it embraces every good that can enrich and ennoble the man. While we care wholly for God"s interests, he will most completely care for ours. No external substance will bring us any real advantage unless God"s blessing be upon it, ay, pervade it. The Levites were compelled by official duties to be often absent from their families and homesteads, which needed therefore special protection from God. "Bless, Lord, his substance." But more important yet was it for the whole nation that the offerings and intercessions of the priests might find acceptance with God. If anything upon their part should nullify the offices of religion, the effect would be unspeakably disastrous. Therefore, looking along the vista of the future in fervent anticipation, Moses prays, "Accept the work of his hands." It is as if he had said, "Let thy gracious plan for pardoning and saving men completely succeed!" And lastly, he prays for the priest"s security against all foes. We may not here confine our thoughts to foreign adversaries. The true and faithful priest will always, find enemies in proportion to his fidelity. His foes shall be those of his own household. They will assail his earnestness, suspect his motives, attack his reputation. But God shall undertake his servant"s cause. He will, in his own way, so smite his foes, that they shall be completely silenced; "they shall not rise again. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v8And of Levi he said.
Deu_33:8-11
And of Levi he said.
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Levi
Levi was the third son of Jacob and Leah, and his name commemorated the desire and hope of his mother, that her husbands heart would be closely joined to her now that she had borne him three sons (Gen_29:34). The Hebrew word from which Levi is derived means to adhere, or to be closely joined. An undesigned prediction lay hid in the name thus given; for Levi was ordained by God to be the official link of union betwixt the whole nation of Israel and its spiritual Head. Through the Levitical priesthood the descendants of Jacob were to be joined unto God in a peculiar covenant; and this fact is distinctly connected with the meaning of Levis name by an inspired utterance recorded in Num_18:2. Yet, during the lifetime of Levi himself, this high spiritual destiny of his tribe could scarcely have been guessed; for this third son of Jacob was joined to his elder brother Simeon in deeds of violence and cruelty that drew upon them a common curse, which in Simeons case, as we have seen, made every blessing of the tribe impossible. The dying patriarch Israel, speaking by the spirit of prophecy, formally disinherited both these men from their natural share in the promised land of Canaan. They were to be divided and scattered (Gen_49:7). And this curse was never recalled in its terms, nor abolished in the case of Levi any more than it was in the case of Simeon; only the wonder working providence of God converted it into an occasion of blessing and honour for the one tribe, whilst leaving it in its original force of a punishment for the other tribe. The exclusion of the Levites from a landed inheritance, and their dispersion amongst the other tribes of Israel, became the highest tokens of the Divine favour towards them, and the means by which they were recognised as the channels of heavenly grace to all the nation. This remarkable change of a curse into a blessing deserves to be studied and remembered by those who are conscious of having brought themselves under the inevitable penalties of past wrong-doing. Those penalties cannot perhaps be recalled, but they can be converted into marvellous opportunities of good in a circle far wider than has been affected by the former evil. And for such a miracle of grace to be accomplished, it is only needful that human repentance and self-consecration should work together with the providence of heaven. (T. G. Rooke, B. A.)
Urim and Thummim
In the blessing of Levi by Moses, the usual order of these two mysterious words is reversed, and Thummim is put before Urim. There is probably a reason for this, namely, to suggest that Levis zeal for the right and perfect way of God, amid the general defection at Horeb, was his real title to the honourable office of interpreting Gods light and Gods truth from His holy oracles. This supreme devotion of himself to right was indeed the sole condition of his blessing and of the Divine election which it declared. (T. G. Rooke, B. A.)
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C. I. Scofield1917 · Public DomainOn v8(See Scofield "Exo 28:30") .
Thummim
(See Scofield "Exo 28:30") .
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv8–11General Information:
General Information:
Moses continues to bless the tribes of Israel, which he began to do in Deuteronomy 33:2. The blessings are short poems. (See: Parallelism)
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Your Thummim and your Urim
These were sacred stones the high priest carried on his breastplate and used at times to determine God's will. Here "your" refers to Yahweh. (See: Forms of You and Translate Unknowns)
your loyal one
"your holy one" or "the one who seeks to please you." This refers to the tribe of Levi.
Massah
See how you translated this in Deuteronomy 6:16. Translator may add a footnote that says: "The name 'Massah' means 'testing.'"
Meribah
See how you translated this in Deuteronomy 32:51. Translator may add a footnote that says: "The name 'Meribah' means 'argue' or 'quarrel.'"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv8–1033:8 Levi was Jacob’s third son by Leah (Gen…
33:8 Levi was Jacob’s third son by Leah (Gen 29:34). The Levites, particularly those descended from Aaron, were entrusted with the priesthood (see Exod 28:1; 32:29; Num 3:9). • Thummim and Urim were precious stones embedded in or suspended from the breastpiece of the ephod, a garment worn by the chief priest. These stones could be consulted to determine God’s will. Their names may be translated “perfections” and “lights,” respectively (see study note on Exod 28:30). • Massah means “[place of] testing,” referring to an incident when the people ran out of water and tested the Lord (see study note on Deut 6:16; Exod 17:1-7). • Meribah means “[place of] contention,” referring to another occasion when the people of Israel fought with the Lord until he brought them water from a rock (Num 20:13, 24).
Geneva Bible translators 1599 · Public Domain On vv9, 11 He preferred God’s glory to all natural affection, Exod.…
He preferred God’s glory to all natural affection, Exod. 32:29.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–11 Deu 33:8 And of Levi he said, [Let] thy…
Deu 33:8 And of Levi he said, [Let] thy Thummim and thy Urim [be] with thy holy one, whom thou didst prove at Massah, [and with] whom thou didst strive at the waters of Meribah;
Ver. 8. Let thy Thummin and thy Urim.] Sincerity of life and soundness of doctrine. {See Trapp on "Exo 28:30"} There is great cause that ministers, of all men, should be much prayed for.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–11 Thy Thummim and thy Urim be with thy holy…
Thy Thummim and thy Urim be with thy holy one; the Thummim and the Urim, which are thine, O Lord, by special institution and consecration; by which he understands the ephod, in which they were put, Exo 28:30, by a synecdoche, and the high priesthood, to which they were appropriated, by a metonymy; and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high office, shall be with thy holy one, i.e. with that Levite, that priest, which thou hast consecrated to thyself, and which is holy in a more peculiar manner than all the people were, i.e. the priesthood shall be confined to and continued in Aaron’s family.
Whom thou didst prove: this seems added by way of anticipation; although thou didst try him, and rebuke him, and shut him out of Canaan for his miscarriage about fetching water out of the rock, yet thou didst not therefore take away the priesthood from him.
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At Massah; not at that Massah mentioned Exo 17, which is also called
Meribah, where neither Moses nor Aaron are reproved, nor is Aaron so much as named, but at that other Meribah, Num 20, where this is expressed, which as it is called by one of the names of that place, Exo 17, to wit, Meribah, Num 20, so it may be here called by its other name, Massah; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendered, whom thou didst try in trying, or with trial, i.e. whom thou didst exactly and thoroughly try, such repetitions being very frequent and elegant in the Hebrew language. And it may be observed, that in the Hebrew text here are two several prepositions, though the English translation render them both by at, here beth, in or with, and in the next branch al, at, or near, or concerning the waters of Meribah; which may seem to intimate that the former is not the name of the place, as the latter is: why else should they not have been expressed by the same preposition?
With whom thou didst strive, or, contend, i.e. whom thou didst reprove and chastise, as that phrase signifies, Isa 49:25; Jer 2:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v8 In blessing the tribe of Levi, Moses expresses himself…
In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.
I. To the high priest, here called God's holy one (Deu 33:8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo 17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num 20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal 2:5. "Lord, let it never be taken from him." Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man." A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.
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II. To the inferior priests and Levites, Deu 33:9-11.
1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num 26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act 21:13; Act 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat 12:48.
2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu 33:10. (1.) They were to deal for God with the people: "They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh 8:7, Neh 8:8), and as judges, determining doubtful and difficult cases that were brought before them," Ch2 17:8, Ch2 17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze 44:23, Eze 44:24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.
3. He prays for them, Deu 33:11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work." (2.) That he would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers." Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (Co2 5:9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (Sa1 22:18), and this filled the measure of his sin.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–11 Who said unto his father and to his mother,…
Who said unto his father and to his mother, I have not seen him,.... Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, Lev 21:11; or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in Mat 12:49,
neither did he acknowledge his brethren, nor knew his own children; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, Exo 32:26,
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for they have observed thy word, and kept thy covenant; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, Joh 8:29.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8, 9, 11 Let thy Urim - The Thummim and the Urim,…
Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high-office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Exod. xvii, 7, which is also called Meribah, but at that other Meribah, Num. xx, 13. Thou didst strive - Whom thou didst reprove and chastise.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–11 Verse 8. Of Levi he said] Concerning the Urim…
Verse 8. Of Levi he said] Concerning the Urim and Thummim, See Clarke on Ex 28:30.
Thy holy one] Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God's holy one, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived.
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Whom thou didst prove, c.] God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people.
From the words of St. Paul, 1Co 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8–11 Deu 33:8. Of Levi he said — Said to…
Deu 33:8. Of Levi he said — Said to God in prayer. Let thy Thummim, &c. — That is, the Thummim and Urim which are thine, O Lord, by special institution and consecration, (understanding thereby the ephod, in which they were put, the high-priesthood to which they were appropriated, and withal the gifts and graces signified by them, and necessary for the discharge of that high office,) be with thy holy one — That is, with that priest whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than the people are. He means let the family of Aaron perpetually retain the priesthood, and be endued with that uprightness in the discharge of their duty and that light and knowledge in divine things which are signified by the Thummim and Urim. Notwithstanding this blessing, the Urim and Thummim were lost in the captivity, and never restored under the second temple. But they have their full accomplishment in Jesus Christ, God’s Holy One, and our great High-Priest, of whom Aaron was but a type. With him, who had lain in the Father’s bosom from eternity, the Urim and Thummim shall ever remain, for he is the wonderful and everlasting Counsellor. Whom thou didst prove at Massah — That is, try and rebuke, but yet didst not take away the priesthood from him. With whom thou didst strive — Whom thou didst reprove and chastise. Le Clerc, however, refers these words to the people. Whom thou, O Israel, didst prove or tempt at Massah, and with whom thou didst strive, &c. — Which happened twice. See Exo 17:2, and Num 20:2. In both these places, it appears that Aaron was tempted, and tried, and strove against, by the people no less than Moses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 9, 11 Thy holy one - i. e., Levi, regarded as…
Thy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable. Though the prediction of Jacob respecting the dispersion of this tribe held good, yet it was so overruled as to issue in honor and reward. The recovery of God’s favor is to be traced to the faithfulness with which Moses and Aaron, who came of this tribe, served God in their high offices; and to the zeal and constancy which conspicuous persons of the tribe (e. g. Phinehas, Num 25:11 ff), and the whole tribe itself (compare Exo 32:26), manifested on critical occasions in supporting the leaders of the people. The same reasons led to Levi’s being selected for the special service of God in the sanctuary (Deu 10:8 ff, and Num 8:5 ff); and for the office of instructing their brethren in the knowledge of the Law. The events at Massah and Meribah, the one occurring at the beginning, the other toward the end, of the forty years’ wandering, serve to represent the whole series of trials by which God proved and exercised the faith and obedience of this chosen tribe.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8–11 Holy man. Aaron and his successors in the priesthood.…
Holy man. Aaron and his successors in the priesthood. (Challoner) --- They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet) --- 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," &c. 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, chap. iii. 26. (Haydock) --- Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus xvii. 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 xx. 12.) --- The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v8 of Levi he said--The burden of this blessing is…
of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exo 32:25-28; compare Mal 2:4-6).
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Daniel D. Whedon 1874 · Public Domain On vv8–11 8-11. Of Levi he said — This is also…
8-11. Of Levi he said — This is also addressed to Jehovah as a prayer.
“Thy Thummim and thy Urim,
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Thy right and thy light.”
For Thummim and Urim see what is said in Exo_28:30, and Lev_8:8.
Thy holy one — Moses and Aaron were the noblest members of the tribe of Levi. With almost unwavering steadfastness they had served Jehovah through the wilderness wandering. Aaron, as high priest, is referred to as the holy one. In Psa_106:16, he is called Jehovah’s holy one. Although Aaron is no longer living when Moses pronounces the benediction on the tribes, he may be considered as the representative of the high priesthood. And in one sense he may be deemed the representative of the tribe.
Massah — Comp. Exo_17:1-7.
Meribah — Comp. Num_20:1-13. The reference to these two places favours the idea that a real person is referred to in the expression thy holy one, namely, Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–11 8. The children of the third generation … shall…
8. The children of the third generation … shall enter the congregation] Jer_36:14 mentions a man under King Jehoiakim called Yehudi, i.e. Jew, whose great-grandfather was called Kushi, i.e. Egyptian, and whose father and grandfather had names derived from the name of Israel’s God.
9–14 (10–15). Of the Holiness of the Camp
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In camp Israel shall avoid every evil (Deu_33:9). If a man suffer from pollution he must leave the camp till evening, bathe and then return (Deu_33:10 f.). There shall be a place outside for natural needs, where a man shall cover with earth what comes from him (Deu_33:12 f.); Israel’s God, who walketh the camp, must not see shameful things (Deu_33:14).—In the Sg. address, like other laws of War, Deu_20:1-19 f., Deu_21:10-14, and with the same form of opening, and appeal to the same sacred reason.
The reason is D’s own, in his language, but the ideas behind the law were primitive: either, as in the case of the first, sexual uncleanness as a disqualification for service—already in practice in Israel (1Sa_21:5, 2Sa_11:11); or, as in the case of the second, the danger of leaving one’s excrement exposed, as though it might be used in magic against one (Frazer, Golden Bough, i. 327 f.; Schwally, Kriegsalterthümer, 61 f., 67). See further note introd. to ch. 20. This law is therefore possibly an earlier one, adapted and partly transformed by D. See below on Deu_33:14. A parallel in P, Num_5:1-4. For Brahminical laws for the same occasions see Beauchamp’s edition of Dubois, Hindu Manners, etc.,2 239 ff.
8 And of Levi he said:—
Give Leví Thy Thummím,
Thine Urím to the man of Thy grace,
Whom Thou didst prove at Probation
And strive with (?) at Waters-of-Strife;
9 Who said of his father and mother,
I do not regard them;
Nor avowed he his brothers,
Nor acknowledged his sons;
But Thine oracles they kept,
And guarded Thy covenant.
10 They deliver Thy judgements to Jacob,
And Thy law to Israel;
They set up smoke in Thy nostrils,
Holocausts up on Thine altar.
11 Bless Thou his service, O Lord,
And accept the work of his hands!
Shatter his opponents’ loins,
And his haters past their opposing.
8. Thy Thummim, etc.] This line is overloaded and has no parallel. Prefix (with LXX) Give Levi, and the result is two parallel lines of 3 + 3 or 3 + 2 as above.
Thummim and Urim] In inverse order from other records of them in the O.T.:—1Sa_14:41 (LXX); P, Exo_28:30, Lev_8:8; Ezr_2:63, Neh_7:65. They were the two sacred lots used by the priest in giving decisions. See Dri.’s full note, Exod. 313 f.
thy godly one] Cp. LXX τῷ ἀνδρὶ τῷ ὁσίῳ; Heb. ’ish hasîdĕka, the man who showed thee ḥesed or true love; or, more probably from the context, to whom thou didst show ḥesed. It is possible to render to the men of him to whom thou, etc., i.e. Levi or Moses or Aaron. The emendation ḥasdĕka or ḥasadĕka, of thy grace, is attractive (Ball).
Whom thou didst prove at Massah, etc.] It is difficult if not impossible to harmonise this couplet with the stories of what happened at Massah = Probation and at Merîbah = Strife as told by JE, Exo_17:1 b–7, and JP, Num_20:2-13 (cp. above Deu_6:16, Deu_9:22, Deu_32:51).
For at Massah the people is said to have striven with Moses and to have tempted or proved Jehovah; and at Meribah to have striven with Moses and Aaron for bringing them into the desert and with Jehovah Himself, who gave them water but blamed Moses and Aaron for want of faith. Here on the other hand it is Jehovah who proves, and contends with Levi, the tribe, who are not mentioned in the above narratives. It is possible to argue, however, that what happened at, Massah was God’s proving of Moses by means of a critical situation; and that at Meribah He did in His providence strive or debate with Moses and Aaron by similarly critical circumstances (cp. Psa_81:7); and therefore that this couplet is a possible, if free, interpretation of the above narratives. In that case we may take its relative, whom, and thy godly one of the previous line either as meaning Moses or Aaron or the whole tribe as represented by them. There would remain the discrepancy that while this ‘Blessing’ implies that Levi issued successfully from the proof and strife put upon them by God; P, Num_20:12 f., records the failure of the faith of Moses and Aaron. Calvin seeks to remove this by regarding our couplet as ‘added by way of exception … Moses magnifies God’s mercy by this allusion in that He dignified Aaron with so great an honour, notwithstanding his having been overcome with impatience and fallen’; and he quotes the analogy of Christ’s call to Peter to feed His sheep after Peter had thrice denied Him (Joh_21:15-17).
Others explain the couplet as referring to a proof of the tribe Levi not recorded elsewhere (yet cp. Exo_32:26 ff.). Others (e.g. Wellh. Hist. 184, Steuern.) translate for whom (instead of with whom) Thou didst strive—whom Thou didst champion, i.e. by giving them the power to bring forth water from the desert rocks. Yet it is also possible to read the vb as a Hiphil, whom Thou causedst to strive or whom Thou broughtest into strife.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 11 (8) And of Levi.—Next to Joseph, this tribe has…
(8) And of Levi.—Next to Joseph, this tribe has the largest share in Moses’ last words, as we might naturally expect, it being his own tribe. The character of the priest is the principal subject. The blessing may be thus paraphrased: “Let thy Thummim and thy Urim (the chief high-priestly ornaments) be ever with some saintly man of thine, like him whom thou (Israel) didst tempt in Massah, and with whom thou didst strive at the waters of Meribah (Moses’ own departed brother Aaron is alluded to, for the people murmured against them both in both places), like him (Eleazar or Phinehas) who said to his father and to his mother, ‘I have not seen him,’ &c. These are the priests that shall teach Jacob thy judgments and Israel thy law.” The conduct of the tribe of Levi at Sinai is alluded to, when they stood by Moses and slew the idolaters. Who headed them on that occasion we are not told. Eleazar or Phinehas may be intended. The conduct of Phinehas (in Numbers 25) is also a case in point. As Rashi observes, “his father and his mother, his brethren and children” cannot be taken literally, because the tribe of Levi on the whole was faithful. The fathers, mothers, brethren, and children chiefly belonged to the other tribes.
Let thy Thummim and thy Urim.—See Exo_28:30. “Thy Thummim and thy Urim” may refer to Israel, or to Levi, or to Jehovah Himself. In the last case, He must be thought to have tried Levi at Massah, and striven with Moses and Aaron at the waters of Meribah. It is not at all easy to distribute the pronouns with certainty in this speech.
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If the writer of Deuteronomy was unconscious of any difference between priest and Levite, how is the mention of Urim and Thummim to be explained?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v8 Vers. 8-11. The blessing on Levi is also in…
Vers. 8-11. The blessing on Levi is also in the form of a prayer. In Jacob"s blessing, Simeon is joined with Levi, but Moses passes him over altogether, probably because, as Jacob foretold, he was to be scattered among his brethren, (Gen_49:7) and so lose his tribal individuality. Simeon, however, is included in the general blessing pronounced on Israel; and as this tribe received a number of towns within the territory of Judah, (Jos_19:2-9) it was probably regarded as included in the blessing on that tribe. Thy Thummim and thy Urim; thy Right and thy Light. (cf. Exo_28:30) The high priest wore the breast-plate on which these were placed when he went in before the Lord; and this is here represented as the prerogative of the whole tribe. Thy holy one; i.e. Levi, the tribe-father, representing the whole tribe to which the blessing applies; hence in the following verses the verb passes into the plural. For "holy one," it would be better to read "pious" or "godly one;" literally, the man thy pious one. Some would render "the man thy favored one," or "the man of thy friendship;" but this is wholly arbitrary, the word (dysij) has no such meaning. To explain this more particularly, reference is made to the trials at Massah and the waters of Meribah (strife), when the people rebelled and murmured against Moses and Aaron, whereby the piety of these men was put to the test, and in them, the heads of the tribe of Levi, the whole tribe was proved. (On Massah, see Exo_17:1-7; and on the waters of strife, see Num_20:1-13) In these trials, Levi had proved himself faithful and godly, having risen up in defense of the honor of Jehovah, and in support of his covenant, though in the latter case both Moses and Aaron stumbled. Who said unto his father and to his mother, etc. This refers to what is narrated in Exo_32:26-29, when the Levites drew their swords against their brethren at the command of Moses, to execute judgment without respect of person, because of the sin of the people in the matter of the golden calf. (of also Num_25:8, and, for the principle here implicitly commended, see Mat_10:37 Mat_19:29; Luk_14:26) Because of their zealous devotion to the claims and service of the Lord, the dignity of the priesthood had been conferred on this tribe; and to them belonged the high office of being instructors of the people in Divine things, and of presenting the sacrifices of the people to the Lord. For those entrusted with such an office, nothing was more to be desired than that they should be blessed with power rightly to discharge the duties of their office, that their service should be accepted with favor, and that their enemies and haters should be foiled and rendered impotent; and for this Moses prays on their behalf.
Vers. 8-11. The blessing of Levi; or, entire devotion to God a necessary qualification for ministerial service.
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Moses and Aaron were themselves of the tribe of Levi. Consequently, Moses is here speaking of his own tribe; he forecasts its future; he seems in a remarkable manner to revoke the harsh sentence of the patriarch Jacob upon it. Nor is this altogether unaccounted for. The tribe had manifested a genuine repentance by a remarkable zeal for God"s honor on several occasions. It was the tribe, moreover, which God had selected from the rest, to minister in holy things; and these facts, blending themselves with a painful reminiscence of his own breakdown at Meribah, give the character to the blessing of Moses. The points therein which furnish a basis for historic and homiletic teaching are these:
1. Here is an office divinely appointed and assigned to a particular tribe holy one" (ver. 8).
2. Here is a history, in some sort chequered and sad, connected with the tribe (ver. 8) "Meribah". (Num_20:1-13) There had been a grievous failure on Aaron"s part too, as well as on that of Moses. (Exo 32:, Exo_32:33) Still, as a whole, the tribe had been marked by great zeal for God, great concern for his honor, and great devotion to his service. (ver. 9; cf. Num_8:14-26 Num_25:1-15; Exo_32:26-28) The honor of God was deemed by this tribe paramount to all personal and family considerations.
3. Here is a commission for the discharge of varied duties resting on the tribe (ver. 10) teaching, incense, sacrifice. (see Deu_10:8; Mal_2:4-7) The duties of the priesthood were more varied than is generally supposed (cf. Dean Stanley on the Jewish Church, vol. 2. lect. 36.). Whatever a man could be or do to help his people in prayer, work, war, worship, knowledge, or life, all this was charged upon the priest.
4. Here is a danger espied to which the tribe would be liable (ver. 11) that rise against him;" "them that hate him." This hatred had already manifested itself in jealousy. (Num_16:3, et seq .) It is very suggestive that we find one of the Reubenites, a tribe which had lost its birthright, concerned in that conspiracy. There always has been and there will be jealousy and odium towards God"s ministers, as "taking too much upon them." As Moses had found it out already, he knew by some experience what it was likely to be in the future. Hence:
5. Here is a prayer which takes its shape from a review of the varied facts named above (ver. 11), that a blessing might attend on their consecrated energies: Bless, Lord, his strength;" that the work might be accepted in God"s sight; and that the enemies and haters of the tribe, who rose up in jealousy against the office and those who filled it, might be put to utter shame!
Here is a mass of truth suggested of great interest and value.
I There is a ministry appointed by God under the Christian economy.
II To this office great honor now belongs.
III Its faithful discharge makes varied demands on those who hold it.
IV These demands cannot be rightly met without entire and unreserved consecration.
V However faithful God"s ministers may be, they wilt certainly meet with hatred and opposition.
VI That their work may, in the midst of all difficulty, be divinely accepted and guarded, may well be made matter of earnest prayer.
Vers. 8-11. Levi.
The priestly tribe. Its curse (Gen_49:7) turned into a blessing. Repentance and zeal cut off the entail of a curse, or so transform it that out of the very curse God evokes a blessing. (cf. Exo_32:29; Psa_106:31)
I THE GROUND OF THE BLESSING.
1. Levi"s fidelity (ver. 8). "Among the faithless, faithful only he." The zeal and constancy of the tribe on critical occasions had been remarkable. Learn how the wicked, returning to God and proving zealous in his service, may retrieve past forfeitures and win great honor.
2. Levi"s renunciation of earthly ties (ver. 9). Christ also requires that no earthly tie be allowed to stand between his disciples and the allegiance they owe to him. (Mat_10:37)
II THE BLESSING ITSELF.
1. Great privileges were conferred.
(1) Levi was to be the medium of Gods revelations. Urim and Thummim (ver. 8). This privilege of the tribe receives its highest fulfillment in Christ God"s "Holy One," by pre-eminence, and the Revealer of all his counsel to men. Note: The Urim and Thummim is attributed to the whole tribe, equally with burning incense and offering sacrifice (ver. 10), though no one pretends that the prerogative of consulting through the oracle belonged to any other than the high priest. This shows the futility of the argument that in Deuteronomy all Levites must be held as priests because priestly functions are in Deu_10:8, etc., attributed to the tribe as such.
(2) They were to teach the Law to Israel (ver. 10). This privilege now preserved by ministers of the gospel, and other teachers in the Christian Church. In Levi"s fidelity and spirit of consecration we see the qualifications required for such work.
(3) They were to burn incense and offer sacrifice. This privilege has its fulfillment in Christians in general, in whose personal consecration and offering of spiritual sacrifices, with the incense of prayers, the character of a "royal priesthood" is maintained. (1Pe_2:5, 1Pe_2:9) Their sacrifices are acceptable through the High Priest, Christ.
2. Great promises were given (ver. 10). His substance would be blessed, and special protection afforded him. God"s servants have all an interest in these promises, especially those whose sacred calling deprives them of the ordinary means of livelihood. J.O.
Vers. 8-11. The priestly tribe.
The abuse of the priestly office has brought the name of priest into contempt. Best things, when corrupt, become the worst. Sour milk and rotten grapes and stained snow are things most obnoxious. Yet a true priest is the noblest form of man the greatest benefactor of his species. A pompous, bedizened, arrogant ecclesiastic, is not a true priest. God"s priest is meek, self-forgetful, saintly, Christlike.
I PURITY AND CONSECRATION ARE THE ESSENTIAL QUALIFICATIONS FOR THE PRIESTHOOD. Levi is here described as "thy holy one." This was God"s ideal, though never fully realized except in Christ. If there was not perfect purity of character, there was the nascent germ within the inner yearning and desire after holiness. Levi was the rude type, the rough outline of the perfect priest. A further qualification was consecration. This personal righteousness was to be practical. It was required to be actively devoted to the service of God. Regard for God was to dominate regard for earthly relatives. When called to God"s service, the Levite was to regard his parents as if he had them not; he was to forget his brethren and his father"s house; yea, he must love his children as though he loved them not. God first; every one else must find a subordinate place (ver. 9). Here we have the forecast of Christ"s axiom, "He that loveth father or mother more than me, is not worthy of me." Further, this character was a tested one. To an office so responsible, God does not admit a novice. Mere innocence is not a qualification. There must be tried and tested character character tried in the furnace of temptation. So with respect to this tribe of Levi; him "thou didst prove at Massah," with him "thou didst strive at the waters of Meribah.
II PRIESTLY CONSECRATION IS A CONDITION FOR RECEIVING REVELATION FROM GOD. "Let thy Thummim and thy Urim be with thy holy one." Although it is confessedly difficult to determine precisely what the Urim and the Thummim were, it is obvious that it was God"s ancient method for revealing his will to Israel. In emergencies, whether personal or national, it was the practice to ask counsel of God by means of the Urim and Thummim. It is a necessity that there should be internal fitness in order to receive and transmit the will of God. Light can only circulate through a fitting medium. Music can only be transmitted by a specific conductor. As it is in the natural world, so in the spiritual, only the pure in heart can see God. His will is revealed only to the dutiful. "The secret of the Lord is with them that fear him." On this account, God"s priests have often been God"s prophets; e.g. Jeremiah, Ezekiel, Samuel, and John the Baptist. Moses too belonged to the tribe of Levi.
III PRIESTLY CONSECRATION INCLUDES SERVICE GODWARD AND MANWARD. (Ver. 10.) Every true priest is a mediator between God and men. He receives of God and imparts to men; be receives from men and presents unto God. The only perfect Mediator is the "Son of the Highest;" but, in a humbler sphere, earthly priests are also mediators. They receive God"s Law from the fountain of his lips, and they convey it unto their brethren. Every real teacher is a real mediator. He delivers unto others that which he has first received. The priest has also a service to perform Godward. He brings human offerings before the Most High the offerings of gratitude and praise. But men have sinned, and this sad fact must be recognized. They stand in urgent need of Divine mercy. Hence substantial proofs of penitence and confession are required. God has a proper and prescribed method for conveying his mercy. He will be approached in the way of sacrifice, and it is part of the priest"s vocation to present "whole burnt sacrifice upon God"s altar.
IV COMPLETE CONSECRATION ENSURES COMPLETE SALVATION. Salvation is many-sided; it is negative and positive. It embraces deliverance from every evil, present and future; it embraces every good that can enrich and ennoble the man. While we care wholly for God"s interests, he will most completely care for ours. No external substance will bring us any real advantage unless God"s blessing be upon it, ay, pervade it. The Levites were compelled by official duties to be often absent from their families and homesteads, which needed therefore special protection from God. "Bless, Lord, his substance." But more important yet was it for the whole nation that the offerings and intercessions of the priests might find acceptance with God. If anything upon their part should nullify the offices of religion, the effect would be unspeakably disastrous. Therefore, looking along the vista of the future in fervent anticipation, Moses prays, "Accept the work of his hands." It is as if he had said, "Let thy gracious plan for pardoning and saving men completely succeed!" And lastly, he prays for the priest"s security against all foes. We may not here confine our thoughts to foreign adversaries. The true and faithful priest will always, find enemies in proportion to his fidelity. His foes shall be those of his own household. They will assail his earnestness, suspect his motives, attack his reputation. But God shall undertake his servant"s cause. He will, in his own way, so smite his foes, that they shall be completely silenced; "they shall not rise again. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v8 And of Levi he said.
Deu_33:8-11
And of Levi he said.
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Levi
Levi was the third son of Jacob and Leah, and his name commemorated the desire and hope of his mother, that her husbands heart would be closely joined to her now that she had borne him three sons (Gen_29:34). The Hebrew word from which Levi is derived means to adhere, or to be closely joined. An undesigned prediction lay hid in the name thus given; for Levi was ordained by God to be the official link of union betwixt the whole nation of Israel and its spiritual Head. Through the Levitical priesthood the descendants of Jacob were to be joined unto God in a peculiar covenant; and this fact is distinctly connected with the meaning of Levis name by an inspired utterance recorded in Num_18:2. Yet, during the lifetime of Levi himself, this high spiritual destiny of his tribe could scarcely have been guessed; for this third son of Jacob was joined to his elder brother Simeon in deeds of violence and cruelty that drew upon them a common curse, which in Simeons case, as we have seen, made every blessing of the tribe impossible. The dying patriarch Israel, speaking by the spirit of prophecy, formally disinherited both these men from their natural share in the promised land of Canaan. They were to be divided and scattered (Gen_49:7). And this curse was never recalled in its terms, nor abolished in the case of Levi any more than it was in the case of Simeon; only the wonder working providence of God converted it into an occasion of blessing and honour for the one tribe, whilst leaving it in its original force of a punishment for the other tribe. The exclusion of the Levites from a landed inheritance, and their dispersion amongst the other tribes of Israel, became the highest tokens of the Divine favour towards them, and the means by which they were recognised as the channels of heavenly grace to all the nation. This remarkable change of a curse into a blessing deserves to be studied and remembered by those who are conscious of having brought themselves under the inevitable penalties of past wrong-doing. Those penalties cannot perhaps be recalled, but they can be converted into marvellous opportunities of good in a circle far wider than has been affected by the former evil. And for such a miracle of grace to be accomplished, it is only needful that human repentance and self-consecration should work together with the providence of heaven. (T. G. Rooke, B. A.)
Urim and Thummim
In the blessing of Levi by Moses, the usual order of these two mysterious words is reversed, and Thummim is put before Urim. There is probably a reason for this, namely, to suggest that Levis zeal for the right and perfect way of God, amid the general defection at Horeb, was his real title to the honourable office of interpreting Gods light and Gods truth from His holy oracles. This supreme devotion of himself to right was indeed the sole condition of his blessing and of the Divine election which it declared. (T. G. Rooke, B. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v8 (See Scofield "Exo 28:30") .
Thummim
(See Scofield "Exo 28:30") .
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8–11 General Information:
General Information:
Moses continues to bless the tribes of Israel, which he began to do in Deuteronomy 33:2. The blessings are short poems. (See: Parallelism)
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Your Thummim and your Urim
These were sacred stones the high priest carried on his breastplate and used at times to determine God's will. Here "your" refers to Yahweh. (See: Forms of You and Translate Unknowns)
your loyal one
"your holy one" or "the one who seeks to please you." This refers to the tribe of Levi.
Massah
See how you translated this in Deuteronomy 6:16. Translator may add a footnote that says: "The name 'Massah' means 'testing.'"
Meribah
See how you translated this in Deuteronomy 32:51. Translator may add a footnote that says: "The name 'Meribah' means 'argue' or 'quarrel.'"
translationWords
Levi
test
water
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8–10 33:8 Levi was Jacob’s third son by Leah (Gen…
33:8 Levi was Jacob’s third son by Leah (Gen 29:34). The Levites, particularly those descended from Aaron, were entrusted with the priesthood (see Exod 28:1; 32:29; Num 3:9). • Thummim and Urim were precious stones embedded in or suspended from the breastpiece of the ephod, a garment worn by the chief priest. These stones could be consulted to determine God’s will. Their names may be translated “perfections” and “lights,” respectively (see study note on Exod 28:30). • Massah means “[place of] testing,” referring to an incident when the people ran out of water and tested the Lord (see study note on Deut 6:16; Exod 17:1-7). • Meribah means “[place of] contention,” referring to another occasion when the people of Israel fought with the Lord until he brought them water from a rock (Num 20:13, 24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.