Deuteronômio 33

Deuteronômio 33

Wuest note on Galatians 3:19 - The law was ordained by angels, Paul says. The NT refers three times to the interposition of angels in the giving of the law. In [Acts 7:53] the fact is mentioned in order to enhance the authority of the law. In [Heb 2:2] it is contrasted with God’s revelation in His Son. At His right hand there was flashing lightning for them - "from his right hand went a fiery law for them" (Dt 33:2KJV) "With his right hand he gave a fiery law to them." (Dt 33:2NET) This designation undoubtedly reflects the scene on Mt Sinai (Horeb) as described by Moses... Exodus 19:16-18 So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. Deuteronomy 4:11 “You came near and stood at the foot of the mountain, and the mountain burned with fire to the very heart of the heavens: darkness, cloud and thick gloom. Jamieson on fiery law - so called both because of the thunder and lightning which accompanied its promulgation (Ex 19:16–18; De 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2 Co 3:7–9). Jamieson, Fausset and Brown - "Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel’s march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [Robinson]. (Ct Jdg 5:4-5; Ps 68:7-8; Hab 3:3). Since God’s heavenly abode is surrounded by a myriad of angels (1 Kings 22:19), when God appeared at Sinai, these “holy ones” or angels were in his retinue. (Note this is J D Douglas' revision of JFB's classic commentary) Disciple's Study Bible on He came - God's presence is an historical action. He comes to His people. God takes the initiative to be with His people. His people cannot passively find security in a place or time when we expect God to be present. God's coming signified His historical rule over His people and His right to determine their future. Henry Morris on ten thousands holy ones - Evidently there were myriads of holy ones with God on Mount Sinai as His right hand wrote the commandments for Israel on tables of stone. Note also references to angels at the giving of the law in Acts 7:53; Galatians 3:19; and Hebrews 2:2. Norman Geisler - When Critics Ask - DEUTERONOMY 33:2—Is this a prediction of the Prophet Mohammed? PROBLEM: Many Islamic scholars believe this verse predicts three separate visitations of God—one on “Sinai” to Moses, another to “Seir” through Jesus, and a third in “Paran” (Arabia) through Mohammed who came to Mecca with an army of “ten thousand.” SOLUTION: First of all, this contention can be easily answered by looking at a Bible map. Paran and Seir are near Egypt in the Sinai peninsula (cf. Gen. 14:6; Num. 10:12; 12:16–13:3; Deut. 1:1), not in Palestine where Jesus ministered. Nor was Paran near Mecca, but hundreds of miles away near southern Palestine in the north eastern Sinai. Furthermore, this verse is speaking of the “LORD” (not Mohammed) coming. And He is coming with “ten thousands of saints,” not ten thousand soldiers, as Mohammed did. There is absolutely no basis in this text for the Muslim contention. Finally, this prophecy is said to be one “with which Moses the man of God blessed the children of Israel before his death” (v. 1). If it were a prediction about Islam, which has been a constant enemy of Israel, it could scarcely have been a blessing to Israel. In fact, the chapter goes on to pronounce a blessing on each of the tribes of Israel by God, who “will thrust out the enemy” (v. 27). Norman Geisler - When Critics Ask - DEUTERONOMY 33:2—Is this a prediction of the Prophet Muhammad? MISINTERPRETATION: Many Islamic scholars believe this verse predicts three separate visitations of God—one on Sinai to Moses, another to Seir (a region near the Dead Sea and the Arabian Desert) through Jesus, and a third in “Paran” (Arabia) through Muhammad who came to Mecca with an army of “ten thousand.” CORRECTING THE MISINTERPRETATION: This contention can be easily answered by looking at a Bible map. Paran is near Egypt in the Sinai peninsula and Seir is in Old Testament Edom (cf. Gen. 14:6; Num. 10:12; 12:16–13:3; Deut. 1:1). Neither are in Palestine where Jesus ministered. Nor was Paran near Mecca, but hundreds of miles away in near southern Palestine in the northeastern Sinai. Further, this verse is speaking of the “LORD” (Yahweh, not Muhammad) coming. And he is coming with “ten thousand saints,” not ten thousand soldiers, as Muhammad did. There is absolutely no basis in this text for the Muslim contention. Finally, this prophecy is said to be one “with which Moses the man of God blessed the children of Israel before his death” (v. 1). If it were a prediction about Islam, which has been a constant enemy of Israel, it could scarcely have been a blessing to Israel. In fact, the chapter goes on to pronounce a blessing on each of the tribes of Israel by God, who “will thrust out the enemy” (v. 27) Deuteronomy 33:3 "Indeed, He loves the people; All Your holy ones are in Your hand, And they followed in Your steps; Everyone receives of Your words. he loved: De 7:7-8 Ex 19:5-6 Ps 47:4 Ps 147:19-20 Jer 31:3 Ho 11:1 Mal 1:2 Ro 9:11-13 Eph 2:4,5 1Jn 4:19 all his saints: De 7:6 1Sa 2:9 Ps 31:15 50:5 Jer 32:40 Joh 10:28,29 17:11-15 Ro 8:35-39 Col 3:3,4 1Pe 1:5 they sat: Lu 2:46 8:35 10:39 Ac 22:3 shall receive: Pr 2:1 1Th 1:6 Related Passages: Deuteronomy 4:37 “Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power, Deuteronomy 7:7-8 The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the LORD loved you and kept the oath which He swore to your forefathers (ABRAHAMIC COVENANT), the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Psalms 47:4 He chooses our inheritance for us, The glory of Jacob whom He loves. Selah. Psalms 147:19-20 He declares His words to Jacob, His statutes and His ordinances to Israel. 20He has not dealt thus with any nation; And as for His ordinances, they have not known them. Praise the LORD! Jeremiah 31:3 The LORD appeared to him from afar, saying, “I have loved you with an everlasting love; Therefore I have drawn you with lovingkindness. Hosea 11:1 When Israel was a youth I loved him, And out of Egypt I called My son. THE LOVE OF GOD FOR ISRAEL Deere - Moses’ words in Deuteronomy 33:3–5 seem to reflect the peoples’ response in praise. They acknowledged the Lord’s love for them, His people, and the ministry of the angels (“the holy ones”) in mediating the Law (cf. Acts 7:38, 53; Gal. 3:19; Heb. 2:2). (Bible Knowledge Commentary) Indeed, He loves the people - Moses proclaims God’s love for Israel as he blesses the tribes just before his death. The Hebrew word for loves is chabab used only here in the OT. The Septuagint is somewhat unusual in translating it with pheidomai which means to spare someone, to refrain from doing something and can convey the idea of being merciful which is probably the main sense here. All Your holy ones are in Your hand (i.e.,"Your power"), NET NOTE - Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (béyadekha, “your hands”). The Lxx versions by Lucian and Origen read, therefore, “the holy ones.” The Lxx version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (béyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear. And they followed in Your steps; Everyone receives of Your words - "And they sit at your feet, each receiving your words." (Dt 33:3NET) "they assemble at Your feet. Each receives Your words" (Dt 33:3CSB) Does this phrase not remind us of Mary in Luke 10:39+ who "who was seated at the Lord’s feet, listening to His word." NET NOTEon followed - The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”