Deuteronomio 33:3

Filipino Cebuano Bible

3 Sa pagkamatuod gayud, gihigugma niya ang katawohan; Ang tanan niya nga balaan anaa sa imong kamot: Ug sila minglingkod sa imong mga tiilan; Managdawat ang tagsatagsa sa imong mga pulong;

Bible Verse Review
  from Treasury of Scripure Knowledge

he loved: Deuteronomy 7:7, Deuteronomy 7:8, Exodus 19:5, Exodus 19:6, Psalms 47:4, Psalms 147:19, Psalms 147:20, Jeremiah 31:3, Hosea 11:1, Malachi 1:2, Romans 9:11-13, Ephesians 2:4, Ephesians 2:5, 1 John 4:19

all his saints: Deuteronomy 7:6, 1 Samuel 2:9, Psalms 31:15, Psalms 50:5, Jeremiah 32:40, John 10:28, John 10:29, John 17:11-15, Romans 8:35-39, Colossians 3:3, Colossians 3:4, 1 Peter 1:5

they sat: Luke 2:46, Luke 8:35, Luke 10:39, Acts 22:3

shall receive: Proverbs 2:1, 1 Thessalonians 1:6

Reciprocal: Deuteronomy 23:5 - because the 2 Kings 2:3 - thy master Job 5:1 - the saints Psalms 12:7 - thou shalt Psalms 31:23 - for the Psalms 60:5 - That Psalms 146:8 - loveth Proverbs 2:8 - and Ecclesiastes 9:1 - that the Ephesians 3:18 - with

Gill's Notes on the Bible

Yea, he loved the people,.... The people of Israel, of which his giving the law to them in such a glorious manner was an instance, and was a distinguishing blessing which other nations were not favoured with, see Deuteronomy 4:6; how much more is the love of God shown to his spiritual Israel and special people, by giving them his Gospel, the precious truths, promises, and ordinances of it, and, above all, in giving them his Son to be the Redeemer and Saviour of them, as revealed therein! these he embraces in his arms and in his bosom, as the word here signifies; admitting them to great nearness and familiarity with him, to commune with Father, Son, and Spirit, to a participation of all the blessings of grace here, and to the enjoyment of glory hereafter:

all his saints [are] in thy hand; not the sons of Levi, who were round about the ark, as Aben Ezra interprets it; rather all the people of Israel, who were chosen to be an holy people to the Lord above all people, and who were the care of his providence, protected by his power, and guided with his right hand; and were in a wonderful manner kept and preserved by him, both at the time of the giving of the law, and in their passage through the wilderness; it is eminently true of the chosen people of God, who are given to Christ, and made his care and charge, as all such who are sanctified and set apart by God the Father are, they are preserved in Christ, Judges 1:1; and these are sanctified in and by Christ, and by the Spirit of Christ, and so may be truly called his saints; and they are in the hands of Christ, as dear to him as his right hand, highly valued by him, held in his right hand; they are in his possession, are his peculiar people, portion, and inheritance, they are at his dispose, under his guidance and direction; and are in his custody and under his protection, and where they are safe from every enemy, and can never be snatched, taken, or removed from thence; see John 10:28; here they are put by the Father, as an instance of his love to them, and care of them, though not without the consent and desire of the Son, and this was done in eternity, when they were chosen in him:

and they sat down at thy feet; which may respect the position of the Israelites at the bottom of Mount Sinai, while the law was giving, which may be said to be the feet of the Lord, he being on the top of the mount, see Exodus 19:17; all the Targums interpret it of the feet of the cloud of glory, they pitching their tents where that rested, Numbers 9:17; some think it an allusion to scholars sitting at the feet of their masters to receive instructions from them, see

Acts 22:3; so the disciples and followers of Christ sit at his feet, attending on his word and ordinances with calmness and serenity of mind, with much spiritual pleasure and delight, and where they continue and abide; and which may denote their modesty and humility, their subjection to his ordinances, and readiness to receive his doctrines, and their perseverance in them, see Mark 5:15; the word signifies, in the Arabic language, to sit down at a table e, and so the word is used in the Arabic version of Matthew 8:11; and the ancient manner being reclining, the guests might be said to sit at the feet of each, especially at the feet of the master; so Christ sits at his table, and his people with him at his feet, Song of Solomon 1:12;

[everyone] shall receive of thy words; of the words of the law, as the Israelites, who heard them and promised obedience to them, Exodus 24:7; and would hear and receive them again, Joshua 8:34; and so Christ's disciples, everyone of them that hath heard and learned of the Father, and comes to him, and believes in him, receives the words or doctrines given him by the Father, John 17:8; so as to understand them, approve of them, love them, believe them, and act according to them; these they receive into their hearts as well as into their heads, with all readiness, gladness, and meekness; even everyone of the persons before described or loved by the Lord, are in the hands of Christ and sitting at his feet.

e Hence תכא, "a table", with the Talmudists. T. Bab. Beracot, fol. 42. 1. Pesach. fol. 110. 2. Kiddushin, fol. 81. 1.

Barnes' Notes on the Bible

“The people” are the twelve tribes, not the Gentiles; and his saints refer to God’s chosen people just before spoken of. Compare Deuteronomy 7:18, Deuteronomy 7:21; Exodus 19:6; Daniel 7:8-21.

Clarke's Notes on the Bible

Verse Deuteronomy 33:3. Yea, he loved the people — This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, קדשיו kedoshaiv, the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deuteronomy 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had also vouchsafed to be their king, Deuteronomy 33:5.

Dr. Kennicott proposes to translate the whole five verses thus: -

-- Verse Deuteronomy 33:1. And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death. And he said,

2. Jehovah came from SINAI,

And he arose upon them from SEIR;

He shone forth from Mount PARAN,

And he came from MERIBAH-KADESH:

From his right hand a fire shone forth upon them.

3. Truly, he loved the people,

And he blessed all his saints:

For they fell down at his feet,

And they received of his words.

4. He commanded us a law,

The inheritance of the congregation of Jacob.

5. And he became king in Jeshurun;

When the heads of the people were assembled,

Together with the tribes of Israel.

We have already seen that Dr. Kennicott reads מריבה קדש Meribah-Kadesh, the name of a place, instead of מרבבת קדש meribeboth kodesh, which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies.

Instead of a fiery law, אש דת esh dath, he reads, following the Samaritan version, אש אור esh ur, a fire shining out upon them. In vindication of this change in the original, it may be observed,

1. That, though דת dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: תורה torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee.

2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word eshdath, which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected.

3. That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac.

4. That in the parallel place, Habakkuk 3:3-4, a word is used which expresses the rays of light, קרנים karnayim, horns, that is, splendours, rays, or effulgence of light.

5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted.

Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints - changing בידך beyadecha, into ברך barach, he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the ד daleth and the ר resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the י yod, which might have been easily mistaken for the apex at the top of the ב beth very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering.

Instead of לרגלך leraglecha, and מדברתיך middabberotheycha, THY feet, and THY words, Dr. Kennicott reads the pronouns in the third person singular, לרגליו leraglaiv and מדברותיו middabberothaiv, HIS feet, HIS words, in which he is supported both by the Septuagint and Vulgate. He also changes ישא yissa, HE shall receive, into ישאו yisseu, THEY shall receive.

He contends also that משה Mosheh, Moses, in the fourth verse, was written by mistake for the following word מורשה morashah, inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to GOD, which would be most absurd. See Kennicott's first Dissertation, p. 422, &c.