Deuteronomy 33:21

21. vow] Heb. nadar, as the parallel nazar shows, means originally ‘to dedicate.’ The term and the idea are found in practically all the Semitic languages.

be slack] Lit. be behind, delay. To pay, lit. to fulfil.

sin in thee] Cp. Deu_15:9.

21. provided] Lit. saw but = saw to.

first part] Or the best, Heb. reshîth. See above, Deu_33:15; and on Deu_18:4.

For there, etc.] Both the text of this line and the beginning of the next—kî sham ḥelḳath meḥoḳeḳ saphun (so far confirmed by Sam.) wayyeth—and the meaning, for there the lot of a ruler was laid up, and he came, etc., are very uncertain. The line is an odd one and may well be a gloss upon the preceding line.

If the Heb. text be accepted, the meaning is that although Gad had received his large and princely territory E. of Jordan yet he came with (Sam. associated himself with) the heads of the people to the conquest of W. Palestine, loyal to the righteous purpose of God, and executed His judgements on its peoples (Exo_23:31 ff.). Possible emendations are ḥelḳoh meḥuḳḳaḳ, and his lot was ordained (Giesebrecht); hullekah ḥelḳath meḥoḳḳeh (cp. LXX ἐμερίσθη γῆ ἀρχόντων), a ruler’s lot was allotted. The last word saphun, reserved or laid up, overloads the line and is by some ingeniously taken with wayyeth’ of the next line as an inversion of wayyith-assephun and there gathered themselves the heads of the peoples, LXX συνηγμένων ἄμα ἀρχηγοῖς λαῶν; and the line is taken as a gloss, or as the repetition by a scribe’s error of the line in Deu_33:5. On the whole v. see Numbers 32.

21–23 (22–24). Of Vows. A vow once made shall be paid without delay. God requires it, neglect is a sin (Deu_33:21). To forbear to vow is no sin, but every uttered promise of this kind must be observed (Deu_33:22 f.).—In the Sg., somewhat redundant, and probably expanded (see on Deu_33:23). Why it stands here is not evident; Steuern. draws attention to the presence of vow in Deu_33:18 (19) as apparently the reason. D has already stated that vows are to be paid at the one altar (Deu_12:6; Deu_12:11; Deu_12:17; Deu_12:26). There is no parallel in E, but one in P, Num_30:2 (3) with some identical phrases, the context of which deals with women’s vows in an elaborate fashion.

For the development of the casuistry thus begun see Mishna, ‘Nedarîm.’ In ancient times the vow was regarded as an essential part of religion (also in mediaeval Christianity) and was usually associated with prayer, cp. the Greek εὐχή, often conditionally on the prayer being granted. It might be a vow that the vower would devote himself to a god’s service, e.g. Jacob, Gen_28:20-22; Absalom, 2Sa_15:7 f.; or the dedication of a child, Hannah, 1Sa_1:11, or of other living thing, Jdg_11:30 (Jephthah), Mal_1:14, Leviticus 27, or houses or land, id. Cp. Psa_22:25 (26), Psa_50:14, Psa_61:8 (9), Psa_65:1 (2), Psa_66:13, Psa_76:11 (12), Psa_116:14; Psa_116:18; Job_22:27, Ecc_5:4 f. (based on our law). All these show that vows were a religious duty, that they were frequently and lightly made, and but indifferently performed. Cp. Mar_7:10 f., Mat_15:4 ff. For the Babylonians see Johns, op. cit. 137, Code of Ḫammurabi, § 181; and for the Arabs W. R. Smith, Rel. Sem. 314 f., 462 ff.

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.

Deu 33:21 And he provided the first part for himself, because there, [in] a portion of the lawgiver, [was he] seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.

Ver. 21. In a portion of the lawgiver.] That portion that Moses the lawgiver assigned him on the other side Jordan. {Num 32:33}

He executed the justice of the Lord,] viz., Upon the Canaanites; which is so noble an act that even the good angels refuse not to be executioners of God’s judgments upon obstinate malefactors.

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.

Deu 33:21. He provideth the first part for himself — The first-fruits of the land of promise, the country of Sion, which was first conquered, and which he is said to provide for himself, because he asked and obtained it of Moses, and was the first who viewed his portion in the promised land. There, in a portion of the lawgiver, &c. — This is obscurely expressed, but the meaning seems to be, he was there settled in a portion or settlement allotted him by Moses the Jewish legislator himself, whereas the portions beyond Jordan were given to the several tribes by Joshua, according to the direction of the lot. Or perhaps this part of the land is termed a portion of the lawgiver, because, lying beyond Jordan, it was the only part which Moses was permitted to enter upon. Was he seated — Hebrew, ספון, sapun, covered, or protected: for their wives and children were secured in their cities, while many of the men went over to the war in Canaan. He came with the heads of the people, &c. — Or with the princes, captains, or rulers of the people; that is, under their command and conduct. Or, as ראשׁי, roshee, may be understood, with the first, or in the front of the people, as the Syriac renders it; for this tribe and their brethren, whose lot fell beyond Jordan, were to march into Canaan before their brethren. Thus, again, he speaks, in the prophetic style, of a thing as already done, because he foresaw it would be done. He executed the justice of the Lord — Or his just judgment against the Canaanites, as the rest of the Israelites did.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

33:21 the best land: Gad chose this territory prior to the conquest. It was the famously rich and productive land of Bashan (Num 32:1-5). The commendation of Gad for carrying out the Lord’s justice and obeying his regulations probably refers to the tribe’s faithfulness in assisting the western tribes in their conquest of Canaan (Josh 22:1-3).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

So the portion of the Gadites, and others on this side Jordan was God’s, though it was not so known.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. He provided the first part] That is, he chose for himself a very excellent portion, viz., the land of Sihon and Og, in which this tribe had requested to be settled by the lawgiver, viz., Moses, from whom they requested this portion, Nu 32:1-5.

He came with the heads of the people] Notwithstanding this portion fell unto them on the east side of Jordan, yet they proceeded with the heads of the people, the chiefs of the other tribes.

To execute the justice of the Lord] To extirpate the old inhabitants of the country, according to the decree and purpose of the Lord. See on Num. xxxii.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) The first part.—The first territory conquered by Moses was distributed between Reuben and Gad, and the half tribe of Manasseh.

A portion of the lawgiver is interpreted by Rashi as the field of the “burial-place” of the lawgiver. But this can hardly have been in the mind of Moses.

He came with the heads of the people.—The Gadites with their companion tribes passed over Jordan to the conquest of Canaan by Moses’ order.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And of Dan he said,.... Of the tribe of Dan, as the Targums of Jonathan and Jerusalem:

Dan is a lion's whelp; or like one for boldness, strength, and courage; and was verified in Samson, who was of this tribe; who, when a young lion roared against him, the Spirit of the Lord came on him, and he tore it to pieces, Jdg 14:5,

he shall leap from Bashan; not Dan, for he was seated far from that country; but the sense is, he was like to a young lion for its strength, when it leaps from Bashan, as Aben Ezra rightly explains it. Bashan was a mountain in which lions haunted, and from whence they might be said to leap, as they do when they seize on their prey: it may have some respect to the leap of the Danites from the northwest part of the land of Israel, where they were settled, but was not sufficient for them, to the northeast of it, when they went against Leshem, and took it, and called it Dan; see Jos 19:47.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The first fruits of the conquest made by Israel were assigned to Gad and Reuben by Moses, at their own request.

Because ... seated - Render, because there was the leader’s portion reserved, i. e., there was reserved the fitting portion for Gad as a leader in war.

And he came ... - i. e., he joined the other leaders to fulfill the commands of God respecting the conquest of Canaan (compare Num 32:17, Num 32:21, Num 32:32; Jos 1:14). Moses regards the promise of the Gadites to do this as already redeemed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He saw, &c. The pre-eminence of the tribe of Gad, to which this alludes, was their having the lawgiver, Moses, buried in their borders; though the particular place was not known. (Challoner) --- Protestants, "and he provided the first part for himself; because there, in a portion of the lawgiver, was he seated, and he came with the heads of the people," &c. Septuagint, "And he saw his first-fruits," (the first conquered country of Sehon and of Og,) because there the land of the princes was divided, the leaders of the people being assembled, or who were assembled with the leaders. (Haydock) --- Gad and the two other tribes petitioned for that part of the country, and obtained their request of Moses, Numbers xxxii. 27. --- Israel. This is generally understood of Moses; but it may be explained of the tribe of Gad, which complied with the conditions imposed on him, and on his brethren, by the Lord, when he allotted the land of Galaad to them, chap. iii. 18. (Calmet) --- Hebrew, "he executed the justice of the Lord," &c. Septuagint, "the Lord did justice and his judgment with Israel," approving his choice. (Haydock)

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).

The first part; the first-fruits of the Land of Promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and so obtained it of Moses, Num 32.

A portion of the lawgiver, i.e. of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon; or because it was given to him by Moses; whereas the portions beyond Jordan were given to the several tribes by Joshua, according to the direction of the lot.

Was he seated, Heb. hid or protected; for their wives and children were secured in their cities, whilst many of their men went over to the war in Canaan.

He came with the heads of the people, i.e. he went, or he will go, (the preter tense being put for the future, after the manner of the prophets,) to wit, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, i.e. under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriac renders it; for this tribe and their brethren, whose lot fell beyond Jordan, were to march, and did march, into Canaan before their brethren, as it is expressed, Jos 1:14. And the Hebrew word rosch oft signifies the beginning or first of a thing.

He executed the justice of the Lord, and his judgments with Israel, i.e. he did or will execute the just judgment of God against the Canaanites, as the rest of the Israelites did; he will join in the war against them, as he promised to do, Num 32:27, and actually did, Jos 1:14.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. He provided the first part for himself — He chose the firstfruits for himself. The land on the east of the Jordan, the firstfruits of the conquest, was apportioned to Gad and Reuben. Comp. Numbers 32.

Because there, in a portion of the lawgiver, was he seated — For these was the leader’s portion reserved; kept as an appropriate reward for so brave and successful a leader.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 21 refers to Gad"s obtaining an inheritance for himself from Moses beyond Jordan. And he provided the first part for himself; literally, and he saw for himself (i.e. chose) the first, i.e. either the most excellent part or the firstfruits of the conquest. Because there, in a portion of the lawgiver, was he seated; rather, for there the portion of the leader was reserved. The word rendered t, lawgiver," or "leader" (qqejom), signifies primarily one who ordains or appoints, and is used in both the above senses (Exo_33:22; Jud_1:5:14) it is here applied to Gad, becausethat tribe displayed such promptitude and energy at the head of the tribes in the conquest of the land, that it might be regarded as their leader. An entirely different view of the passage has been taken by some, who by the mechokek understand Moses as the lawgiver, and his portion as the place of his grave, which was concealed, but was within the inheritance of Gad. But it is a fatal objection to this view that not only is the word rendered "portion" (tqlj) nowhere used of a grave, but the grave of Moses on Mount Nebo was in the territory of Reuben, not in that of Gad. Gesenius renders, "The portion of (assigned by) the lawgiver was preserved." But this does not tally with the immediately preceding statement, that Gad chose his portion for himself; at any rate, it could not be because of this that he chose it. Gad chose for himself a portion on the east of Jordan, and the portion he had chosen was sacredly kept for him, though he went with his brethren to the conquest of Canaan. And he came with the heads of the people ; i.e. his place of marching was with the leaders; his place was at the head of the tribes. (cf. Num_32:17, Num_32:21, Num_32:32, and Jos_1:14 Jos_4:12) He executed the justice of the Lord, etc.; i.e. he did what God required of him, obeying his commands, and thereby fulfilling all righteousness (cf. Mat_3:15; Php_3:6) With Israel; in the fellowship of Israel.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The first part - The first fruits of the land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and obtained it of Moses. Of the law-giver - Of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon: or because it was given him by Moses, whereas the portions beyond Jordan were given to the several tribes by Joshua according to the direction of the lot. Seated - Hebrew. hid or protected: for their wives and children were secured in their cities, while many of their men went over to the war in Canaan. He came - He went, or he will go, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, that is, under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriack renders it; for this tribe and their brethren whose lot fell beyond Jordan, were to march into Canaan before their brethren. He executed - The just judgment of God against the Canaanites, as the rest of the Israelites did.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Moses continues to bless the tribes of Israel; the blessings are short poems. He continues to describe the tribe of Gad as one man, which he began to do in Deuteronomy 33:20. (See: Parallelism)

the leader's portion

This means a larger piece of land that a leader normally took.

He came with the heads of the people

"They met with all the leaders of the Israelites"

He carried out the justice of Yahweh and his decrees with Israel

"They obeyed all that Yahweh had commanded the Israelites"

translationWords

head

just

decree

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וירא ראשית לו AND HE SAW THE FIRST PART FOR HIMSELF — i.e. he saw good to take for himself territory in the land of Sihon and Og, the subjugation of which was the beginning (ראשית) of the conquest of the Land,

כי שם חלקת BECAUSE THERE WAS THE PORTION — i.e., because he knew that there in his territory was the portion of the field where was the grave of the מחקק, THE LAWGIVER, viz., Moses,

ספון HIDDEN — i.e. that field was hidden and concealed from every creature, as it is said (Deuteronomy 34:6) “And no man knows his burial place” (Sifrei Devarim 355:6).

ויתא AND HE CAME — i.e. Gad came.

ראשי עם AT THE HEAD OF THE PEOPLE — They (the men of Gad) marched before the armed men at the conquest of the Land, because they were mighty, and thus does it state that Joshua said to them, (Joshua 1:14) “Ye shall pass armed before your brethren, etc.”.

צדקת ה' עשה HE DID THE RIGHTEOUSNESS OF THE LORD — because they proved true to their word and kept their promise to cross the Jordan and to remain there until they (the Israelites) had conquered it and divided it amongst the tribes. — Another explanation: ויתא AND HE — the Lawgiver, Moses — CAME ראשי עם AT THE HEAD OF THE PEOPLE, צדקת ה' עשה HE DID THE RIGHTEOUSNESS OF THE LORD — This, too, is spoken of Moses (cf. Sifrei Devarim 355:9).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.