Deuteronomy 33:4

4. Moses commanded us a law] The change to 1st pers. plur. (but LXX B you), the introduction of Moses’ name, and the fact that the line is an odd one, raise the suspicion that it is a gloss. Law, Heb. Tôrah, in its widest sense (see on Deu_1:5; Deu_1:31); omit a. If the line be retained, the next line is in apposition and we must render with Sam. (and LXX) a possession for the assembly of Jacob (cp. Psa_119:111). But without changing the consonants we may read, His possession, or dominion, is the assembly of Jacob; a parallel to the next line. Assembly, Heb. ḳehillah, only here and Neh_5:7, in D and elsewhere ḳahal (see on Deu_5:22 and Deu_23:1 (2)), the whole nation as a body politic. Possession elsewhere only in P, Exo_6:8, and Ezek. (6 times) mostly of the land.

4a. met you not, etc.] The appearance of the Pl. address marks a quotation as in Deu_9:7 f. According to Deu_2:29 Moab sold bread and water to Israel.

when ye came forth out of Egypt] Whoever wrote this clause (D or an editor) its perspective is that not of Moses in the land of Moab but of a time long after when the whole forty years’ passage from Egypt was foreshortened.

4b, 5. Probably another quotation from a different source: (1) because of the change from the Pl. to the Sg. address (confirmed by LXX), and (2) because Heb. and the versions have he hired (not they as in EVV.), suggesting that in the context from which it was extracted this vb had a sing. nominative (Balak?). On the substance of Deu_33:4 b, Deu_33:5, see JE, Num_22:2 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 33:4 Moses commanded us a law, [even] the inheritance of the congregation of Jacob.

Ver. 4. Moses commanded us a law.] These are the words of those saints above mentioned, expressing their good affection to the law and to Moses, by whose mediation they received it.

Even the inheritance.] For perpetual use to us and our posterity. Indeed, the law lies not upon the righteous, {ου κειται, 1Ti 1:9} nor urgeth them, as it doth upon the wicked. To these the law is as chains and shackles; to those as belts and garters, which gird up their loins, and expedite their course the better. It confines them to live in that element where they would live, as if one should be confined to Paradise, where he would be, though there were no such law.

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 33:4. Moses commanded us a law — Moses has been thought by some to speak this of himself, in the third person, because he intended the contents of this chapter, like the preceding song, to be learned by the Israelites, and repealed in their own persons. They are therefore supposed to say, Moses commanded us a law, &c. The inheritance of the congregation — The law is called their inheritance. because the obligation to observe it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them. So the psalmist thought, “Thy testimonies have I taken as a heritage for ever,” Psa 119:111.

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

33:4 of Israel: Literally of Jacob. The Hebrew probably uses Jacob because the tribes descended from Jacob’s twelve sons are here listed by name as recipients of God’s blessing (33:6-25; cp. Gen 49:1-28).

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

To us and our successors.

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

(4,5) “[Of] the law which Moses commanded us,

The inheritance of the congregation of Jacob,

When he (Moses) was king in Jeshurun,

In the gathering of the heads of the people,

The tribes of Israel together.”

This fourth verse, from its form, is evidently not what Moses said, but an explanatory parenthesis, inserted by the writer, who was probably Joshua. Upon “He was king in Jeshurun,” Rashi says, “The Holy One, blessed be He! the yoke of His kingdom is upon them for ever.” It may be so. “When the Lord your God was your king,” is Samuel’s description of the whole history of Israel previous to himself.

The certainty that the King of kings, the Messiah of Israel, was and is the Lawgiver and Teacher, and Keeper of all saints, and that there are none of that character who do not “sit at the feet of Jesus,” makes the real meaning of the passage perfectly plain, even though the exact grammatical relation of the clauses may be not beyond dispute.

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

And he was king in Jeshurun,.... That is, in Israel, or over the people of Israel, of which name of theirs; see Gill on Deu 32:15; either God, as Jarchi; for the government of the Israelites was a theocracy, and their laws were immediately from God, and by him they were guided and directed in all things; wherefore, when they were so importunate for a change in their government, and to have a king over them, they are said to reject the Lord, that he should not reign over them, Sa1 8:7; or Moses, as Aben Ezra on the place, Maimonides (f), and others (g); who, under God, had the civil government of the Hebrews; both may be received, God was the supreme Governor, and Moses the chief magistrate under him:

when the heads of Israel and the tribes of the people were gathered together; at Mount Sinai, to hear the law there and then given, or to hear it repeated by Moses, as in this book of Deuteronomy, who were at different times convened together for that purpose, see Deu 1:1; next follow the particular blessings of the several tribes, beginning with Reuben the firstborn.

(f) In Misn. Shebuot, c. 2. sect. 2. (g) Philo de Vita Mosis, l. 3. p. 681.

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

Moses. He expresses himself as if the people were speaking. The change of persons is very frequent in this discourse. --- Inheritance. So the psalmist (Psalm cxviii. 111,) says, I have purchased thy testimonies for an inheritance for ever. (Calmet)

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).

Moses speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their

inheritance, partly because the obligation of it was hereditary, passing from parents to their children, and partly because this was the best part of all their inheritance and possessions, the greatest of all those gifts and favours which God bestowed upon them.

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

4. Moses commanded us a law — The law was given by God through Moses, and was a possession for the people.

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

Moses here, identifying himself with the people, uses the third person, and includes himself among those to whom the Law was given; cf. Ps 20 Ps 21, where David not only speaks of himself in the third person, but addresses such prayers for himself as could only be offered by the people for their king. (cf. also Jud_1:5:12, 15; Hab_3:19) Even the inheritance of the congregation. The "even," which the translators of the Authorized Version have inserted here, were better omitted; the words are in apposition to "law." The Law which Moses communicated to Israel was to remain with them as the inheritance,f the congregation. The Bishops" Bible and the Geneva Version have, more correctly, "for an inheritance of the congregation."

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

Moses - He speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their inheritance, because the obligation of it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them.

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

תורה THE LAW which צוה לנו משה MOSES COMMANDED US, מורשה is AN INHERITANCE to THE CONGREGATION OF JACOB: we have taken it and we will not abandon it.

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.

MOSES COMMANDED US A LAW. The meaning thereof is that Israel will always “take” [receive His words] and say “Moses commanded us a Law and this will be an inheritance of the congregation of Jacob, for all the children of Jacob shall possess it forever and observe it, for it shall not be forgotten out of the mouths of their seed.” And our Rabbis interpreted 8. that he did not say “an inheritance of the house of Jacob” or “the seed of Jacob” — he stated of the congregation of Jacob in order to suggest that many [strangers] would join them and the Torah will always be an inheritance of Jacob and of all who congregate to him, these being the strangers that join themselves to the Eternal, to minister unto Him, and they shall cleave to the house of Jacob, 14:1. and they will all be called “His congregation.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.