Deuteronomy 33:9

Deu 33:9 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.

Ver. 9. Who said unto his father.] In that heroical fact, {Exo 32:26; Exo 32:29} in that terrible crisis about the golden calf. Not to be wryed or biassed by respect to carnal friends, is a high and hard point of self-denial. Mark was Barnabas’s sister’s son; hence he stood so stiff for him against Paul, his faithful fellow traveller. {Act 15:37 Col 4:10} Moses, to please Zipporah, displeased God, and it went hard with him. {Exo 4:24} Eli was too indulgent to his wicked sons; and so perhaps was Samuel too. {1Sa 8:1; 1Sa 8:3} How many of the holy martyrs denied themselves utterly in their dearest wives and children, either at the stake, or going thither! It is well observed, that the married martyrs, parents of many children, as Rogers, Watts, Guest, Rawlins, suffered with most alacrity.

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 33:9. Who said to his father, &c., I have not seen him — That is, I have no respect unto them in comparison of God and my duty. The meaning is, Who followed God and his command fully, and executed the judgment enjoined without any respect of persons. It appears to refer to the whole tribe of Levi, who, fired with a holy zeal for God and his worship, performed impartial execution on the worshippers of the golden calf, not excepting even their nearest relations that were concerned in that wickedness: see Exo 32:26-29. They kept thy covenant — When the rest broke their covenant with God by the foul sin of idolatry, that tribe kept themselves pure from that infection, and adhered to God and his worship. Some also include herein their impartiality in the administration of justice, that they had not accepted, nor should accept the persons of any, not even their relations. To which we may add that the office of the priests and Levites, which engaged their constant attendance, at least by turns, at God’s altar, laid them under a necessity of being frequently absent from their families, which they could neither take such care of nor make such provision for, as other Israelites might. This constant self-denial they submitted to, that they might observe God’s word, and keep the covenant of priesthood. And all those, even under the gospel, who are called to minister in holy things, should remember that it is their duty to sit loose to the relations and interests which are dearest to them in this world, and prefer the fulfilling of their ministry before the gratifying the best friend they have, Act 20:24; Act 21:13. Our Lord Jesus knew not his mother and his brethren, when they would have taken him from his work, Mat 12:48.

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

33:9 guarded your covenant: The verse alludes to the incident of the gold calf at Mount Sinai (Exod 32:25-29) and to the affair at Baal-peor (Num 25:6-9). The Levites’ love for the Lord and loyalty to his covenant eclipsed their devotion to their own families, averted God’s judgment, and brought them the honor expressed here.

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

He preferred God’s glory to all natural affection, Exod. 32:29.

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

Verse 9. Who said unto his father, c.] There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi others, of all the tribes; others, of the Messiah, c. but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, c. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred see Le 21:11-12. Neither must Aaron mourn for his sons Nadab and Abihu, c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Le 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother" Mt 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbour, and even son, who had sinned in worshipping the golden calf, Ex 32:26; and in this way the Chaldee paraphrast understands the words.

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

9. When thou goest forth] As Deu_20:1, Deu_21:10; cp. Deu_13:13 (14).

in camp] Heb. [as] a camp, maḥaneh: a term used of the encampment itself, Deu_33:10 ff., Jos_6:11; Jos_6:14, 1Sa_17:53, 2Ki_7:16; of those who encamp, Num_10:5 f.; and of a host on its way to encamp or to take up a position, as here, Jos_8:13; Jos_10:5; Jos_11:4 f. (Also used of hosts or companies without any reference to camping.) The camps of nomads were of tents; in time of war Israel’s were of booths, 2Sa_11:11.

thou shalt keep thee] Deu_2:4.

every evil thing] As the context shews, anything that would cause ritual uncleanness; in Deu_17:1 of a physical blemish unfitting for sacrifice, but in Psa_64:5 (6), Psa_141:4 of what is immoral.

9. Above all claims of kindred the tribe set their duty to the oracles and covenant of Jehovah (cp. Deu_13:6 (7) ff., Mat_10:37, Luk_14:26).

‘It is not blood but abnegation of blood that constitutes the priest. He must act for Jehovah’s sake as if he had neither father, nor mother, neither brothers nor children’ (Wellh. loc. cit.). Some interpret this specifically of the impartiality of the priests as ministers of justice, they did not respect persons (cp. Deu_1:16 f., Deu_17:9 ff.); others see an allusion to Exo_32:17-29; but both these interpretations are too particular.

Note that, as in D, the whole tribe of Levi are priests, and that in contrast to Gen_49:7 the tribe is consolidated. See Ryle’s note there.

‘The priests appear as a strictly close corporation, so close that they are mentioned only exceptionally in the plural number and for the most part are spoken of collectively in the singular as an organic unity which embraces not merely the contemporary members but also their ancestors and which begins its life with Moses, the friend of Jehovah, who as its beginning is identified with the continuation just as the man is identified with the child out of whom he has grown’ (Wellh. Hist. 135).

For may be rendered but.

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.

They shall teach Jacob thy statutes, and Israel thy law,.... The priests and Levites, being dispersed among each of the tribes, having cities in them allotted to them, taught the people the laws, statutes, and ordinances of the Lord, moral, civil, and ceremonial, see Mal 2:6,

they shall put incense before thee; upon the altar of incense, which none but a priest might do, as the case of Uzziah shows; and which, the Jews say (k), he might do but once: the same priest might not offer incense twice; a new priest was always employed: in this they, were typical of Christ, the only Intercessor who is always at the golden altar, to offer up the prayers of all saints with his much incense, Rev 8:3,

and whole burnt offerings upon thine altar; the altar of burnt offering, typical of Christ, who is both altar, sacrifice, and priest.

(k) T. Bab. Yoma, fol. 26. 1.

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

Who said unto his father and to his mother - Compare Mat 10:37; Luk 14:26.

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

Who hath said, &c. It is the duty of the priestly tribe to prefer God’s honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling. (Challoner) --- The Levites shew no mercy to such of their brethren as had adored the golden calf, Exodus xxxii. 28, 29. The Chaldean, and many able interpreters, consider them here as judges, who must not be biased in passing sentence, by any natural affection. (Vatable) --- Others think they must not assist at the funerals of their relations, Leviticus xxi. 10. (Calmet) --- But the two former opinions seem much better. (Haydock) --- Covenant. Priests ought to be more exemplary in their conduct than other men. (Worthington) --- It is their duty also to instruct others, and to inculcate the observance of the law, as Hebrew and Septuagint more clearly specify. "They shall teach thy judgments to Jacob, and thy law to Israel." (Haydock) --- They were appointed judges (chap. xvii. 8., and xix. 17,) and monitors, Osee iv. 6., &c.

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).

I have not seen him, i.e. I have no respect unto them, for so knowledge is oft used, as Job 9:21; Pro 12:10,11; 1Th 5:12. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26,27. This seems better than to refer it either to their not mourning for their next kindred, for that was allowed to all but the high priest in case of the death of father or mother, and that was only a ceremonial rite, and no matter of great commendation; or to their impartiality in executing the judgments committed to them, Deu 17:9, of which they had as yet given no considerable proof.

Kept thy covenant, i.e. when the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves more pure from that infection, and adhered to God and his worship and service, as appears from Exo 32:26,28. Compare Mal 2:6,7.

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

9. Who said unto his father… I have not seen him — The sacred character of the high priest, his entire consecration to his holy duties, are implied in these words. He was not to pay the last duties of affection to his parents. See Lev_21:11-12. Aaron, Eleazar, and Ithamar were not to mourn for their sons and brothers. See Lev_10:6.

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

I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exod. xxxii, 26, 27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.

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, which he began to do in Deuteronomy 33:2. The blessings are short poems. He continues describing the tribe of Levi, which he began to do in Deuteronomy 33:8. (See: Parallelism)

your word

"your commands"

guarded ... kept

These words both mean to watch over and to protect. They are often metaphors for "obeyed," but here they should be translated literally because they refer to a time when the Levites literally killed people who were rebelling against Yahweh. (See: Doublet and Metaphor)

translationWords

acknowledge

word of God

covenant

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

האמר לאביו ולאמו לא ראיתיו WHO SAID TO HIS FATHER AND TO HIS MOTHER, I HAVE NOT SEEN HIM — When they sinned in the matter of the golden calf and I said, “Who is on the Lord’s side, let him come to me” (Exodus 32:26), all the sons of Levi gathered themselves unto me, and I ordered them each to kill his mother’s father, he being an ordinary Israelite, or his brother on the mother’s side, or the son of his daughter whose husband was an ordinary Israelite, and thus did they do. — It is impossible to explain the term “his father” literally, and “his brothers” as being those on his father's side, and similarly to understand “his sons” literally, for really all these are Levites, and of the tribe of Levi no one sinned., as it is said, “[And there gathered unto me) all the tribe of Levi” (Sifrei Devarim 350:1, Yoma 66b).

כי שמרו אמרתך BECAUSE THEY KEPT THY WORD, viz., Thou shalt have no other gods,

ובריתך ינצרו AND THEY GUARDED THY COVENANT viz., the covenant of circumcision (Sifrei Bamidbar 67 on בהעלתך); For the [ordinary] Israelites who were born in the desert did not circumcise their sons, whereas the Levites were [not only] circumcised themselves, [but they] also circumcised their sons.

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.