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  • PARALLEL BIBLE - Deuteronomy 33:9


    CHAPTERS: Deuteronomy 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34     

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    King James Bible - Deuteronomy 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.

    World English Bible

    who said of his father, and of his mother, 'I have not seen him;' Neither did he acknowledge his brothers, Nor did he know his own children: For they have observed your word, and keep your covenant.

    Douay-Rheims - Deuteronomy 33:9

    Who hath said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known. These have kept thy word, and observed thy covenant,

    Webster's Bible Translation

    Who said to his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children: for they have observed thy word, and kept thy covenant.

    Original Hebrew

    האמר
    559 לאביו 1  ולאמו 517  לא 3808  ראיתיו 7200 ואת 853 אחיו 251 לא 3808 הכיר 5234 ואת 853 בנו 1121 לא 3808 ידע 3045 כי 3588 שׁמרו 8104 אמרתך 565 ובריתך 1285 ינצרו׃ 5341

    Treasury of Scriptural Knowledge

    VERSE (9) -
    Ex 32:25-29 Le 10:6; 21:11 Mt 10:37; 12:48; 22:16 Lu 14:26

    SEV Biblia, Chapter 33:9

    El que dijo a su padre y a su madre: Nunca los vi; ni conoció a sus hermanos, ni conoció a sus hijos; por lo cual ellos guardarán tus dichos, y observarán tu pacto.

    Clarke's Bible Commentary - Deuteronomy 33:9

    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 Lev. xxi. 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, Lev. x. 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;" Matt. xii. 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, Exod. xxxii. 26; and in this way the Chaldee paraphrast understands the words.

    John Gill's Bible Commentary

    Ver. 9. Who said unto his
    father and to his mother, I have not seen him , etc.] Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, ( Leviticus 21:11); or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in ( Matthew 12:49,50); neither did he acknowledge his brethren, nor knew his own children ; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, ( Exodus 32:26,27); for they have observed thy word, and kept thy covenant ; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, ( John 8:29).

    Matthew Henry Commentary

    Verses 6-23 - The order in which the
    tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole trib in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, an desire, in all our devotions, whether men accept us or not, 2Co 5:9 This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritanc close to mount Zion. To be situated near the ordinances, is a preciou gift from the Lord, a privilege not to be exchanged for any worldl advantage, or indulgence. We should thankfully receive the earthl blessings sent to us, through the successive seasons. But those goo gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the token of his special love. The precious things here prayed for, are figure of spiritual blessing in heavenly things by Christ, the gifts, graces and comforts of the Spirit. When Moses prays for the good will of Hi that dwelt in the bush, he refers to the covenant, on which all ou hopes of God's favour must be founded. The providence of God appoint men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdo and duty to apply thereto; and it is happiness to be well please therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the onl favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having i they have enough, and desire no more.


    Original Hebrew

    האמר 559 לאביו 1  ולאמו 517  לא 3808  ראיתיו 7200 ואת 853 אחיו 251 לא 3808 הכיר 5234 ואת 853 בנו 1121 לא 3808 ידע 3045 כי 3588 שׁמרו 8104 אמרתך 565 ובריתך 1285 ינצרו׃ 5341


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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