very fittingly inserted in the book of the law between the divine announcement of his approaching death and the account of the death itself, as being the last words of the departing man of God. The blessing opens with an allusion to the solemn conclusion of the covenant and giving of the law at Sinai, by which the Lord became King of Israel, to indicate at the outset the source from which all blessings must flow to Israel (Deu 33:2-5). Then follow the separate blessings upon the different tribes (vv. 6-25). And the whole concludes with an utterance of praise to the Lord, as the mighty support and refuge of His people in their conflicts with all their foes (Deu 33:26-29). This blessing was not written down by Moses himself, like the song in ch. 32, but simply pronounced in the presence of the assembled tribes. This is evident, not only from the fact that there is nothing said about its being committed to writing, but also from the heading in Deu 33:1, where the editor clearly distinguishes himself from Moses, by speaking of Moses as “the man of God,” like Caleb in Jos 14:6, and the author of the heading to the prayer of Moses in Psa 90:1. In later times, “man of God” was the title usually given to a prophet (vid., 1Sa 9:6; 1Ki 12:22; 1Ki 13:14, etc.), as a man who enjoyed direct intercourse with God, and received supernatural revelations from Him. Nevertheless, we have Moses' own words, not only in the blessings upon the several tribes (vv. 6-25), but also in the introduction and conclusion of the blessing (Deu 33:2-5 and Deu 33:26-29). The introductory words before the blessings, such as “and this for Judah” in Deu 33:7, “and to Levi he said” (Deu 33:8), and the similar formulas in Deu 33:12, Deu 33:13, Deu 33:18, Deu 33:20, Deu 33:22, Deu 33:23, and Deu 33:24, are the only additions made by the editor who inserted the blessing in the Pentateuch. The arrangement of the blessings in their present order is probably also his work. It neither accords with the respective order of the sons of Jacob, nor with the distribution of the tribes in the camp, nor with the situation of their possessions in the land of Canaan. It is true that Reuben stands first as the eldest son of Jacob; but Simeon is then passed over, and Judah, to whom the dying patriarch bequeathed the birthright which he withdrew from Reuben, stands next; and then Levi, the priestly tribe. Then follow Benjamin and Joseph, the sons of Rachel; Zebulun and Issachar, the last sons of Leah (in both cases the younger before the elder); and lastly, the tribes descended from the sons of the maids: Gad, the son of Zilpah; Dan and Naphtali, the sons of Bilhah; and finally, Asher, the second son of Zilpah. To discover the guiding principle
