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Selected Verse: Deuteronomy 33:8 - Strong Concordance

Verse	Translation	Text
De 33:8	Strong Concordance	And of Levi [03878] he said [0559], Let thy Thummim [08550] and thy Urim [0224] be with thy holy [02623] one [0376], whom thou didst prove [05254] at Massah [04532], and with whom thou didst strive [07378] at the waters [04325] of Meribah [04809];
	King James	And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exo 32:25-28; compare Mal 2:4-6).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

of Levi he said--The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exo 32:25-28; compare Mal 2:4-6).

Notes on the Bible, by Albert Barnes, [1834]
Thy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable. Though the prediction of Jacob respecting the dispersion of this tribe held good, yet it was so overruled as to issue in honor and reward. The recovery of God's favor is to be traced to the faithfulness with which Moses and Aaron, who came of this tribe, served God in their high offices; and to the zeal and constancy which conspicuous persons of the tribe (e. g. Phinehas, Num 25:11 ff), and the whole tribe itself (compare Exo 32:26), manifested on critical occasions in supporting the leaders of the people. The same reasons led to Levi's being selected for the special service of God in the sanctuary (Deu 10:8 ff, and Num 8:5 ff); and for the office of instructing their brethren in the knowledge of the Law. The events at Massah and Meribah, the one occurring at the beginning, the other toward the end, of the forty years' wandering, serve to represent the whole series of trials by which God proved and exercised the faith and obedience of this chosen tribe.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Thummim (See Scofield) - (Exo 28:30).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Levi. - Deu 33:8, Deu 33:9. "Thy right and Thy light is to Thy godly man, whom Thou didst prove in Massah, and didst strive with him at the water of strife; who says to his father and his mother, I see him not; and does not regard his brethren, and does not know his sons: for they observed Thy word, and kept Thy covenant." This blessing is also addressed to God as a prayer. The Urim and Thummim - that pledge, which the high priest wore upon his breast-plate, that the Lord would always give His people light to preserve His endangered right (vid., Exo 28:29-30), - are here regarded as a prerogative of the whole of the tribe of Levi. Thummim is placed before Urim, to indicate at the outset that Levi had defended the right of the Lord, and that for that very reason the right of the Urim and Thummim had been given to him by the Lord. "Thy holy one" is not Aaron, but Levi the tribe-father, who represents the whole tribe to which the blessing applies; hence in Deu 33:9 and Deu 33:10 the verb passes into the plural. To define more precisely the expression "Thy holy one," reference is made to the trials at Massah and at the water of strife, on the principle that the Lord humbles His servants before He exalts them, and confirms those that are His by trying and proving them. The proving at Massah refers to the murmuring of the people on account of the want of water at Rephidim (Exo 17:1-7, as in Deu 6:16 and Deu 9:22), from which the place received the name of Massah and Jeribah; the striving at the water of strife, to the rebellion of the people against Moses and Aaron on account of the want of water at Kadesh (Num 20:1-13). At both places it was primarily the people who strove with Moses and Aaron, and thereby tempted God. For it is evident that even at Massah the people murmured not only against Moses, but against their leaders generally, from the use of the plural verb, "Give ye us water to drink" (Exo 17:2). This proving of the people, however, was at the same time a proof, to which the Lord subjected the heads and leaders of the nation, for the purpose of trying their faith. And thus also, in Deu 8:2., the whole of the guidance of Israel through the desert is described as a trial and humiliation of the people by the Lord. But in Moses and Aaron, the heads of the tribe of Levi, the whole of the tribe of Levi was proved. The two provings by means of water are selected, as Schultz observes, "because in their correlation they were the best adapted to represent the beginning and end, and therefore the whole of the temptations." Deu 33:9-11 In these temptations Levi had proved itself "a holy one," although in the latter Moses and Aaron stumbled, since the Levites had risen up in defence of the honour of the Lord and had kept His covenant, even with the denial of father, mother, brethren, and children (Mat 10:37; Mat 19:29). The words, "who says to his father," etc., relate to the event narrated in Exo 32:26-29, where the Levites draw their swords against the Israelites their brethren, at the command of Moses, after the worship of the golden calf, and execute judgment upon the nation without respect of person. To this we may add Num 25:8, where Phinehas interposes with his sword in defence of the honour of the Lord against the shameless prostitution with the daughters of Moab. On these occasions the Levites manifested the spirit which Moses predicates here of all the tribe. By the interposition at Sinai especially, they devoted themselves with such self-denial to the service of the Lord, that the dignity of the priesthood was conferred upon their tribe in consequence. - In Deu 33:10 and Deu 33:11, Moses celebrates this vocation: "They will teach Jacob Thy rights, and Israel Thy law; bring incense to Thy nose, and whole-offering upon Thine altar. Bless, Lord, his strength, and let the work of his hands be well-pleasing to Thee: smite his adversaries and his haters upon the hips, that they may not rise!" The tribe of Levi had received the high and glorious calling to instruct Israel in the rights and commandments of God (Lev 10:11), and to present the sacrifices of the people to the Lord, viz., incense in the holy place, whole-offering in the court. "Whole-offering," a term applied to the burnt-offering, which is mentioned instar omnium as being the leading sacrifice. The priests alone were actually entrusted with the instruction of the people in the law and the sacrificial worship; but as the rest of the Levites were given them as assistants in their service, this service might very properly be ascribed to the whole tribe; and no greater blessing could be desired for it than that the Lord should give them power to discharge the duties of their office, should accept their service with favour, and make their opponents powerless. The enemies and haters of Levi were not only envious persons, like Korah and his company (Num 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Psa 69:24; Job 40:16; Job 31:1; 17). This is the only place in which מן is used before a finite verb, whereas it often stands before the infinitive (e.g., Gen 27:1; Gen 31:29).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Levi. - Deu 33:8, Deu 33:9. "Thy right and Thy light is to Thy godly man, whom Thou didst prove in Massah, and didst strive with him at the water of strife; who says to his father and his mother, I see him not; and does not regard his brethren, and does not know his sons: for they observed Thy word, and kept Thy covenant." This blessing is also addressed to God as a prayer. The Urim and Thummim - that pledge, which the high priest wore upon his breast-plate, that the Lord would always give His people light to preserve His endangered right (vid., Exo 28:29-30), - are here regarded as a prerogative of the whole of the tribe of Levi. Thummim is placed before Urim, to indicate at the outset that Levi had defended the right of the Lord, and that for that very reason the right of the Urim and Thummim had been given to him by the Lord. "Thy holy one" is not Aaron, but Levi the tribe-father, who represents the whole tribe to which the blessing applies; hence in Deu 33:9 and Deu 33:10 the verb passes into the plural. To define more precisely the expression "Thy holy one," reference is made to the trials at Massah and at the water of strife, on the principle that the Lord humbles His servants before He exalts them, and confirms those that are His by trying and proving them. The proving at Massah refers to the murmuring of the people on account of the want of water at Rephidim (Exo 17:1-7, as in Deu 6:16 and Deu 9:22), from which the place received the name of Massah and Jeribah; the striving at the water of strife, to the rebellion of the people against Moses and Aaron on account of the want of water at Kadesh (Num 20:1-13). At both places it was primarily the people who strove with Moses and Aaron, and thereby tempted God. For it is evident that even at Massah the people murmured not only against Moses, but against their leaders generally, from the use of the plural verb, "Give ye us water to drink" (Exo 17:2). This proving of the people, however, was at the same time a proof, to which the Lord subjected the heads and leaders of the nation, for the purpose of trying their faith. And thus also, in Deu 8:2., the whole of the guidance of Israel through the desert is described as a trial and humiliation of the people by the Lord. But in Moses and Aaron, the heads of the tribe of Levi, the whole of the tribe of Levi was proved. The two provings by means of water are selected, as Schultz observes, "because in their correlation they were the best adapted to represent the beginning and end, and therefore the whole of the temptations."

Deu 33:9-11

In these temptations Levi had proved itself "a holy one," although in the latter Moses and Aaron stumbled, since the Levites had risen up in defence of the honour of the Lord and had kept His covenant, even with the denial of father, mother, brethren, and children (Mat 10:37; Mat 19:29). The words, "who says to his father," etc., relate to the event narrated in Exo 32:26-29, where the Levites draw their swords against the Israelites their brethren, at the command of Moses, after the worship of the golden calf, and execute judgment upon the nation without respect of person. To this we may add Num 25:8, where Phinehas interposes with his sword in defence of the honour of the Lord against the shameless prostitution with the daughters of Moab. On these occasions the Levites manifested the spirit which Moses predicates here of all the tribe. By the interposition at Sinai especially, they devoted themselves with such self-denial to the service of the Lord, that the dignity of the priesthood was conferred upon their tribe in consequence. - In Deu 33:10 and Deu 33:11, Moses celebrates this vocation: "They will teach Jacob Thy rights, and Israel Thy law; bring incense to Thy nose, and whole-offering upon Thine altar. Bless, Lord, his strength, and let the work of his hands be well-pleasing to Thee: smite his adversaries and his haters upon the hips, that they may not rise!" The tribe of Levi had received the high and glorious calling to instruct Israel in the rights and commandments of God (Lev 10:11), and to present the sacrifices of the people to the Lord, viz., incense in the holy place, whole-offering in the court. "Whole-offering," a term applied to the burnt-offering, which is mentioned instar omnium as being the leading sacrifice. The priests alone were actually entrusted with the instruction of the people in the law and the sacrificial worship; but as the rest of the Levites were given them as assistants in their service, this service might very properly be ascribed to the whole tribe; and no greater blessing could be desired for it than that the Lord should give them power to discharge the duties of their office, should accept their service with favour, and make their opponents powerless. The enemies and haters of Levi were not only envious persons, like Korah and his company (Num 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Psa 69:24; Job 40:16; Job 31:1; 17). This is the only place in which מן is used before a finite verb, whereas it often stands before the infinitive (e.g., Gen 27:1; Gen 31:29).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high - office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Exo 17:7, which is also called Meribah, but at that other Meribah, Num 20:13. Thou didst strive - Whom thou didst reprove and chastise.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Of Levi he said - Concerning the Urim and Thummim, see Exo 28:30 (note). Thy holy one - Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God's holy one, and the more especially so as he was the type of the Most Holy and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived. Whom thou didst prove, etc. - God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people. From the words of St. Paul, Co1 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.

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⁴ And ye shall know [03045] that I have sent [07971] this commandment [04687] unto you, that my covenant [01285] might be with Levi [03878], saith [0559] the LORD [03068] of hosts [06635].
⁵ My covenant [01285] was with him of life [02416] and peace [07965]; and I gave [05414] them to him for the fear [04172] wherewith he feared [03372] me, and was afraid [02865] before [06440] my name [08034].
⁶ The law [08451] of truth [0571] was in his mouth [06310], and iniquity [05766] was not found [04672] in his lips [08193]: he walked [01980] with me in peace [07965] and equity [04334], and did turn [07725] many [07227] away [07725] from iniquity [05771].

²⁵ And when Moses [04872] saw [07200] that the people [05971] were naked [06544]; (for Aaron [0175] had made them naked [06544] unto their shame [08103] among their enemies [06965]
²⁶ Then Moses [04872] stood [05975] in the gate [08179] of the camp [04264], and said [0559], Who is on the LORD'S [03068] side? let him come unto me. And all the sons [01121] of Levi [03878] gathered [0622] themselves together unto him.
²⁷ And he said [0559] unto them, Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], Put [07760] every man [0376] his sword [02719] by his side [03409], and go [05674] in and out [07725] from gate [08179] to gate [08179] throughout the camp [04264], and slay [02026] every man [0376] his brother [0251], and every man [0376] his companion [07453], and every man [0376] his neighbour [07138].
²⁸ And the children [01121] of Levi [03878] did [06213] according to the word [01697] of Moses [04872]: and there fell [05307] of the people [05971] that day [03117] about three [07969] thousand [0505] men [0376].

⁸ If there arise a matter [01697] too hard [06381] for thee in judgment [04941], between blood [01818] and blood [01818], between plea [01779] and plea [01779], and between stroke [05061] and stroke [05061], being matters [01697] of controversy [07379] within thy gates [08179]: then shalt thou arise [06965], and get thee up [05927] into the place [04725] which the LORD [03068] thy God [0430] shall choose [0977];
⁹ And thou shalt come [0935] unto the priests [03548] the Levites [03881], and unto the judge [08199] that shall be in those days [03117], and enquire [01875]; and they shall shew [05046] thee the sentence [01697] of judgment [04941]:
¹⁰ And thou shalt do [06213] according to the sentence [06310] [01697], which they of that place [04725] which the LORD [03068] shall choose [0977] shall shew [05046] thee; and thou shalt observe [08104] to do [06213] according to all that they inform [03384] thee:
¹¹ According to the sentence [06310] of the law [08451] which they shall teach [03384] thee, and according to the judgment [04941] which they shall tell [0559] thee, thou shalt do [06213]: thou shalt not decline [05493] from the sentence [01697] which they shall shew [05046] thee, to the right hand [03225], nor to the left [08040].

⁸ When thou buildest [01129] a new [02319] house [01004], then thou shalt make [06213] a battlement [04624] for thy roof [01406], that thou bring [07760] not blood [01818] upon thine house [01004], if any man [05307] fall [05307] from thence.

¹¹ And that ye may teach [03384] the children [01121] of Israel [03478] all the statutes [02706] which the LORD [03068] hath spoken [01696] unto them by the hand [03027] of Moses [04872].

⁵ And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],

⁸ At that time [06256] the LORD [03068] separated [0914] the tribe [07626] of Levi [03878], to bear [05375] the ark [0727] of the covenant [01285] of the LORD [03068], to stand [05975] before [06440] the LORD [03068] to minister [08334] unto him, and to bless [01288] in his name [08034], unto this day [03117].

²⁶ Then Moses [04872] stood [05975] in the gate [08179] of the camp [04264], and said [0559], Who is on the LORD'S [03068] side? let him come unto me. And all the sons [01121] of Levi [03878] gathered [0622] themselves together unto him.

¹¹ Phinehas [06372], the son [01121] of Eleazar [0499], the son [01121] of Aaron [0175] the priest [03548], hath turned [07725] my wrath [02534] away [07725] from the children [01121] of Israel [03478], while he was zealous [07065] for my sake [07068] among [08432] them, that I consumed [03615] not the children [01121] of Israel [03478] in my jealousy [07068].

⁵ Simeon [08095] and Levi [03878] are brethren [0251]; instruments [03627] of cruelty [02555] are in their habitations [04380].
⁶ O my soul [05315], come [0935] not thou into their secret [05475]; unto their assembly [06951], mine honour [03519], be not thou united [03161]: for in their anger [0639] they slew [02026] a man [0376], and in their selfwill [07522] they digged down [06131] a wall [07794].
⁷ Cursed [0779] be their anger [0639], for it was fierce [05794]; and their wrath [05678], for it was cruel [07185]: I will divide [02505] them in Jacob [03290], and scatter [06327] them in Israel [03478].

³⁰ And thou shalt put [05414] in the breastplate [02833] of judgment [04941] the Urim [0224] and the Thummim [08550]; and they shall be upon Aaron's [0175] heart [03820], when he goeth [0935] in before [06440] the LORD [03068]: and Aaron [0175] shall bear [05375] the judgment [04941] of the children [01121] of Israel [03478] upon his heart [03820] before [06440] the LORD [03068] continually [08548].

¹³ This is [01992] the water [04325] of Meribah [04809]; because the children [01121] of Israel [03478] strove [07378] with the LORD [03068], and he was sanctified [06942] in them.

⁷ And he called [07121] the name [08034] of the place [04725] Massah [04532], and Meribah [04809], because of the chiding [07379] of the children [01121] of Israel [03478], and because they tempted [05254] the LORD [03068], saying [0559], Is [03426] the LORD [03068] among [07130] us, or not?

⁸ Neither [3366] let us commit fornication [4203], as [2531] some [5100] of them [846] committed [4203], and [2532] fell [4098] in [1722] one [3391] day [2250] three [5140] and twenty [1501] thousand [5505].
⁹ Neither [3366] let us tempt [1598] Christ [5547], as [2531] some [5100] of them [846] also [2532] tempted [3985], and [2532] were destroyed [622] of [5259] serpents [3789].
¹⁰ Neither [3366] murmur ye [1111], as [2531] some [5100] of them [846] also [2532] murmured [1111], and [2532] were destroyed [622] of [5259] the destroyer [3644].
¹¹ Now [1161] all [3956] these things [5023] happened [4819] unto them [1565] for ensamples [5179]: and [1161] they are written [1125] for [4314] our [2257] admonition [3559], upon [1519] whom [3739] the ends [5056] of the world [165] are come [2658].
¹² Wherefore [5620] let [991] him that thinketh [1380] he standeth [2476] take heed [991] lest [3361] he fall [4098].