Deuteronomy 33:16

With thee shall he dwell] So the emphatic Heb. order. In the midst of thee, omitted by some LXX codd. and redundant, is probably a gloss. So also within one of thy gates where, etc., omitted by LXX.

oppress in D only here, in Exodus 22:21 (20) -wrong," Leviticus 19:33 -oppress" (both of the gçr).

17, 18 ( 18, 19). Against Hierodules. No Israelite, woman or man, shall be such. Nor shall Israel bring the hire of a harlot or the wage of a kelebto pay a vow. Both are abominations. As the direct address is only in Deuteronomy 33:18; Deuteronomy 33:17 may be an earlier law (Asa is said to have abolished the ḳedeshimfrom Judah, 1 Kings 15:12) to which D in his own phraseology has added Deuteronomy 33:18.

On ḳedeshimin Babylon see Herod. i. 199, Bar 6:43; the name and institution probably arose in the worship of Ishtar (Zimmern, KAT3 [146], 423, 427); in Phoenicia, Mövers, i. 678 ff.; elsewhere, Strabo, xii. 3, 36, Lucian, Lucius, 38; in Israel, Genesis 38:21 f., 1Ki 14:24; 1 Kings 22:46 (47), 2 Kings 23:7; Hosea 4:14, and possibly also the idolatrous worship described in Jeremiah 3 as harlotry and adultery, cp. Amos 2:7 b.

[146] Die Keilinschriften und das AIte Testament, 3rd edition (1903), by H. Zimmern and H. Winckler.

good will Or favour, from same root as acceptin Deuteronomy 33:11.

that dwelt in the bush See Exodus 3:2-4. As there bush is seneh, tempting some to read instead Sinai(Wellh., Steuern.). The name Sinai used to be derived from seneh, LXX βάτος, a blackberry or bramble bush, according to some the rubus fructuosus, which however is not found in Sinai, cp. Palest. under the Moslems, 73. More probably thorn-bushas in Aram. apparently from a root signifying to sharpen. -the thing with points, spines or teeth." This bush God does not merely let Himself be seen in as in Exodus 3:2, but He inhabitsit. The LXX τῷ ὀφθέντι does not accept this, but harks back to Exodus 3:2.

The next two lines are as in Genesis 49:26, except that for let them bewe have let … come(?) an impossible form, which we may emend to let them come, i.e. the blessings stated in the previous lines.

that was separate Heb. nazîr, set apartsolemnly as a Nazarite or as a Prince (Lamentations 4:7 R.V. nobles). So Sam. nesekor nasîk, devoted(to God). More probably the crowned one, from nezer, crown(Zechariah 9:16). But see Skinner's and Ryle's notes on Genesis 49:26. LXX there ὦν ἡγήσατο ἀδελφῶν, but here Δοξασθεὶς ἐπ ʼ (or ἐν) ἀδελφοῖς.