They shall teach Jacob your judgments, and Israel your law: they shall put incense before you, and whole burnt sacrifice on your altar.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Deuteronomy 33:10. They shall teach Jacob thy judgments, and Israel thy law — And that both as preachers in their religious assemblies, reading and expounding the law, (Nehemiah 7:7-8,) and as judges determining doubtful and difficult cases that should be brought before them, 2 Chronicles 17:8-9. The priests’ lips were to keep this knowledge for the use of the people, who were to ask the law at their mouths, Malachi 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Haggai 2:12. They shall put incense before thee — They shall be the sole ministers at the altar.Matthew 10:37; Luke 14:26. They, i.e. the priests and Levites.
Before thee, i.e. upon thine altar of incense, which stood before the ark, the place of God’s special presence. Malachi 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, Revelation 8:3,
and whole burnt offerings upon thine altar; the altar of burnt offering, typical of Christ, who is both altar, sacrifice, and priest.They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
EXEGETICAL (ORIGINAL LANGUAGES)10. among you] Lit. in thee.
which chanceth him by night] See Leviticus 15:16; and above on Deuteronomy 20:7.
10. judgements … law] Heb. Mishpaṭim … Torah cp. Deuteronomy 17:9 ff. The earlier priest was a teacher and judge (Hosea 4:6, Micah 3:11); and of his functions these also come first here, and are followed by his offices in the ritual of expiation.
incense] Rather smoke of sacrifice; for in the earlier Heb. literature, Isaiah 1:13, 1 Samuel 2:16, Amos 4:5, Hosea 4:13; Hosea 11:2, the noun ḳeṭôreth (here ḳeṭôrah) and the vb ḳiṭṭer refer always to such smoke and not to incense.
Of the use of incense in Israel’s worship there is no evidence before the 7th cent. b.c.; Jeremiah 6:20 appears to regard frankincense as an innovation. At Ta‘anach Sellin unearthed an incense altar which he dates about 700 b.c. (Tell Ta‘annek, 75 ff., 109 f.) and at Gezer Macalister found another in rubbish of 1000–600 b.c. (PEFQ, 1908, 211). See further Jerusalem i. 333, ii. 63 n. 2, 307 f., etc. The smoke from the altar conveyed to the Deity in an ethereal form the portion of the sacrificial feast reserved for Him. This seems to have been the primitive idea of the process, and a trace of it survives here in the anthropomorphic phrase in thy nostrils (R.V. marg.), cp. Genesis 8:21, 1 Samuel 26:19, etc. But later the burnt-offering came more and more to have a piacular force; and its smoke symbolised to Israel the confession of their sin and their surrender of the lives He was pleased to accept in place of their guilty and forfeit selves. No sacrament could be more adequate than this, which proved at once the death deserved by the guilty, the blackness and bitterness of their sin, and its disappearance in the infinite purity of the skies, the unfathomable mercy of Heaven. It is this piacular meaning which is behind the LXX rendering ἐν ὀργῇ σον, ‘in thy wrath,’ for in thy nostrils.
whole burnt offering] See Deuteronomy 13:16 (17).Habakkuk 3:19, out of the heart of the nation, "The Lord is my strength,...who maketh me to walk upon mine high places," - an expression which did not apply to himself, but to the nation as a whole. So again in Psalm 20:1-9 and Psalm 21:1-13, which David composed as the prayers of the nation for its king, he not only speaks of himself as the anointed of the Lord, but addresses such prayers to the Lord for himself as could only be offered by the nation for its king. "A possession for the congregation of Jacob." "Israel was distinguished above all other nations by the possession of the divinely revealed law (Deuteronomy 4:5-8); that was its most glorious possession, and therefore is called its true κειμήλιον" (Knobel). The subject in Deuteronomy 33:5 is not Moses but Jehovah, who became King in Jeshurun (see at Deuteronomy 32:15 and Exodus 15:18). "Were gathered together;" this refers to the assembling of the nation around Sinai (Deuteronomy 4:10.; cf. Exodus 19:17.), to the day of assembly (Deuteronomy 9:10; Deuteronomy 10:4; Deuteronomy 18:16).
LinksDeuteronomy 33:10 Interlinear
Deuteronomy 33:10 Parallel Texts
Deuteronomy 33:10 NIV
Deuteronomy 33:10 NLT
Deuteronomy 33:10 ESV
Deuteronomy 33:10 NASB
Deuteronomy 33:10 KJV
Deuteronomy 33:10 Bible Apps
Deuteronomy 33:10 Parallel
Deuteronomy 33:10 Biblia Paralela
Deuteronomy 33:10 Chinese Bible
Deuteronomy 33:10 French Bible
Deuteronomy 33:10 German Bible