« AnteriorContinuar »
Moses sent up
to Jount Vebo.
that selfsame day, saying, (19) Get thee la sum. 20.25, 28 & shalt see the land before thee; but thou up into this mountain Abarim, unto
thither unto the land which mount Nebo, which is in the land of
I give the children of Israel. Moab, that is over against Jericho; and behold the land of Canaan, which I
CHAPTER XXXIII.- (1) And this is give unto the children of Israel for a num. 20. 12, 13 & the blessing, wherewith Moses the man possession : (50) and die in the mount
of God blessed the children of Israel whither thou goest up, and be gathered
before his death. (2) And he said, unto thy people; as “Aaron thy brother
The Lord came from Sinai, and rose died in mount Hor, and was gathered
up from Seir unto them; he shined unto his people : (51) because oye tres- 9; Strife at forth from mount Paran, and he came passed against me among the children
with ten thousands of saints: from of Israel at the waters of 1 Meribah
his right hand went ?a fiery law for Kadesh, in the wilderness of Zin; be
them. (3) Yea, he loved the people; all cause ye sanctified me not in the midst
his saints are in thy hand and they of the children of Israel. (52) Yet thou e!. a fire og sat down at thy feet; every one shail
(19) Get thee up into this mountain Abarim. Lord may well have comforted Moses in the prospect -See Num. xxvii. 12. The same command was given
of his own. there, and was answered by Moses with the prayer for
XXXIII. a successor, which was granted. All that is narrated
MOSES' LAST BLESSING. between that passage and this may be considered as
(1) Moses the man of God blessed the chil. preliminary to Moses' departure.
dren of Israel.—The title man of God is here used Mount Nebo.-The particular peak of the “ Aba.
for the first time. rim” (“ mountains beyond Jordan," or
Its counterpart is to be found passages of
in chap. xxxiv. 5: • Moses the servant of Jehovah Jordan "), where Moses was to die, was not mentioned
died.” The more any man is a " servant to Jehovah," before. “The rugged summit of mount Nebo rises
the more is he a man of Elohim” to his fellow-men. abruptly 4,000 feet above the plain (where the Israelites
After Moses, Elijah and Elisha are more especially were encamped), and still retains its name, with un.
described by this title (* man of God”) in the old changed meaning, in the Arabic Neba, or height
Testament. (Conder's Bible Handbook, p. 254).
Blessed ... Israel before his death,- And (50, 51) And die in the mount as Aaron
if not then, when should he?” (Rashi.) thy brother died in mount Hor because ye trespassed against me.-It may be asked why
(2) “ And he said, Jehovah came from Sinai,
And dawned upon them from Seir; Moses and Aaron should both have been made to
He shone forth from mount Paran. ascend a mountain to die. I believe a clue to the
And there came from the ten thousands of holiness,
From His right hand, a fire of law * for them.' reason may be found in the words and act which constituted their transgression. They were bidden to The appearance of God on Sinai is described as a sunspeak to the rock in Kadesh, and they struck it. The rise. His light rose from Sinai, and the tops of the words which Moses used on that occasion were, “ Hear hills of Seir caught its rays. The full blazo of light now, ye rebels ; must we fetch you water out of this shone on Paran. (Comp. Ps. 1. 2: “Out of Zion, the clif (Selagh) ? The last words of the sentence are perfection of beauty, God hath shined.") He came emphatic; and the rock is described as a cliff, not by with ten thousands of saints is a mere mistranslation. the name given to the Rock in Horeb (Tzûr). The The preposition is " from,” not " with.” If the verb emphasis laid upon these words has been much dis- “ he came,” in the fourth line, is taken to refer to God. cussed by Jewish commentators, though it escapes
we must translate : “He came from ten thousands of English readers. I suspect that the mistake Moses and saints” (to siuful men). Rasbi takes "from" to mean Aaron made, in thinking it needful to strike the cliff,
“ There came some of His ten thousands also led them to think it necessary to ascend it, instead of saints, but not all of them.” I believe the true of gathering the congregation together beneath it, and translation is what I have given. The law itself was speaking to it from below. This view harmonises with "ordained by angels in the hand of a mediator" (Gal. the spiritual significance of the act. The smitten Rock iii. 19). It is called “the word spoken by angels in Horeb was Christ; the Cliff not to be smitten in in Heb. ii. 2. The language of Dan. vii. 10—“A
fiery Kadesh pointed also to Christ, ascended now, needing stream issued and came forth from before Him: thou. only the prayer of faith to call down all that He will sand thousands ministered unto Him”-supplies a give. And so Moses himself taught, in some of his complete parallel. The fiery law came from the ten latest words. It is not in heaven that thon shouldest thousands on " His right hand;" or from them, and say, Who shall go up for us to heaven, and bring it from His right hand. This construction is by far the unto us? But the word is nigh thee, in thy most simple, and agrees with what we read elsewhere. month.”
(3) Yea, he loved. The connection appears to be The impatient words of Moses, after toiling up the this cliff with his brother Aaron, had to be recompensed by “ From His right hand went a fire, a law for them (Israel). their ascending mount Hor and mount Nebo to die.
Loving the peoples also; Moses, as the more responsible of the two, had to ascend (i.e., all who should hereafter become His people) on each occasion, for his brother's death and for his
. On this expression soe an additional note at the end of own. The remembrance of his brother's death in the
The Blessing of Reuben,
Judah, and Levi.
receive of thy words. (1) Moses com- a Ex. 28. 30.
(8) And of Levi he said, manded us a law, even the inheritance
• Let thy Thummim and thy Urim be of the congregation of Jacob. (5) And
with thy holy one, whom thou didst he was king in Jeshurun, when the
prove at Massah, and with whom thou heads of the people and the tribes of 1 or; them didst strive at the waters of Meribah; [srael were gathered together.
(9) who said unto his father and to his (6) Let Reuben live, and not die; and
mother, I have not seen him; neither let not his men be few.
did he acknowledge his brethren, nor (7) And this is the blessing of Judah:
knew his own children : for they have And he said, Hear, LORD, the voice of
observed thy word, and kept thy coveJudah, and bring him unto his people :
nant. (10) 1 They shall teach Jacob thy let his hands be sufficient for him ;
judgments, and Israel thy law : . they and be thou an help to him from his
shall put incense 3 before thee, and enemies.
3 Heb., at thy nose. whole burnt sacrifice upon thine altar.
2 Or, let them put
All His saints are in Thy hand : (the hand of Him who spake on Sinai, and now ** speaketh from heaven")
And they are seated at Thy feet; (the feet of the same heavenly Prophet. Comp. Matt. v. 1, 2)
Every one shall receive of Thy words."
The inheritance of the congregation of Jacob,
The tribes of Israel together." This fourth verse, from its form, is evidently not what Moses said, but an explanatory parenthesis, inserted by the writer, who was probably Joshua. Upon " He was king in Jeshurun,” Rashi says, “The Holy One, blessed be He! the yoke of His kingdom is upon them for ever.” It
" When the Lord your God was your king,” is Samuel's description of the whole history of Israel previous to hiinself.
The certainty that the King of kings, the Messiah of Israel, was and is the Lawgiver and Teacher, and Keeper of all saints, and that there are none of that character who do not "sit at the feet of Jesus,” makes the real meaning of the passage perfectly plain, even though the exact grammatical relation of the clauses may be not beyond dispute.
(6) Let Reuben live, and not die.- _"" • Live' in this world,” says Rashi, “and ‘not die' in the world to come.” That his misdeed should not be remembered (Gen. XXXV. 22). Rashi also notices the juxtaposition of this record with the sentence," the sons of Jacob were twelve." Reuben was not cut off, but he was dis. inherited (1 Chron. v. 1), and his father's blessing had so much in it of disapproval, that Moses' prayer for him was not unnecessary.
And let not his men be few.-The sentence is difficult. The LXX. insert Simeon, “ let Simeon be many in number.” But there is no need for this. The most terrible destruction ever wrought in Israel by the word of Moses came on Dathan and Abiram (who were Reubenites), when “ they and all that appertained to them went down alive into the pit.” We cannot say how far the tribe was diminished by this terrible visitation and second census (Num. i. 21 and xxvi. 7), and only two of all the twelve tribes had a smaller force than Reuben
at this time. It seems best, therefore, to take the whol, verse as applying to Reuben, and the negative in the first clause as covering the second clause also. Let not his men be a (sinall) number." The omission of Simeon may be accounted for by his coming within the inheritance of Judah, in Canaan, and enjoying the blessing and protection of that most distinguished tribe. 119 And this (he said) of Judah.
The words which follow are a kingly blessing : Hear, Lord, the voice of Judah, and bring him to his people. In other words, when we think of “the Lion of the tribe of Judah," " Thy kingdom come.” Rashi reminds us of the many prayers in Old Testament history which were heard from Judah's lips. The prayers of David and Solomon; of Asa and Jehoshaphat; of Hezekiah against Sennacherib ; -- and, we may add, of King Manasseh, and Daniel the prophet — were all “the voice of Judah.” The last line of Old Testament history is a prayer of Judah by the mouth of Nehemiah,
Remember me, O my God, for good.” The psalıns of David, again, are all " the voice of Judah." And, best of all, every prayer of our Lord's is “the voice of Judah ” also. The remainder of the blessing is easily understood. The “hands of Judah embrace those Hands which were “sufficient” for the salvation of mankind. “ His enemies" include all, even to Death, the “last enemy,” whom God shall subdue under His feet.
(8) And of Levi. Next to Joseph, this tribe has the largest share in Moses' last words, as we might naturally expect, it being his own tribe. The character of the priest is the principal subject. The blessing may be thus paraphrased : "Let thy Thummim and thy Urim (the chief high-priestly ornaments) be ever with some saintly man of thine, like him whom thon (Israel) didst tempt in Massah, and with whom thou didst strive at the waters of Meribah Moses' own departed brother Aaron is alluded to, for the people murmured against them both in both places), like him (Eleazar or Phinehas) who said to his father and to his mother, “I have not seen him,' &c. These are the priests that shall teach Jacob thy judgments and Israel thy law." The conduct of the tribe of Levi at Sinai is alluded to, when they stood by Moses and slew the idolaters. Who headed them on that occasion we are not told. Eleazar or Phinehas may be intended. The conduct
fightingmen of the tribe had slightly decreased in the Rashi observes, "His father and his mother, his brethren
and children ” cannot be taken literally, because the tribo of Levi on the whole was faithful. The fathers,
Of Benjamin, and Joseph,
and of Zebulun
(11) Bless, LORD, his substance, and accept a Gen. 10. 25.
1 Heb.,thrust forth
Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, (14) and for the precious fruits brought forth by the sun, and for the precious things I put forth by the ” moon, Gen. 40. 26.
(15) and for the chief things of the ancient mountains, and for the precious things of the lasting hills, (16) and for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. (17) His glory is like the firstling of his bullock,
and his horns are like the horns of unicorns : with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.
(18) And of Zebulun he said,
2 Beb., moons.
mothers, brethren, and children chiefly belonged to the The deep that coucheth beneath. Rashi other tribes.
observes that “the deep ascends in vapour, and also Let thy Thummim and thy Urim.-See Exod. gives moisture from below." xxviii. 30." Thy Thummim and thy Urim” may refer to (14) And for the precious fruits.-The “increase Israel, or to Levi, or to Jehovah Himself. In the last of the sun,” and “precious things put forth from month case, He must be thought to have tried Levi at Massah,
to month »
(or by night when the moon rules), are and striven with Moses and Aaron at the waters of next alluded to. Meribah. It is not at all easy to distribute the pronouns (16) The good will of him that dwelt in the with certainty in this speech.
bush-is a blessing peculiar to Moses. It contains an If the writer of Deuteronomy was unconscious of exquisite piece of interpretation. From the fact that any difference between priest and Levite, how is the Jehovah revealed Himself to Moses in a flame of fire in mention of Urim and Thummim to be explained ? a bush, the man of God drew the thought that He pre
(11) Bless, Lord, his substance. This petition sented Himself as dwelling in it; and thus he has fur. is consistent with the enactment that Levi should have nished God's Church with this comfort for all ages, no land. But a blessing on his substance means a that His human temple, although it burn with fire, can blessing to the whole land of Israel. Levi's substance never be consumed. was Israel's tithe.
The last part of verse 16 is taken direct from Gen. Accept the work of his hands. — The chief xlix. 26. “ work of his hands was mediatorial for all Israel. Separated from his brethren.-Heb., názir. Is The “ acceptance” of this work was essential to the it altogether unreasonable to suppose that this particuwelfare of the whole race.
lar feature in Joseph's history, when he was "sold into Smite through the loins of them that rise Egypt," and "separated from his brethren,” may be against him.-Rashi refers to the great war begun part of the meaning of Nazarene” when applied to by the Asmonæans. Mattathias, the father of the our Lord in Matt. ii. 23 ? Maccabees, was “a priest of the sons of Joiarib from (17) They are the ten thousands of Ephraim, Jerusalem” (1 Macc. ii. 1). In the time of Athaliah and they are the thousands of Manasseh.and of Antiochus Epiphanes alike, the restorers of the Rashi refers this to the ten thousands slain by worship of Jehovah, and the deliverers of the nation Joshua, the Ephraimite leader, and the thousands slain from a foreign yoke, were priests.
by Gideon, who was of the tribe of Manasseh. He ex. (12) And of Benjamin.- It is generally agreed pounds nearly the whole of the verse in reference to that this blessing points to the site of the place which Joshua and the conquest of Canaan. There is an obJehovah chose out of all the tribes of Israel, Jerusalem, vious similarity in the song of the Israelitish women in the tribe of Benjamin. The Hebrew is divided after the defeat of the Philistines, “Saul hath blain his thus :
thousands, and David his ten thousands.". The people “Unto Benjamin he said, Beloved of Jehovah !
• pushed to the ends of the earth” are taken to be the He (Jehovah) will dwell in security upon him,
thousands and ten thousands of conquered Canaanites Covering him over all the day.
and Midianites. For a similar metaphor, see 1 Kings And between his shoulders (mountain slopes) He bath taken up His abode."
xxii. 11. Otherwise the ten thousands of Ephraim and
the thousands of Manasseh would be the two-horned (13) And of Joseph he said. — The remark of power of Joseph. (Comp. Dan. viii. 3, 20 for a simile of Rashi is especially applicable here. “Thou wilt find the same kind.) in the case of all the tribes, that the blessing of
(18) Zebulun ... and Issachar were united with Moses is drawn from the fountain of the blessing of Judah, in the leading division of Israel in the wilderJacob.”
The warlike character of the first of these two, As the voice of Judah, the office of Levi, and the and the more peaceful wisdom of the second, are illussituation
of Benjamin are singled out for notice, so the trated by Judges v. 18 and 1 Chron, xii. 32, 33. (Comp. land of Joseph is blessed.
Jacob's blessing of Issachar in Gen. xlix. 14, 15.)
The Blessing of Issachar, Gad, DEUTERONOMY, XXXIII.
Dan, Naphtali, and Asher.
1 Heb., ciele 1.
Rejoice, Zebulun, in thy going out;
Dan is a lion's whelp: he shall leap and, Issachar, in thy tents.
from Bashan. shall call the people unto the mountain;
(23) And of Naphtali he said, there they shall offer sacrifices of
O Naphtali, satisfied with favour, and righteousness: for they shall suck of the
full with the blessing of the LORD: abundance of the seas, and of treasures
possess thou the west and the south. hid in the sand.
(24) And of Asher he said, (20) And of Gad he said,
Let Asher be blessed with children
l; Blessed be he that enlargeth Gad : he
let him be acceptable to his brethren, dwelleth as a lion, and teareth the arm
and let him dip his foot in oil. (25) Thy with the crown of the head. (21) And
shoes shall be iron and brass; and as he provided the first part for himself,
2 or. Under try thy days, 80 shall thy strength be. because there, in a portion of the law
(26) There is none like unto the God of giver, was he seated ; and he came with
Jeshurun, who rideth upon the heaven the heads of the people, he executed
in thy help, and in his excellency on the justice of the Lord, and his judg
the sky. (27) The eternal God is thy ments with Israel.
refuge, and underneath are the everlast(22) And of Dan he said,
ing arms: and he shall thrust out the
shoes shall be
(19) They shall call the people unto the Asher's inheritance is probably alluded to. There is no mountain.-Or, they shall give the mountain-call to tribe of which so little is recorded in history. The the peoples--i.e., they shall call the tribes of Israel to happiest lives are sometimes the least eventful. Mount Moriah to offer the sacrifices of righteousness. (25) Thy shoes shall be iron and brass.(See 2 Chron. xxx. 11, 18 for an illustration of this.) Perhaps we should rather read, thy bars shall be iron
(20) Blessed be he that enlargeth Gad.- and brass. The word here rendered "shoes " in the AuThe mountains of Gilead shut him in.
thorised Version does not occur elsewhere. The nearest He dwelleth as a lion. See 1 Chron. xii. 8, word to it means “locks” or “fastenings.” It is also for eleven Gadites, “whose faces were as the faces of uncertain whether the whole sentence belongs to the lions."
blessing of Asher, or to all Israel. It seems most likely (21) The first part.-The first territory conquered that, as Asher's territory was at the northern end of by Moses was distributed between Reubeu and Gad, Palestine, close to the pass by which the most formidaand the half tribe of Manasseh.
ble invaders must enter in, an assurance is here given A portion of the lawgiver is interpreted by that the frontier of Israel should be safe. “ Iron” and Rashi as the field of the “ burial-place” of the lawgiver. “brass” are mentioned to her in connection with gates But this can hardly have been in the mind of Moses. and bars in Ps. cvü. 16; Isa. xlv. 2. But they are not
He came with the heads of the people.- usually connected with "shoes " in the Old Testament. The Gadites with their companion tribes passed over
And as thy days, so shall thy strength be.Jordan to the conquest of Canaan by Moses' order. The word for“strength ” does not occur elsewhere in the
(22) Dan is a lion's whelp.-Jacob compared Old Testament, but the Targums and the LXX., and him to a serpent and an adder. The lion of the tribe other authorities, seem to agree in its interpretation, of Dan is not like the lion of the tribe of Judah. and the form of the word points to this meaning,
He shall leap from Bashan. – The taking of strength,” so that there is little doubt as to its Laish is probably referred to. It was a sudden, trea- correctness. But the meaning of the clause is variously cherous surprise, like the spring of a lion on his prey given by Jewish authorities. “Thy strength in old (Judges xviii. 27,
28). The hill of Bashan” is opposed age shall be as the strength of thy youth "or, “ As to God's hill in Ps. lxviii. 15. The "kine of Bashan" thou spendest thy days (in doing the will of the Holy are reproved (Amos iv. 1). The “bulls of Bashan” One or not), so shall thy strength be.” represent the enemies of Christ in Ps. xxii. 12.
(26) There is none like unto the God of Je. O Naphtali
possess thou the west shurun.-Their rock is not as our Rock. For Jeshu. (literally, the sea) and the south. This is not easy run, see note on chap. xxxii. 15. to interpret literally. The only sea in Naphtali's in (27) The eternal God is thy refuge. - The heritance was the Sea of Galilee. If we look on to the word “thy” is not represented in the original. days when that sea becomes famous in Holy Scripture,
Ma’ônah, the word for refuge, differs very slightly from we find our Saviour dwelling in “ the land of Zebulun the “refuge” of Ps. xc. 1, “ Lord, thou hast been our and the land of Naphtali,” and through his Galilean refuge in generation and generation,” which are also followers possessing the west and the south, taking the the words of Moses. The same word is used of the "nations for his inheritance, and the utmost parts of
“habitation of Jehovah in heaven (chap. xxvi. 15). the earth for His possession.
Perhaps we ought to connect this clause with what pre(24) Let Asher be blessed with children.- cedes, and render the passage thus :It can be translated “more blessed than all sons. Rashi quotes an old saying, “ You will not find among
“There is none like the God of Jeshurun, all the tribes one so blest with children as Asher, and I
Riding on the heavens for thy help,
And in His Majesty on the skycannot say why.”
The dwelling of the eternal Jehovah (above thee), Let him be acceptable to his brethren,
And underneath, the everlasting arms!
And He will expel before thee (every) enemy, and ... dip his foot in oil.-The fertility of
And will say (to thee), Destroy them."
The Land shown to Moses.
Death of yoses.
1 Or, shall be sub
enemy from before thee; and shall say, a Jer. 25. 6.
? Or, The hill.
And the LORD shewed him ball the land of Gilead, unto Dan, (2) and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, (3) and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. (4) And the LORD said unto him, “This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine
but thou shalt not go over thither.
(5) So Moses the servant of the LORD died there in the land of Moab, according to the word of the Lord. (6) And he buried him in a valley in the land of
bch. 3. 37; 2 Mac.
(28) Israel then shall dwell in safety - i.e., in (3) And the south-i.e., the Negeb. confidence and security. “In His days (the days of And the plain-i.e., the plain of Jordan. Messiah) Judah shall be saved, and Israel shall dwell · The valley of Jericho.-The city of palm trees xafely” (Jer. xxiii. 6), but not until they learn to rest may or may not be identical with that place. upon “the everlasting arms."
(+) This is the land which I sware unto (29) Thine enemies shall be found liars Abraham, unto Isaac, and unto Jacob, saying, unto thee.-See Ps. Ixvi. 3: “ Through the greatness I will give it unto thy seed: I have caused of thy power shall thine enemies submit themselves thee to see it.-" That thou mayest go and say to li.e., lie) unto thee." The idea is, that the enemies Abraham, Isaac, and Jacob, The oath which He sware to of the conqueror will hasten to throw themselves at you, the Holy One, blessed be He! hath performed it,” liis feet, protesting that they were always his friends. is Rashi's comment. But in Paradise they scarcely (Compare Shimei's repentance on the occasion of David's needed Moses to tell them of His faithfulness. return to Jerusalem, 2 Sam. xix. 18.)
(5) So (better, and) Moses the servant of the
Lord died thero in the land of Moab, accordXXXIV.
ing to the word of the Lord.- Literally, upon
the mouth of the Lord, and hence the Jewish interpretaDEATH OF Moses.
tion that he died by a kiss! But the language of the (1) Pisgah. --See Num. xxi. 20. The word seems to sacred narrative is too simple to need even this interpre. mean a height.
tation. For many years it had been the habit of Moses (1, 2) The Lord shewed him all the land of to do everything" at the mouth of the Lord.” Only Gilead, unto Dan, and all Naphtali . . . unto one fatal mistake mars the record of obedience. It the utmost sea-that is, He showed him all the was but one last act of obedience to lie down and die land which was to be given to these several tribes. at the word of Jehovah. It is extraordinary, when we Whether He then showed it to him under the names consider the story of Moses' last days, how wholly self which are given here or not is a question we cannot is cast aside. There is no anxiety about the unseen answer. Many deeply interesting queries suggest world, and no positive expression of hope. St. Paul themselves here. Did Moses go up alone? or did says far more than Moses about his prospects in the life Joshua accompany him? Who wrote these particulars to come. To Moses, death is a source of anxiety on of what was shown to him, and how were the particulars account of his people, and a source of pain to himself, known ? I am disposed to believe that as Elijah and because he cannot go over Jordan and see the works of Elisha “still went on and talked,” until that chariot Jehovah on the other side. Beyond this, his reti, of fire appeared which “parted them both asunder,” cence is absolute, and his calm silence is sublime. But so it was with Moses and Joshua-that Moses' minister he died in the company of Jehovah, and may well have attended him until Jehovah withdrew him from his felt that he would not lose His presence in the other sight. But it speaks well for Joshua's character-in world.“ Underneath were the everlasting arms," as fact, it is altogether characteristic of the man--that in he had said but just before. Jehovah was with him, this record of the death of the great lawgiver he and he feared no evil. He was so fearless, that it does should have concealed himself and every other figure not seem to have occurred to him to say that he did not from sight except Jehovah and His servant Moses. fear. Rashi, in his comment on this scene, says that the Lord (6) And he buried him.- Moses is alone in this showed Moses not only the land, but what should happen
honour. The Son of God was buried by sinful men, therein, in every part. But of this we know nothing. Moses was buried by Jehovah. We kuow that the spectacle was complete. Probably But no man knoweth of his sepulchre." the eye that was not dim” was enabled to see farther I have always believed that the contention between than human eye ever saw from such a height before. Michael and the devil about the body of Moses (Jude “The utmost sea” is full fifty miles away from that v. 9) was, in fact, a struggle for his body that Moses spot.
was to be raised from the dead, and that Satan re.