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Thy shoes shall be iron and brass; and as thy days, so shall thy strength be. 25



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25. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.

25. Ferrnm et, aes, calceamenta tua (vel, ferae tuae): et sicut dies tui fortitudo tua.

26. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

26. Non est similis Deo recti, qui equitat super coelos in auxilium tuum, et in magnificentia sua super nubes.

27. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them.

27. Habitaculum est Deus aeternus: et subter brachia sempiterna, ejecit a facie tua inimicum, et dixit, Disperde.

28. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

28. Et habitabit Israel confidenter solus (vel, suus) oculus Jacob: in terra frumenti et vini, etiam coeli ejus stillabunt rorem.

29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

29. Beatus es o Israel, quis similis tibi popule qui servaris in Jehova scuto auxilii tui, et gladio excellentiae tuae? humiliabuntur inimici tui, et tu super excelsa eorum calcabis.

1. And this is the blessing. The bitterness of the Song was seasoned, f304 as it were, by this palliative, wherein Moses left a testimony with respect to God’s future and perpetual grace, as if depositing an inestimable treasure in the hands of the people. For, as God, after the deliverance of His people, and the giving of the Law, renewed the covenant which Jacob had testified of and proclaimed, so Moses was, as it were, their second father, to ratify anew its blessings, lest the memory of them should ever be lost.

In order to beget confidence in his benedictions, he commences by magnifying his vocation before he proceeds to them; for, although the word benediction is equivalent to a prayer for success, yet must it be borne in mind that Moses does not here pray in the ordinary manner, like a private person, in such a way as fathers are wont to offer supplications for their children; but that, in the spirit of prophecy, he sets forth the blessings which were to be expected from God. This, then, is the reason why he extols the dignity and glory of his office as ruler in such lofty terms, viz., that the twelve tribes of Israel may be thoroughly assured that God is the author of these blessings. For the same reason he calls himself “the man of God:” that the people may receive what he is about to say as if it. proceeded from God, whose undoubted minister he is. Nor is the circumstance of time without its weight — “before his death,” or, “in his death,” which adds to the prophecy the force of a testament.





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