Deuteronomy 33:6 · Bible study
Deuteronomy 33:6 Commentary: Reuben’s Blessing, Survival Despite Sin
Hebrew · 10 what the commentators say
Meaning in one sentence
Does this verse promise Reuben many men or few? And how does it reconcile with Jacob’s curse? Commentators weigh the Hebrew grammar and tribal history.
Research Summary
- Meaning: Moses prays for Reuben’s survival as a tribe despite the forfeited birthright; his men will be few but not extinct.
- Key words: H2421 חָיָה (live) and H4191 מוּת (die) form a jussive pair; H4557 מִסְפָּר (number) can mean “few.”
- Main debate: Whether “let his men be a number” is a promise of many (by carrying over the negative) or a concession of few (by reading the clause independently).
- Theological theme: God’s mercy disciplines without destroying; a sinner can still have a place in the covenant community.
- Best use: For preaching on grace after failure, the value of small roles in God’s kingdom, and the reality of lifelong consequences.
Translation Comparison
BSB Berean Standard Bible 2020
Let Reuben live and not die, nor his men be few.”
WEB World English Bible 2000
“Let Reuben live, and not die; Nor let his men be few.”
KJV King James Version 1769
Let Reuben live, and not die; and let not his men be few.
ASV American Standard Version 1901
Let Reuben live, and not die; Nor let his men be few.
YLT Young's Literal Translation 1898
Let Reuben live, and not die, And let his men be a number.
Darby Darby Bible 1890
Let Reuben live, and not die; And let his men be few.
Douay-Rheims Douay-Rheims Bible 1899
Let Ruben live, and not die, and be he small in number.
Translations in other languages (10 available)
Viva Rubén, y no muera; y sean sus varones en número.
Viva Rúben, e não morra; E sejam seus homens em número.
Que Ruben vive et qu’ il ne meure point,
Ruben lebe, und sterbe nicht, und er sei ein geringer Haufe.
Dat Ruben leve, en niet sterve, en dat zijn lieden van getal zijn!
Viva Ruben! ch’egli non muoia; ma siano gli uomini suoi ridotti a pochi!”
Niech żyje Ruben, a nie umiera; a niech będzie mężów jego poczet.
Да живет Рувим и да не умирает, и [Симеон] да не будет малочислен!
願流便 存活，不致 死亡；願他 人數 不致稀少。
Let life not death be Reuben's, let not the number of his men be small.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 33:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
All the supplied commentators agree that Deuteronomy 33:6 guarantees Reuben’s continued existence as a tribe. The first line, “Let Reuben live, and not die”, uses the jussive forms יְחִ֥י (live) and יָמֹ֑ת (die) to express a prayer or wish. Adam Clarke notes that this affirmation-by-negation pattern (live/not die) marks special earnestness. The tribe survived the sin of its founder (Genesis 49:4) and later rebellions (Numbers 16:1, 3).
The debated clause is “let his men be a number” (וִיהִ֥י מְתָ֖י/ו מִסְפָּֽר). The Hebrew lacks a negative. The lexica define H4557 מִסְפָּר (number) in this context as “numerable, few” (cf. Deuteronomy 4:27; Genesis 34:30). Most commentators, Keil, Cambridge, Barnes, Gill, therefore understand the line as either a concessive (let his men be few) or a limited blessing. Some (e.g., the KJV, WEB) supply “not” to make a promise of many men, but Keil argues the negation can carry over grammatically (Proverbs 30:2, 3). A minority of Septuagint manuscripts read “let Simeon be many,” suggesting an ancient attempt to fill the gap left by Simeon’s omission. The consensus remains that Reuben would survive, but as a diminished tribe.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Carry-over negation (many men): The negative אַל in “and not die” extends to the next clause, making it “and let not his men be few.” Supported by some English translations (KJV, WEB).
- Concessive reading (few men): The clause is independent: “and let his men be a number,” i.e., few. Lexical evidence (H4557) and use in Deuteronomy 4:27. Commentators Keil, Cambridge, Barnes. The lack of a Hebrew negation is decisive.
- LXX Simeon reading: Some Septuagint manuscripts replace “his men” with “Simeon” and read “many.” This may reflect an attempt to include Simeon. Sporadic manuscript support.
What is clear: The verse promises Reuben will survive as a tribe and not become extinct, despite the forfeiture of his birthright and the diminished status reflected in his numbers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reuben’s survival | All traditions affirm that the verse promises the tribe will not become extinct. | Some (e.g., Targums) see a promise of eternal life in the world to come, while others focus on temporal preservation in Canaan. |
| Meaning of “let his men be a number” | The clause literally says “and let his men be a number” using H4557 מִסְפָּר. | Many commentators (Keil, Cambridge, Barnes) interpret “number” as “few” and either carry over the negation or read it concessively. Others (KJV, WEB) supply a negative to promise many men. The LXX variant for Simeon suggests some ancient scribes thought the tribe would be large. |
| Omission of Simeon | Simeon is not named in this blessing. | Some scholars argue the LXX “let Simeon be many” is original and the Hebrew text accidentally lost the name. Others say the omission fits Jacob’s curse and Simeon’s later absorption into Judah. |
Historical & Cultural Context
Reuben was Jacob’s firstborn by Leah (Genesis 29:32). Jacob’s blessing in Genesis 49:3, 4 stripped him of primogeniture: “Boiling over like water, you shall not excel, because you went up to your father’s bed.” By Moses’ day the tribe had lost its privileged position. Yet Moses opens the tribal blessings with Reuben, perhaps because of his birth-order or to show grace.
The tribe settled east of the Jordan in Gilead (Numbers 32:31, 32). They were pastoralists, vulnerable to Moabite incursions. The Moabite Stone (9th century BC) records Moabite control of Reubenite cities. The tribe produced no judge, prophet, or king. Its fighting strength dropped slightly between the two censuses (Numbers 1:21; 26:7). Only two tribes had fewer men.
Simeon, the second born, is entirely omitted from this blessing. Jacob had cursed Simeon and Levi to be scattered (Genesis 49:7). Levi’s curse was transformed into priestly service (Deuteronomy 33:8, 11). Simeon never received such redemption; its territory was absorbed into Judah (Joshua 19:1, 9). Some scholars think the “men of Simeon” reading in the LXX reflects an attempt to give Simeon a place in the poem. This historical background makes Reuben’s diminished but preserved status a striking witness to God’s mercy.
Textual Notes
The supplied commentary notes one significant textual variant. A few manuscripts of the Septuagint (e.g., Alexandrinus) read “and let Simeon be many in number” instead of “and let his men be few.” The Masoretic Text consistently has מְתָיו מִסְפָּר (his men a number) without a name. Most commentators (Clarke, Cambridge, Keil) regard the LXX reading as a later attempt to give Simeon a place in the poem rather than the original. No other significant textual variation is reported in the consulted sources.
Reception History
Early Jewish interpreters, especially the Targums, read this verse as a blessing for the world to come. Onkelos paraphrases: “Let Reuben live in life eternal, and not die the second death.” This understanding strongly influenced later rabbinic and Christian commentators. The topic of a “second death” appears in Revelation 20:6. The verse has been a comfort to those conscious of their sins: even a disgraced firstborn can be preserved. Church fathers like Ambrose noted Reuben’s chastened survival as a type of the penitent sinner. In the medieval period, Jewish commentators like Rashi emphasized the tribe’s small numbers as a mark of God’s mercy. Modern expositors (Gill, Wesley) continue to debate the numerical promise, but all see the verse as evidence that divine grace overrides human failure.
Preaching This Verse
Three-point outline
- Grace over birthright. Reuben forfeited his right as firstborn, but Moses prays for his survival. The blessing is not earned; it is given.
- Honest about limitations. The verse does not pretend Reuben will flourish. His men will be few, his influence small. God’s care is present even in obscurity.
- Hope for those who have failed. Reuben’s sin was public and costly. Yet he is not cut off. His tribe remains part of Israel. There is life after failure.
Five-point outline
- First among brothers, last in rank: how sin reshapes destiny.
- The language of earnest prayer: “Live and not die” as a plea for mercy.
- Reuben’s future: a small number, yet a place in the covenant community.
- Simeon’s silence: judgment that Reuben escaped.
- The wider story: Reuben’s preservation points to God’s commitment to all His people, even the least.
Illustration hooks
- A loyal employee who made one mistake and was moved to a smaller role. The job remains, but the corner office is gone. The workplace finds ways to value them without restoring lost status.
- A family where one child broke trust early. The parents never close the door, but the inheritance is rethought. The child is still loved, still seated at the table.
Questions your congregation is asking
- If I’ve made a serious moral failure, can God still use me, or am I permanently sidelined?
- Does a “small” life mean a blessed life? Or is blessing only about size and influence?
- Why would Moses bless Reuben at all after Jacob’s curse? What does that say about God’s character?
Leading a Discussion
Reuben’s blessing is both an assurance and a warning. It assures us that sin does not end God’s care. It warns that the consequences of sin can shrink our influence. In your group, move from what the text says to how it challenges your own view of God’s grace and justice.
Discussion questions
- Read Genesis 49:3, 4 and Deuteronomy 33:6 side by side. What changed for Reuben between Jacob’s deathbed words and Moses’ blessing?
- The Hebrew phrase “let his men be a number” is ambiguous. Why do you think Moses chose such a careful phrase? What does it say about hope and reality?
- Simeon is completely omitted from this blessing. Why? What does that silence communicate?
- How does Reuben’s preservation show God’s grace without ignoring serious sin?
- What would it mean for you to “live and not die” in a season where you feel diminished or overlooked?
- Can a community or a person still be valuable when their “number” is small? How does our culture pressure us to think otherwise?
- How does this passage encourage you to stay faithful even when you are not the lead?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 49:3 | “Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in dignity, and excelling in power. |
| Genesis 49:4 | Boiling over like water, you shall not excel, because you went up to your father’s bed, then defiled it. He went up to my couch. |
| Genesis 49:8 | “Judah, your brothers will praise you. Your hand will be on the neck of your enemies. Your father’s sons will bow down before you. |
| Numbers 32:31 | The children of Gad and the children of Reuben answered, saying, “As Yahweh has said to your servants, so will we do. |
| Numbers 32:32 | We will pass over armed before Yahweh into the land of Canaan, and the possession of our inheritance shall remain with us beyond the Jordan.” |
| Joshua 22:1 | Then Joshua called the Reubenites, the Gadites, and the half-tribe of Manasseh, |
| Joshua 22:9 | The children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go to the land of Gilead, to the land of their possession, which they owned, according to the commandment of Yahweh by Moses. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that "live, and not die" is a Hebrew idiom of emphasis, meaning not mere survival but abundant life and prosperity. He also raises a textual possibility: the phrase about few men may belong to Simeon, as an ancient Septuagint manuscript reads "let Simeon be very numerous" here.
Barnes' Notes on the Bible Protestant 1832
Barnes reads the blessing of Reuben as a veiled warning: while the tribe would endure, its numbers would shrink to a countable few, which history confirmed as Reuben lost its early energy. He also notes that Simeon is omitted entirely, linking it to Jacob's curse of scattering, but without Levi's reversal into honor. This omission itself pronounces judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights the literary structure and textual puzzles of these laws: negative openings link them to surrounding passages, but unusual features like the term "qahal" for Israel, the mention of Balaam (absent in earlier chapters), and the favorable treatment of Egyptians raise difficult questions about their origin and composition. These details suggest the laws reflect a religious principle rather than a political situation.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights the promise that Reuben's tribe would survive and not be destroyed, even though their numbers were small. This emphasizes God's mercy preserving a tribe that might have seemed insignificant or threatened with extinction.
Gill's Exposition of the Bible Baptist 1748
Gill reads the blessing on Reuben as a prayer for the tribe's preservation despite Jacob's prophecy of decline, linking this to the Targums' reference to eternal life and escape from the second death. He also connects Reuben's name, "see the Son," to spiritual sight of Christ, noting that those who believe are few and will never die the eternal death.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that while Reuben lost his firstborn privileges, Moses still prays for his tribe to survive and not perish. But he also observes that many biblical scholars, based on ancient Septuagint manuscripts, instead apply the phrase about fewness of men to Simeon, not Reuben.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch reads the blessing on Reuben as a promise of continued life despite a small number of men, arguing that "number" here means few, not many. They explain Simeon's absence as consistent with Jacob's curse of dispersion, noting the tribe lost distinct identity but was not unblessed, being included in the general blessings.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that Moses blesses Reuben first, not to dishonor him further but to preserve a tribe that had lost its birthright. For Judah, he emphasizes the tribe's royal dignity and notes the prayer that God would hear Judah's voice and help his hands in battle, linking this to Christ's coming from that line.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the ancient Jewish Targums interpret the blessing on Reuben as a promise of eternal life, not merely earthly survival or increase. Though Reuben deserved judgment for his sin, God grants him life in the world to come, sparing him from the death the wicked will suffer.