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During the recent decades scholars have been dealing on and again with a poem, the two sections of which provide a prologue and epilogue to the collection of epigrams and songs in Deut. xxxiii called The Blessing of Moses. The original unity of this poem had been noticed ever since the commentaries of STEUERNAGEL (1900) and BERTHOLET (1904). The more recent studies have contributed considerably towards a better understanding of our poem; certain historical conclusions to be drawn from it were arrived at, almost incidentally, some forty years ago. Today, anyone attempting to express an opinion of his own on this psalm will come to realise in advance how much he is indebted to earlier critics 1). To a certain extent his study will constitute a summary of what has abready been pointed out by others, while, on the other hand, the original opinions he may venture to suggest will be, by their very nature, disputable and open to question. Thus from the very outset it can hardly be hoped that all the suggestions put forward will be worthy of the approval of fellow-critics. I shall begin with rendering the poem in my own reconstruction:
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