The Hebrew Bible calls Moses "the man of God" (Deuteronomy 33:1). Targum Onkelos adds one word: "the prophet of God." Moses is not merely a man who belongs to God. He is a prophet—the highest-ranking channel of divine communication in Israel's history.
Moses's final blessing of the twelve tribes is the Torah's last great speech. Onkelos expands it with messianic and eschatological additions that transform personal blessings into national prophecies. Reuben's blessing—"May Reuben live and not die" (Deuteronomy 33:6)—Onkelos adds: "and a second death he shall not die. His children will receive their inheritance according to their numbers." The "second death" is a reference to the world to come. Reuben's survival is not just physical. It is eternal.
Judah's blessing receives a military and liturgical expansion. "Hear, God, the voice of Judah" (Deuteronomy 33:7)—Onkelos adds: "Accept, God, the prayers of Judah when he goes out to wage war, and return his nation in peace." Judah is both warrior and worshiper, and his blessing covers both roles.
Levi's blessing—"They shall teach Your law to Jacob and Your Torah to Israel" (Deuteronomy 33:10)—Onkelos renders with the addition "they are worthy to teach." Not merely assigned to teach, but worthy. The priesthood is not a bureaucratic appointment. It is a spiritual distinction earned through faithfulness.
Benjamin's blessing—"God's friend, let him live secure with Him" (Deuteronomy 33:12)—Onkelos adds: "in his land the Shechinah will dwell." The Temple, built in Benjamin's territory in Jerusalem, is foretold in Moses's dying words. Each tribal blessing, in Onkelos's hands, becomes a prophecy awaiting fulfillment.