Exegetical and Hermeneutical Commentary of Deuteronomy 33:18
And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.
18. hire of a harlot ] Both of the consecrated and common prostitute, cp. Hos 9:1, Mic 1:7, Isa 23:17 f., Eze 16:34. Mvers ( op. cit.) shows that in Phoenicia this hire was brought to the temple.
wages of a dog ] Heb. m e r, wage, Mic 3:11, elsewhere price or payment, e.g. 2Sa 24:24, 1Ki 10:28. Dog, keleb; the official name of the adesh; cp. Phoen. inscription from Larnaca in CIS. i. 97, Rev 22:15 and the Greek ; in Ass. possibly also a general name for priests (above, p. 23, n. 1). See further W. R. Smith, Rel. Sem. 274.
house of Jehovah thy God ] In Deut. only here, but cp. E, Exo 23:19, J, Exo 34:26, Jos 6:24, Jdg 19:18, and frequently in Kings.
abomination ] See on Deu 7:25.
19, 20 ( 20, 21). Of Interest; forbidden on loans to fellow-Israelites, but allowed on loans to foreigners. In the Sg. address, with brother (not neighbour) and other of D’s phrases; Deu 33:19 is parallel to E, Exo 22:25 (24) and H, Lev 25:35-37, which forbid taking interest from poor Israelites. In these cases it is clear that we have to do with charitable, not commercial, loans, on the latter of which in later days interest was expected (Mat 25:27). Deu 33:20 on loans to foreigners deals with commercial loans, see Driver’s note on Exo 22:25. It is peculiar to D; there is no reason for regarding it (with Steuern.) as secondary. It is the proof, with several others, of the extension of Israel’s foreign trade by the time of D. See above on Deu 15:6 and 54 of the present writer’s art. ‘Trade, etc.,’ in E.B.
Similarly among other Semites. Where poverty prevails and loans are for its relief and there is little trade, no interest is exacted, as among the Arabs (Doughty, Ar. Des. i. 318). In early Babylonian history ‘advances of all sorts were freely made both with and without interest,’ and ‘most of the loans were evidently contracted to meet temporary embarrassment’ (Johns, Bab. and Ass. Laws, etc., 250 f.). But a very complicated system including advances of money and kind by private persons, the temple treasuries and the king’s (cp. Mat 25:14 ff., Luk 19:12 ff.) with various rates of interest and regulations, gradually developed in Babylonia ( op. cit. ch. xxiii.), and we find a number of prescriptions already in the Code of ammurabi ( 48 52, 100 107).
Fuente: The Cambridge Bible for Schools and Colleges
18 And of Z e bulun he said:
Rejoice, Z e buln, in thine outgoing,
And in thy tents, Issachr!
19 Peoples they call to the mountain (?),
There slay they the sacrifices due.
For the affluence of seas do they suck
And the hidden hoards of the sand.
The territory of Zebulun in Jos 19:10-16 runs seaward or westward, but apparently without reaching the sea. But in Gen 49:13 the tribe dwells on the sea-beach, a beach for ships, with his border by Sidon (Tyre is nearer, but at the date of the poem Sidon must have been suzerain of the Phoenician confederacy) therefore favourably placed for commerce. Similarly here. Issachar, Jos 19:17-23, lay further inland, on Esdraelon under Tabor and Gilboa and down towards Jordan; described in Gen 49:14 f. as a big-boned ass content to lie between the sheepfolds (or panniers?), the servant of others. Here he is congratulated, not scorned, because of his home-keeping habits, a contrast to Zebulun’s. It is remarkable that nothing is said of the heroism of these tribes, as celebrated by Deborah, Jdg 5:15; Jdg 5:18, cp. Jdg 4:6; Jdg 4:10. On Gen 49:13-15 Skinner remarks that that ‘lends colour to the view that this part of the poem is of older date than the Song of Deborah.’ This is by no means conclusive.
18. going out ] Either the tribe’s outlet seaward, Gen 49:13; or more probably their (foreign) trade; on the Heb. vb as = doing business see above, Deu 13:13 (14), Deu 28:6.
Issachar, in thy tents ] According to Jos 19:17-23 Issachar had a number of towns, some important, but all (either by name or situation) agricultural with very fertile suburbs on the Plain. Tents, then, is used either poetically for homes (cp. to thy tents O Israel!) or refers to the custom (seen to-day among the townsfolk of Moab) of resorting to tents in summer for the herding of flocks or the tillage of fields at a distance from the towns. Such was the scope of their energies. LXX his tents.
Fuente: The Cambridge Bible for Schools and Colleges
Zebulun possessed a commodious sea-shore and the fisheries of the Lake of Tiberias: and was therefore to thrive by commerce, and to rejoice in his going out, i. e., in his mercantile enterprises. Issachar possessed a fertile inland district, and would therefore dwell at home and prosper in agriculture. Both tribes distinguished themselves in the contest with Jabin (compare Jdg 5:14-15, Jdg 5:18): and of Zebulun it is particularly noted that it produced the officers and tacticians who led and marshalled the host which vanquished Sisera (see Jdg 5:14, and compare 1Ch 12:33).
Deu 33:19
Unto the mountain – Compare Exo 15:17.
Sacrifices of righteousness – Sacrifices offered in a righteous spirit, and therefore well pleasing to God (compare Psa 4:5; Psa 51:19).
Treasures hid in the sand – The riches of the seas in general. However, it is noteworthy that the sand of these coasts was especially valuable in the manufacture of glass; and glass was a precious thing in ancient times (compare Job 28:17). The murex from which the highly-prized purple dye was extracted, was also found here. A typical reference to the conversion of the Gentiles is strongly suggested by Isa 60:5-6, Isa 60:16; Isa 66:11-12.
Fuente: Albert Barnes’ Notes on the Bible
Deu 33:18-19
Rejoice, Zebulun, in thy going out.
The blessing of Zebulun and Issachar considered
I. The different circumstances and occupations in which men are placed. It is owing to Gods directing the inclinations of men that some are fond of the country and some of the town; that some love the noise and bustle of cities and seaports, the fatigue and hazard of navigation and travelling; while others prefer the retiredness and silence of the country. Some choose to dwell with Zebulun at the haven for ships; others with Issachar in the tents of the country, among the bleatings of the flocks. Nor is this different choice entirely owing to education and habit, since it is frequently seen that young people choose a different occupation from their fathers; and some are uneasy till they have changed that to which they were brought up. This diversity of inclination is by appointment and influence of God, the supreme sovereign of every community. Further, His hand is to be owned and adored in giving men ability and skill to pursue their several occupations, in giving them the use of their limbs and senses, health of body, and capacities of mind.
II. The duties incumbent upon men, however different their occupations be.
1. To be content and cheerful with their lot and calling. Every calling hath its conveniences and inconveniences. A dislike to the business to which a man hath been brought up generally ariseth from pride, ignorance, or an inordinate love of wealth or ease; and if the discontented person were to have his wish, and change with the person he envies, in all probability he would repent it speedily, and wish he had continued as he was. But prudence, diligence, and good economy will gradually lessen the difficulties of any employment, and piety and humility reconcile the mind to them. We are to guard against that excessive application, hurry, and fatigue, on the one hand, which men of ambitious and covetous spirits impose upon themselves, so that they can have no real pleasure in the enjoyment of life. On the other hand, we are to guard against a trifling, indolent, extravagant disposition, by which men first lose their trade, and then complain of the deadness or unprofitableness of it.
2. To make religion their chief business and greatest concern. Those who pretend that they cannot find time for religion can find time for pleasure, and spend more in unnecessary sleep, idle chat with their neighbours, or other amusements than would be necessary for the acts of religious worship, secret and social. Where a persons disposition is serious and spiritual, and when his great aim is to please God and save his soul, there will be no difficulty at all to find time for religion.
3. To endeavour to promote religion in others. Thus it is said in the text, They, that is both Zebulun and Issachar, shall call the people to the mountain; to the house of God, which Moses foresaw, by a spirit of prophecy, would be built upon a mountain. The tribes spoken of in the text, though their employments were so different, were to unite in promoting the interests of religion. Thus, though Christ hath appointed pastors and teachers in His Church, yet it is the duty of every one of His disciples to do good to all men as they have opportunity, to seek the things of Jesus Christ, and to exhort one another daily. Let merchants and tradesmen, then, improve their commerce to spread the knowledge of God and religion, and to promote piety, justice, and charity. Let farmers improve their business and connections with others to the same good purpose. Let those of you whose labours God hath prospered honour the Lord with your substance, and cheerfully concur in any good design for promoting the happiness of all around you, supplying the needy, and relieving the afflicted; and thus, according to that expression of the prophet, consecrate your gain unto the Lord and your substance unto the Lord of the whole earth (Mic 4:13). But the great thing you are to be solicitous about is to promote the salvation of one anothers souls. (Job Orton, D. D.)
Joy in going out
The blessings of the tribes are ours, for we are the true Israel who worship God in the spirit, and have no confidence in the flesh. Zebulun is to rejoice because Jehovah will bless his going out; we also see a promise for ourselves lying latent in this benediction. When we go out we will look out for occasions of joy. We go out to travel, and the providence of God is our convoy. We go out to emigrate, and the Lord is with us both on land and sea. We go out as missionaries, and Jesus saith, Lo, I am with you unto the end of the world. We go out day by day to our labour, and we may do so with pleasure, for God will be with us from morn till eve. A fear sometimes creeps over us when starting, for we know not what we may meet with; but this blessing may serve us right well as a word of good cheer. As we pack up for moving, let us put this verse into our travelling trunk; let us drop it into our hearts, and keep it there; yea, let us lay it on our tongue to make us sing. Let us weigh anchor with a song, and jump into the carriage with a psalm. Let us belong to the rejoicing tribe, and in our every movement praise the Lord with joyful hearts. (C. H. Spurgeon.)
Zebulun and Issachar
Two tribes are joined together in this common blessing and prediction; and there was a long-established reason for close community of interest between them. Their ancestors were sons of the same mother, Leah, and were born, in close succession of time, under circumstances which made it almost inevitable that, as they grew up, they should form a little group by themselves. Yet the two brothers were far from being alike. Both in character and in personal appearance they presented contrasts that were strongly marked. The Rabbinical traditions on these points simply confirm the hints which we gather from Scripture, and which lead us to picture Issachar as a large made, heavy, and sluggish man, not over bright in intellect, but honest, good-natured, and full of plodding industry; whilst Zebulun is distinctly mentioned as one of the five men of activity whom Joseph selected from among his brethren and brought before Pharaoh, to give the best possible idea of their intelligence and cleverness. Issachar was the elder, yet Zebulun is almost invariably named before him: a clear sign that the younger had taken precedence of the elder by virtue of his natural superiority in energy. The characters of Zebulun and of Issachar seem in many respects to have been complementary, and, with the wisdom which springs from true affection, they seem to have made all their possessions and resources complementary also, holding their lots in Canaan as a sort of partnership estate, by which each should be benefited alike. Zebulun gave himself mainly to the exciting tasks for which his adventurous nature fitted him, and sought to win the harvests of that capricious field, the broad salt sea. Issachar, more stolid by his tastes, held contentedly by the tamer toils of one who tills the bosom of mother earth; but both brothers rejoiced in common over the gains of each, and each grew richer because his labour and his chosen employment nourished the others store. This idea is concealed in the parallelism of Deu 33:18, which, in its poetic way, describes the united life of the two linked tribes in the mutually helpful aspects of work and rest; and, lest any superficial reader should imagine that one tribe was to monopolise active toils and the other the comforts procured thereby, the next verse significantly mingles both sides of the common picture, saying, they, i.e. both of them and all of them, without distinction of private property or of original right to the gains–they shall stink of the abundance of the seas, and of treasures hidden in the sand. Thus also it ought to be with Christian brethren in their handling of the diverse opportunities and gifts which God may have severally bestowed. True Christian count it a holy duty to combine their talents; and when gain accrues from their united efforts they rejoice together, and no one member grudges another his praise or his honour in the result, even though he himself has no share therein. (T. G. Rooke, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Rejoice, Zebulun, in thy going out] That is, Thou shalt be very prosperous in thy coasting voyages; for this tribe’s situation was favourable for traffic, having many sea-ports. See Clarke on Ge 49:13.
And, Issachar, in thy tents.] That is, as Zebulun should be prosperous in his shipping and traffic, so should Issachar be in his tents – his agriculture and pasturage.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou shalt prosper; and have cause of rejoicing.
In thy going out; either,
1. To war, as this phrase is oft used, as Gen 14:17, which was in part verified, Jdg 5:18. Or,
2. To sea, in way of traffic, because their portion lay near the sea. Or both may be joined; and in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. See Gen 49:14,15.
Issachar is here joined with
Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together.
In thy tents, i.e. thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions, disliking the troubles of war and of merchandise. So the phrase is used Gen 25:27; Jos 22:4; Jdg 5:24; 7:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18, 19. Rejoice, Zebulun, in thygoing outon commercial enterprises and voyages by sea.
and, Issachar in thytentspreferring to reside in their maritime towns.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And of Zebulun he said,…. The tribe of Zebulun, as the Targums of Jonathan and Jerusalem, with whom Issachar is joined, they being brethren, and of the same mother as well as father; though Zebulun the youngest is set before Issachar the older, as in Jacob’s blessing, Ge 49:13;
rejoice, Zebulun, in thy going out; in their going out to sea, to merchandise, to traffic in foreign parts, it being a maritime tribe, see Ge 49:13; and so are called upon to rejoice and be thankful for their safe preservation on the seas, and success in trade; and to this sense are the paraphrases of Jonathan and Jerusalem: though Onkelos interprets it of their going out to war against their enemies, and certain it is that they were also a warlike as well as a seafaring tribe; see Jud 5:18;
and Issachar, in thy tents; being a tribe that stayed at home, and attended to husbandry, and dwelt in tents, to take care of and feed their cattle; in doing which they should be prosperous, and have occasion to rejoice, and be thankful to the Lord: though the Targums of Jonathan and Jerusalem carry it to a different sense, to their schools, in which they dwelt: this tribe being, as supposed, a learned tribe, studious, in the law; which is gathered from 1Ch 12:32.
Fuente: John Gill’s Exposition of the Entire Bible
Zebulun and Issachar. – “ Rejoice, Zebulun, at thy going out; and, Issachar, at thy tents. Nations will they invite to the mountain; there offer the sacrifices of righteousness: for they suck the affluence of the seas, and the hidden treasures of the sand.” The tribes of the last two sons of Leah Moses unites together, and, like Jacob in Gen 49:13, places Zebulun the younger first. He first of all confirms the blessing which Jacob pronounced through simply interpreting their names as omnia, by calling upon them to rejoice in their undertakings abroad and at home. “At thy tents” corresponds to “at thy going out” (tents being used poetically for dwellings, as in Deu 16:7); like “sitting” to “going out and coming in” in 2Ki 19:27; Isa 37:28; Psa 139:2; and describes in its two aspects of work and production, rest and recreation. Although “going out” (enterprise and labour) is attributed to Zebulun, and “remaining in tents” (the comfortable enjoyment of life) to Issachar, in accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetical parallelism of the clauses, and the whole is to be understood as applying to both in the sense suggested by Graf, “Rejoice, Zebulun and Issachar, in your labour and your rest.” This peculiarity, which is founded in the very nature of poetical parallelism, which is to individualize the thought by distributing it into parallel members, has been entirely overlooked by all the commentators who have given a historical interpretation to each, referring the “going out” to the shipping trade and commercial pursuits of the Zebulunites, and the expression “in thy tents” either to the spending of a nomad life in tents, for the purpose of performing a subordinate part in connection with trade ( Schultz), or to the quiet pursuits of agriculture and grazing ( Knobel). They were to rejoice in their undertakings at home and abroad; for they would be successful. The good things of life would flow to them in rich abundance; they would not make them into mammon, however, but would invite nations to the mountain, and there offer sacrifices of righteousness. “The peoples” are nations generally, not the tribes of Israel, still less the members of their own tribes. By the “ mountain,” without any more precise definition, we are not to understand Tabor or Carmel any more than the mountain land of Canaan. It is rather “the mountain of the Lord’s inheritance” (Exo 15:17), upon which the Lord was about to plant His people, the mountain which the Lord had chosen for His sanctuary, and in which His people were to dwell with Him, and rejoice in sacrificial meals of fellowship with Him. To this end the Lord had sanctified Moriah through the sacrifice of Isaac which He required of Abraham, though it had not been revealed to Moses that it was there that the temple, in which the name of the Lord in Israel would dwell, was afterwards to be built. There is no distinct or direct allusion to Morah or Zion, as the temple-mountain, involved in the words of Moses. It was only by later revelations and appointments on the part of God that this was to be made known. The words simply contain the Messianic thought that Zebulun and Issachar would offer rich praise-offerings and thank-offerings to the Lord, from the abundant supply of earthly good that would flow to them, upon the mountain which He would make ready as the seat of His gracious presence, and would call, i.e., invite the nations to the sacrificial meals connected with them to delight themselves with them in the rich gifts of the Lord, and worship the Lord who blessed His people thus. For the explanation of this thought, see Psa 22:28-31. Sacrifice is mentioned here as an expression of divine worship, which culminated in sacrifice; and slain-offerings are mentioned, not burnt-offerings, to set forth the worship of God under the aspect of blessedness in fellowship with the Lord. “Slain-offerings of righteousness’ are not merely outwardly legal sacrifices, in conformity with the ritual of the law, but such as were offered in a right spirit, which was well-pleasing to God (as in Psa 4:6; 51:21). It follows as a matter of course, therefore, that by the abundance of the seas we are not merely to understand the profits of trade upon the Mediterranean Sea; and that we are still less to understand by the hidden treasures of the sand “the fish, the purple snails, and sponges” ( Knobel), or “tunny-fish, purple shells, and glass’ (Ps. Jon.); but that the words receive their best exposition from Isa 60:5-6, Isa 60:16, and Isa 66:11-12, i.e., that the thought expressed is, that the riches and treasures of both sea and land would flow to the tribes of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. 19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand. 20 And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. 21 And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.
Here we have, I. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold,
1. That they should both have a comfortable settlement and employment, v. 18. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Judg. v. 18), or rather to sea, for Zebulun was a haven of ships, Gen. xlix. 13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen 49:14; Gen 49:15. Observe here, (1.) That the providence of God, as it variously appoints the bounds of men’s habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men’s inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? 1 Cor. xii. 17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar’s tents. Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun’s pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of God, Eccl. v. 19.
2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (v. 19): They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God:–
(1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun (Mat 4:14; Mat 4:15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord’s house, Isa. ii. 2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Ps. cxxii. 1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David’s time, That they had understanding of the times to know what Israel ought to do, 1 Chron. xii. 32. And the character which follows (v. 33) of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God’s ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.
(2.) They shall not only invite others to the service of God, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zech. viii. 21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, 1 Cor. xvi. 2. [1.] It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa. lx. 5), The abundance of the sea shall be converted unto thee, and (v. 16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic. iv. 13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa. xxiii. 18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportionable.
II. The blessing of the tribe of Gad comes next, Deu 33:20; Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,
1. He foretels what this tribe would be, v. 20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, 1Ch 5:19; 1Ch 5:20; 1Ch 5:22. Note, God is to have the glory of all our enlargements. (2.) That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David’s time there were Gadites whose faces were as the faces of lions, 1 Chron. xii. 8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.
2. He commends this tribe for what they had done and were now doing, v. 21. (1.) They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num. xxxii. 2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Ps. xlix. 18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos 1:12; Jos 1:16. This was what they undertook to do when they had their lot assigned them, Num. xxxii. 27. This they did, Josh. iv. 12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Josh. xxii. 7. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 18, 19:
Zebulun and Issachar are the last two sons of Jacob by Leah. Moses places them together in this benediction. Though Issachar is the eldest, Zebulun is listed first, as in Gen 49:13-15, q.v.
This benediction promises success and domestic prosperity to both. Treasures of both land and sea are theirs.
Fuente: Garner-Howes Baptist Commentary
18. And of Zebulun he said. He compares two tribes with each other, which, although neighbors in position, were still very dissimilar; for the one being devoted to mercantile pursuits, went forth frequently in various directions; the other took more delight in quietude and repose; and this their great variety of condition is indicated, when he bids Zebulun rejoice in its expeditions, and Issachar in its domestic repose. Moses thus confirms the prophecy of Jacob, who said that Zebulun should “dwell at the haven of the sea,” so as to make voyages of traffic; whilst Issachar, as delighting more in repose, should be lazy and idle, so as to make no objections against paying tribute, in order to purchase peace. (Gen 49:13.)
What follows I suppose to be added, as though Moses had said that their distant location should not prevent them from going up with the others to Jerusalem, for the purpose of performing their religious duties. For in that they were farther removed from the temple, their zeal in the legal service might have grown cold. Although, then, they dwelt in the utmost borders of the land, Moses says that they should nevertheless come to offer sacrifices to God. By the peoples some understand the other tribes, which does not appear at all consistent; and others, foreign nations, to which their commercial intercourse gave them access. My interpretation, however, is simply that, although the length of the journey should invite them to remain at home, still they should mutually exhort each other to betake themselves in large companies to the temple. The end of the verse may be the statement of a reason for this, as if it were said, that they will be more attentive to the service of God, because, being enriched by him, they will be desirous to offer Him the praise. And assuredly it is a sign of gross ingratitude, when we are not stimulated by God’s blessings to strive more earnestly to render thanks to him, in proportion as he deals more liberally with us. At the same time, Moses shows that, in consideration of their great wealth, the expenses of the journey would be by no means onerous to them; for, although their country was not very fertile, still its position was most advantageous for the acquirement of riches. Thus when it is here said, “they shall suck of the abundance of the seas,” an antithesis is to be understood between the fruits of the earth and the abundant revenues derived from merchandise. To the same effect, “the treasures hid in the sand” are spoken of. For the exposition given by some, that their treasures should be so great as that they should hide them in the sand; and by others, that the sands should there be so prolific in silver and gold; and by others, that they should collect what the sea should throw up, is poor and vapid. Whereas, therefore, others should grow rich from their lands, Moses says, by an elegant figure, that the sands of Zebulun should be filled with hidden treasures, on account of their foreign traffic.
Fuente: Calvin’s Complete Commentary
(18) Zebulun . . . and Issachar were united with Judah, in the leading division of Israel in the wilderness. The warlike character of the first of these two, and the more peaceful wisdom of the second, are illustrated by Jdg. 5:18 and 1Ch. 12:32-33. (Comp Jacobs blessing of Issachar in Gen. 49:14-15.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18, 19. Zebulun Issachar Moses unites these two tribes.
Rejoice, Zebulun, in thy going out This is taken to be an allusion to the commercial pursuits of the tribe.
Issachar, in thy tents A reference to a nomadic life.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deu 33:18-19
And of Zebulun he said,
Rejoice, Zebulun, in your going out;
And, Issachar, in your tents.
They shall call the peoples to the mountain;
There shall they offer sacrifices of righteousness:
For they shall suck the abundance of the seas,
And the hidden treasures of the sand.
Zebulun and Issachar could rejoice in their expansion (their going out) and in their oneness in alliance and brotherhood (‘in your tents’, compare Gen 9:27). They would be a godly people and encourage their brethren to worship Yahweh. Or ‘the peoples’ may signify visiting traders. The mountain on which they would at this stage offer sacrifices of righteousness (and therefore sacrifices offered in the way that Yahweh had laid down) would be the mountain on which the Central Sanctuary would be based and where Yahweh would be worshipped. It was assumed that its establishment would be connected with a mountain, as it was in Deuteronomy 27. Or ‘the mountain’ may signify “the mountain of Yahweh’s inheritance” (Exo 15:17), that is, the whole of Israel’s possession. And they would rejoice in this way because of their abounding prosperity, through trade by both sea (the abundance of the seas) and land (the hidden treasures of the sand, trade through the desert or the hidden harvests of the seashore), which would explain the multitude of their thanksgiving and freewill offerings. (Compare here Gen 49:13).
Zebulun was closely connected with ships in Gen 49:13. It seems probable that in Egypt they had taken great interest in maritime affairs, and Moses knows of their interest and confirms that it will continue. In the event their portion was not on the coast, but their interest may well have continued through trade, and an interest in seafaring. The hidden treasures of the sand may refer to the ‘harvests’ that could be reaped on the seashore of sand, shellfish, and so on, which others may have taken no interest in but which Zebulun were prepared to harvest. (A people can be landlocked and yet be interested in the sea).
Zebulun and Issachar would later be connected with Galilee (Nazareth was in Zebulun) from whence would come the Saviour of the world who would offer the greatest sacrifice of righteousness of all time. He especially, with His followers who were mainly from that area, would call men to the mountain of God as described in Isa 2:1-4.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 18, 19. And of Zebulun he said Hitherto some probable reason might be assigned for the order in which the six tribes last mentioned were placed; but now we seem quite in the dark in that which respects the six following ones. None of the commentators that I have seen have attempted a solution of this point: but may it not be supposed, that Moses had regard to the future situation of the twelve tribes in the Land of Promise; and that he here speaks of them in their chorographical order, beginning with the south-eastern and south-western extremities, and thence proceeding onwards on both sides of the Jordan, till he arrives at the northern points? The six foregoing tribes are placed in this order; and though other causes have been assigned for that circumstance, yet it makes this supposition probable. The situation indeed of Zebulun, whom we are now to consider, is an exception; for Issachar should have come before, here, as well as in Jacob’s prophesy: but as this is the only exception to the order observed in both places, it may weaken, but does not destroy, the general rule. After having left there two brethren, we cross the Jordan, and come next to the country of Gad; and from thence having travelled through the land of Bashan, we arrive at last on the frontiers of Dan, who is fixed between Naphtali and Asher, having one on the right hand, and the other on the left.
I. Zebulun and Issachar are here joined together. They were uterine brothers; but the disposition of their respective posterity was to be very different. These, it is here intimated, would delight in agriculture, and those in commerce: by trade and manufactures the descendants of Zebulun would enrich themselves, as the others might by disposing of the produce of their farms; by which means they might be enabled to offer large burnt-offerings at the solemn festivals, an hospitably receive the people whom they invited to go up with them to Jerusalem. This is the general argument. In particular, it is said of Zebulun, rejoice in thy goings out; i.e. in voyages with respect to trade. See Gen 49:13. Of Issachar, rejoice in thy tents; by which is meant their remaining in their own country, and applying themselves to husbandry. The prophesy points out two remarkable circumstances further; namely, that this people should go up to sacrifice at Jerusalem; They shall call the people unto the mountain: and that they should enjoy great advantages from their maritime situation; they shall suck of the abundance of the seas, &c. The two tribes are hitherto spoken of in the prophesy conjointly; but what remains is to be restricted to the tribe of Zebulun only; and in the Samaritan text, and five manuscripts, the next verb is in the singular number. The advantages which the tribe of Zebulun were to receive from their maritime situation are these: they were to suck of the abundance or overflowing of the seas; by which may be signified in general, that they should grow rich by traffic: or it may have a particular reference to the murex, celebrated in dying purple, and which was taken on the coast of Tyre, bordering on Zebulun. Besides this, they were to suck of the hidden treasures of the sand; by which some understand the art of making glass from sand. Jonathan paraphrases the words thus: “They shall dwell near the Great Sea, and feast on the tunny fish, and catch the chalson, [or murex,] with whose blood they will dye of a purple colour the threads of their clothes; and from the sand they will make looking-glasses, and other utensils of glass.” Durell. The reader will find an account of these glassy sands in Strabo, lib. 17: p. 251. Plin. Nat. Hist. lib. 36: cap. 26. Tacit. Hist. lib. 5: cap. 11. However, treasures hid in the sand may import, I think more naturally, the same as sucking the abundance of the seas; i.e. enriching themselves by naval commerce. See Shaw’s Travels, p. 174.
II. Houbigant, upon this prophesy, remarks, that Moses preserves the same order with Jacob; naming the youngest first; and for the same reason. The youngest was to rejoice in his going out, or departure; but the elder in his tents; i.e. the Jews, who were the elder, were not to leave their tents when becoming Christians, because Christ came to fulfil the law, not to dissolve it; but the church of the Gentiles, the younger, could not rejoice, unless she forsook her tents, rejecting the worship of false gods, and turning herself to the true religion; in which religion both of them call to the mountain, and offer the sacrifices of righteousness. That the legal sacrifices are not meant, appears hence, that it was not the office of the tribes of Zebulun and Issachar to call men to the mountain of Jerusalem to offer sacrifices; much less ammim, the people, which word is never applied to the Jewish nation alone; so that it is plain this mountain can mean no other than the Christian Church.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zebulun, and Issachar, were the sons of Jacob, by Leah; hence Moses hath included both under one blessing. If we interpret the prophecy according to gospel terms, perhaps it will be found that the going out, and abiding in the tents, implies both the propagating the gospel abroad, and rejoicing in it at home. See Isa 9:1-2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 33:18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.
Ver. 18. In thy going out. ] To trade and traffic by sea. Gen 49:13 Peterent coelum navibus Belgoe, si navibus peti posset, saith one. The lowcountry men are said to grow rich by war; it is sure they do by trade at sea.
And, Issachar, in thy tents,
“ O fortunatos nimium, &c.
Regain aequabat opes animis, seraque reversus
Nocta domum, dapibus mensas onerabit inemptis. ” – Virg.
saith the poet, of a well contented countryman.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 33:18-19
18Of Zebulun he said,
Rejoice, Zebulun, in your going forth,
And, Issachar, in your tents.
19They will call peoples to the mountain;
There they will offer righteous sacrifices;
For they will draw out the abundance of the seas,
And the hidden treasures of the sand.
Deu 33:18 Of Zebulun. . .And, Issachar These two tribes are also listed together as in Gen 49:13-15.
Rejoice This VERB (BDB 970, KB 1333, Qal IMPERATIVE) is used in the sense of enjoy the good, safe abundance of life.
going forth This (BDB 422, KB 425, Qal INFINITIVE CONSTRUCT) seems to be used in the sense of a free life (cf. Deu 28:6; Deu 28:19; Deu 31:2).
in your tents This (BDB 13) refers to their home during the wilderness wandering period, but became a metaphor for one’s house.
These two parallel lines imply a happy, settled life.
Deu 33:19 The parallelism between mountain (BDB 249) and offer righteous sacrifices (cf. Psa 4:5; Psa 51:19) implies a worship setting (cf. Exo 15:17).
The next interpretive question is, do the next two lines of poetry continue this thought or change to another topic? Zebulun’s involvement in the sea is mentioned in Gen 49:13.
abundance of the seas and the hidden treasures of the sand These two lines are parallel. They are both OBJECTS of one VERB, suck or draw out (BDB 413, KB 416, Qal IMPERFECT). This is a metaphor for abundance (cf. Deu 32:13).
1. The first one refers to:
a. food (i.e., sacrifices or good living)
b. merchandise (i.e., coral, shells, sponges or dye)
2. The second is made up of two Qal PASSIVE PARTICIPLES:
a. to cover, but only here it means reserved or laid up (BDB 706)
b. to hide (BDB 380)
They seem to refer to the shipping trade (cf. Gen 49:13-14).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Israels Happy Future Promised
Deu 33:18-29
Zebulun and Issachar, sons of Leah, were neighbors in Canaan, and, being on the seaboard, became wealthy by commerce. The calling of the peoples may refer to the Gentile proselytes who were influenced by these tribes, 1Ki 5:1-6; Mar 7:26.
The blessing of the other tribes is suggested by their position in Canaan: Gad, the leader of the west; Dan standing on the southern frontier, like a lion at bay; Naphtali, possessing the sea of Galilee, see r.v. margin; Asher on the northwest, with mountain, barriers against invasion. Iron and brass!
Let your soul dwell in the timeless, changeless, tireless God. There is none like Him. He will ride through heaven to help you, will thrust out the enemies that resist your progress, will be your fountain and dew, your corn and wine, and will place beneath you arms as tender as they are loving. However low you fall, they will always be underneath. As your day, so your strength!
Fuente: F.B. Meyer’s Through the Bible Commentary
Gen 49:13-15, Jos 19:11, Jdg 5:14
Reciprocal: Gen 30:18 – and she Gen 46:13 – Issachar Gen 46:14 – Zebulun Gen 49:14 – General Jos 19:10 – Zebulun
Fuente: The Treasury of Scripture Knowledge
Deu 33:18. Rejoice, Zebulun Thou shalt prosper, and have cause of rejoicing. In thy going out 1st, To war, as this phrase is often used. 2d, To sea, in the way of traffic, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents Thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
33:18 And of Zebulun he said, Rejoice, Zebulun, in thy {m} going out; and, Issachar, in thy tents.
(m) In thy prosperous voyages on the sea, Gen 49:13.