Exegetical and Hermeneutical Commentary of Deuteronomy 33:13
And of Joseph he said, Blessed of the LORD [be] his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,
13. paddle ] peg or stake, in Jdg 5:26 of tent-peg, here a digging-stick, Scot. ‘dibble.’
Fuente: The Cambridge Bible for Schools and Colleges
13 And of Joseph he said:
Blessed of the Lord be his land,
With the wealth of heaven above,
And the deep that crouches beneath.
14 With the wealth of the crops of the sun,
And the wealth of the yield of the moons.
15 With the best (?) from the hills of yore,
And the wealth of the ancient heights.
16 Even the wealth of the land and its fulness,
And His favour who dwelt in the Bush.
May they come on the head of Yosph,
On the skull of the crowned of his brothers!
17 His firstling bull’s be the splendour,
And his horns the horns of the wild ox!
With them he thrusteth the peoples
Together to the ends of the earth.
These be the myriads of Ephraim,
And these the thousands of Manasseh.
The rather longer Blessing of Joseph in Gen 49:22-26 dwells similarly on the richness of the territory, and on the primacy, of Joseph among the tribes. But it reflects, as this does not, a contest with foreign foes in which he has suffered severely, yet his strength is maintained by the help of the Mighty One of Jacob ( the Shepherd, the Stone of Israel?), the God of thy father. The following are close parallels: Deu 33:13 with Gen 49:25 c, d; Deu 33:16 c, d with 26 c, d. See Ryle’s notes.
13. For ] Rather with or from, and so throughout 13 16.
precious things ] Heb. meged, exact meaning uncertain. It is found only here and in Son 4:13; Son 4:16; Son 7:13 (14) where its plur. is used with fruits: R.V. and Budde precious fruits, Haupt most luscious fruitage. Here it is similarly rendered by Steuern. ‘das Kstlichste,’ Marti ‘das Herrlichste,’ Berth. ‘kstliche Gabe.’ But from the Ar. analogue it is as likely that it meant lavishness, profusion or wealth. Sam. has issue or profluence. LXX in Deu 33:13 , in Deu 33:14 and Deu 33:16 , but in Deu 33:15 reading rsh twice.
for the dew ] So Sam. LXX. Read (with the change of one consonant) from above as in Gen 49:25.
the deep ] Heb. T e hm without the art. as always, because originally the proper name of the mythical monster, Bab. Timat, identified with the Ocean and its supposed extension below, as well as around, the earth, the source of springs and fountains; cp. LXX . The personification further survives in the epithet couching or crouching. See on Deu 8:7.
Fuente: The Cambridge Bible for Schools and Colleges
Comparing the words of Moses with those of Jacob, it will be seen that the patriarch dwells with emphasis on the severe conflicts which Joseph, i. e., Ephraim and Manasseh, would undergo (compare Gen 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.
Deu 33:17
Rather: The first-born of his (i. e. Josephs) bullock is his glory: the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Gen 48:20, and is here likened to the firstling of Josephs oxen, i. e., of Josephs offspring. The ox is a common emblem of power and strength.
Fuente: Albert Barnes’ Notes on the Bible
Deu 33:13-17
Of Joseph he said, Blessed of the Lord be his land.
Joseph
The character of Joseph is not often correctly apprehended, although it comes out very distinctly in the picture which Scripture has given us of the boy, the youth, and the man. Its most conspicuous quality was firm resolution and indomitable strength of will. There was nothing weak or undecided in him; and from this sterling root of character, sanctified as it was by true piety, sprang the virtues which all can recognise in Josephs behaviour throughout his chequered experiences; a master sense of duty, cheerful courage, and perseverance under misfortune, rigid justice, and indefatigable diligence in all to which he set his hand. Ephraim was evidently the true son of Joseph in all his natural force of character; and, in the history of the Hebrew nation, we find him practically absorbing the individuality of his elder brother Manasseh. But, unlike his father, Ephraim seems to have been proud and selfish and overbearing, asserting his claim to supremacy without regard to the feelings or the rights of others, and angrily resenting every sign of resistance to, or questioning of, his right to the chief place among his brethren. Such a character is sure to secure its ambitious ends, at least, for a time, if only it is backed by the ability to rule; and in this way alone we might account for the tacit submission of all Israel to Ephraimitish dictation from the days of Joshua, the greatest hero of the tribe, and a man who reproduced all the spotless virtues of Joseph himself, until the disastrous day of battle, when the glory departed from Israel, and when Shiloh, the former centre of Josephs dominion and of the religious worship of all his brethren, ceased to be Gods chosen dwelling place, and was turned even into a curse to all the nations of the earth. But something more than the mere ancestral force of the Ephraimitish character explains this long-continued supremacy of the tribe in Israel. The distinction which Joseph claimed among his brethren seemed to be invested with an almost sacred authority by the traditions of his fathers express appointment, which, moreover, Moses appears to acknowledge in the blessing which is now before us. His richly coloured phraseology is reproduced in part by Moses in Deuteronomy, whilst the thought which underlay the words of the older prophecy is manifestly present to the mind of the later seer. Now what that thought really was is revealed in a brief incidental passage of 1 Chronicles. We are told by the author of these annals that Jacob transferred from Reuben to Joseph the birthright of the first-born son; that birthright consisting of a double portion of the patrimonial estate, as well as of titular headship in the family, such as the father himself exercised until his death. Jacob assumed the liberty to take away this high distinction from his eldest son, who had justly forfeited it by gross misconduct, and to confer it upon the latest-born but one, whom he had already singled out for other peculiar privileges when the lads were young and living together at home. And further, as if to emphasise the liberty of preference which he thus assumed, the dying patriarch singled out the younger of Josephs two children as the special inheritor of this transferred birthright. But some will very naturally doubt whether he did not go beyond other limits which his recognition of the Divine decrees ought most distinctly to have set before his mind. For God had assigned the headship of His chosen people to Judah, and Jacob was not ignorant of this arrangement, but had given utterance to it in his prediction concerning the royal sceptre which his fourth son was to stretch forth over his enemies and his fathers sons alike. Perhaps he may have drawn some subtle distinction in his thoughts between this regal honour, which also had a certain spiritual aspect, and the temporal substance of the birthright which he desired to transmit to Joseph. And this theory was very likely present to the mind of Moses when he adopted so much of Jacobs former blessing, and seemingly confirmed it absolutely to Joseph. But this was a judgment after the flesh, and not after the spirit; and in Jacobs case the assumption of a right to judge at all in such a matter was specially unwarrantable, and is all the more surprising because he had been so often punished for former acts of similar self-willed interference with the course and directions of Gods providence. Could the patriarch have foreseen all the evil consequences of what he did, he would surely never have attempted to advance the tribe of Joseph into the place of preeminence which God had reserved for Judah. It was in the death chamber of Jacob in Egypt that birth was first given to that disastrous rivalry which for more than a thousand years weakened the house of Israel, and which still points a mournful proverb for the Church of the living God. One is tempted to linger over the very serious lessons which are suggested by this striking instance of the conflict which may arise between Divine election and human self-will, and of the well-marked differences in the fortunes and character of those whose inheritance is chosen of God, and of those whose inheritance is derived from men. How often do we think to do good to our friends or to our children by setting apart for them special gifts or asking specific requests for them from God, when, in truth, we are only procuring them evil and a curse; whereas, if we had left them in faith to God, and taught them to submit cheerfully in all things to His sovereign will, they would indeed have been blest more richly than we could have desired or conceived! And how often do we congratulate ourselves upon the proud advantages which human affection or policy has conferred, forgetting that there is only one inheritance which avails eternally and truly–that which pertains to the children of Divine election, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (Joh 1:13). (T. G. Rooke, B. A.)
By the fountain
(with Gen 49:22):–
I. This figure describes Josephs character.
1. He was in clear and constant fellowship with God, and therefore God blessed him greatly. How can we fail to be fruitful if we draw our life and all its vigour from the Lord Jesus?
2. Because Joseph lived near to God, he received and retained gracious principles. We need an instructed people if we are to have a fruitful people.
3. Joseph showed his character throughout the whole of his life. Always the Lord his God is the star of Joseph.
4. This abiding near to God made Joseph independent of externals. If you are not living in God on your own account, your religion may as well fail you at once; for it will ultimately do so.
5. Joseph was very conscious of his entire dependence upon God. Take the well away, and where was the fruitful bough?
II. This is of itself a great blessing. It is a high favour to know the deep things of God, and to enjoy the far-down securities, enjoyments, and privileges of the children of heaven.
1. In deep union with God are to be found the very truth and life of godliness. A man may possess the catalogue of a library, and yet be without a book; and so may you know a list of doctrines, and yet be a stranger to truth.
2. When a man like Joseph can be compared to a fruitful tree by a well, because he is rooted in fellowship with God, he has the blessedness of drawing his supplies from secret, but real, sources. His life is hid, and the support of his life is hidden too. The world knoweth him not; but the secret of the Lord is with him. There is the tree, and there is the fruit, these can be seen by all; but none can see the roots which are the cause of the clusters, nor the deep that lieth under, from which those roots derive their supply.
3. The supplies of such a man are inexhaustible. Infinite mercy is a storehouse for a starving world.
4. The man who dwells near to God has supplies which can never be cut off. We have heard of cities which have been surrounded by armies, and were never captured by assault, but were compelled to surrender because the besiegers cut off the water courses, broke down the aqueducts, and so subdued them by thirst. Jerusalem was never thus captured, for there were deep wells within the city itself which never ceased to flow. Ah, he that hath a well of living water within him is beyond the enemys power.
5. Supplies gained by nearness to God Himself are constant. Grace is not a landspring, but a well. I do not say that your root can always take in the same measure of water from the well of life; but I do say that it will always be there for you to take; and I think, also, that to a large extent you will be able to partake of it with constancy.
6. The supplies of the believer who dwells deep are pure as well as full. Draw your supplies at first hand.
III. This brings with it other blessings.
1. If you are by the well, sending your roots into waters, you will obtain fruitfulness.
2. Unselfishness.
3. Fixedness.
4. Safety.
5. Enrichment.
Notice how Moses puts it: he mentions quite a treasury of jewels. The best pearls come out of deep seas. He mentions the precious things of heaven, the precious fruit brought forth by the sun, the precious things put forth by the moon, the chief things of the ancient mountains, the precious things of the earth, and the fulness thereof, and the goodwill of Him that dwelt in the bush. All these blessings came upon the top of the head of him who was a fruitful bough by a well. The best wines in Gods house are in the cellar. Those who never go downstairs have no idea of the secret sweetness. A deep experience is a precious experience. The Lord fills certain of His people with pain and grief, that they may know His choicer consolations. We are too apt to let our roots run along just under the surface, and so we get no firm rootage; but trouble comes, and then we grow downward, rooted in humility; then we pierce the treasures of darkness, and know the deep things of God. (C. H. Spurgeon.)
The precious things of heaven.
Things that are precious
Happy is the mall who aspires to possess precious things. We need not be poor, blind, miserable, naked. There is available for us a hoard of precious things–things earthly and heavenly, present and future, temporal and eternal.
I. The gift of life. Are you using it well? Is yours a sanctified life, fruitful of wise thoughts and worthy deeds? Do not say that if you were somewhere else, or in some other employment, or in an entirely different condition of life, you would then live a truer and more splendid life. The trivial round, etc.
II. The promises of God and our Saviour Jesus Christ. There are more than three thousand of these. Promises of guidance, food, raiment, defence, consolation, mercy, peace, health, prosperity, honour, glory, immortality, eternal life, endless joy in heaven, etc. Rest, then, in the Lord. Be quiet, be patient. He is faithful that promised. The Scripture cannot be broken. All the promises of the heavenly Father are yea and amen in Christ Jesus.
III. Real, personal, blessed communion with God, our Father, through the mediation of our Lord Jesus Christ. Remember the Divine method of prayer. There is the way, and it is written plainly in the Scriptures. Listen, and be glad: For thus saith the high and lofty One, etc. Listen and learn: If any man sin, etc. Listen and obey: If I regard iniquity, etc. Listen and trust: The Spirit itself helpeth, etc. Listen and rejoice: Be careful for nothing, etc.
IV. A good name. Rather to be chosen than great riches. They flourish like the palm tree. Think of the names of Martin Luther, George Washington, David Livingstone, Richard Cobden, and the Prince Consort. They are like pillars of white marble, to remind us that we may be great and good. Yes, the names of the saints are immortal.
V. The beauty of earth and heaven. Make this use of eternal beauty and grandeur. Look at the mountains, and think of Gods strength; the flowers, and think of His love; and the sun, and think of His glory. Go into the fields to find God, to the sea to worship Him. In the rich emblazonment and embroidery of nature, see the vesture of the Almighty, and know Him as thy Father in heaven, and thou shalt feel a sense of dignity and blessedness unknown before. (G. W. McCree.)
The precious things of the earth.–
The precious things of the earth
It is the poetic sense which perceives beauty in the things of the natural world, where the purely prosaic mind would see nothing to attract or impress. What we call the poetry of nature is, in fact, that view of nature which is in the eye of the poet observer. Dr. Shairp has, indeed, claimed that poetry itself is as true a form of thinking as is science in its estimate of external nature; and that the place of poetry in the present order of things in our universe was not made by the conceit of man, but was intended by the Maker of this order. He is sure that, as Wordsworth claims, poetry is the breath and finer spirit of all knowledge, and immortal as the mind of man. The poetic spirit invests the things of nature with the emotions of the human heart; looking down through that which is seen, into that which is thought and felt. There are associations of scenery which grow out of the lessons of history; and just in proportion as the man of poetic soul is informed in these lessons is the scenery about him transfused with their glory and imbued with their inspirations. The arid wastes of desolated Egypt have fullest meaning to him who reads in the mighty monuments which tower above these wastes the story of the Pharaohs and the shepherd kings; of the priests of Isis and Osiris; of all the legendary rulers of the land of Mizraim from Menes to the Ptolemies. The fields of Marathon and of Marston Moor and of Waterloo have a meaning in the light of their history which makes the scenery about them vocal with the praise of noble deeds. And who could look upon the scenery of Palestine but in the glow of its sacred history? But history is never so dear to us as memory. No associations with those of whom we know only in story can so vocalise the poetry of our surroundings as do the recollections of our own former days of joy or sadness in that locality, and of our fellowship there with those whom we loved, and from whom we are now separated. But, after all, the best associations of natural scenery are the associations of truth; the associations, not of history or of memory merely, but of truth–of immutable truth that takes hold of the past, the present, and the future. There is truth pictured in all nature, even in the commonest phases of nature; and poetry is the hearts view of truth. There are associations of Gods presence with every phase of natural scenery; and he who looks at mountain, or forest, or ocean, or plain, without recognising and rejoicing over these associations, lacks the true poets soul and the true poets eye. On the contrary, he who notes and heeds them finds comfort, as well as poetry, in them everywhere. (H. G. Trumbull.)
The goodwill of him that dwelt in the bush.–
The goodwill of Christ the best of blessings
I. What this goodwill is and whose it is. It is the love and free favour of Christ to all His covenant people: that grace of His, in which there is continuance, which He ever bears towards them that are His.
1. Christ ever bears a goodwill towards His people. They are precious and honourable in His sight, they are highly favoured; His thoughts towards them are thoughts of peace, and so they were from eternity (Mic 5:2). The Church is His spouse, His body, His fair one. Every dispensation of Providence is for our good; the sorest strokes that befall us come in love; when persecuted, forsaken, made a shame of before men, His heart stands towards us the same as ever; underneath are His everlasting arms: we endure the fire, and come purged and refined out of it. 2 This favour and goodwill Christ is pleased to discover to His people for their edification and comfort (Son 2:4).
II. Why this goodwill is thus particularly described as the goodwill of him that dwelt in the bush (Exo 3:12).
1. Because the fire in the midst of the bush was a type of the incarnation and sufferings of Christ. For mans nature is a poor, despicable thing, like a dry bramble bush that would be soon fired, as it were, and utterly consumed by the approach of God; but the Son of God dwells in this bush, and though the flame is seen, the bush is not burnt.
2. Because God revealed His covenant to Moses at the time of His glorious appearance. God is a fire to consume, not to enlighten, warm, and refresh ungodly sinners, such as have not made a covenant with Him by sacrifice.
3. This appearance of the angel in the bush sets forth the love and care of Christ to His Church, even in their greatest troubles and dangers. All Christs mercy, wisdom, power, love, and grace are for us; yea, His very life is on our behalf (Joh 14:19). It is good to remember former deliverances even in the want of present mercies.
4. Because Moses had at this season the most special experience of the love and goodwill of Christ; it is one of the top manifestations of the Redeemers fulness and grace to his own soul. There is a great deal of emphasis in my text, And for the favourable acceptation of my dweller in the bush. As if Moses had said, Then He revealed Himself to be mine, I saw His glory as my Surety, my Redeemer, my God manifest in the flesh, and to my soul He sealed all the love and grace of the everlasting covenant. Our first views of God and Christ are often exceeding precious ones. This was Christs first visible appearance to Moses that we read of; now the visions of God began; and what so sweet an introduction to his after-communion with Him as a sight of the second person in the Godhead united to flesh, and in our nature transacting all the concerns of salvation?
III. How or in what manner this goodwill is to be sought.
1. Seek this goodwill of Christ, His free grace and favour, as a blessing distinct from and over and above what God the Father hath promised on His own part in the everlasting covenant.
2. This goodwill of God-man mediator is to be sought, as what alone can give life and liberty to the believer in all acts of Gospel worship. Take away the person of Christ as God-man, and the object of worship is as it were lost, for there is no going to the Father but by Him. What can sinners do with an absolute God? Take away Christs sufferings, merit, righteousness, and intercession, what plea can there be for faith? And believers, when they go in Christs name, yet if their spirits are not taken up in the exercise of faith on His goodwill, grace, and acceptation, there is no nearness to God. Christs presence is our life, we have none in ourselves; Gospel liberty is Christs purchase and gift.
3. This goodwill is to be sought with great expectation and hope. Jesus loves a fear which produces watchfulness in the soul, but He hates those fears which breed torment. The goodwill of my dweller in the bush, says Moses; the goodwill of my Lord and God, say thou. Keep in view the sense thou hast had of past brace and favour under thy burden, and grieve for want of present tokens of it.
4. This goodwill is to be sought in its higher manifestations, and a sweeter experience of it from day to day. Moses leaves the decree wherein this goodwill should be shown to Joseph, to the sovereignty of Him in whom it dwells; but withal, the manner of expression he uses shows that it was no small portion he asks of it for him, the goodwill of my dweller in the bush.
IV. Wherein consists the greatness of the blessing, which renders it so well worthy of all our seeking.
1. The goodwill of Christ, who of old dwelt in the bush, lies at the foundation of every other blessing. The day is coming when none but Christ, an whole Christ, will be deemed a portion sufficient for an immortal soul. Seek first the kingdom of God and His righteousness: this is the one thing needful.
2. Every other blessing is comprehended in this. If Christ be thine, all is thine.
3. This is needful to make our other blessings blessings indeed. The whole world cannot satisfy a soul without this: men may be in straits in the abundance of their possessions; have, and never enjoy; be crying, Who will show me any good? They see nothing worth calling so in what they have already. Now, whence is this? It arises from a want of God, and Christ, and covenant love, and goodwill, to put a sweetness and relish into creature comforts, and to make up all creature deficiencies.
4. This is a blessing infinitely better than all outward blessings, and makes up the loss of all. (John Hill.)
At the bush
I think this is the only reference in the Old Testament to that great vision which underlay Moses call and Israels deliverance. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that goodwill. If it is that of Him that dwelt in the bush, it is sure to be all that a man can need. So then here, first, is a great thought as to what for us all is the blessing of blessings–Gods goodwill, Good, will–the word, perhaps, might bear a little stronger rendering. Goodwill is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favour or delight, and certainly may do nothing to carry his goodwill into action. It is more than goodwill; it is more than favour; perhaps delight would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it on Gods part. If I might dwell for a moment upon scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed toward us like a sunbeam, the various great things that a chorus of psalmists say it will do for a man. Here is one of their triumphant utterances: Thou wilt bless the righteous; with favour wilt Thou compass him as with a shield. That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that the favour, or goodwill, will secure for us. Again, we read: By Thy favour Thou hast made my mountain to stand strong. He that knows himself to be the object of the Divine delight, and who by faith knows himself to be the object of the Divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the Divine mind, and nothing needs to shake him. So he that grasps the hand of God, not because of his grasp, but because of the hand that be holds, can say, the Lord is at my right hand; I shall not be greatly moved. And again, in another analogous but yet diversified representation, we read: In Thee shall we rejoice all the day, and in Thy favour shall our horn be exalted. That is the emblem, not only of victory, but of joyful confidence, and so he that knows himself to have God for his friend and his helper can go through the world keeping a sunny face, whatever the clouds may be. So the goodwill of God is the chiefest good. Now, if we turn to the remarkable designation of the Divine nature which is here, look what rivers of strength and of blessedness flow out of the thought that for each of us the goodwill of Him that dwelt in the bush may be ours. What does that pregnant designation of God say? That was a strange shrine for a God. That poor, ragged, dry desert bush, with apparently no sap in its grey stem, prickly with thorns, with no beauty that we should desire it, fragile and insignificant–yet that is Gods house. Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. The goodwill of Him that dwelt in the bush may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the oaks of Bashan or the cedars of Lebanon. It is all right; the fire does not dwell in them. Unto this man will I come, and with him will I dwell who is of a humble and a contrite heart, and who trembleth at My word. Let no sense of poverty, weakness, unworthiness ever draw the faintest film of fear across our confidence, for even with us He will sojourn. Again, what more does that name say? He that dwelt in the bush filled it with fire, and it burned and was not consumed. Our brethren of the Presbyterian Churches have taken the Latin form of the words in the incident for their motto–Nec Tamen Consumebatur. But I venture to think that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and it is this: I am that I am. The fire that did not burn out is the emblem of the Divine nature which does not tend to death because it lives, nor to exhaustion because it energises, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. I am that I have become, that is what men have to say. I am that I once was not, and again once shall not be, that is what men have to say. I am that I am is Gods name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favour is as inexhaustible as Himself, and eternal as His own being. Therefore the sons of men shall put their trust beneath the shadow of Thy wings. What more does the name say? He that dwelt in the bush dwelt there in order to deliver; and, dwelling there, declared I have seen the affliction of My people, and am come down to deliver them. So, then, if the goodwill of that eternal, delivering God is with us, we too may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are beknown to Him, and that we shall have deliverance from them by Him. The goodwill, the delight of God, and the active help of God, may be ours, and if it be ours we shall be blessed and strong. Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of heaven, and the precious fruits brought forth by the sun . . . of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof. They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, the goodwill of Him that dwelt in the bush. That is more precious than all the precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself. So the upshot of my homily is just this–Men may strive and scheme, and wear their fingernails down to the quick, to get lesser good, and fail after all. You never can be sure of getting the little good. You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that if they were, they would be so very precious; but you can be quite sure that the goodwill of Him that dwelt in the bush may be like light upon your hearts, and be strength to your limbs. And so I commend to you the words of the apostle: Wherefore we labour that, whether present or absent, we may be well-pleasing to Him. (A. Maclaren, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Blessed – be his land] The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land.
The precious things of heaven] The peculiar mildness and salubrity of its atmosphere.
For the dew] A plentiful supply of which was a great blessing in the dry soil of a hot climate.
The deep that coucheth beneath] Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have , fountains of the deeps. Some suppose there has been a slight change made in the word mittal, for the dew, which was probably at first meal, FROM ABOVE, and then the passage would read thus: For the precious things of heaven FROM ABOVE, and for the deep that coucheth BENEATH. This reading is confirmed by several of Kennicott’s and De Rossi’s MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His portion shall be excellent, and endowed with choice blessings from God, as it here follows.
For the precious things of heaven, i.e. the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven.
For the deep that coucheth beneath; the springs of water bubbling out of the earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13-17. of Joseph he saidTheterritory of this tribe, diversified by hill and dale, wood andwater, would be rich in all the productionsolives, grapes, figs,&c., which are reared in a mountainous region, as well as in thegrain and herbs that grow in the level fields. “The firstling ofthe bullock and the horns of the unicorn” (rhinoceros), indicateglory and strength, and it is supposed that under these emblems wereshadowed forth the triumphs of Joshua and the new kingdom ofJeroboam, both of whom were of Ephraim (compare Ge48:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And of Joseph he said,…. The tribe of Joseph, as the Targums of Jonathan and Jerusalem:
blessed of the Lord [be] his land; as the lands inherited by his sons were extremely fruitful, the countries of lead and Bashan by Manasseh, and the fields of Samaria by Ephraim: Jarchi says,
“there was not in the inheritance of the tribes a land so full of all good things as the land of Joseph;”
typical of the church of Christ, the antitypical Joseph, which abounds with all good things through him, or of the better country in heaven:
for the precious things of heaven; that is, the pleasant, precious, and excellent fruits, reproduced by the influence of the heavens, particularly showers of rain which descend from thence; emblems of the grace of God, and Gospel of Christ, which bring spiritual blessings to the sons of men on earth, and make them fruitful in every good word and work: for the dew; which descends also from heaven, and is of unspeakable use to the fruits of the earth, and is sometimes used as an emblem of the favour and goodness of God to his people, Ho 14:5;
and for the deep that coucheth beneath; that is, beneath the earth, and breaks out upon it, and waters it, and makes it fruitful, which happiness the land of Joseph had, as well as the rain and dew of heaven: this is to be understood of springs and fountains that flow out of the earth to the enriching of it; and so the Targums of Jonathan and Jerusalem paraphrase the words, and may be applied to Christ and to his Gospel, So 4:15.
Fuente: John Gill’s Exposition of the Entire Bible
Joseph. – Deu 33:13. “ Blessed of the Lord be his land, of (in) the most precious things of heaven, the dew, and of the flood which lies beneath, (Deu 33:14) and of the most precious of the produce of the sun, and of the most precious of the growth of the moons, (Deu 33:15) and of the head of the mountains of olden time, and of the most precious thing of the everlasting hills, (Deu 33:16) and of the most precious thing of the earth, and of its fulness, and the good-will of Him that dwelt in the bush: let it come upon the head of Joseph, and upon the crown of him that is illustrious among his brethren.” What Jacob desired and solicited for his son Joseph, Moses also desires for this tribe, namely, the greatest possible abundance of earthly blessing, and a vigorous manifestation of power in conflict with the nations. But however unmistakeable may be the connection between these words and the blessing of Jacob (Gen 49:22.), not only in the things desired, but even in particular expression, there is an important difference which equally strikes us, namely, that in the case of Jacob the main point of the blessing is the growth of Joseph into a powerful tribe, whereas with Moses it is the development of power on the part of this tribe in the land of its inheritance, in perfect harmony with the different times at which the blessings were pronounced. Jacob described the growth of Joseph under the figure of the luxuriant branch of a fruit-tree planted by the water; whilst Moses fixes his eye primarily upon the land of Joseph, and desires for him the richest productions. “May his land be blessed by Jehovah from ( of the cause of the blessing, whose author was Jehovah; vid., Psa 28:7; Psa 104:3) the most precious thing of the heaven.” , which only occurs again in the Son 4:13, Son 4:16, and Son 7:13, is applied to precious fruits. The most precious fruit which the heaven yields to the land is the dew. The “ productions of the sun,” and , . . from , “ the produce of the moons,” are the fruits of the earth, which are matured by the influence of the sun and moon, by their light, their warmth. At the same time, we can hardly so distinguish the one from the other as to understand by the former the fruits which ripen only once a year, and by the latter those which grow several times and in difference months; and Eze 47:12 and Rev 22:2 cannot be adduced as proofs of this. The plural “ moons ” in parallelism with the sun does not mean months, as in Exo 2:2, but the different phases which the moon shows in its revolution round the earth. (from the head), in Deu 33:15, is a contracted expression signifying “from the most precious things of the head.” The most precious things of the head of the mountains of old and the eternal hills, are the crops and forests with which the tops of the mountains and hills are covered. Moses sums up the whole in the words, “the earth, and the fulness thereof:” everything in the form of costly good that the earth and its productions can supply. – To the blessings of the heaven and earth there are to be added the good-will of the Lord, who appeared to Moses in the thorn-bush to redeem His people out of the bondage and oppression of Egypt and bring it into the land of Canaan, the land flowing with milk and honey (Exo 3:2.). The expression “that dwells in the bush” is to be explained from the significance of this manifestation of God as shown at Ex 3, which shadowed forth a permanent relation between the Lord and His people. The spiritual blessing of the covenant grace is very suitably added to the blessings of nature; and there is something no less suitable in the way in which the construction commencing with is dropped, so that an anakolouthon ensues. This word cannot be taken as an accusative of more precise definition, as Schultz supposes; nor is to be supplied before it, as Knobel suggests. Grammatically considered, it is a nominative to which the verb properly belongs, although, as a matter of fact, not only the good-will, but the natural blessings, of the Lord were also to come upon the head of Joseph. Consequently we have not ( masc.), which would require, but the lengthened poetical feminine form (vid., Ewald, 191, c.), used in a neuter sense. It, i.e., everything mentioned before, shall come upon Joseph. On the expression, “illustrious among his brethren,” see at Gen 49:26. In the strength of this blessing, the tribe of Joseph would attain to such a development of power, that it would be able to tread down all nations.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 13-17:
The blessing which Moses pronounced upon Joseph is similar to that which Jacob bestowed, see Gen 48:15-22; Gen 49:22-26. Jacob described Joseph as a luxuriant branch of a fruitful tree; Moses describes the land of Joseph and pronounces rich blessings thereon.
“Precious things of heaven,” probably “precious things from heaven. This likely refers to the dew, and the underground waters of the earth’s depths. Water was a precious commodity in that land, necessary for abundant crops
The sun and moon govern the day and night, and the seasons necessary for abundant harvest.
“The bush” refers to Jehovah, whom Moses met in the burning bush, Exo 3:1-6.
Verses 16, 17: Joseph was separated or distinguished from his brethren, by Jacob’s choice of him as the legal heir to the rights of the firstborn, Gen 37:1-4, and by his elevation as Egypt’s prime minister and the agent who preserved Israel alive, Gen 41:39-44; Gen 50:20.
Jacob separated Ephraim to be distinguished as the firstborn, in place of his older brother Manasseh, Gen 48:15-19.
“Unicorn,” reem, “wild ox, buffalo,” see Num 23:22; Num 24:8.
Fuente: Garner-Howes Baptist Commentary
13. And of Joseph he said. Moses repeats some portions of the blessing of Jacob; nor with respect to any other tribe does he approach so closely to the words of the Patriarch. And, although the family of Joseph was already divided into two tribes or nations, still he begins by the head itself, and at the conclusion declares that what had been given to their fathers pertains to Ephraim and Manasseh. First, he celebrates the exceeding fertility of the land, in which the descendants of Joseph were to dwell; and then ratifies his testimony by the authority of God. He promises them, then, that their land shall be fertile, from the best treasures of heaven; for מגד, meged, signifies whatever is best and most precious. I do not, therefore, approve of their translation, who render it fruits, although I know not whether Moses speaks of the excellency of the climate, or commends the beneficence of God; the latter, however, accords best with the context, in which he makes mention of the external means of fertility, viz., the dew, and the deep, by which word I understand the depth of the soil itself. In the next verse I admit that by the word מגד, meged, the choicest fruits are indicated, but without any change of its meaning. Others render it delicacies: others sweet fruits, on account of the peculiar excellency of the fruits. But I do not see why some translate the word גרש, ge resh, “influence.” It literally means thrusting out; and is used metaphorically for the fruit, which arises and breaks forth from the earth. But it is not very clear to me what fruits he speaks of respectively as “of the sun, and the moon;” for I cannot tell whether there are any grounds for assigning, as some do, to the sun the produce which springs from seed and the vintage; and to the moon, cucumbers and gourds; nor do I attempt to decide whether their idea is more correct who suppose the latter to be flowers or fruits which appear every month.
Fuente: Calvin’s Complete Commentary
(13) And of Joseph he said.The remark of Rashi is especially applicable here. Thou wilt find in the case of all the tribes, that the blessing of Moses is drawn from the fountain of the blessing of Jacob.
As the voice of Judah, the office of Levi, and the situation of Benjamin are singled out for notice, so the land of Joseph is blessed.
The deep that coucheth beneath.Rashi observes that the deep ascends in vapour, and also gives moisture from below.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Of Joseph he said In Gen 49:22, Joseph is described as a fruitful tree planted by the water. Moses in poetic language portrays the prosperity and power of the two tribes descended from the sons of Joseph.
Fuente: Whedon’s Commentary on the Old and New Testaments
Deu 33:13-17
“And of Joseph he said,
Blessed of Yahweh be his land,
For the precious things of heaven, for the dew,
And for the deep that couches beneath,
And for the precious things of the fruits of the sun,
And for the precious things of the growth of the moons,
And for the chief things of the ancient mountains,
And for the precious things of the everlasting hills,
And for the precious things of the earth and its fulness,
And the good will of him who dwelt in the bush.
Let it come on the head of Joseph,
And on the crown of the head of him who was separate from his brethren.
The firstling of his herd, majesty is his;
And his horns are the horns of the wild-ox:
With them he will push the peoples all of them,
Even the ends of the earth:
And they are the ten thousands of Ephraim,
And they are the thousands of Manasseh. ”
When he comes to Joseph, Moses waxes lyrical. As in the case of Jacob’s blessing in Genesis 49 Joseph is given an extended blessing, and some of the ideas are borrowed from there. But we may see that it was Jacob’s blessing which clearly inspired Moses in his prophetic utterance. See Gen 49:25-26 for the blessings of Heaven above, the deep that couches beneath, the everlasting hills, and the crown of the head of him who was separate from his brethren. The blessing is then extended to cover Ephraim and Manasseh in order to make up the twelve tribes now that Simeon’s name is unmentionable (see introduction to this passage).
The heavy dews that fell from Heaven in the summer were a vital part of Israel’s prosperity, together with the former and latter rains, and the waters that came up from below in springs were used for drinking, for satisfying the thirst of the cattle, and for irrigation. While they were not aware of the significance of the water table as such, they knew that below the ground was plentiful water. It came up in springs, and they could dig for it and find it. These were to be the blessings of Yahweh on Joseph’s lands (as on all Israel’s lands).
They were also aware how the sun brought out both the grain and especially the fruits, and how over the periods of the moons things grew, they knew not how, for harvests were related to the different moon periods as was the whole agricultural calendar.
“The chief things of the ancient mountains.” This may have reference to the forests which grew on the mountains and provided timber for various purposes, and/or the olive trees which provided oil, or similar.
“And for the precious things of the everlasting hills, and for the precious things of the earth and its fullness.” In Gen 49:26 the blessings ‘to the utmost bound of the everlasting hills’ had in mind Joseph’s great prosperity under God’s hand in contrast with his brothers, seen as God’s generous bestowal on him. Thus it refers to divine provision. Jacob saw his own previous blessing of Joseph as his son as having resulted in the bestowal of it all on him. Indeed ‘Joseph’ would naturally be blessed because of Joseph’s own supremacy. They would have been a wealthier and very influential tribe due to their descent. So Moses prays that such blessings will continue to fall on Joseph, although here he may well have in mind the spiritual side of Joseph’s blessings. The ‘eternal hills’ were regularly seen as a source of such divine blessing, for mountains were considered to be connected with divine things. The precious things of the earth would include cattle and agriculture, but may also have had in mind what could be dug from the earth.
“And the good will of him who dwelt in the bush, let it come on the head of Joseph, and on the crown of the head of him who was separate from his brethren.” The good will of the One who dwelt in the bush (Exo 3:4. The particular word for bush is used only here and in Exodus 3), the God of Sinai, was the explanation for all the blessing on Joseph, and Moses prays that it will continue to fall on them and on the crown of their head, for they were descended from one uniquely set apart and used by God in a way that his brothers were not. In Egypt he had been a prince among his brothers.
So this is a prayer for prosperity to come on Joseph, water from above and below, fruit produced by the sun, and the harvests moon by moon, productivity and blessing in the hills and in all the land, and above all the goodwill of the One of the Bush (Exo 3:4). They are to be a fruitful bough (Gen 49:22). Joseph’s separation from his brothers is a reminder of Joseph’s distinctive career.
“The firstling of his herd, majesty is his, and his horns are the horns of the wild-ox, with them he will push the peoples all of them, even the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.” The firstling of the herd had the pre-eminence, the prospective place of authority, at least until defeated by another, and Joseph were like the firstling of a herd, strong and powerful. Their horns of power were like those of the wild ox. They will thus be like a triumphant wild-ox pushing back all their enemies, even as far as was necessary, for they were numerous, being made up of the ten thousands of Ephraim and the thousands of Manasseh. The source of their strength was the Mighty One of Jacob (Gen 49:24). The greatness of Ephraim and Manasseh was already apparent.
The order is significant. We would normally in poetic parallelism expect the ‘thousands’ to come first followed by the ‘ten thousands’. But Moses accepts God’s verdict that Ephraim the younger son should come first (Gen 48:19-20), and Ephraim was the largest. Ephraim grew so powerful that their name was often used as a synonym for Israel. But there was no hint here again of kingship or of royal power, again stressing the early date of the poem.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 13-17. And of Joseph he said, &c. Whether we consider Joseph with respect to his situation in the land of Canaan, or to the eminent dignity by which his descendants were distinguished, he is here in his proper rank. Moses, in blessing him, copies after Jacob: he promises him the choicest things which the heavens or the deep had in store; the most precious produce of the earth, whether annual or monthly; whatever the hills or vales could boast of; and, in short, the greater profusion of all earthly and heavenly blessings: and having touched upon the distinguished rank of this patriarch, he takes occasion to describe, under the image of a bull spreading terror wherever he comes, the great exploits by which the numerous posterity of his two sons would signalize themselves. Durell renders this benediction as follows: “Ver. 13. Blessed of the Lord be his land,with the precious things of heaven above,and with the deep lying beneath:14. And with the precious fruits of the sun,and with the precious produce of the moon:15. And with the chief things of the eternal mountains,and with the precious things of the everlasting hills:16. And with the precious things of the earth, and its fulness,and with the favour of him that dwelt in the bush:Let these be on the head of Joseph,and on the crown-of-the-head of the prince of his brethren.17. His glory is the firstling of a bullock;and his horns are the horns of rhinoceroses:With them he shall gore the nations,and in like manner the ends of the earth:and these are the ten thousands of Ephraim,and these the thousands of Manasseh.” Earth, in the 16th verse, being opposed to hills and mountains in the 15th, seems to imply a champaign country; and the fulness thereof to signify a most plentiful champaign country. This sense will appear still more probable from the event: for, besides the great plain near Jordan, which Joseph had in common with some other tribes, and the plain of Sharon, near the Mediterranean sea, there seems to have been another great plain near Samaria, which Josephus calls “the great plain of Samaria;” and near mount Ephraim was “the valley of fatness.” See Bell. Jud. l. ii. c. 2. Univ. Hist. b. i. c. 7. The expression, Him that dwelt in the bush, answers very well to the description given of that bush, Exo 3:2 that it burned with fire without being consumed. Moses might choose to use this periphrasis, to remind the Israelites of what passed between God and himself at the extraordinary manifestation to which this alludes; when, among other things, God gave them repeated assurances that they should possess the land of Canaan. Respecting the phrase, the crown-of-the-head of him that was separated, &c. see on Gen 49:26. The firstling of a bullock, ver. 17 may either signify, in general, a choice bullock, ch. Deu 12:6 or it may have reference to Joseph’s having obtained Reuben’s birth-right; and because a bullock is the best emblem of power among beasts of pasture, it seems used here to denote the superior honour and dignity of the house of Joseph, above the rest of the tribes of Israel. As the word reem, is singular in the Hebrew text, our version, to avoid a contradiction in terms, reads unicorns. See on Num 24:8. By horns here, which, in the Scripture language, denote power and might, are very properly represented Joseph’s two sons, each of whom was the founder of a very numerous and considerable tribe. Ephraim and Manasseh are spoken of in the order their grandfather prophesied they should be considered; namely, the younger before the elder. The Jerusalem Targum expounds the words, with them he shall gore the people, &c. of the victories gained over the Canaanites by Joshua and Gideon, who were both of this family; to whom might have been added Jephthah, for the same reason, who also distinguished himself in a signal manner in the war against the Ammonites. Judges 11. The expression, the ends of the earth, is frequently used in the Old Testament for the remotest inhabitants of the land of Canaan; as is in the New. Durell. Houbigant observes, that, as the expression of the elder serving the younger, refers to the church of the Gentiles and the Jews; so what has gone before in this blessing is too magnificent to be understood of the tribes of Ephraim and Manasseh, of whom it could not strictly be said, they should wound the people to the ends of the earth, though we understood by the earth or land, no other than the land of Canaan; nor could it be said strictly of Joseph, that he should be the king ( nazir) or the most excellent of his brethren. But these things are spoken, as truly as magnificently, of that Joseph, concerning whom St. Matthew informs us it was foretold, he shall be called a Nazarene; thus referring Christians to the blessings of Jacob and Moses, in both of which Joseph is called nazir, a Nazarene.
REFLECTIONS.The temporal blessings promised to these two tribes are the least part of their happiness; the good-will of God, as their covenant God, who appeared to Moses in the bush, is better to them than all the rest. This he prays for, and promises them, and then they could want nothing to complete their felicity. Note;
(1.) God has blessings in abundance to bestow on his people, not only of the basket and the store, but the unspeakably more valuable ones of the gifts, graces, and consolations of his Blessed Spirit. (2.) The true enjoyment of all earthly good things is, to have the blessing of him who dwelt in the bush upon them; and even in the want of there, this alone will satisfy the soul abundantly.
Fuente: Commentary on the Holy Bible by Thomas Coke
The blessing of Joseph is very striking, and deserves the closest attention, from the interest all true believers in CHRIST have in it. It is true, Joseph was separated from his brethren when sold into Egypt, and separated from his Father’s home: but the spiritual illustration of this, and the typical reference it had to the person of the LORD JESUS, in all which Joseph was as an eminent a type of JESUS as almost any one character in the scripture, demands, that we should look much beyond Joseph the Son of Israel, for the real, spiritual meaning of this blessing of the man of GOD. Joseph, as the head of a tribe of Israel, was indeed much blessed with the precious things of heaven, and the precious things put forth by the sun, and by the moon: but it was the good will of him that dwelt in the bush, (even JESUS, who appeared to Moses at the bush), which sanctified and crowned the whole. But what I would more particularly desire the Reader to take notice of in this blessing of the man of GOD that he prayed all those mercies might be in the lot of Joseph, on account of his dweller in the bush. The words might be rendered, and perhaps ought strictly to have been so rendered, for the good will of him, my dweller in the bush. As if Moses meant to say, my dweller is him that dwelt there, when first he manifested himself to me, as my covenant head and Savior, who had undertaken, and in the fulness of time, would appear for the accomplishment of salvation. Hence the man of GOD, when in the full prospect of death, dwells so sweetly upon it, and seeks all blessings upon the head of Joseph, on this sole account. Here Reader! is the great secret of religion. If the good will of JESUS be in our mercies, this puts a sweetness, and gives an enjoyment to all. But if this be wanting, it is not all the precious things brought forth by the sun, or the precious things put forth by the moon, can give real comfort to the soul. Reader! pray be diligent in your seeking for this coronet mercy, to crown the whole in your experience.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 33:13 And of Joseph he said, Blessed of the LORD [be] his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,
Ver. 13. And of Joseph. ] See Trapp on “ Gen 49:2 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 33:13-17
13Of Joseph he said,
Blessed of the Lord be his land,
With the choice things of heaven, with the dew,
And from the deep lying beneath,
14And with the choice yield of the sun,
And with the choice produce of the months.
15And with the best things of the ancient mountains,
And with the choice things of the everlasting hills,
16And with the choice things of the earth and its fullness,
And the favor of Him who dwelt in the bush.
Let it come to the head of Joseph,
And to the crown of the head of the one distinguished among his brothers.
17As the firstborn of his ox, majesty is his,
And his horns are the horns of the wild ox;
With them he will push the peoples,
All at once, to the ends of the earth.
And those are the ten thousands of Ephraim,
And those are the thousands of Manasseh.
Deu 33:13-17 The longest of the blessings, except for Levi, goes to the sons of Joseph, Ephraim and Manasseh (cf. Deu 33:17, his two sons in Egypt). These were the most powerful of the northern tribes.
In Deu 33:13-16 b Moses enumerates agricultural blessings on these two tribes. In Deu 33:16 c and d Joseph’s status in Egypt is acknowledged. In Deu 33:17 the power of these two tribes is expressed in animal metaphors.
Deu 33:13 This verse refers to the abundance of moisture from dew and underground sources (cf. Gen 49:25). Water meant agricultural abundance!
Deu 33:15 the best things of the ancient mountains. . .And… of the everlasting hills This may refer to trees, both for food and construction.
Deu 33:16 And the favor of Him who dwelt in the bush This may refer to the burning bush (cf. Exo 3:2-4). This word for bush (BDB 702) is used only five times in the OT, four of them in Exo 3:2-4.
NASBAnd to the crown of the head of the one distinguished among his brothers
NKJVAnd on the crown of the head of him who was separate from his brothers
NRSVon the brow of the prince among his brothers
TEVbecause he was the leader among his brothers
NJBon the brow of the consecrated one among his brothers
This reflects Jacob’s blessing in Gen 49:26. The leadership and preeminence of Joseph continues in his sons’ descendants.
Deu 33:17 And his horns are the horns of the wild ox In Hebrew the word horn(BDB 901) is a symbol of power.
to the ends of the earth This is a CONSTRUCT of BDB 67 and 75. It has such powerful theological significance.
1. uniqueness of YHWH (and thereby monotheism)
a. Isa 45:6; Isa 45:14; Isa 46:9; Isa 47:8; Isa 47:10
b. Zep 2:15
2. the power and glory of YHWH
a. Pro 30:4
b. many of those under #3
3. the extension of YHWH’s worship and rule to all the earth
a. Deu 33:17
b. 1Sa 2:10
c. Psa 22:25-31; Psa 59:13; Psa 67:1-7; Psa 98:2-9
d. Isa 45:22; Isa 52:10
e. Jer 16:19
4. Messianic
a. 1Sa 2:10
b. Psa 2:8
c. Mic 5:4-5
the ten thousands of Ephraim. . .and the thousands of Manasseh This phrase shows the priority of Ephraim in size and power. See Special Topic: Thousand .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Blessed. Compare Gen 49:25.
and. Note the Figure of speech Polysyndeton in verses: Deu 33:14-18. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Joseph: Gen 48:5, Gen 48:9, Gen 48:15-20, Gen 49:22-26
the dew: Deu 32:2, Gen 27:28, Gen 27:29, Job 29:19, Psa 110:3, Pro 3:20, Pro 19:12, Isa 18:4, Hos 14:5, Mic 5:7, Zec 8:12
Reciprocal: Gen 24:53 – precious Gen 30:24 – And she Gen 46:20 – Manasseh Gen 49:25 – the God Deu 33:28 – his Jos 17:14 – one lot Job 38:28 – dew Isa 26:19 – thy dew
Fuente: The Treasury of Scripture Knowledge
Deu 33:13-15. And of Joseph Including both Ephraim and Manasseh. In Jacobs blessing, that of Joseph is the largest; and so it is here. His land His portion, shall be endowed with choice blessings from God. Of heaven That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.