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,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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.”

Benson Commentary

Deuteronomy 33:13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s 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.

Matthew Henry's Concise Commentary

33:6-23 The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not, 2Co 5:9. This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favour must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto; and it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the only favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having it they have enough, and desire no more.

Barnes' Notes on the Bible

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 Genesis 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.

Jamieson-Fausset-Brown Bible Commentary

13-17. of Joseph he said—The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions—olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Ge 48:20).

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire 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, Hosea 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, Sol 4:15.

Geneva Study Bible

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,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. paddle] peg or stake, in Jdg 5:26 of tent-peg, here a digging-stick, Scot. ‘dibble.’

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 Yoséph,

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 Genesis 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: Deuteronomy 33:13 with Genesis 49:25 c, d; Deuteronomy 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 Song of Solomon 4:13; Song of Solomon 4:16; Song of Solomon 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 Köstlichste,’ Marti ‘das Herrlichste,’ Berth. ‘köstliche Gabe.’ But from the Ar. analogue it is as likely that it meant lavishness, profusion or wealth. Sam. has issue or profluence. LXX in Deuteronomy 33:13 ἀπὸ ὡρῶν, in Deuteronomy 33:14 and Deuteronomy 33:16 καθʼ ὤραν, but in Deuteronomy 33:15 ἀπὸ κορυφῆς reading rôsh twice.

for the dew] So Sam. LXX. Read (with the change of one consonant) from above as in Genesis 49:25.

the deep] Heb. Tehôm without the art. as always, because originally the proper name of the mythical monster, Bab. Tiâmat, identified with the Ocean and its supposed extension below, as well as around, the earth, the source of springs and fountains; cp. LXX ἀπὸ ἀβύσσων πηγῶν. The personification further survives in the epithet couching or crouching. See on Deuteronomy 8:7.

Pulpit Commentary

Verses 13-17. - The blessing on Joseph by Moses closely resembles that pronounced by Jacob on his favorite son; he solicits for him the utmost abundance of temporal blessing, and the riches of the Divine favor. There is this difference, however, between the two blessings, that in that of the patriarch it is the growth of the tribe in power and might that is chiefly contemplated; whilst in that of Moses it is the advance of the tribe in wealth, prosperity, and influence that is chiefly indicated. "Jacob described the growth of Joseph under the figure of a 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" (Keil). For the precious things of heaven, for the dew. Several codices, for מטל, "for dew," read מעל, above - "the precious things of heaven above;" and this reading, some critics of eminence adopt. Probably, however, this is only a correction, to bring this passage into accordance with Genesis 49:25. The Targums and the Peshito combine both readings. Instead of "for the precious things," it is better to read "with," etc., and so throughout vers. 13-16. Literally, it is from, etc.; מִמֶּגֶד, the מ expressing the instrumental cause of the blessing, of which the Lord is the efficient cause. The noun מֶגֶד, literally, excellency, preciousness, occurs only here and in Song of Solomon 4:13, 16 and Cant 7:13, where it is rendered by "pleasant." The precious fruit of the heavens is the dew, which, with the waters stored up in the recesses of the earth, furthers the growth of the earth's produce, ripened by the influences of sun and moon. And for the chief things of the ancient mountains; literally, and from the head of the mountains of old. The precious things of the mountains and hills are the vines and olive trees with which the lower slopes are adorned, and the forests that crown the loftier. The good will of him that dwelt in the bush. The reference is to the appearance of Jehovah to Moses in the bush at Horeb (Exodus 3.), when he manifested himself as the Deliverer of Israel, whose good pleasure it was that they should be redeemed from bondage and favored with blessing. That was separated from his brethren; separated in the sense of consecrated, or distinguished (נָזִיר, from נָזַר, to consecrate), from among his brethren. His glory is like the firstling of his bullock; rather, the firstborn of his oxen, majesty is to him. The singular, שׁור, is here used collectively, as in Deuteronomy 15:19. The oxen are Joseph's sons, all of whom were strong, but the firstborn excelled the rest, and was endowed with majesty. It is Ephraim that is referred to, whom Jacob raised to the position of the firstborn (Genesis 48:8, etc.). His horns are like the horns of unicorns; literally, and horns of a ream are his horns. The ream is supposed to be the aurochs, an animal of the bovine species, allied to the buffalo, now extinct, but which the Assyrian bas-reliefs show to have been formerly hunted in that region (cf. Job 39:9, etc.; Psalm 22:22; Rawlinson 'Anc. Men.,' 1:284). By his strong power, Ephraim should thrust down nations, even the most distant. And they are the ten thousands of Ephraim; and these are, etc.; i.e. in such might will the myriads of Ephraim come forth. To Ephraim, as the chief, the myriads are assigned; to Manasseh only the thousands. Deuteronomy 33:13

Keil and Delitzsch Biblical Commentary on the Old Testament

Joseph. - Deuteronomy 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, (Deuteronomy 33:14) and of the most precious of the produce of the sun, and of the most precious of the growth of the moons, (Deuteronomy 33:15) and of the head of the mountains of olden time, and of the most precious thing of the everlasting hills, (Deuteronomy 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 (Genesis 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 (מן of the cause of the blessing, whose author was Jehovah; vid., Psalm 28:7; Psalm 104:3) the most precious thing of the heaven." מגד, which only occurs again in the Sol 4:13, Sol 4:16, and Sol 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 גּרשׁ, ἅπ. λεγ. from גּרשׁ, "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 Ezekiel 47:12 and Revelation 22:2 cannot be adduced as proofs of this. The plural "moons" in parallelism with the sun does not mean months, as in Exodus 2:2, but the different phases which the moon shows in its revolution round the earth. מראשׁ (from the head), in Deuteronomy 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 (Exodus 3:2.). The expression "that dwells in the bush" is to be explained from the significance of this manifestation of God as shown at Exodus 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 וּרצון is dropped, so that an anakolouthon ensues. This word cannot be taken as an accusative of more precise definition, as Schultz supposes; nor is מן to be supplied before it, as Knobel suggests. Grammatically considered, it is a nominative to which the verb תּבואתה 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 יבוא (masc.), which רצון would require, but the lengthened poetical feminine form תּבואתה (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 Genesis 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.