---
title: "Clarke"
description: "Verse Deuteronomy 33:1. And this is the blessing wherewith Moses - blessed, c.] The general nature of this solemn introduction, says Dr. Kennicott, is to"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/deuteronomy/33"
---

Verse [Deuteronomy 33:1](../../../kjv/deuteronomy/33/1). ***And this is the blessing wherewith Moses - blessed,*** *c.*] The general nature of this solemn introduction, says Dr. Kennicott, is to show the foundation which Moses had for blessing his brethren, viz., because God had frequently manifested his glory in their behalf and the several parts of this introduction are disposed in the following order: -
1. The manifestation of the Divine glory on Sinai, as it was prior in time and more magnificent in splendour, is mentioned first.
2. That God manifested his glory at *Seir* is evident from [Judges 5:4](../../../kjv/judges/5/4): *Lord, when thou wentest out of Seir, when thou marchedst out of the* *fields of Edom, the earth trembled and the heavens dropped*, c.
3. The next place is *Paran*, where the *glory of the Lord appeared* *before all the children of Israel*, [Numbers 14:10](../../../kjv/numbers/14/10).
Instead of *he came with ten thousand saints*, by which our translators have rendered מרבבת קדש *meribeboth kodesh*, Dr. Kennicott reads *Meribah-Kadesh*, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, [Numbers 20:1](../../../kjv/numbers/20/1), which was also called *Meribah*, on account of their *contentious* opposition to the determinations of God in their favour, [Numbers 20:13](../../../kjv/numbers/20/13) and there *the glory of the Lord* again *appeared*, as we are informed [Numbers 20:6](../../../kjv/numbers/20/6). These four places, *Sinai, Seir, Paran*, and *Meribah-Kadesh*, mentioned by Moses in the text, are the identical places where God manifested his glory in a fiery appearance, the more illustriously to proclaim his special providence over and care of Israel.

Verse [Deuteronomy 33:3](../../../kjv/deuteronomy/33/3). ***Yea, he loved the people*** — This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, קדשיו *kedoshaiv*, the people whom he had *consecrated* to himself, were under his especial benediction; and that in order to make them a *holy nation*, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a *law* which was to be the possession and inheritance of the children of Jacob, [Deuteronomy 33:4](../../../kjv/deuteronomy/33/4). And to crown the whole, he had not only blessed them as their *lawgiver*, but had also vouchsafed to be *their king*, [Deuteronomy 33:5](../../../kjv/deuteronomy/33/5).
Dr. *Kennicott* proposes to translate the whole five verses thus: -
-- Verse [Deuteronomy 33:1](../../../kjv/deuteronomy/33/1). And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death. And he said,
Instead of a *fiery law*, אש דת esh dath, he reads, following the Samaritan version, אש אור *esh ur*, a *fire shining out* upon them. In vindication of this change in the original, it may be observed,
1. That, though דת *dath* signifies a *law*, yet it is a *Chaldee* term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: תורה *torah* being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee.
2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and *esh* in one word *eshdath*, which has no meaning; and which, in order to give it one, the Massorah directs should be read *separate*, though written *connected*.
3. That the word is not acknowledged by the two most ancient versions, the *Septuagint* and *Syriac*.
4. That in the parallel place, [Habakkuk 3:3-4](../../../kjv/habakkuk/3/3-4), a word is used which expresses the *rays of light*, קרנים karnayim, horns, that is, *splendours*, rays, or effulgence of light.
5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted.
Instead of *All his saints* are *in his hand*, Dr. Kennicott reads, *He blessed all his saints*- changing בידך *beyadecha*, into ברך *barach, he blessed*, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the ד *daleth* and the ר *resh* being, not only in MSS., but also in *printed* books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the י *yod*, which might have been easily mistaken for the apex at the top of the ב *beth* very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering.
Instead of לרגלך *leraglecha*, and מדברתיך *middabberotheycha*, THY *feet*, and THY *words*, Dr. Kennicott reads the pronouns in the third person singular, לרגליו *leraglaiv* and מדברותיו *middabberothaiv*, HIS *feet*, HIS *words*, in which he is supported both by the Septuagint and Vulgate. He also changes ישא *yissa*, HE *shall receive*, into ישאו *yisseu*, THEY *shall receive*.
He contends also that משה *Mosheh, Moses*, in the fourth verse, was written by mistake for the following word מורשה *morashah*, *inheritance*; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word *Moses*, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word *king* must apply to *him*, and not to GOD, which would be most absurd. See Kennicott's first Dissertation, p. 422, &c.

Verse [Deuteronomy 33:6](../../../kjv/deuteronomy/33/6). ***Let Reuben live, and not die*** — Though his life and his blessings have been forfeited by his transgression with his father's concubine, [Genesis 49:3-4](../../../kjv/genesis/49/3-4); and in his rebellion with Korah, [Numbers 16:1-3](../../../kjv/numbers/16/1-3), c., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other [Isaiah 38:1](../../../kjv/isaiah/38/1): *Thou shalt die, and not live*; [Numbers 4:19](../../../kjv/numbers/4/19): *That they may live, and not die*; [Psalms 118:17](../../../kjv/psalms/118/17): *I shall not die, but live*; [Genesis 43:8](../../../kjv/genesis/43/8): *That we may live, and not die*; [Jeremiah 20:14](../../../kjv/jeremiah/20/14): *Cursed be the day - let not that day be blessed*; [1 John 2:4](../../../kjv/1-john/2/4): *He is a liar, and the truth is not in him*; [1 John 2:27](../../../kjv/1-john/2/27): *Is truth, and no lie*; [John 1:20](../../../kjv/john/1/20): *He confessed, and denied not*; [1 Samuel 1:11](../../../kjv/1-samuel/1/11): *Remember me, and not forget thy handmaid*; [Deuteronomy 9:7](../../../kjv/deuteronomy/9/7): *Remember, forget not*; [Deuteronomy 32:6](../../../kjv/deuteronomy/32/6): *O foolish people, and unwise*. In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, *Let him* not only *not* *die*, but let him live in *great and increasing peace* and *prosperity.* Do not only *not forget me*, but keep me *continually* in remembrance. *He denied not*, but *confessed* FULLY and PARTICULARLY. *O foolish* *people*- silly and stupid, *and unwise*- destitute of all true wisdom."
***And let*****not*****his men be few.*** — It is possible that this clause belongs to *Simeon*. In the Alexandrian copy of the Septuagint the clause stands thus: Και Συμεων εστω πολυς εν αριτμῳ, *and let* SIMEON *be very numerous*, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word *Simeon* is found in one of the most ancient and most authentic copies of the *Septuagint* version; and as *Simeon* is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: *Let* *Reuben live, and not die; but let the men of Simeon be few*. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59,300; in the last, 22,200, a decrease of 37,100 men!

Verse [Deuteronomy 33:7](../../../kjv/deuteronomy/33/7). ***And this*****is the blessing*****of Judah*** — Though the word *blessing* is not in the text, yet it may be implied from [Deuteronomy 33:1](../../../kjv/deuteronomy/33/1); but probably the words, *he spake*, are those which should be supplied: *And this* he spake *of Judah, Lord, hear the voice of* *Judah*; that is, says the *Targum*, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. *Let his hands be sufficient for him*- let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here:
1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him;
2. That God will hear such prayer; and,
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, [Genesis 49:9](../../../kjv/genesis/49/9); and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose *praying* posterity ever prevail through his might.

Verse [Deuteronomy 33:8](../../../kjv/deuteronomy/33/8). ***Of Levi he said*** — Concerning the *Urim* and *Thummim*, [Exodus 28:30](../../../kjv/exodus/28/30); [Exodus 28:30](../../../kjv/exodus/28/30).
***Thy holy one*** — Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God's *holy one*, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the *Urim*- all *light* and *wisdom*, and *Thummim*- all *excellence, completion*, and *perfection*, are derived.
***Whom thou didst prove, c.*** — God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people.
From the words of St. Paul, [1 Corinthians 10:8-12](../../../kjv/1-corinthians/10/8-12), it is evident that these words, at least in a secondary sense, belong to Christ. He is the *Holy One* who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.

Verse [Deuteronomy 33:9](../../../kjv/deuteronomy/33/9). ***Who said unto his father, c.*** — There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi others, of all the tribes; others, of the Messiah, c. but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, *Who said unto his father*, c. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred see [Leviticus 21:11-12](../../../kjv/leviticus/21/11-12). Neither must Aaron mourn for his sons Nadab and Abihu, c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, [Leviticus 10:2-7](../../../kjv/leviticus/10/2-7), for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother" [Matthew 12:46-50](../../../kjv/matthew/12/46-50). It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbour, and even son, who had sinned in worshipping the *golden* *calf*, [Exodus 32:26](../../../kjv/exodus/32/26); and in this way the Chaldee paraphrast understands the words.

Verse [Deuteronomy 33:10](../../../kjv/deuteronomy/33/10). ***They shall teach Jacob, c.*** — This was the office of the *Levites*, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, "My covenant was with him of life and peace," [Malachi 2:5](../../../kjv/malachi/2/5) and, "The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;" [Malachi 2:6](../../../kjv/malachi/2/6). These words are a sufficient comment on the words of the text.

Verse [Deuteronomy 33:11](../../../kjv/deuteronomy/33/11). ***Bless, Lord, his substance*** — The blessing of God to the tribe of Levi was peculiarly necessary, because they had no inheritance among the children of Israel, and lived more immediately than others upon the providence of GOD. Yet, as they lived by the offerings of the people and the tithes, the increase of their substance necessarily implied the increase of the people at large: the more fruitful the land was, the more abundant would the tithes of the Levites be; and thus in the increased fertility of the land the substance of Levi would be blessed.

Verse [Deuteronomy 33:12](../../../kjv/deuteronomy/33/12). ***Of Benjamin - the beloved of the Lord*** — Alluding to his being particularly beloved of his father Jacob, [Genesis 49:27](../../../kjv/genesis/49/27), c.
***Shall dwell in safety by him*** — That is, by the Lord, whose temple, which is considered as his dwelling-place, was in the tribe of Benjamin, for a *part* of Jerusalem belonged to this tribe.
***Shall cover him all the day*** — Be his continual protector *and he* *shall dwell between his shoulders*- within his coasts, or in his chief city, viz., *Jerusalem*, where the temple of God was built, on his mountains Zion and Moriah, here poetically termed his *shoulders*.
Some object to our translation of the Hebrew ידיד *yedid* by the term *beloved*, and think the original should be divided as it is in the Samaritan, יד יד *yad yad, the hand*, even *the hand of the Lord* *shall dwell for safety or protection*, עליו alaiv, upon him. This makes a good sense, and the reader may choose.

Verse [Deuteronomy 33:13](../../../kjv/deuteronomy/33/13). ***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 αβυσσων πηγων, *fountains of the deeps*. Some suppose there has been a slight change made in the word מטל *mittal, for the dew*, which was probably at first מעל *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*.

Verse [Deuteronomy 33:14](../../../kjv/deuteronomy/33/14). ***The precious fruits brought forth by the sun*** — All excellent and important productions of the earth, which come to perfection *once* in the year. So *the precious things put forth by* *the moon* may imply those vegetables which require but about a month to bring them to perfection, or vegetables of which several crops may be had in the course of a year.

Verse [Deuteronomy 33:15](../../../kjv/deuteronomy/33/15). ***The chief things of the ancient mountains*** — ומראש הררי קדם *umerosh harerey kedem, and from the head* or top *of the* *ancient* or eastern *mountains*, the *precious things* or *productions* being still understood. And this probably refers to the large trees, &c., growing on the mountain tops, and the springs of water issuing from them. The mountains of Gilead may be here intended, as they fell to the half tribe of Manasseh. And *the* *precious things of the lasting hills* may signify the *metals* and *minerals* which might be digged out of them.

Verse [Deuteronomy 33:16](../../../kjv/deuteronomy/33/16). ***The good will of him that dwelt in the bush*** — The *favour* of him who appeared in the burning bush on Mount Sinai, who there, in his *good will*- mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt.
***The top of the head, &c.*** — The same words are used by Jacob in blessing this tribe, [Genesis 49:26](../../../kjv/genesis/49/26). The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, נזיר *nazir*, a *Nazarite*, a consecrated prince to God, from among and in preference to all his brethren. [Genesis 49:25](../../../kjv/genesis/49/25), &c.

Verse [Deuteronomy 33:17](../../../kjv/deuteronomy/33/17). ***His glory*****is like*****the firstling of his bullock*** — This similitude is very obscure. A bullock was the most excellent of animals among the Jews, not only because of its *acceptableness* in *sacrifice* to God, but because of its great *usefulness* in agriculture. There is something peculiarly noble and dignified in the appearance of the ox, and his greatest ornament are his fine *horns*; these the inspired penman has particularly in view, as the following clause proves; and it is well known that in Scriptural language *horns* are the emblem of *strength, glory*, and *sovereignty;* [Psalms 75:5](../../../kjv/psalms/75/5); [Psalms 75:10](../../../kjv/psalms/75/10); [Psalms 89:17](../../../kjv/psalms/89/17); [Psalms 89:24](../../../kjv/psalms/89/24); [Psalms 112:9](../../../kjv/psalms/112/9); [Daniel 8:3](../../../kjv/daniel/8/3), c. [Luke 1:69](../../../kjv/luke/1/69); [Revelation 17:3](../../../kjv/revelation/17/3), c.
***His horns*****are like*****the horns of unicorns*** — ראם *reem*, which we translate *unicorn*, from the μονοκερως *monokeros* of the Septuagint, signifies, according to Bochart, the *mountain goat* and according to others, the *rhinoceros*, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on [Numbers 23:22](../../../kjv/numbers/23/22); [Numbers 24:8](../../../kjv/numbers/24/8). *Reem* is in the *singular* number, and because the *horns* of a *unicorn*, a *one*-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the *plural* number.
***To the ends of the earth*** — Of the land of Canaan, for Joshua with his armies conquered all this land, and drove the ancient inhabitants out before him.
***They*****are*****the ten thousands of Ephraim, c.*** — That is, The *horns* signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, [Genesis 48:19](../../../kjv/genesis/48/19), that the *younger* should be *greater* than the *elder* so here TENS *of thousands* are given to Ephraim, and only *thousands* to Manasseh. See the census, [Numbers 1:33-35](../../../kjv/numbers/1/33-35).

Verse [Deuteronomy 33:18](../../../kjv/deuteronomy/33/18). ***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*. [Genesis 49:13](../../../kjv/genesis/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*.

Verse [Deuteronomy 33:19](../../../kjv/deuteronomy/33/19). ***They shall call the people unto the mountain*** — By their traffic with the *Gentiles* (for so I think עמים *ammim* should be understood here) they shall be the instruments in God's hands of converting many to the true faith; so that instead of sacrificing to idols, they should offer *sacrifices of* *righteousness*.
***They shall suck of the abundance of the seas*** — That is, grow wealthy by merchandise.
***And*****of*****treasures hid in the sand.*** — *Jonathan ben Uzziel* has probably hit upon the true meaning of this difficult passage: "From the sand," says he, "are produced *looking-glasses* and *glass* in general; the *treasures*- the method of finding and working this, was revealed to these tribes." Several ancient writers inform us that there were havens in the coasts of the Zebulunites in which the *vitreous* sand, or sand proper for making glass, was found. See Strabo, lib. xvi.; see also Pliny, Hist. Nat. l. xxxvi., c. 26; Tacitus, Hist. l. v., c. 7. The words of Tacitus are remarkable: Et Belus amnis Judaico mari illabitur; circa ejus os lectae arenae admixto nitro in vitrum excoquuntur. "The river Belus falls into the Jewish sea, about whose mouth those sands, mixed with nitre, are collected, out of which *glass* is formed," or which is melted into glass. Some think that the celebrated shell-fish called *murex*, out of which the precious *purple dye* was extracted, is here intended by the *treasure hid in the sand*: this also Jonathan introduces in this verse. And others think that it is a general term for the advantages derived from navigation and commerce.

Verse [Deuteronomy 33:20](../../../kjv/deuteronomy/33/20). ***Blessed*****be*****he that enlargeth Gad*** — As deliverance out of distress is termed *enlarging*, (see [Psalms 4:1](../../../kjv/psalms/4/1)), this may refer to God's deliverance of the tribe of Gad out of that distress mentioned [Genesis 49:19](../../../kjv/genesis/49/19), and to the enlargement obtained through means of Jephthah, [Judges 11:33](../../../kjv/judges/11/33), and probably also to the victories obtained by Gad and Reuben over the Hagarites, [1 Chronicles 5:18-20](../../../kjv/1-chronicles/5/18-20).
***He dwelleth as a lion*** — Probably the epithet of *lion* or *lion-like* was applied to this tribe from their fierce and warlike disposition. And on this supposition, [1 Chronicles 12:8](../../../kjv/1-chronicles/12/8), will appear to be a sufficient comment: *And of the Gadites there were-men of* *might, men of war for the battle, that could handle shield and* *buckler, whose faces were* LIKE THE FACES OF LIONS, *and were as* *swift as the roes upon the mountains*. *Tearing the arm* or *shoulder* *with the crown of the head* seems simply to mean that no force should be able to prevail over them, or stand against them; as the *arm* or *shoulder* signifies dominion, and *the crown of the head*, sovereign princes.

Verse [Deuteronomy 33:21](../../../kjv/deuteronomy/33/21). ***He provided the first part*** — That is, he chose for himself a very excellent portion, viz., the land of *Sihon* and *Og*, in which this tribe had requested to be settled by the *lawgiver*, viz., Moses, from whom they requested this portion, [Numbers 32:1-5](../../../kjv/numbers/32/1-5).
***He came with the heads of the people*** — Notwithstanding this portion fell unto them on the east side of Jordan, yet they proceeded with the *heads of the people*, the chiefs of the other tribes.
***To execute the justice of the Lord*** — To extirpate the old inhabitants of the country, according to the decree and purpose of the Lord. See on [Numbers 32](../../../kjv/numbers/32).

Verse [Deuteronomy 33:22](../../../kjv/deuteronomy/33/22). ***Dan*****is*****a lion's whelp: he shall leap from Bashan.*** — The Jewish interpreters observe that Bashan was a place much frequented by *lions*, who issued thence into all parts to look for prey. By this probably Moses intended to point out the strength and prowess of this tribe, that it should extend its territories, and live a sort of predatory life. It appears from [Joshua 19:47](../../../kjv/joshua/19/47), that the portion originally assigned to this tribe was not sufficient for them; hence we find them going out to war against *Leshem* and taking it, adding it to their territories, and calling it by the name of the tribe. Jacob, in his prophetic blessing of this tribe, represents it under the notion of a *serpent in the* *path*, [Genesis 49:17](../../../kjv/genesis/49/17). The character there, and that given here, constitute the complete warrior-*stratagem and courage*. [Genesis 49:17](../../../kjv/genesis/49/17).

Verse [Deuteronomy 33:23](../../../kjv/deuteronomy/33/23). ***O Naphtali, satisfied with favour*** — Though this may refer to the very great fertility of the country that fell to this tribe, yet certainly something more is intended. Scarcely any of the tribes was more particularly favoured by the wondrous mercy and kindness of God, than this and the tribe of Zebulun. The light of the glorious Gospel of Christ shone brightly here, [Matthew 4:13](../../../kjv/matthew/4/13); [Matthew 4:15-16](../../../kjv/matthew/4/15-16). Christ's chief residence was at *Capernaum* in this tribe, [Matthew 9:1](../../../kjv/matthew/9/1); [Mark 2:1](../../../kjv/mark/2/1); and this city, through Christ's constant residence, and the mighty miracles he wrought in it, is represented *as being exalted unto heaven*, [Matthew 11:23](../../../kjv/matthew/11/23). And it is generally allowed that the apostles were principally of the tribe of Naphtali, who were to *possess the west and the south*-to dispense the Gospel through all the other tribes. The word *yam*, which we here translate *west*, literally signifies the *sea*, and probably refers to the sea of Gennesareth, which was in this tribe.

Verse [Deuteronomy 33:24](../../../kjv/deuteronomy/33/24). **Let*****Asher*****be*****blessed with children*** — Let him have a numerous posterity, continually increasing.
***Let him be acceptable to his brethren*** — May he be in perfect union and harmony with the other tribes.
***Let him dip his foot in oil.*** — Let him have a fertile soil, and an abundance of all the conveniences and comforts of life.

Verse [Deuteronomy 33:25](../../../kjv/deuteronomy/33/25). ***Thy shoes*****shall be*****iron and brass*** — Some suppose this may refer to the iron and copper mines in their territory; but it is more likely that it relates to their warlike disposition, as we know that *greaves, boots, shoes*, c., of *iron, brass*, and *tin*, were used by ancient warriors. Goliath had greaves of brass on his legs, [1 Samuel 17:6](../../../kjv/1-samuel/17/6) and *the brazen-booted Greeks*, χαλκοκνημιδες Αχαιοι, is one of the epithets given by Homer to his heroes; see Iliad. lib. viii., ver. 41.
***And as thy days*****, so shall*****thy strength be.*** — If we take this clause as it appears here, we have at once an easy sense; and the saying, I have no doubt, has comforted the souls of multitudes. The meaning is obvious: "Whatever thy trials or difficulties may be, I shall always give thee grace to support thee under and bring thee through them." The original is only *two words*, the latter of which has been translated in a great variety of ways, וכימיך דבאך *ucheyameycha dobecha*. Of the first term there can be no doubt, it literally means, *and as thy days*; the second word, דבא *dobe*, occurs nowhere else in the Hebrew Bible: the *Septuagint* have rendered it by ισχυς, *strength*, and most of the versions have followed them; but others have rendered it *affliction, old age*, *fame, weakness*, c., c. It would be almost endless to follow interpreters through their conjectures concerning its meaning. It is allowed among learned men, that where a word occurs not as a verb in the Hebrew Bible, its root may be legitimately sought in the Arabic. He who controverts this position knows little of the ground on which he stands. In this language the root is found [Arabic] *daba* signifies *he rested, was quiet*. This gives a very good sense, and a very appropriate one for as the borders of this tribe lay on the vicinity of the Phoenicians, it was naturally to be expected that they should be constantly exposed to *irruptions*, *pillage*, c. but God, to give them *confidence* in his protection, says, *According to thy days*- all circumstances and vicissitudes, *so* *shall thy* REST *be*- while faithful to thy God no evil shall touch thee; thy days shall increase, and thy quiet be lengthened out. This is an unfailing promise of God: "I will keep him in perfect peace whose mind is stayed upon me, because he trusteth in me;" therefore "trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength;" [Isaiah 26:4](../../../kjv/isaiah/26/4). Some derive it from [Arabic] *dabi, he abounded in riches*; the interpretation then would be, *As* *thy days* increase, *so shall thy riches*. This makes a very good sense also. See *Rosenmuller*.
Moses, having now finished what God gave him to predict concerning the twelve tribes, and what he was led in the fulness of his heart to pray for in their behalf, addresses all the tribes collectively under the names *Jeshurun* and *Israel*; and in an ode of astonishing energy and elegance describes this wondrous people, and their still more wonderful privileges. The reader will observe that, though the latter part of this chapter appears in the form of *prose* in our Bibles, yet it is written in *hemistichs* or *short metrical lines* in the original, which is the form in which all the Hebrew poetry is written; and as in other cases, so in this, it would contribute much to the easy understanding of the author's meaning, were the translation produced in *lines* corresponding to those of the original.

Verse [Deuteronomy 33:26](../../../kjv/deuteronomy/33/26). **There is*****none like unto the God of Jeshurun*** — We have already seen the literal meaning of *Jeshurun*, [Deuteronomy 32:15](../../../kjv/deuteronomy/32/15); but besides its literal meaning, it seems to be used as an expression of *particular affection*: hence Calmet understands it as a *diminutive* of the word *Israel*. We know that τεκνοι, *sons*, in the mouth of St. John, signifies much *less* than τεκνια, which, properly translated, would be *beloved children*, a term which at once shows the helplessness of the offspring, and the tender affection of the parent. So Jeshurun may be understood here: and hence the Septuagint seem to have apprehended the full force of the word by translating it του ηγαπημενου, the *beloved one*, the object of God's especial delight.
Israel's God, and God's Israel, have no fellows. What were all the gods of the nations, even supposing they were *real* beings, in comparison of the Almighty? And what nation under heaven could be compared to the Israel of God? It was, however, from God's excellence that they derived theirs.
***Rideth upon the heaven, &c.*** — Unites heaven and earth in thy defence and support, and comes with irresistible velocity to succour and defend thee, and to discomfit thine adversaries.

Verse [Deuteronomy 33:27](../../../kjv/deuteronomy/33/27). ***The eternal God*** — אלהי קדם *elohey kedem*, the *former* God; HE who was of *old*. Not like the gods which were *lately* come up. HE who ever was and ever will be; and HE who *was*, *is*, and *will be* unchangeably holy, wise, just, and merciful. [Genesis 21:33](../../../kjv/genesis/21/33).
***Everlasting arms*** — As the *arm* is the emblem of *power*, and of power in a state of *exertion*, the words here state that an unlimited and unconquerable power shall be eternally exerted in the defence of God's *Church*, and in the behalf of all those who trust in Him.
***Thrust out the enemy*** — He will expel all the ancient inhabitants, and put thee in possession of their land.

Verse [Deuteronomy 33:28](../../../kjv/deuteronomy/33/28). ***Israel then shall dwell - alone*** — This people shall not be *incorporated* with any other people under heaven. A prophecy which continues to be fulfilled to the very letter. Every attempt to unite them with any other people has proved absolutely ineffectual.
***The fountain of Jacob*** — His *offspring*, shall possess a most fertile land; such was Palestine.

Verse [Deuteronomy 33:29](../../../kjv/deuteronomy/33/29). ***Happy*****art*****thou, c.*** — אשרי *ashrey*. O the happiness of Israel! it is ineffable, inconceivable, because they are *a people saved by the Lord*- have such a salvation as it becomes the infinite perfections of God to bestow he is their *help*- their never-failing strength, and the *shield of that help*- he *defends* their *defence, saves* them and *preserves* them in the *state* of salvation.
***Sword of thy excellency*** — Or *whose sword*- his all-conquering WORD, *is thine excellency*, in its promises, threatenings, precepts, c., c. St. Paul, in his exhortation to the Christians at Ephesus, uses the same metaphor, *Take unto you the* SWORD *of the* SPIRIT, *which is* *the* WORD *of* GOD.
***Thine enemies shall be found liars*** — Who said thou shouldst never be able to gain the possession of this good land for thou *shalt tread on*- subdue, their *high places*- even their best fortified cities.
THE blessings contained in this chapter belong also to the spiritual Israel of God, who, according to the Divine promise, shall have a complete victory over all their spiritual foes, shall have all their inward enemies, the *whole of the carnal mind*, destroyed, (for the blood of Jesus Christ, applied by the energy of the eternal Spirit, shall not only blot out all their sin, but purify their hearts from all unrighteousness) and thus, being delivered from their enemies, they shall love God with all their heart, and serve him in righteousness and true holiness, without fear before him all the days of their life. There are many circumstances and expressions in this ode similar to several in the prophetical blessing pronounced by Jacob on his twelve sons, Gen. xlix., for the subject is the same in both chapters, the reader is therefore requested to compare the two places, and to consider the notes on each, as they have some tendency to cast light on each other. Both these chapters constitute a part of those Scriptures which, according to St. Paul, [Romans 15:4](../../../kjv/romans/15/4), were written for our learning; and, as to instruct the reader and make him wise unto salvation was the gracious design of God, we should particularly beg of him "that we may in such wise *hear* them, *read*, *mark, learn*, and *inwardly digest* them, that, by *patience* and *comfort* of his holy word, we may embrace and ever hold fast the blessed hope of everlasting life which he has given us in our Saviour Jesus Christ" - *Collect for the second Sunday in Advent*.

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