Deuteronomy 33:13-17 - Moses' Blessing.

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 Genesis 49:13-16 . 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 , Song of Solomon 4:16 and Song of Solomon 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 3:1-22 .), 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, שׁוֹר , 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.; Psalms 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.