Deuteronomy 33

xx. 18.) And as these places shew that this was the most considerable tribe before they had kings; so after that it was able, together with Benjamin, to maintain its ground against the other ten tribes, and all other opposcrs. Vcr. 8. And of Levi he said, Let thy thummim and thy urim be with thy holy-one.] Continue in this tribe the high dignity of consulting with thee, and receiving directions from thee, by the high-priest, concerning the public safety. Or, as some take it (because thummim is here set before urim, which is not in any other place), make them upright nnd faithful, as well as understanding and knowing, in the dischargo of their duty. For though by holy-one be principally meant the high-priest, who was in a peculiar manner anointed to be separated to the service of God, especially in this part of it, to approach him with urim and thummim, (which gave Aaron the name of the saint of the Lord, Psal. cvi. 16.) yet it comprehends all the rest of the priests and Lcvitcs in conjunction with him; for they wcre.all separated unto the Lord, having signalized themselves (as we speak) by their early zeal for the Lord, when their brethren apostatized to idolatry. Of which Moses takes notice in the next verse, Who said unto his father, &c. I have not seen him, &c. regarded, that is, no relation when they executed the commands of God against the worshippers of the golden calf. See our learned Dr.- Spencer, dc Leg. Hcbr. lib. iii. cap. 7. dissert. 7. where he treats also of these words, as they may be applied to our Lord Christ, the true holy-one of God; who is, indeed, a priest for ever, holy, harmless, undefiled, separate from sinners, &c. (Heb. vii. 2G.) Whom thou didst prove at Massah.] Or, whom thou hast thoroughly proved. For the words in the Hebrew are, Whom in proving thou didst jwove; the ancient interpreters not taking Massah for the name of a place (as wo do), but for trying or proving. And so, indeed, the words in the Hebrew seem to import; the particle [beth] before Massah being different from that before Meribah [which is al], though we translate them both alike by the word at. And thus the Jerusalem Targum paraphrases, Whom thou didst prove, or try, and he stood in the trial; that is, approved himself perfect or upright, as Onkelos expresses it. This procured that tribe a blessing from the Lord, (Exod. xxxii. 26. 29.) and brought them into special grace and favour with him, as the word we translate holy-one signifies. For it is not kadoth, but chasid. • And tvith whom thou didst strive at the tvaters of Meribah.] Though Goddid severely chide and reprove Moses and Aaron (who were the heads of this tribe), when they were tried at the waters of strife, (Numb. xx. 12, 13.) yet they did not forfeit their office by the offence they then committed; and, therefore, Moses prays it might still continue in Aaron’s posterity. Vcr. 9. Who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor know his own children.] This relates unto the impartial execution of judgment by the Levites, upon the worshippers of the golden calf, without respect of persons: (Exod. xxxii. 26, &c.) and as some will have it, to Phincas’s zeal, mentioned in Numb. xxv. But, that it hath any respect to a more ancient judgment, given m the case of Judah and Thamar (as the Jerusalem Targum fancies), there is no ground to believe. (See Sclden, lib. ii. de Syncdr. cap. 8.n. 2.) For they have observed thy word, and kepi thy covenant.] Sec Exod. xxxii. 28, 29. Abarbincl, and others, make this to be the reason of what follows. Vcr. 10. Tliey shall teach Jacob thy judgments, and Israel thy law.] Because they were so upright, as to take no notice of their dearest relations in judgment; therefore, they were entrusted with this office of teaching the people the statutes of God, that is, deciding all controversies which arose about any thing in the law. So the Jews expound it; and it is agreeable to what wc read in the seventeenth chapter of this book, (vcr. 9, 10.) and many other places, as Mr. Scldcn shews in the place forcnamed, p. 372, &c. and our Mr. Thorndike, in his Religious Assemblies, chap. 2. where he observes, the teaching here mentioned consisted in declaring the meaning and obligation of tho law in matters doubtful; as is apparent from Lev. x. 8 — 11.’ For though others might be members of their courts of judgment, yet they consisted chiefly of priests and Lcvitcs. As for teaching the people in their religious assemblies, that was not so much the office of the priests and Levites as of the prophets. For though the prophets, and the disciples of the prophets, were commonly priests and Levites (who, being most free from the care of estates and inheritances, and by their office, in his ceremonial service, came nearest to God of all other men, were most likely to be endued with an extraordinary degree of knowledge, and of the fear of God), yet it is certain, that the charge of teaching the people in their assemblies belonged as well to those prophets who were not priests and Levites as to those that were. (See him, p. 25.) And this was. one reason, as* Maimonidcs observes, why the tribe of Levi might have no inheritance in the land, that, being free from the trouble of. ploughing and sowing, &c. they might wholly attend to the study of the law, and be able to teach Israel God’s judgments, (More Ncvochim, par. iii. cap. 39.) Tliey shall put incense before thee, and whole burnt-offerings upon thine a/far.] -This was the peculiar office and honour of the priests alone, to offer incense on the golden altar, and burnt-offerings upon the brazen. The Jerusalem Targum thus paraphrases it, Tliey shall put incense of pre* cious spice before thee, to pacify thine anger, and offer a most acceptable sacrifice upon thine altar. Vcr. 11. -Bless, Lord, his substance.] The word we here translate substance, is translated wealth, viii. 17, 18. which consisted most in cattle (they having no land to till), which he prays God to increase, that they might have sufficient sustenance for themselves and their family. It is a strangei fancy of some of the Jews, that whosoever offered incense grew rich, and thcrefore.no priest was suffered to offer incense more than once, that so riches might be derived to them all. Thus they trifle, while their hearts arc set on getting money, and not on growing good. (See Shcringham on Joma, p. 35, 36. and Mauritius de Sortitione Hcbraeorura, cap. 24. sect. 4.) And accept the work of his hands.] All their ministry at the altar where the priests officiated; or about the tabernacle, of which the Lcvitcs had the care. Smite through the loins of them that rise against him, and of them that hate him, that they rise not again.] For they who were enemies to the priests and Levites were enemies to religion, and to all civil government, which was chiefly administered by them, as was before observed. (Sec xvii. 8^-12.) Microsoft® CHAP. XXXIII.] UPON DEUTERONOMY.

Deuteronomy 33:12

And of Benjamin he said. He mentions him next to Levi, because the temple, in which the priests officiated, was partly situated in his lot. The beloved of the Lord.] Or, being: beloved of the Lord, as the LXX. interpret it, ^Hyairriulvog ino Kvpiov. Shall dwell in safety by him.] i. e. By the Lord; which signifies the stability of his portion, which had Jerusalem the holy city in it, as we read Josh, xviii. 28. For though Mount Sion was in the tribe of Judah, and so the sanctuary was there, (PsaL lxxviii. 68.).yet the city wherein it stood was not. Nay, the ancients think the altar of burntoffering w r as in the tribe of Benjamin, as Kimchi observes upon that plac^ beforementioned in Joshua. (See upon Gen. xlix. 27.) And there are reasons to make one think, that Sion, in the place forenamed, and in others, is to be taken in a large sense, comprehending.Mount Moriah also, (on which the temple was built, 2 Chron. iii. 1.) which was in the tribe of Benjamin, and consequently the temple was situated in this tribe. And the Lord shall cover him all the day long.] The glory of the majestical presence of the Lord shall be a shield over him (to defend him) continually; as the Jerusalem Targum expounds it.. And he sliall dwell upon his shoulders.] For the Divine Majesty (saith Onkelos) shall dwell in his country. It being in the temple, and the temple in the tribe of Benjamin, where it stood upon Mount: Moriah, as the head of a man doth upon his shoulders; as Dr. Lightfoot glosses in his Temple Service, p. 145. edit. 1. Or the word we translate here shoulders may signify, as it is translated in other places, sides, (Numb, xxxiv. 11.) or borders. And nothing is more certain, than that the Divine habitation was in the borders of Benjamin, whose lot touched Judah’s at Jerusalem; and was so united to it, that when the rest fell off from Judah, the tribe of Benjamin always adhered to it. This being the sense which the ancient interpreters give of this verse, and very agreeable to the words, I shall not trouble the reader with any other; but only mention a conceit of Conradus Pellicanus, who, by the beloved, of the Lord here understands David, who dwelt in safety by Benjamin, though the king of that tribe persecuted. him, for God covered and protected him continually from violence, &c. It is strange that a maa otherwise judicious, and well acquainted with the Jewish learning, should propound this as the best interpretation he could think of, when there is nothing of a blessing. upon Benjamin in it. Vcr. 13. And of Joseph lie said.] This tribe follows next, his lot falling near to Benjamin, who lay between Judah and Joseph. Blessed of the Lord be his land.] He foretells that this tribe should be situated in a most plentiful country, and enriched by the Divine blessing upon it. For the preciousthings of heaven.] Sending fruitful showers from heaven. For the dew.] Together with the evening and morning dews, which are no less refreshing to the earth than rain. And for the deep that coucheth beneath.] He means springs of water which burst out of the bowels of the earth, for the use of man and beast*

Deuteronomy 33:14

For the precious fruits of the sun. Whose kindly heat brings them forth> and makes them grow to maturity. u And the precious things put forth by the moon.] For all fruits arc plumped by the moon’s cool and fattening moisture in the night, which is digested by the fcun in theday. Or, this passage may relate to the several sorts of fruit which are produced every month. So Onkelos interprets it, It produceth also sweet fruits at the beginning of every month. For the word jerachim in the Hebrew, being in the plural number, signifies moons, i. e. months. And so the Jerusalem Targum translates it, in every new moon, which comprehends the whole month.

Deuteronomy 33:15

And for the chief things of the ancient mountains^ and for the precious things of the lasting hills. Such as Mount Ephraim, and Samaria, and Bashan, which wereexceeding fruitful in grapes and olives, and such-like excellent fruit: and called ancient and lasting, because they were made together with the earth, in the beginning; and not mounts cast up by the art of men. (See Gen. xlix. 20.)

Deuteronomy 33:16

For theprecious things of the earth. This seems to relate to their arable land, which he foretells should bring, forth great store of all sorts of corn. The word meged, which we translate precious, is repeated five times in these three last verses, signifying that which in its kind is most excellent and eximious, as that great man Ezekiel Spanhcmius observes upon Callimachus’s hymn to Diana, ver. 245. where mentioning several instruments of music among the Greeks, whose names came from the Hebrew, he thinks one called Maya&c (which was dpx a lov opyavov, as Athenseus saith, but he could not tell whether a wind or stringed instrument) came from this Hebrew word meged, for it was not of a Greek original. And in Cant. iv. 13. this word is translated pleasant, as all music is; but that especially which was made by this instrument Mdyadtg. For Plato, who took it for a stringed instrument, calls it 7roXvxopSwrarov, Anacrcon saying he had one of twenty strings, as Spanhemius notes upon the hymn in Delum, p.472. Andfulness thereof] By the fulness of the earth may be meant, either the plenty and abundance of its fruits, or the ripeness thereof, as Bochartus observes in his Canaan. * And for the good-will of him that dwelt in the bush.] That is, of God, whose majesty (as Onkelos paraphrases) dwells in the heavens, and was revealed to Moses in the bush, (Exod. iii. 2. 4.) That is, the Schcchinah there appeared in a most glorious manner, and the Lord told Moses he was. there present, whose good-will, which is the fountain of all blessings (for to it they owed their deliverance out of Egypt, which God then promised to Moses out of the bush), he wished might be the peculiar portion of Joseph.. Let the blessing come upon the head of Joseph.] The word blessing is not in the Hebrew; but this being connected with the foregoing words, may be thought a prayer, that the good-will of God, the fountain (as I said) of all blessings, may rest upon Joseph. Or, as Onkelos translates it, Let all those things (beforenamed) come upon the head of Joseph. And so the Jerusalem Targum expounds it, Let all these blessings come, and be made perfect uppn the head of Joseph. Upon the top of him that was separated from his brethren.’) That is, saith the same Targum, upon him tltat was m#dt ruler over all the land of Egypt, and splendid in the honour given him by his brethren. (See this explained upon Gen. xIix.2G.), „ Microsoft® [CHAP. XXXIII,'

Deuteronomy 33:17

His glory is like the firstling of his bullock. Tho ancients thought there was so much majesty in the countenance of a bull, especially of a young bullock in its prime, lifting up its head, that they made it an emblem of kingly power, as Bochartus hath shewn out of several good authors in his Hierozoicon, par. i. lib. ii. cap. 29. And accordingly here it signifies, that the tribo of Ephraim should have royal authority established in it. For he doth not compare the person of Joseph to a young bullock, (though he was a goodly man, eminent for his beauty and comely proportions, Gen. xxxix. G.) but the tribes which sprang from him, as appears from the last words of this verse; whose glory he here comparing to that of a young bullock, and its glory consisting in its strength, the power of the tribes of Joseph is hereby denoted; which was so great, that they were the chief support of the kingdom of Israel, which began in Jeroboam, who was king of ten tribes; after whom there followed a long race of kings till the captivity. There may be also some respect in these words unto Joshua, the first governor of all the people, who was of the tribe of Ephraim; as of Manasseh were Jair, Jcphthah, and Gideon, who were famous men among the judges. It is remarkable also here, that Joseph is compared to the firstling of a bullock, because Reuben being set aside for his incest, Joseph had the right of primogeniture, in part, translated unto him, (1 Chron. v. 1, 2.) and, in consequence of it, had a double portion in the land of Canaan. It is to be noted likewise, that he is said to belike unto the firstling of his bullock, because there were not more goodly bullocks any where than in Bashan, (Amos iv. 1.) which fell to the share of some of the children of Manasseh, (Josh. xvii. 5.) There have been some great men, who, from this place and other conjectures, have fancied that Joseph was worshipped in Egypt after his death, under the form of an ox, by the name of Scrapis, which Bochartus hath confuted in tho book forenamed, cap. 34. And his horns are like the horns of an unicorn.] This is a farther description of the power and strength of the house of Joseph: for a horn is every where an emblem of mighty power and force, and an unicorn (as we translate the word reeni) is a very strong as well as a stately creature. But Bochartus hath alleged a great many things to prove, that teem is a sort of wild goat in Arabia, as big as a deer, and of the same colour, which they now call gazellas, (par. i. Hierozoicon, lib. iii. cap. 27.) There were some of them sent lately to the’ French king by the divan of Tripoli, which had black horns, in shape like those of a goat, only they were round and pointed. But the tallness, strength, and swiftness of this creature, together with its fierce untameable nature, hath made Ludolphus (who at first was of Bochart’s opinion) to conclude, upon second thoughts, that the reem in Scripture signifies the rhinoceros, as the Vulgar Latin here translates the word. See lib.i. Commcntar.in Histor. yEthiop. cap. 10. n. 74. which seems not so well to agree with these words of Moses; which suppose tho creature here spoken of to have two horns (he using the plural number), with which the two tribes descended from Joseph are very fitly compared. And so David mentions the horns of the reem, (Psal. xxii. 22.) But whatsoever creature it was, princes and great men were wont to be compared to it, as appears from Isa. xxxiv. 7. where the grandees (as we now speak) of Edom are called unicorns, as in the following words they arc compared to bullocks and bulls. With them he shall push thepcoj’e together.] Throw down all that oppose him, particularly the Canaanites.’ For these (saith the Jerusalem Targum) are the great men of the Amoritcs, whom Joshua, the son of Nun, slew; who was of the tribe of Ephraim; and the captains which Gideon, tho son of Joash, slew, who was of the tribe of Manasseh. To the ends of the earth.] Of the land of Canaan. And they are the ten thousands of Ephraim, and they are the thousands of Manasseh.] These things shall be performed by the numerous armies of Ephraim and Manasseh. Of these are the benedictions of these two tribes; the younger of which he signifies should be more powerful than the elder, according to the prophecy of Jacob, (G^n* xlviii. 19.)

Deuteronomy 33:18

And ofZebulun he said, Rejoice, Zebulun, in thy going out. About their business, as the Jerusalem Targum expounds It, that is, their merchandise; which they exercised upon the sea of Genncsaret, where they were situated, and not far from the Mediterranean; in which he prays they might have such good success, as to fill their hearts with joy. There are those who understand this of their going out to war against their enemies, which is’the exposition of Onkclos. And so this phrase is often used, particularly in Gen. xiv. 8.; and the valour of this tribe is, upon one occasion, celebrated in Judg. v. 18. But Jacob’s prophecy determines us rather to the other sense, Gen. xlix. 13. where he represents this tribe as mariners rather than soldiers. Though it must be acknowledged, that there were great numbers among them in David’s time, who were expert warriors, (1 Chron. xii. 33.) and that the Israelites generally were not addicted to traffic, the sea-coast being possessed by the Philistines and the Canaanites, save only what belonged to this tribe. And Issachar in thy tents.] The same Jerusalem Targum expounds it, Rejoice, ye house of Issachar, when ye come into your schools: for this was a learned tribe, at least in some ages, as appears from 1 Chron. xii. 32. But Jacob’s prophecy rather determines us to another sense, which is, that they should grow rich by feeding cattle, and by husbandry: for which their country being very proper, they chose rather that quiet kind of life than merchandise. Though they were near neighbours to Zebulun, and for that reason, as well as because they were brethren by the same mother, are hero put both together in one benediction. This seems also best to agree with the phrase of rejoicing in tlteir tents; in which they are said anciently to dwell who fed cattle, Gen. iv. 10. And perhaps the learning that the children of Issachar are said to have had, in 1 Chron. xii. 32. which consisted in the understanding of the times, was nothing else but their skill in the proper seasons for sowing, and planting, and pruning, &c. to know what Israel ought to do in the management and improvement of their land; which was of great use, especially in that country.

Deuteronomy 33:19

Tltcy shall call the people unto the mountain. Here Moses predicts the house of God should be set upon a mountain; unto which, he saith, Zebulun (for the latter end of the verse shews he speaks particularly of them) should invite the rest of their tribes, by their forwardness and zeal, to go up to worship God at tho thrco great festif’H t il*>V v# #r##wf vwvf I CHAP. XXXIII.] UPON DEUTERONOMY. vals. So the JerusaTem Targum paraphrases, Behold, the people of the house of-Zebuhin shall be ready to go to the mount of the holy house of the Lord. Or, by the people, perhaps, he means the gentiles their neighbours, whom they should endeavour to bring to the service of the true God; which was especially fulfilled when Christ came. (Matt. iv. TJiere they shall offer sacrifices of righteousness.] Liberal sacrifices, out of their honest gains by merchandise. For they shall sack of the abundance of the seas.] Import abundance of various commodities, and grow rich by their traffic. And of treasure hid in the sand.] This is a farther amplification of the same thing, relating particularly to their importation of gold, and silver, and precious stones, which are digged out of the earth. Some think it hath respect to the rich mines which were in this country; but of that I can find no proof.

Deuteronomy 33:20

And of Gad he said, Blessed be he that enlargeth Gad. That is, blessed be God, who hath allotted to him such a large inheritance; which he afterward also farther enlarged, as we read 1 Chron. v. 18 — 20. He dwelleth as a lion.] Lives secure and fearless, though encompassed with enemies, whom the Gadites tore in pieces (as it here follows) if they offered to molest them. For this was a very warlike tribe, as we learn from 1 Chron. xii. 8. and therefore here compared to a lioness (so labi signifies), which equals a lion, if not exceeds him in strength and fierceness; as Bochartus hath observed out of good authors in his Hierozoicon, par. i. lib. iit. cap. 50. And so Onkelos here translates it, He dwelleth as a lioness. And the Jerusalem Targum puts in both, after this manner; He remains quiet, as a lion and a lioness; neither is there people or kingdom that shall stand before them. And teareth the arm tvith the crown of the head.] Kills the princes with their kings, as Onkelos truly expounds it. For by arms are meant men of strength and power; and by the crown of the head is properly to be understood the chief commander, ruler, or king. And therefore the LXX. also translate crown of the Jieadhy* Ag\ovra, prince, or supreme governor.

Deuteronomy 33:21

And he provided the first part for himself. Ho first received his portion in the land which they conquered, as Onkelos expounds it. Which he is said hereto provide for himself because this tribe (with Reuben, and part of Manasseh) desired to be possessed of the country of Sihon, which was accordingly given to them, (Numb, xxxii. 1, 2. Si.) „ Because there, in apoi’tion of the lawgiver.] Which Moses (who was their lawgiver) gave them by God’s order; whereas the other nine tribes and a half had theirs given them by Joshua. Was he seated.] The word in tho Hebrew signifies hid, i. e. protected, when, going to the war in Canaan, they left their wives, and children, and cattle, without any defence, but God’s providence, according to the promise they made to Moses, (Numb, xxxii. 1G, 17, &c.) What the Jerusalem Targum, and Onkelos; and several of the rabbins, even Aharbinel himself, here say, of Moses being buried in this tribe (which they make the sense of these words), I think is no more to the purpose, than what the cabalists observe upon this place, that, in the blessing of Gad, the whole alphabet is found, because Moses our master (saith Baal-Hatturim) was buried in his territory, who observed the whole law from aleph to tau, i. e. from the beginning to the end. (See Theodoric Hackspan. Cab. Judaica, n. 10.) And he came.] He speaks of this as a thing already done, because he certainly foresaw they would perform their engagement.’: With the heads of the people.] With the chief commanders of the rest of the tribes of Israel. Or, as the words may be translated more literally, he came, the heads of the people; i. e. the Gadites marched in the front before the children of Israel. For so was the agreement between Moses and them, as we read in Numb, xxxii. 17. that they should go ready-armed before the children of Israel. Of which engagement Joshua put them in mind when they were enter; ihg into Canaan, (Josh. i. 14.) and they stood to it, (ver. ■ 1G, 17.) He executed the justice of the Lord.] Upon the seven nations of Canaan, whom God commanded them to extirpate. And his judgments with Israel.] Going in the foremost of *the Israelites to battle; till the whole country was subdued to them, (Numb, xxxii. 21, 22. 29. Josh. xxii. 1_3, & c.)

Deuteronomy 33:22

And of Dan he said, Dan is a lion’s whelp. Courageous as a young lion; so Onkelos.’ Which was most eminently verified in Samson, who was of this tribe; « and whom “the Spirit of the Lord began to move in the camp of Dan,” (Judg. xiii. 25.) He shall leap from Bashan.] The tribe of Han had no inheritance near Bashan; but he compares them to the young lions of that place. For lions haunted mountains, (Cant. iv. 8.) and this mountain in particular was famous for them, and bred very fierce ones; which every one knows leap upon their prey, when they assault it, and fasten their nails and their teeth in it. (SoBochart observes many ancient authors describe them, par. i. Hierozoicon, lib. iii. cap. 2. p. 739.) And thus did the Danites on a sudden leap from one end of Judah to another, and seized on * the city of Laish, near to the fountain of Jordan, calling it by the name of Dan, as we read Judg. xviii. 29.. -

Deuteronomy 33:23

And of Naphtali he said, O Naphtali, satisfied tvith favour. That is, with the favour of God, which is explained in the next words. And full with the blessing of the Lord.] The word full, as Maimonides observes, signifies that which is most perfect * and absolute in its kind, (More Neyoch. par. i. cap. 19.) Such was the country of Galilee, wherein this tribe had • their possession, which was irfwv re itaaa, teal tvfiorog, &c. (as Josephus speaks, lib. iii. de BelloJudaico, cap. 4.) fat > throughout in all its parts, and very fertile; planted with all manner of trees, insomuch that it invited him to husbandry, who was averse to labour; and by that means was entirely inhabited, and had no void space in all the country, &c. Possess thou the west and the south.] The same Josephus makes this tribe to have possessed the east and the north in the upper Galilee, (lib. v. Antiq. cap. 1. p. 142.) which is directly contrary to what Moses here saith; therefore Bochartus (in his Hierozoicon, par. i. lib. iii. cap. 18.) judiciously expounds these words of Moses, not with respect to the whole land of Canaan, but to the Danites beforementioned. For the portion of Naphtali extended from the south of the city called Dan, or Laish, to the sea of Microsoft® n2 (chap. XXXIII. Tiberias, And so the three Chaldco paraphrasts expound the Hebrew word jam (which we translate west) by the sea of Tiberias, or Gcnncsarct, which is the same; for tho Hebrews call great lakes by the name of seas. And by this sea is not meant the Mediterranean, but the sea of Galilee, or Tiberias, or Gcnncsaret; for by all these names it is called, as Mr. Scldcn observes in his MareClausnm, p. 21.

Deuteronomy 33:24

And of Asher he said, Let Asher be blessed with children. With a numerous and beautiful issue. Let him be acceptable to his brethren.] All the rest of the Israelites shall court them, for their goodly aspect; or (as some rather think) he prophesies this tribe should win the favour and affection of others, by their, affability and obliging behaviour; for which Jacob predicts they should be famous, (Gen. xliv. 21.) And let him dip Ms foot in oil.] Be planted in a rich soil, full of olive-trees; which should make oil so plentiful, that they might not only wash their faces, but their feet in it. Onkelos translates, He shall be nourished with the delights of kings.

Deuteronomy 33:25

Thy shoes shall be iron and brass. Or, as in the margin, Under thy feet shall be iron; which hath made some think these minerals were digged out of Libanus, near towhichlay the tribe of Asher; who, according to this exposition, trod upon a soil full of iron and brass. But no author, Bochartus saith, mentions any such thing as the brass of Lihanus; and therefore some understand by these expressions, the barbarous people that dwelt in Galilee of the gentiles, who pressed the Asseritcs, as an iron shoe or fetters do the feet. But the Arabic here by nninal, which we translate shoe, understands a bolt or bar; and renders this passage, Thy bolts shall be iron and brass; that is, as Onkelos expresses it, They should be as strong as iron and brass. And so Kimchi, expounding the words of Jonathan, (who interprets it, Thy habitation shall be as strong, &c.) saith the meaning is, Their country should be as well fenced, as if it had been shut up in brazen or iron walls; and R. Solomon to the same purpose. (See Hierozoicon, par. ii. lib. vi. cap. 16.) But I have observed, that the same Bochartus acknowledges in his Phaleg. that Sarcpta, (which the Hebrews call Zarcphath, 1" Kings xvii. 9.) a city of Sidon, had its name from the brass and iron which were here melted; being in great plenty in that country, as the Hebrews gather from this blessing of the tribe of Asher (who were the inhabitants of those places), Iron and brass are under thy shoe, as he there interprets it, (lib. iv. cap. 84.) And so a very learned man, long before him, David Chytraeus, expounds these words, and adds this observation; " Nam Sidon et Sarepta, quae a metallis excoquendis nomen habet,in tribu Asscr fuerunt." For Sidon and Sarepta, which had its name from the melting of metals there, were in the tribe of Asher. And as thy days, so shall thy strength be.] The same Chytraeus expounds it, All the time of their life, they should retain the same vigour of body and mind. Which seems to be the sense of Onkelos, As the days of thy youth, so shall thy strength be. And the Jerusalem Targum more expressly, Such as they were in the days of their youth, such they should be in their old age. Or simply, these words signify, that this tribe should grow stronger and stronger; which Hottinger seems to have aimed at, when he propounded this exposition in his Smegma Oricntalc, cap. 7. Dinitized bv As arc thy days, so are thy riches and wealth. Masius, quite contrary, upon Josh. xix. 31. interprets these words to signify, that Ihcy should have perpetual conflicts with the old inhabitants of the country. All which various interpretations proceed from the uncertain signification of the Hebrew word daba, which wc render strength. Ver. 2G. There is none like unto the God ofJeshurun.] And now, having blessed every particular tribe, he concludes with this general demonstration of their happines?, that their God was not like the gods of other nations, but super-eminent in all perfections. And therefore they mus>t needs be blessed (as the same Chytraeus explains it), who had him propitious to therh, as their father, their keeper, their defender, avenger, and saviour from all their enemies. Who rideth upon the heavens in thy help.] Who commandcth in the heavens, as well as in the earth; and sends help and succour to thee from thence by thunder, lightning, and hailstones; as we read he did in many places, (Psal. xviii. 8, 9, &c. lxviii. 33— 35.) “And as he that rides upon a horse, turns him this way, and that way, as he pleaseth, (they are the words of Maimonidcs in his More Nevochim, par. i. cap. 70.) so God by Ms power and pleasure commands the heavens; and is not fixed to them, as the soul of them (tfhich was the foolish opinion of the Zabii), but, as the rider is far more honourable and excellent than the beast on which he sits, and of a quite different species from it; so God is represented by this metaphor (though but iu a w T cak manner), as separate fromthe heavens, and of a more excellent nature, far transcending them, which are but the instruments he uses, to fulfil his will and pleasure.” And in his excellency on the sky.] Or, as it may be translated word for word, and in his magnificence, the clouds. From whence he sends such storms and tempests, as demonstrate his po’wcr.

Deuteronomy 33:27

The eternal God is thy refuge. Or, dwellingplace; to whom they might always betake themselves for safety, arid never fail of it, (Psal. xc. 1.) In the Hebrewthe words arc, The eternal God is the habitation, or dwellingplace; from whence the Jews have framed this maxim, to preserve all men from having low thoughts of God, as if he was contained in any thing, God is the place wherein the world dwells, and not the world the place where God dwells. So Maimonidcs observes in the place abovenamed, bu£ of Bcrcschith Rabba. And underneath are the everlasting arms.] To support all those, with an unwearied power and care, who commit themselves unto him. And he shall thrust out the enemy front before thee.] As he had carried them through the wilderness with an unwearied care, so he promises God would expel the Canaanites, and make room for them in their country. Andshall say, Destroy them.] Give the Israelites power, as well as authority, to root them out. For to say here is as much as to do, and therefore signifies executing their destruction.

Deuteronomy 33:28

Israel, thou shalt dwell in safety alone. Live in quiet and peace, separate from all other people: or, the Divine protection shall be sufficient for their security. This Rasi thinks was fulfilled in tho days of Solomon: (1 Kings iv. 25.) but others of them think it is still to be v fulfilled. The fountain of Jacob.] That is, his posterity, who CHAP. XXXIIlJ UPON DEUTERONOMY. flowed from him as a river from a fountain, (Isa. xlviii. 1. li. 1.) Coeceius thinks these words should be joined to the foregoing in this manner, Israel shall dwell in safety alone by the fountain of Jacob, that is, by God. But though this may have some countenance from the ancient interpreters (as I shall observe presently), yet most go the other way; there being the like expression in Psal.lxviii. 26. Bless the Lord in the congregation, from the fountain of Israel: or, as it is in the margin, Ye that be of the fountain of Israel; t. e. are derived from him as your Father. Shall be upon a land of corn and wine: also his heavens shall drop down dew.’] In a fruitful country, upon which the heavens shall drop down refreshing dews. Onkelos paraphrases the whole thus, Israel shall dwell securely alone, according to the blessing tvherewith Jacob’s father blessed them, in a land of com, &c* And so the Jerusalem Targum (making more express mention of the word fountain J, Israel shall dwell by himself securely’, from the fountain of benediction, wherewith Jacob blessed them, in a land producing wine and oil; and the heavens above are commanded to send dews and rain upon them.

Deuteronomy 33:29

Happy art thou,. O Israel. He was not able farther to express their happiness, and therefore breaks out into admiration of it; exciting them thereby to be deeply sensible of it, and affected with it. Mlio is like unto thee.] Who had the Lord for their God, as he said before, ver. 26, &c. and iv. 7, 8. A people saved by the Lord.] Who have been redeemed by his mighty power. So the Jerusalem Targum, Whose redemption (I suppose he meant out of Egypt) is from the presence of the Lord. Who had preserved them ever since, and would still protect them, as it here follows. This R. Isaac (in Chissuk Emuna, par. i. cap. 18.) saith, signifies the spiritual blessings God bestowed on them. For true felicity (saith he) doth not consist in victory over enemies, and plenty of corn, or such-like things, of which he had spoken before in the foregoing verse, but in the salvation of the soul, of which no nation in the world was secure but the Jews; which made Moses (saith he) break out into these words, O happy people saved by the Lord! As much as to say, Among all people, is there any saved like to thee? This he saith, because Christians were wont to tell them, that they fixcd„ their minds wholly on the corporal felicity, which their law promised them; which made him look about to find out all that he could draw to a higher sense. And he fixes so much upon these words, that he repeats it again, a little after, that the salvation here promised is everlasting. Arid yet his eyes could not be opened to sec, that this salvation was to be brought to them by the Messiah: and that our Lord Jesus is he, whose gospel is as full of such promises as their law is of the promises of corn, and wine, and oil. The shield of thy help.] To.defend them from all the assaults of their enemies. He adds this, saith the same It. Isaac, to shew that they to whom he promises spiritual blessings, are not thereby put out of hope of temporal; for the people that arc saved by the Lord have him also for their shield and their sword, as it here follows. And who is the sword of thy excellency!] To cut their enemies in pieces, so that they should glory and boast in magnificent victories over thenu Or, as Onkelos translates it, From his presence are all the victories of thy valiant men. And thine enemies shall be found liars unto thee.] Find themselves deceived in all their vain hopes of saving themselves or hurting the Israelites. Or, should be so afraid of them, that with feigned stories they should court their friendship, as the Gibeonites did. Or, more simply, should submit to them, though not heartily, yet out of fear, as this phrase is used, Psal. xviii. 44. lxvi. 3. and other places. And thou shall tread upon their high places.] Upon the necks of their kings, as both Onkelos and the Jerusalem Targum understand it, taking bamoth here for great men, in high stations. And thus Joshua did, as we read Josh. x. 21. But this word commonly signifies, either strong holds, or places of idolatrous worship; which neither their great men nor their gods themselves should be able to preserve from ruiri.