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Commentary on Deuteronomy 33 verses 12–17
Here is, I. The blessing of Benjamin, Deu 33:12. Benjamin is put next to Levi, because the temple, where the priests' work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Jerusalem (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of the Lord, when the rest of the tribes deserted both with Jeroboam. 1. Benjamin is here called the beloved of the Lord, and the father of this tribe was Jacob's beloved son, the son of his right hand. Note, Those are blessed indeed that are beloved of the Lord. Saul the first king, and Paul the great apostle, were both of this tribe. 2. He is here assured of the divine protection: he shall dwell safely. Note, Those are safe whom God loves, Psa 91:1. 3. It is here intimated that the temple in which God would dwell should be built in the borders of this tribe. Jerusalem the holy city was in the lot of this tribe (Jos 18:28); and though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benjamin's lot. God is therefore said to dwell between his shoulders, because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the day long under the protection of the sanctuary (Psa 125:2), which is often spoken of as a place of refuge, Psa 27:4, Psa 27:5; Neh 6:10. Benjamin, dwelling by the temple of God, dwelt in safety by him. Note, It is a happy thing to be in the neighbourhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from God.
II. The blessing of Joseph, including both Manasseh and Ephraim. In Jacob's blessing (Gen. 49) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (Deu 33:16), that he was separated from his brethren, or, as it might be read, a Nazarite among them, both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but God distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power.
1.Great plenty, Deu 33:13-16. In general: Blessed of the Lord be his land. Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of God, which makes rich, and on which all fruitfulness depends. Now,
(1.)He enumerates many particulars which he prays may contribute to the wealth and abundance of those two tribes, looking up to the Creator for the benefit and serviceableness of all the inferior creatures, for they are all that to us which he makes them to be. He prays, [1.] For seasonable rains and dews, the precious things of heaven; and so precious they are, though but pure water, that without them the fruits of the earth would all fail and be cut off. [2.] For plentiful springs, which help to make the earth fruitful, called here the deep that coucheth beneath; both are the rivers of God (Psa 65:9), and he made particularly the fountains of waters, Rev 14:7. [3.] For the benign influences of the heavenly bodies (Deu 33:14), for the precious fruits (the word signifies that which is most excellent, and the best in its kind) put forth by the quickening heat of the sun, and the cooling moisture of the moon. "Let them have the yearly fruits in their several months, according to the course of nature, in one month olives, in another dates," etc. So some understand it. [4.] For the fruitfulness even of their hills and mountains, which in other countries used to be barren (Deu 33:15): Let them have the chief things of the ancient mountains; and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because , like the first-born, they were superior in worth and excellency; and lasting hills, not only because as other mountains they were immovable (Hab 3:6), but because the fruitfulness of them should continue. [5.] For the productions of the lower grounds (Deu 33:16): For the precious things of the earth. Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. Job 28:5. Out of it cometh bread, because out of it came our bodies, and to it they must return. But what are the precious things of the earth to a soul that came from God and must return to him? Or what is its fulness to the fulness that is in Christ, whence we receive grace for grace? Some make these precious things here prayed for to be figures of spiritual blessings in heavenly things by Christ, the gifts, graces, and comforts of the Spirit.
(2.)He crowns all with the good-will, or favourable acceptance, of him that dwelt in the bush (Deu 33:16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Exo 3:2), to give him his commission for the bringing of Israel out of Egypt. Though God's glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: the good-will of the shechinah in the bush; so it might be read, for shechinah signifies that which dwelleth; and, though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Israel. My dweller in the bush; so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in God, which he desires to improve for the good of this tribe. Many a time God has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten. It was at the bush that God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Saviour's argument from it, Luk 20:37. So that, when he prays for the good-will of him that dwelt in the bush, he has an eye to the covenant then and there renewed, on which all our hopes of God's favour must be bottomed. Now he concludes this large blessing with a prayer for the favour or good-will of God, [1.] Because that is the fountain and spring-head of all these blessings; they are gifts of God's good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from God, as a backsliding heifer, those fruits of his country were so far from being the gifts of God's good-will that they were intended but to fatten him for the slaughter, as a lamb in a large place, Hos 4:16, Hos 4:17. [2.] Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste God's good-will in them. [3.] Because that is better than all these, infinitely better; for if we have but the favour and good-will of God we are happy, and may be easy in the want of all these things, and may rejoice in the God of our salvation though the fig-tree do not blossom, and there be no fruit in the vine, Hab 3:17, Hab 3:18.
2.Great power Joseph is here blessed with, Deu 33:17. Here are three instances of his power foretold: (1.) His authority among his brethren: His glory is like the firstling of his bullock, or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honour to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph (Ch1 5:1, Ch1 5:2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Psa 22:12; Amo 4:1. (2.) His force against his enemies and victory over them: His horns are like the horn of a unicorn, that is, "The forces he shall bring into the field shall be very strong and formidable, and with them he shall push the people," that is, "He shall overcome all that stand in his way." It appears from the Ephraimites' contests, both with Gideon (Jdg 8:1) and with Jephthah (Jdg 12:1), that they were a warlike tribe and fierce. Yet we find the children of Ephraim, when they had forsaken the covenant of God, though they were armed, turning back in the day of battle (Psa 78:9, Psa 78:10); for, though here pronounced strong and bold as unicorns, when God had departed from them they became as weak as other men. (3.) The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen 48:19. They are the ten thousands of Ephraim, and the thousands of Manasseh. Jonathan's Targum applies it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe of Manasseh. And the gloss of the Jerusalem Targum upon the former part of this verse is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."
Ten thousand, he said, Ephraim, and thousands of Manasseh (Deut. XXXIII, 17), that is, he should rule over both the Jews and the Gentiles, and acquire for himself the fullness of the Church from both peoples.
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SUMMARY
Deuteronomy 33:17 presents a profound prophetic blessing from Moses upon the tribe of Joseph, specifically encompassing his two formidable sons, Ephraim and Manasseh. This verse vividly portrays their future preeminence, immense numerical strength, and military prowess, likening their glory to the majestic power of a firstborn bullock and their irresistible force to the formidable horns of a wild ox. It anticipates their decisive role in subduing adversaries and extending Israel's influence across the Promised Land, underscoring God's unwavering covenant faithfulness and the abundant prosperity He bestows upon His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 33:17 is rich with evocative imagery and potent symbolism, primarily drawing from the animal kingdom to convey strength and power. The central device is Simile, explicitly stated by the use of "like" ("His glory [is like] the firstling of his bullock," "his horns [are like] the horns of unicorns"), which creates vivid and impactful comparisons. The "firstling of his bullock" and "horns of unicorns" serve as powerful Metaphors for the formidable strength, irresistible force, and preeminence of Joseph's descendants. The phrase "push the people together to the ends of the earth" employs Hyperbole to emphasize the comprehensive extent and thoroughness of their dominion, signifying complete victory within their sphere of influence rather than literal global conquest. The Symbolism of horns is particularly potent, representing power, authority, and military might, a consistent motif throughout biblical literature. The verse also exhibits a form of Parallelism by first describing the abstract glory and horns, then explicitly attributing this power to the "ten thousands of Ephraim, and they are the thousands of Manasseh," directly linking the symbolic representation to its concrete manifestation in the tribes.
THEOLOGICAL AND THEMATIC CONNECTIONS
This blessing for Joseph's descendants in Deuteronomy 33:17 stands as a profound testament to God's unwavering faithfulness to His covenant promises. It demonstrates how God empowers His chosen people, not merely with spiritual blessings but also with the practical strength, numerical superiority, and military prowess necessary to fulfill their role in His unfolding redemptive plan—in this case, the conquest and secure settlement of the Promised Land. The physical strength and numerical abundance promised to Ephraim and Manasseh are direct manifestations of divine favor, ensuring the nation of Israel could establish itself and thrive as God's unique people among the nations. This passage underscores that God equips those He calls, providing the resources needed to accomplish His purposes, whether in ancient conquest or in contemporary spiritual mission.
REFLECTION AND APPLICATION
Deuteronomy 33:17, while rooted in an ancient tribal blessing, offers timeless principles for believers today. It powerfully reminds us that God is the ultimate source of all true strength and empowerment. Just as He equipped Ephraim and Manasseh with physical might and numerical superiority for their earthly mission of conquest and settlement, He similarly provides believers with spiritual strength, diverse gifts, and the supportive community of the church to fulfill His purposes in our lives. We are called to "be strong in the Lord and in the power of His might," not relying on our own limited abilities or wisdom. This verse encourages us to embrace the spiritual authority and power given to us in Christ, enabling us to "push" against the forces of darkness, overcome spiritual obstacles, and extend the kingdom of God in our spheres of influence. It challenges us to recognize that our collective strength as the body of Christ, much like the "ten thousands of Ephraim" and "thousands of Manasseh," is formidable and effective when united under God's sovereign blessing and guidance.
Questions for Reflection
FAQ
What does the KJV translation "unicorns" actually refer to in Deuteronomy 33:17?
Answer: The King James Version's translation of "unicorns" for the Hebrew word re'em (רְאֵם) is a common point of confusion and a significant mistranslation in modern scholarship. It is widely accepted that re'em refers not to a mythical one-horned creature, but to a powerful, real animal: the wild ox, specifically the aurochs (Bos primigenius), which is now extinct. This formidable bovine was known for its immense strength, ferocity, and large, often curved, horns. The imagery in Deuteronomy 33:17 therefore conveys the untamed, irresistible power of a two-horned wild ox, not a fantastical beast. This understanding aligns with other biblical references to re'em that describe its strength and ferocity, such as in Numbers 23:22 and Psalm 92:10.
Why are Ephraim and Manasseh specifically mentioned at the end of this blessing, rather than just "Joseph"?
Answer: Ephraim and Manasseh were the two sons of Joseph, who were adopted by Jacob (Israel) as his own, effectively elevating them to the status of full tribes alongside Jacob's other sons (see Genesis 48:5). This special status meant that Joseph, through his sons, received a double portion of the inheritance, divided between his two tribal descendants. Historically, Ephraim, though the younger son, often surpassed Manasseh in prominence and population, as reflected in the "ten thousands of Ephraim" and "thousands of Manasseh" in this verse. These two tribes became incredibly influential and populous, playing a dominant role in the central and northern parts of Israel, particularly Ephraim, which often represented the entire northern kingdom. Moses' specific mention of them underscores their future demographic and military significance in the land of Canaan, highlighting the fulfillment of God's blessing through their abundant progeny and strength.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 33:17 directly blesses the tribes of Ephraim and Manasseh with physical strength, numerical abundance, and earthly dominion, its ultimate fulfillment points profoundly to the spiritual strength and global dominion of Christ and His church. Just as Joseph's descendants were empowered to "push the people together to the ends of the earth" in a physical sense, Christ, the true "firstling" and "firstborn over all creation" (Colossians 1:15), possesses all authority in heaven and on earth (Matthew 28:18). He empowers His followers, the spiritual "ten thousands" and "thousands" of His church, with spiritual authority and divine power to advance His kingdom to the uttermost parts of the earth (Acts 1:8). The "horns" of the wild ox, symbolizing irresistible power and aggressive might, find their ultimate reality in the spiritual armor and weapons provided by Christ (Ephesians 6:10-18), enabling believers to overcome spiritual adversaries and proclaim the gospel with divine authority. Thus, the ancient blessing foreshadows the greater, spiritual conquest and expansion of God's people under the supreme headship of Christ, who truly reigns with all power and authority (Revelation 1:18).