Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1532

 suffix in all three clauses refers to the same noun, i.e., to Jehovah. There are some who regard Jehovah as the subject in the third clause, and explain the unheard-of figure which they thus obtain, viz., that of Jehovah dwelling between the shoulders of Benjamin, as referring to the historical fact that God dwelt in the temple at Jerusalem, which was situated upon the border of the tribes of Benjamin and Judah. To this application of the words Knobel has properly objected, that God did not dwell between ridges (= shoulders) of mountains there, but upon the top of Moriah; but, on the other hand, he has set up the much more untenable hypothesis, that the expression refers to Gibeon, where the tabernacle stood after the destruction of Nob by Saul. - Moreover, the whole nation participated in the blessing which Moses desired for Benjamin; and this applies to the blessings of the other tribes also. All Israel was, like Benjamin, the beloved of the Lord (vid., Jer 11:15; Psa 60:7), and dwelt with Him in safety (vid., Deu 33:28).

verses 13-16
Joseph. - Deu 33:13. “Blessed of the Lord be his land, of (in) the most precious things of heaven, the dew, and of the flood which lies beneath, (Deu 33:14) and of the most precious of the produce of the sun, and of the most precious of the growth of the moons, (Deu 33:15) and of the head of the mountains of olden time, and of the most precious thing of the everlasting hills, (Deu 33:16) and of the most precious thing of the earth, and of its fulness, and the good-will of Him that dwelt in the bush: let it come upon the head of Joseph, and upon the crown of him that is illustrious among his brethren.” What Jacob desired and solicited for his son Joseph, Moses also desires for this tribe, namely, the greatest possible abundance of earthly blessing, and a vigorous manifestation of power in conflict with the nations. But however unmistakeable may be the connection between these words and the blessing of Jacob (Gen 49:22.), not only in the things desired, but even in particular expression, there is an important difference which equally strikes us, namely, that in the case of Jacob the main point of the blessing is the growth of Joseph into a powerful tribe, whereas with Moses it is the development of power on the part of this tribe in the land of its inheritance, in perfect harmony with the different times at which the blessings were pronounced. Jacob described the growth of Joseph under the figure of the luxuriant branch of a fruit-tree