Deuteronomy 33:13 · Bible study
Deuteronomy 33:13 Commentary: Moses' Blessing on Joseph
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore Moses' blessing on Joseph in Deuteronomy 33:13, a prayer for land fertility from heaven and the deep, and how it expands Jacob's blessing.
Research Summary
- Meaning: Moses prays for Joseph’s descendants to receive agricultural abundance from both the sky and the subterranean waters, as a divine gift.
- Key words: מֶ֫גֶד (meged, excellence/precious things), טַל (tal, dew), תְּהוֹם (tehom, deep/abyss), רָבַץ (ravats, coucheth/lie down).
- Main debate: Whether the “deep” is literal subterranean water or a mythological personification of the abyss (Babylonian Tiamat).
- Theological theme: God’s providential care expressed through the natural world; material blessing as a sign of covenant favor.
- Best use: A reminder that every good harvest and every drop of water comes from God; a basis for gratitude and trust in daily provision.
Translation Comparison
BSB Berean Standard Bible 2020
Concerning Joseph he said: “May his land be blessed by the LORD with the precious dew from heaven above and the deep waters that lie beneath,
WEB World English Bible 2000
About Joseph he said, “His land is blessed by Yahweh, for the precious things of the heavens, for the dew, for the deep that couches beneath,
KJV King James Version 1769
And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,
ASV American Standard Version 1901
And of Joseph he said, Blessed of Jehovah be his land, For the precious things of heaven, for the dew, And for the deep that coucheth beneath,
YLT Young's Literal Translation 1898
And of Joseph he said: --Blessed of Jehovah is his land, By precious things of the heavens, By dew, and by the deep crouching beneath,
Darby Darby Bible 1890
And of Joseph he said, Blessed of Jehovah be his land! By the precious things of the heavens, By the dew, and by the deep that lieth beneath,
Douay-Rheims Douay-Rheims Bible 1899
To Joseph also he said: Of the blessing of the Lord be his land, of the fruits of heaven, and of the dew, and of the deep that lieth beneath.
Translations in other languages (10 available)
Y á José dijo: Bendita de Jehová su tierra, por los regalos de los cielos, por el rocío, y por el abismo que abajo yace,
E a José disse: Bendita do SENHOR sua terra, Pelas dádivas dos céus, pelo orvalho, E pelo abismo que abaixo jaz,
Sur Joseph il dit:
Und zu Joseph sprach er: Sein Land liegt im Segen des HERRN: da sind edle Früchte vom Himmel, vom Tau und von der Tiefe, die unten liegt;
En van Jozef zeide hij: Zijn land zij gezegend van den HEERE, van het uitnemendste des hemels, van den dauw, en van de diepte, die beneden is liggende;
Poi disse di Giuseppe: “Il suo paese sarà benedetto dall’Eterno coi doni più preziosi del cielo, con la rugiada, con le acque dell’abisso che giace in basso,
Do Józefa też rzekł: Błogosławiona od Pana ziemia jego z najlepszych rzeczy niebieskich, z rosy, i z źródeł z ziemi wynikających.
Об Иосифе сказал: да благословит Господь землю его вожделенными дарами неба, росою и дарами бездны, лежащей внизу,
論約瑟 說：願他的地 蒙耶和華 賜福，得天上 的寶物、甘露，以及地裡 所藏的 泉水；
And of Joseph he said, Let the blessing of the Lord be on his land; for the good things of heaven on high, and the deep waters flowing under the earth,
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 33:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse prays for the extraordinary fertility of Joseph’s land, the territories of Ephraim and Manasseh. Calvin, Clarke, and Keil & Delitzsch highlight the three sources of blessing: “the precious things of heaven,” the dew, and the deep that lies beneath. These refer to dew and rain from above and springs from below, producing abundant crops. Wesley notes that by “the deep” Moses likely means the springs and subterranean waters that bubble up for irrigation. Gill adds that this images the church’s spiritual fruitfulness through Christ. Most scholars agree that Moses expands on Jacob’s blessing in Genesis 49:22, 26, but here the focus shifts from Joseph’s personal struggles to the land’s richness as a gift from Yahweh.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal blessing of land fertility: The plain sense: heaven provides dew and rain; the earth provides underground water and rich soil. Most commentators (Clarke, Gill, Wesley) accept this reading.
- Mythological personification: The deep (tehom) is a personified, crouching creature, possibly stemming from the Babylonian Tiamat myth. Cambridge and some modern scholars see poetic echoes of the primordial waters, now tamed for blessing.
- Typology of Christ and the church: Matthew Henry and Gill read Joseph as a type of Christ; the land's abundance symbolizes spiritual blessings in the church and the believer's inheritance.
What is clear: The verse is a prayer for abundant provision for Joseph's descendants, with both the sky and the earth yielding their treasures through Yahweh's blessing.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of "the deep" (tehom) | All commentators see it as a source of water, either springs or the abyss, that waters the land and makes it fertile. | Some (Calvin, Gill) read it as literal subterranean waters and soil depth; others (Cambridge, Clarke) note the personification and possible mythological background (Babylonian Tiamat), yet still apply it to springs and wells. |
| The word מֶגֶד (meged) | It denotes something choice, precious, or excellent, used of fruits in Song of Solomon. | Exact nuance: "precious things" (KJV, Cambridge), "the best treasures" (Calvin), "fruits" (Douay). Calvin prefers a general sense of excellence; Clarke and Keil think it refers to the best produce yielded by weather and seasons. |
| Relationship to Jacob's blessing (Genesis 49:22, 26) | Both blessings focus on Joseph's fruitfulness and abundance, and both use the imagery of heaven and the deep. | Jacob dwells on Joseph's conflicts and his growth as a "fruitful vine" despite attack; Moses omits the struggle and solely celebrates the land's richness. Keil & Delitzsch: Moses sees the blessing as already realized, not just a future hope. |
| Role of the dew | Dew is a vital source of moisture in a dry climate, a mark of God's blessing. | Clarke and some manuscripts suggest a possible reading "from above" (מעל) instead of "from the dew" (מטל). Most accept the MT's "dew" but acknowledge the variant. The Cambridge note supports reading "from above" for parallel with Genesis 49:25. |
Historical & Cultural Context
Moses speaks these blessings just before his death, renewing the covenant on the plains of Moab. The tribe of Joseph, later split into Ephraim and Manasseh, received a choice land in central Canaan, stretching from the Mediterranean to the Jordan, with hills, valleys and abundant water. In the Ancient Near East, fertility was a sign of divine favor. The “deep” (Hebrew tehom) is here personified as a crouching animal, recalling the primeval waters of chaos subdued by God (Genesis 1:2). Yet Barnes notes that Moses uses this language not for myth but for blessing: the deep’s waters are captured for agriculture, a gift from the Creator.
Clarke observes that the “precious things of heaven” include a mild climate and plentiful dew, vital in a dry land. The Geneva Bible and the Targums link the deep to the well-springs that watered Joseph’s portion. The blessing echoes Isaac’s blessing of Jacob in Genesis 27:28, and Moses deliberately draws on that patriarch’s words. Keil & Delitzsch point out that while Jacob blessed Joseph as a fruitful vine, Moses here blesses the land itself. This shift reflects the changed situation: the tribes will soon enter the land, and Moses wants them to see its produce as a direct gift from Yahweh.
Textual Notes
The supplied sources note one significant variant. Clarke observes that some manuscripts (Kennicott and De Rossi) read “from above” (מעל) instead of “for the dew” (מטל), which would parallel Genesis 49:25. The Syriac and Chaldee contain both readings. The Cambridge Bible also mentions this variation. However, the Masoretic Text has “dew,” and most English translations follow that. No other substantial variants are reported in the consulted sources for this verse.
Reception History
Jewish tradition has long treasured these verses as a promise of agricultural plenty for the tribes of Joseph. The Targums paraphrase the deep as “fountains of the deep” flowing from the earth. In Christian reception, Calvin and Matthew Henry see Joseph as a type of Christ, whose people receive spiritual abundance. The imagery of dew and deep has been used in prayers for God’s refreshing grace and in hymns celebrating God’s provision in creation. The verse also features in discussions of the land as a gift of the covenant, reminding believers that both heaven and earth serve the Creator’s purpose.
Preaching This Verse
Three-point outline
- Blessing from above: The “precious things of heaven” and the dew (v.13) symbolize God’s provision through rain, climate, and seasons, gifts that cannot be manufactured.
- Blessing from beneath: The “deep that coucheth beneath” speaks of subterranean springs and soil depth. Gill calls this “fountains that flow out of the earth”, God’s hidden supplies.
- Blessing that yields strength: Verses 16, 17 show that this abundance results in power: Joseph is like a wild ox, pushing peoples together. Material blessing supports a life of impact.
Five-point outline
- The Lord is the source, “Blessed of the Lord be his land.” All provision begins with Yahweh.
- The land itself is blessed, Not just Joseph’s descendants, but the actual soil and territory.
- Heaven contributes, Dew, rain, sunlight: what comes from above.
- The deep contributes, Springs, rivers, the fertility of the earth itself.
- The ultimate gift, Verse 16 climaxes with “the good will of him that dwelt in the bush.” The burning-bush God is present to bless.
Illustration hooks
- Think of a farmer who depends on both rain and irrigation. The rain cannot be controlled, but the well can be dug. Both are gifts.
- A garden after a dew, everything refreshed and glistening. That image captures the gentleness of God’s provision.
- The contrast between a parched desert and the fertile hills of Samaria (Ephraim’s territory). Moses sees that land as a sign of grace.
Questions your congregation is asking
- Does God care about my physical provision, or only spiritual things?
- How can I see ordinary weather and soil as gifts from God, not just natural processes?
- What does it mean to receive a blessing that is both from heaven and from beneath, from all directions?
Leading a Discussion
This blessing on Joseph’s land is packed with imagery of abundance. Moses traces the source of all that grows to God’s hand, both in the sky and in the earth. Use these questions to help your group see how material provision is a gift of grace.
Discussion questions
- Read Deuteronomy 33:13 in several translations. What does it mean that the land “is blessed by Yahweh”?
- Moses mentions three sources: heaven, dew, and the deep. Which of these is most surprising to you, and why?
- Compare this verse with Genesis 27:28 (Isaac’s blessing). How are they similar? What is different?
- Calvin says the “deep” refers to the depth of the soil itself. Clarke thinks it means springs. Which view fits best with the image of “crouching”?
- Moses’ blessing comes just before Israel enters the land. How might this word have encouraged the tribes of Ephraim and Manasseh as they faced a new environment?
- How do you normally think about God’s blessing in your daily work or in your family’s provision? Does this verse expand your definition?
- In verse 16, Moses adds “the good will of him that dwelt in the bush.” How does God’s presence at Sinai (the burning bush) connect to the gifts of dew and deep?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 27:28 | God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine. |
| Genesis 27:29 | Let peoples serve you, and nations bow down to you. Be lord over your brothers. Let your mother’s sons bow down to you. Cursed be everyone who curses you. Blessed be everyone who blesses you.” |
| Genesis 48:5 | Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, are mine; Ephraim and Manasseh, even as Reuben and Simeon, will be mine. |
| Genesis 48:9 | Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.” |
| Genesis 48:15 | He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day, |
| Genesis 48:20 | He blessed them that day, saying, “Israel will bless in your name, saying, ‘God make you as Ephraim and as Manasseh’” He set Ephraim before Manasseh. |
| Genesis 49:22 | “Joseph is a fruitful vine, a fruitful vine by a spring. His branches run over the wall. |
| Genesis 49:26 | The blessings of your father have prevailed above the blessings of my ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out a possible scribal change in the Hebrew text, where "for the dew" may originally have been "from above," creating a direct parallel with "the deep that coucheth beneath." He
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Jacob emphasizes the severe conflicts Joseph's descendants would face, while Moses
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the Hebrew word meged, likely meaning wealth or profusion, and notes its uncertain exact meaning. He also points out that "the deep" (Tehom) is personified as a crouching mythical monster, the Babylonian Tiamat, identified as the source of springs and fountains beneath the earth.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that the blessing on Joseph’s land is traced to the Lord through specific sources: the sweetness or precious gifts of heaven, the dew, and the waters from the deep beneath the earth. Every layer of provision, from the sky above to the depths below, is presented as a direct gift from God.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the double source of Joseph's land's fertility: rain and dew from heaven, plus springs from the deep. He reads this physically abundant land as a type of the church, with Joseph himself pointing to Christ. The blessings of heaven and earth therefore symbolize the grace and gospel that make believers spiritually fruitful.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the blessings on Joseph describe a fertile, mountainous territory abundant in crops. The "firstling of the bullock" and "horns of the unicorn" represent glory and strength. These images likely foreshadowed the triumphs of Joshua and Jeroboam's kingdom, both leaders from Ephraim.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch point out that while Jacob's blessing emphasized Joseph's growth into a powerful tribe, Moses here focuses on the land itself, listing its richest natural produce. They further observe that Moses crowns these earthly gifts with the spiritual blessing of covenant grace—the good will of the Lord who appeared in the burning bush.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's distinctive point is that Benjamin is placed before Joseph in Moses' blessing because Jerusalem, with its temple, lay within Benjamin's territory. He links the title "beloved of the Lord" to the tribe's faithfulness to David and the temple, noting that Saul and Paul both came from Benjamin.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the blessing on Joseph as the largest and most detailed in Jacob's speech, covering both Ephraim and Manasseh. He interprets "blessings of heaven" as the earth's produce brought forth by rain and sun, and "the deep" as water springs rising from the ground, emphasizing God's direct provision through natural forces.