Deuteronomy Chapter 33
Moses Blesses the Tribes
A. Introduction to the Blessing of the Tribes
1. (Deuteronomy 33:1) Now this is the blessing
“And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.”
Moses is called the man of God, a title used for prophets and those uniquely set apart for God’s purposes. This title emphasizes divine authority behind his words. After forty years of leading Israel through rebellion, wandering, and mercy, Moses’ final recorded act is not judgment but blessing. A true shepherd does not leave the flock without reassurance. Just as Jacob blessed his sons before his death in Genesis 49, so Moses blesses the twelve tribes before ascending Mount Nebo to die. This shows his heart—though Israel often frustrated him, he loved them, interceded for them (Exodus 32:32), bore their burdens (Numbers 11:14–15), and now speaks words of prophetic blessing over their future.
This moment reveals both tenderness and authority. Moses does not simply offer personal well-wishes; he speaks as God’s appointed prophet. Hebrews 3:5 confirms this: “And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after.” His blessing is inspired prophecy, not mere sentiment. It also prefigures Christ, the greater Prophet, who lifted His hands and blessed His disciples before ascending to the Father (Luke 24:50–51).
2. (Deuteronomy 33:2–5) The context is set: The glory of God’s revelation to Israel
“And he said, The LORD came from Sinai,
and rose up from Seir unto them;
he shined forth from mount Paran,
and he came with ten thousands of saints:
from his right hand went a fiery law for them.
Yea, he loved the people;
all his saints are in thy hand:
and they sat down at thy feet;
every one shall receive of thy words.
Moses commanded us a law,
even the inheritance of the congregation of Jacob.
And he was king in Jeshurun,
when the heads of the people and the tribes of Israel were gathered together.”
Moses begins not with the tribes, but with God Himself—His appearance, His covenant, His kingship. This blessing must be anchored in the character and revelation of God. The language recalls Israel’s history at Sinai, Seir, and Paran—locations connected to God’s manifestation in the wilderness (Exodus 19; Numbers 10:12). The imagery is majestic: God came, He rose up, He shined forth, surrounded by ten thousands of saints (angelic beings; cf. Psalm 68:17, Daniel 7:10, Jude 14–15). This is a theophany—God descending in glory to establish His covenant.
The phrase “from his right hand went a fiery law for them” refers to the giving of the Law at Sinai. The Law is pictured as fire—pure, powerful, consuming impurity. Jeremiah 23:29 affirms this nature: “Is not my word like as a fire? saith the LORD.” Yet this same God of burning holiness is also the God of covenant love: “Yea, he loved the people.” This union of holiness and love forms the basis for Israel’s identity.
The name “Jeshurun” means “upright one,” a poetic name for Israel (cf. Deuteronomy 32:15; Isaiah 44:2). It is ironic but gracious—God calls Israel “upright” not because of their righteousness, but because of His covenant faithfulness. Verse 5 emphasizes His kingship: God ruled Israel directly when the leaders were gathered at Sinai. Before there was a king in Israel, the LORD was King.
The people “sat down at thy feet; every one shall receive of thy words.” This shows submission and discipleship. To sit at the feet of the Lord is to receive instruction, just as Mary sat at Jesus’ feet and heard His word (Luke 10:39). The Law was not merely legislation; it was inheritance—“the inheritance of the congregation of Jacob”—more valuable than land, gold, or armies.
B. The Blessing of the Individual Tribes
1. (Deuteronomy 33:6) Reuben — “Let Reuben live, and not die”
“Let Reuben live, and not die; and let not his men be few.”
This is the shortest and most restrained of all the tribal blessings. Moses prays for Reuben’s preservation—that he would live, not perish, and his numbers would not dwindle. It is a plea for survival rather than a declaration of greatness. This hesitation reflects Reuben’s history. Reuben forfeited his preeminence as firstborn when he defiled his father’s bed with Bilhah (Genesis 35:22; Genesis 49:3–4 says, “Reuben, thou art my firstborn… unstable as water, thou shalt not excel.”) Because of this sin, leadership and the double portion passed elsewhere—to Judah (kingship) and Joseph (birthright).
The mercy of God is still evident. Though Reuben would not excel, God permits him to live as a tribe within Israel. No specific judicial or prophetic prominence came from Reuben—no judge, king, or prophet is recorded from this tribe. Yet God preserves them despite moral failure. This demonstrates how sin forfeits privilege, yet covenant mercy preserves life. Spiritually, this reminds believers that failure may cost reward, but God’s grace preserves the soul: “If we believe not, yet he abideth faithful” (2 Timothy 2:13).
2. (Deuteronomy 33:7) Judah — “Hear, LORD, the voice of Judah”
“And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies.”
Moses turns next to Judah, the royal tribe. His prayer is both intercessory and prophetic. He first pleads, “Hear, LORD, the voice of Judah”—a prayer that God would listen to the prayers, cries, and praises of Judah. The name Judah means praise (Genesis 29:35), so Moses asks that Judah’s praise be received in heaven.
“Bring him unto his people” may refer to military campaigns where Judah would go out first (Judges 1:1–2), asking God to bring them safely back. It may also point to the future return of the tribe from exile, or even prophetically to the Messiah returning to His brethren (Zechariah 12:10; Hosea 3:5).
“Let his hands be sufficient for him” speaks of strength to fight. Judah would lead in war, conquest, and eventually kingship. God’s help is essential: “and be thou an help to him from his enemies.” This anticipates the struggles of David, Solomon, and the kings who would arise from Judah’s line.
This blessing aligns with Jacob’s prophecy: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (Genesis 49:10). Through Judah came David, and ultimately Jesus Christ—the Lion of the tribe of Judah (Revelation 5:5). Christ fulfills this completely: His hands were sufficient to conquer sin and death, and God helped Him in resurrection power (Acts 2:24).
The prayer for Judah is stronger than Reuben’s. Reuben is prayed for survival; Judah is prayed for victory. This shows God’s sovereign choice: though Reuben was firstborn, Judah became the tribe of kings and the Messiah.
3. (Deuteronomy 33:8–11) Levi — The Priestly Tribe and Teachers of the Law
“And of Levi he said,
Let thy Thummim and thy Urim be with thy holy one,
whom thou didst prove at Massah,
and with whom thou didst strive at the waters of Meribah;
Who said unto his father and to his mother, I have not seen him;
neither did he acknowledge his brethren, nor knew his own children:
for they have observed thy word, and kept thy covenant.
They shall teach Jacob thy judgments, and Israel thy law:
they shall put incense before thee, and whole burnt sacrifice upon thine altar.
Bless, LORD, his substance, and accept the work of his hands:
smite through the loins of them that rise against him, and of them that hate him, that they rise not again.”
Levi’s blessing is the longest so far because their role is spiritual rather than territorial. They received no land inheritance because “the LORD is his inheritance” (Deuteronomy 10:9). Instead, they were given the ministry of priesthood, teaching, sacrifice, and intercession. Moses begins with, “Let thy Thummim and thy Urim be with thy holy one.” The Urim and Thummim were sacred objects carried by the high priest in the breastplate of judgment (Exodus 28:30), used to discern God’s will. This indicates that Levi is entrusted with divine guidance and revelation.
The phrase “whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah” recalls Israel’s rebellion in Exodus 17:1–7 and Numbers 20:1–13. Levi remained loyal when others complained. Later, at the golden calf incident, the Levites stood with Moses, separated themselves from idolatry, and executed judgment even upon family and friends (Exodus 32:26–29). Moses refers to this when he says, “Who said unto his father and to his mother, I have not seen him.” Their loyalty to God surpassed natural affection. This fulfills the principle Christ later affirmed: “He that loveth father or mother more than me is not worthy of me” (Matthew 10:37).
“For they have observed thy word, and kept thy covenant.” This faithfulness resulted in their priestly calling. Levi’s scattering throughout Israel (Genesis 49:7) became a blessing instead of a curse—they were scattered not in judgment, but in ministry. They lived in forty-eight Levitical cities across Israel (Numbers 35:1–8), enabling them to teach the law to every tribe. Their task is clearly stated: “They shall teach Jacob thy judgments, and Israel thy law.” Malachi 2:7 affirms this: “For the priest’s lips should keep knowledge... for he is the messenger of the LORD of hosts.”
“They shall put incense before thee, and whole burnt sacrifice upon thine altar.” Levi was responsible for maintaining worship, burning incense (symbolic of prayer — Psalm 141:2), and offering sacrifices that foreshadowed Christ. Their ministry pointed forward to the one great High Priest, Jesus Christ (Hebrews 4:14–16).
Moses closes with intercession: “Bless, LORD, his substance, and accept the work of his hands.” A prayer for God to provide for the Levites, who depended on tithes and offerings (Numbers 18:21). He also asks, “Smite through the loins of them that rise against him.” This is divine protection. Any rebellion against God’s ordained priesthood was rebellion against God Himself, as seen with Korah (Numbers 16).
4. (Deuteronomy 33:12) Benjamin — The Beloved of the LORD
“And of Benjamin he said,
The beloved of the LORD shall dwell in safety by him;
and the LORD shall cover him all the day long,
and he shall dwell between his shoulders.”
Benjamin is called “the beloved of the LORD.” This is intimate covenant language. The tribe of Benjamin would be small but fiercely protected by God. “Shall dwell in safety by him” indicates closeness to God’s presence. This was fulfilled geographically—Jerusalem, the future capital and location of the temple, lay partly within Benjamin’s territory (Joshua 18:28, Judges 1:21). To “dwell between his shoulders” describes how something is carried securely upon the upper back near the neck—an image of God carrying Benjamin like a shepherd carries a lamb (Isaiah 40:11).
Though Jacob described Benjamin as “a ravening wolf” (Genesis 49:27)—fierce, warlike, capable of great violence (Judges 19–21)—God still calls them beloved. Saul, Israel’s first king, came from Benjamin (1 Samuel 9:1–2), and later Paul the Apostle declared, “I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin” (Romans 11:1).
Jerusalem—the city of God—was fixed in Benjamin’s territory, fulfilling this prophecy. God placed His name, His temple, His presence between Benjamin’s shoulders. This is a picture of grace—that a small tribe marked by failure and violence is yet chosen, loved, and entrusted with sacred privilege.
5. (Deuteronomy 33:13–17) Joseph — Overflowing Blessing and Strength
“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,
And for the precious fruits brought forth by the sun,
and for the precious things put forth by the moon,
And for the chief things of the ancient mountains,
and for the precious things of the lasting hills,
And for the precious things of the earth and fulness thereof,
and for the good will of him that dwelt in the bush:
let the blessing come upon the head of Joseph,
and upon the top of the head of him that was separated from his brethren.
His glory is like the firstling of his bullock,
and his horns are like the horns of unicorns:
with them he shall push the people together to the ends of the earth:
and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”
Moses gives Joseph the richest and longest material blessing, fitting for the son who preserved Israel during famine and remained faithful in exile. This blessing applies to his two sons, Ephraim and Manasseh, who each became a tribe, thus giving Joseph a double portion (Genesis 48:5). The land of Joseph—stretching across fertile valleys and mountains of central Israel—would receive divine abundance: dew from heaven, waters from beneath, rich crops from sun and moon (symbolic of agricultural seasons), and resources from ancient mountains and everlasting hills. This describes a land overflowing with grain, fruit, wine, livestock, minerals, and beauty. God is acknowledged as the source of these gifts, especially in the phrase, “the good will of him that dwelt in the bush,” a direct reference to the burning bush where God revealed His covenant name to Moses (Exodus 3:2–6). This shows that blessing comes not from nature itself, but from the covenant-keeping God.
“Upon the head of him who was separated from his brethren” points back to Joseph’s rejection and suffering—sold into slavery (Genesis 37:28), falsely accused, imprisoned—yet God exalted him to rule in Egypt (Genesis 41:40–44). What men meant for evil, God meant for good (Genesis 50:20). Now, that rejected brother receives honor and crown-like blessing.
“His glory is like the firstling of his bullock, and his horns are like the horns of unicorns.” The firstborn bull represents strength, authority, and leadership. The “unicorn” (Hebrew: re’em) likely refers to the wild ox—an untamable, powerful animal used as a poetic symbol of strength (Job 39:9–12). The image of horns describes military power. Joseph, through Ephraim and Manasseh, would become strong and push (conquer, advance) against nations “to the ends of the earth.” Historically, the tribes of Joseph became the most dominant in the northern kingdom of Israel. Ephraim, in particular, often represents the northern tribes as a whole (Hosea 4:17). Joshua, Israel’s military leader and conqueror of Canaan, came from Ephraim. Gideon (a deliverer) came from Manasseh. Their combined population was vast—“the ten thousands of Ephraim and the thousands of Manasseh,” showing the fulfillment of Genesis 49:22: “Joseph is a fruitful bough… his branches run over the wall.”
Spiritually, Joseph is a type of Christ—beloved of the Father, rejected by his brothers, humbled, then exalted to save many. Just as Joseph provided bread to starving nations, Christ gives the bread of life (John 6:35). His crown came after suffering, and blessing flowed to others through his obedience. The overflowing blessing upon Joseph foreshadows the millennial reign of Christ, when the rejected One returns in power to receive His inheritance.
6. (Deuteronomy 33:18–19) Zebulun and Issachar — Joy in Work and Worship
“And of Zebulun he said,
Rejoice, Zebulun, in thy going out;
and, Issachar, in thy tents.
They shall call the people unto the mountain;
there they shall offer sacrifices of righteousness:
for they shall suck of the abundance of the seas,
and of treasures hid in the sand.”
Zebulun and Issachar are paired because they descended from the same mother, Leah, and often functioned alongside one another geographically and economically (Genesis 30:18–20). Zebulun is told to “rejoice... in thy going out,” indicating commerce, travel, trade, perhaps maritime activity. Though their territory did not directly touch the Mediterranean, it was positioned between the sea trade routes and inland valleys, giving them access to international trade and profit. Jacob had already prophesied this in Genesis 49:13: “Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships.”
Issachar is told to rejoice “in thy tents,” implying agricultural life, home stability, scholarship, and domestic prosperity. 1 Chronicles 12:32 further notes that Issachar was distinguished for spiritual discernment — “men that had understanding of the times, to know what Israel ought to do.” Thus, one tribe (Zebulun) engages the world in work; the other (Issachar) anchors Israel in worship and wisdom.
“They shall call the people unto the mountain; there they shall offer sacrifices of righteousness.” This likely refers to Mount Zion—where worship would one day be centralized in Jerusalem. These two tribes, through their prosperity and influence, would help draw the nation toward right worship. Prosperity is not condemned but directed toward sacrificial worship of God.
“For they shall suck of the abundance of the seas, and of treasures hid in the sand.” This involves maritime trade, fishing, shellfish (such as purple dye from the murex snail), glass sands, salt, and minerals near the coast. The phrase “treasures hid in the sand” points to untapped natural wealth. Spiritually, it teaches that true blessing is found when work and worship exist in harmony—Zebulun supports Issachar, Issachar directs Zebulun toward righteousness. Wealth is a tool; worship is the goal.
7. (Deuteronomy 33:20–21) Gad — Courageous and Just
“And of Gad he said,
Blessed be he that enlargeth Gad:
he dwelleth as a lion,
and teareth the arm with the crown of the head.
And he provided the first part for himself,
because there, in a portion of the lawgiver, was he seated;
and he came with the heads of the people,
he executed the justice of the LORD,
and his judgments with Israel.”
Gad settled east of the Jordan River, occupying territory ideal for livestock (Numbers 32:1–5). Moses says, “Blessed be he that enlargeth Gad,” recognizing that God enlarged Gad’s borders and influence. “He dwelleth as a lion” emphasizes courage, strength, and fierce defense. This aligns with Jacob’s prophecy: “Gad, a troop shall overcome him: but he shall overcome at the last” (Genesis 49:19). The tribe was known for producing mighty warriors. 1 Chronicles 12:8 records that men from Gad joined David in the wilderness—“whose faces were like the faces of lions, and were as swift as the roes upon the mountains.”
“And he provided the first part for himself… because there, in a portion of the lawgiver, was he seated.” This refers to Gad choosing land east of Jordan before the conquest of Canaan was completed (Numbers 32). Moses allowed it, but only if they first helped Israel conquer the land west of Jordan. Gad obeyed, fighting with the rest of Israel until victory was secured (Joshua 22:1–4). Thus, Gad “executed the justice of the LORD”—they kept their word and upheld righteousness.
“Tears the arm with the crown of the head” paints the image of a lion striking both strength (arm) and authority (crown), showing Gad would defeat enemies decisively. Yet, Moses blesses not only Gad’s strength, but also his obedience and sense of justice. Though they settled early, they did not abandon their brethren or their covenant obligations.
Spiritually, Gad represents believers who, though blessed materially, still fight the Lord’s battles, uphold righteousness, and stand courageously. Their wealth comes with responsibility. They illustrate how strength must be submitted to the justice of God.
8. (Deuteronomy 33:22) Dan — A Lion’s Whelp
“And of Dan he said,
Dan is a lion’s whelp: he shall leap from Bashan.”
Dan is likened to a “lion’s whelp,” a young lion—suggesting potential strength, boldness, and aggressive action. Yet unlike Judah, who is the mature lion (Genesis 49:9), Dan is immature, unpredictable, and dangerous. The phrase “he shall leap from Bashan” is prophetic. Dan’s original territory was in the south, near the Philistines (Joshua 19:40–48). But because they failed to fully claim their inheritance, they migrated north and violently seized the city of Laish (renaming it Dan) near Mount Hermon — in the region of Bashan (Judges 18:27–29). Moses foretold this centuries earlier.
This movement was not an act of faith but of disobedience. Worse still, when Dan conquered Laish, they immediately established a graven image and hired a renegade Levite priest, introducing idolatry into Israel for generations (Judges 18:30–31). Later, King Jeroboam placed one of his golden calves in Dan to keep Israel from worshiping in Jerusalem (1 Kings 12:28–30). Amos 8:14 condemns this: “They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth… shall fall, and never rise up again.”
Thus, while Dan had the potential of a lion, he acted like a serpent—just as Jacob prophesied in Genesis 49:17, “Dan shall be a serpent by the way.” Though Moses’ words are brief, they are not wholly positive—they hint at power without holiness. This is why some believe Dan is omitted from the 144,000 in Revelation 7—not losing salvation, but losing honor and reward due to idolatry.
9. (Deuteronomy 33:23) Naphtali — Satisfied with Favor and Blessing
“And of Naphtali he said,
O Naphtali, satisfied with favour, and full of the blessing of the LORD:
possess thou the west and the south.”
Naphtali receives a gentle, peaceful blessing. Moses says they are “satisfied with favour, and full of the blessing of the LORD.” Their inheritance was located in the fertile region west of the Sea of Galilee, extending toward the south (Joshua 19:32–39). It was a land of beauty, hills, water, and prosperity — a land easy to be content in. Their territory was bordered by Zebulun and Issachar to the south, Asher to the west, and the Sea of Galilee to the east.
Spiritually, Naphtali’s land became one of the most honored in all Israel. This is Galilee, where Jesus spent much of His earthly ministry. It was in Naphtali’s region that Christ preached the Sermon on the Mount, calmed the sea, walked on water, healed the sick, and called His disciples (Matthew 4:13–15). This fulfilled Isaiah’s prophecy: “By the way of the sea, beyond Jordan, in Galilee of the nations. The people which sat in darkness saw great light” (Isaiah 9:1–2; Matthew 4:15–16).
Jacob prophesied over Naphtali, “Naphtali is a hind let loose: he giveth goodly words” (Genesis 49:21). This suggests swiftness, freedom, and gracious speech. These qualities appear in the Gospel ministry that came from that region—words of grace, sermons of truth, freedom in Christ.
Naphtali is an example of quiet blessing — not known for military might or political power, but for being a place where Christ dwelt, taught, and performed miracles. To be “satisfied with favour” is one of the greatest gifts God can give. It reminds believers that the greatest blessing is not land, nor power, but the presence and favor of God.
10. (Deuteronomy 33:24–25) Asher — Most Blessed of Sons
“And of Asher he said,
Let Asher be blessed with children;
let him be acceptable to his brethren,
and let him dip his foot in oil.
Thy shoes shall be iron and brass;
and as thy days, so shall thy strength be.”
Asher, whose name means happy or blessed (Genesis 30:13), receives a prophecy overflowing with material prosperity and security. Moses says Asher is “most blessed of sons,” echoing Jacob’s earlier words: “Out of Asher his bread shall be fat, and he shall yield royal dainties” (Genesis 49:20). Asher’s territory, located along the Mediterranean coast and rich Galilean plains, was fertile, producing abundant grain, oil, and delicacies fit for kings.
“Let him dip his foot in oil” is an image of extraordinary abundance. Olive trees were plentiful in Asher’s inheritance—so much so that oil flowed like water. Early Jewish historians noted that oil was so abundant in Asher that it overflowed as if one could literally bathe or “dip the foot” in it. Oil in Scripture often symbolizes both material blessing and the Holy Spirit’s anointing.
“Thy shoes shall be iron and brass” refers either to (1) fortified security—strong defenses and protection—or (2) rugged, mineral-rich terrain beneath their feet, implying access to resources like copper and iron common in the region. Either way, Asher was to be strong, enduring, and well-protected.
The promise “as thy days, so shall thy strength be” is one of the most comforting verses in Scripture. It means God would give strength proportionate to every day’s demand. Not strength in advance, nor strength withheld, but strength in exact measure. This doctrinal truth aligns with Lamentations 3:22–23 (“His mercies… are new every morning”) and 2 Corinthians 12:9 (“My grace is sufficient for thee”). Asher’s blessing teaches the believer that God supplies grace daily; no day will come where His strength will fail.
11. (Deuteronomy 33:26–29) Conclusion — The Blessedness of Israel
“There is none like unto the God of Jeshurun,
who rideth upon the heaven in thy help,
and in his excellency on the sky.
The eternal God is thy refuge,
and underneath are the everlasting arms:
and he shall thrust out the enemy from before thee;
and shall say, Destroy them.
Israel then shall dwell in safety alone:
the fountain of Jacob shall be upon a land of corn and wine;
also his heavens shall drop down dew.
Happy art thou, O Israel: who is like unto thee,
O people saved by the LORD,
the shield of thy help,
and who is the sword of thy excellency!
And thine enemies shall be found liars unto thee;
and thou shalt tread upon their high places.”
Moses finishes not with focus on the tribes, but with the greatness of Israel’s God. “There is none like unto the God of Jeshurun” — Jeshurun meaning “upright one,” a poetic name for Israel, emphasizing what they ought to be before God. He is the incomparable God who “rideth upon the heaven” — sovereign over creation, yet uses His power to help His people.
“The eternal God is thy refuge, and underneath are the everlasting arms.” This is one of the most beloved expressions in the Bible. God is both above His people in sovereign protection and underneath them in sustaining grace. His arms do not fail, weaken, or grow weary. When human strength collapses, His arms remain.
God not only protects but also delivers: “He shall thrust out the enemy… and shall say, Destroy them.” Israel’s security rests not in their might but in God's command. This foreshadows Jesus Christ, who will one day defeat all enemies and establish Israel in everlasting peace during the Millennial Kingdom.
“Israel then shall dwell in safety alone… in a land of corn and wine… heavens shall drop dew.” Material blessing flows from covenant faithfulness. Dew is vital in dry climates; thus, it symbolizes both refreshment and divine provision.
“Happy art thou, O Israel.” Their happiness is not due to military power, wealth, or numbers, but because they are a “people saved by the LORD.” Their greatness and the Christian’s greatness are the same — not in themselves, but in their God. As Paul asked, “If God be for us, who can be against us?” (Romans 8:31).
“The shield of thy help… the sword of thy excellency” shows God is both protector (defense) and conqueror (offense) for His people.
