Deuteronomy 33:16
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.
Original Language Analysis
Cross References
Historical Context
The blessing's reference to the burning bush connects Joseph's blessing to Exodus deliverance and covenant identity. Moses grounds tribal blessing in foundational redemptive history—Joseph's descendants receive favor from the same God who delivered Israel from Egypt. This theological grounding prevents treating blessing as natural entitlement rather than covenant grace.
Joseph's historical "separation" included literal exile to Egypt, slavery, imprisonment, and finally exaltation to Pharaoh's right hand. His experience paradigmatically displayed God's providence turning evil to good (Genesis 50:20). The theme of suffering before glory, humiliation before exaltation, became central to biblical theology, finding ultimate expression in Christ's crucifixion and resurrection.
Joseph's tribes, Ephraim and Manasseh, dominated the Northern Kingdom politically and territorially. Unfortunately, Jeroboam (an Ephraimite) established idolatrous calf worship at Bethel and Dan (1 Kings 12:25-33)—bitter irony given Joseph's blessing invoking the burning bush theophany. This apostasy eventually caused the Northern Kingdom's destruction. The warning persists: greatest blessing creates greatest responsibility; to whom much is given, much is required (Luke 12:48). Covenant privilege demands covenant faithfulness.
Questions for Reflection
- How does Joseph's experience of separation and suffering before exaltation prefigure Christ's redemptive pattern?
- What does it mean that blessing flows from 'the good will of him that dwelt in the bush'—God's gracious favor rather than earned reward?
- In what ways can believers be 'separated' for God's purposes through difficult circumstances?
- How should receiving comprehensive blessing ('precious things of the earth and fulness thereof') shape our stewardship responsibilities?
- What lessons emerge from comparing Joseph's blessing with Ephraim's later apostasy regarding the relationship between privilege and responsibility?
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Analysis & Commentary
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. Moses concludes Joseph's blessing with comprehensive scope—meged eretz ûmelôâh (מֶגֶד אֶרֶץ וּמְלֹאָהּ, "precious things of the earth and its fullness") encompasses all terrestrial blessing, paralleling Psalm 24:1. This universal language elevates Joseph's blessing to cosmic proportions.
The stunning phrase the good will of him that dwelt in the bush invokes the Exodus burning bush theophany (Exodus 3:2-6), where YHWH revealed Himself to Moses. Ratzon (רָצוֹן, "good will/favor/acceptance") emphasizes God's gracious disposition, not merely provision but divine pleasure. The bush reference recalls God's covenant name ("I AM"), His promise to deliver Israel, and the holy ground of divine presence. Joseph's blessing flows from the same covenant God who commissioned Moses.
Him that was separated from his brethren (nezir echayv, נְזִיר אֶחָיו) uses nezir—same root as "Nazirite," meaning "consecrated/separated." Joseph's separation from brothers through betrayal paradoxically fulfilled divine purpose, positioning him to save the family (Genesis 45:5-8). His crown (qodqod, קָדְקֹד, "head/crown") receives blessing, acknowledging his preeminence among brothers. This typologically points to Christ, rejected by His own yet exalted to save them (John 1:11, Philippians 2:9-11).