Rather: "The first-born of his" (i. e. Joseph's) "bullock is his glory": the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Genesis 48:20, and is here likened to the firstling of Joseph's oxen, i. e., of Joseph's offspring. The ox is a common emblem of power and strength.

His glory is like the firstling of his bullock - This similitude is very obscure. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness in sacrifice to God, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified in the appearance of the ox, and his greatest ornament are his fine horns; these the inspired penman has particularly in view, as the following clause proves; and it is well known that in Scriptural language horns are the emblem of strength, glory, and sovereignty; Psalm 75:5, Psalm 75:10; Psalm 89:17, Psalm 89:24; Psalm 112:9; Daniel 8:3, etc.; Luke 1:69; Revelation 17:3, etc.

His horns are like the horns of unicorns - ראם reem, which we translate unicorn, from the μονοκερως monokeros of the Septuagint, signifies, according to Bochart, the mountain goat; and according to others, the rhinoceros, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on Numbers 23:22; Numbers 24:8. Reem is in the singular number, and because the horns of a unicorn, a one-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the plural number.

To the ends of the earth - Of the land of Canaan, for Joshua with his armies conquered all this land, and drove the ancient inhabitants out before him.

They are the ten thousands of Ephraim, etc. - That is, The horns signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, Genesis 48:19, that the younger should be greater than the elder; so here Tens of thousands are given to Ephraim, and only thousands to Manasseh. See the census, Numbers 1:33-35 (note).

His glory is like the firstling of his bullock,.... Such as were in Bashan, a country possessed by the posterity of Joseph, see Psalm 22:12; and so might be called "his" bullock, or a young bull, was reckoned both comely and majestic; so Menis or Mnevis, king of Egypt, preferred a bull above all animals to be worshipped, because the most beautiful of all, as Aelianus (w) relates; and Astarte, according to Sanchoniatho (x), put a bull's head upon her own, as a sign of royalty or kingly power. The Targums of Jonathan and Jerusalem refer this to the birthright which belonged to Reuben, and was taken from him, and given to Joseph, see 1 Chronicles 5:2. Some will have Joshua intended by the firstling of his bullock, so Jarchi; who was of the tribe of Ephraim, and so famous for his strength and courage, his warlike exploits and victories, and the glory, honour, and renown he obtained; and who was a type of Christ, the first and only begotten Son of God, the brightness of his Father's glory, and the express image of his person; this is applied to the Messiah in some ancient Jewish writings (y):

and his horns are like the horns of unicorns; of the monoceros or rhinoceros; and as the strength of these creatures, as of others, lies in their horns, these are figures of the power and strength of the tribes of Ephraim and Manasseh, the sons of Joseph; see Numbers 23:22,

with them he shall push the people together to the ends of the earth; not to the ends of the world, as if the posterity of Joseph should carry their conquests and spread their dominion over all people to the ends of the world, as the Targum of Jonathan suggests; but to the ends of the land of Canaan, which was done by Joshua, when he smote the thirty one kings of that country. The word "push" is used in allusion to the horns of creatures, with which they push, drive away from them, or hurt and destroy those that annoy them:

and they are the ten thousands of Ephraim, and they are the thousands of Manasseh; though Manasseh was the eldest son of Joseph, fewer are ascribed to him than to Ephraim the younger, according to Jacob's prediction, Genesis 48:19. This has been in a spiritual sense verified in Christ, the antitype of Joseph, the horn of salvation, who by his great strength has vanquished all his, and the enemies of his people, and even spoiled principalities and powers.

(w) Hist. Animal. l. 11. c. 10. (x) Apud Euseb. Evangel. Praepar. l. 1. p. 38. (y) Zohar in Numb. fol. 103. 4. & in Deut. fol. 117. 3. & 118. 3. Bereshit Rabba, fol. 66. 2.

"The first-born of his ox, majesty is to him, and buffalo-horns his horns: with them he thrusts down nations, all at once the ends of the earth. These are the myriads of Ephraim, and these the thousands of Manasseh." The "first-born of his (Joseph's) oxen" (shor, a collective noun, as in Deuteronomy 15:19) is not Joshua (Rabb., Schultz); still less is it Joseph (Bleek, Diestel), in which case the pronoun his ox would be quite out of place; nor is it King Jeroboam II, as Graf supposes. It is rather Ephraim, whom the patriarch Jacob raised into the position of the first-born of Joseph (Genesis 48:4.). All the sons of Joseph resembled oxen, but Ephraim was the most powerful of them all. He was endowed with majesty; his horns, the strong weapon of oxen, in which all their strength is concentrated, were not the horns of common oxen, but horns of the wild buffalo (reem, Numbers 23:22), that strong indomitable beast (cf. Job 39:9.; Psalm 22:22). With them he would thrust down nations, the ends of the earth, i.e., the most distant nations (vid., Psalm 2:8; Psalm 7:9; Psalm 22:28). "Together," i.e., all at once, belongs rhythmically to "the ends of the earth." Such are the myriads of Ephraim, i.e., in such might will the myriads of Ephraim arise. To the tribe of Ephraim, as the more numerous, the ten thousands are assigned; to the tribe of Manasseh, the thousands.

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.

33:17 His glory is like the firstling of his bullock - Or young bull, which is a stately creature, and was therefore formerly used as an emblem of royal majesty. This seems to note the kingdom which Ephraim should obtain in Jeroboam and his successors. His horns - His strength and power shall be very great. The people - All that shall oppose him, and particularly the Canaanites. The ten thousands - Of the land of Canaan. Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold Gen 48:17 - 19.

unicorns: Heb. an unicorn

33:6-23 The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not, 2Co 5:9. This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favour must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto; and it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the only favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having it they have enough, and desire no more.