Deuteronomy 33 Summary and Study Guide

Count the tribes Moses blesses in this chapter and you reach eleven. Simeon is missing. This Deuteronomy 33 summary works through the blessings in order, says where Simeon went, and reaches the line the chapter is remembered for: underneath are the everlasting arms.

Setting the Stage

Generations before this, an old man named Jacob lay dying in Egypt and called his twelve sons to his bedside. He blessed them one by one, and some of what he said was hard. Reuben lost the rights of the firstborn for sleeping with his father’s concubine. Simeon and Levi were cursed for the killing they had done at Shechem, and Jacob told them both they would be broken up and spread through Israel (Genesis 49:5-7).

Those words still stand when Deuteronomy 33 opens. Moses is speaking to the same twelve families, grown into a nation and camped east of the Jordan River, ready to cross into the land God promised Jacob’s grandfather. Moses is 120 years old and will stay behind. This blessing is the last thing he ever says to Israel, and it stands as the answer to Jacob’s.

Comprehensive Deuteronomy 33 Summary

Moses is days from death, and he spends his last words blessing the people he has led for forty years. He starts with God rather than with the tribes. The LORD came from Sinai, rose from Seir and shone out from Mount Paran, arriving with countless holy ones and a law of fire at his right hand. He loved the people, held them in his hand, and reigned as king in Jeshurun while the leaders of Israel stood gathered in front of him.

Then Moses turns to the tribes, and gives each one a different word. He asks that Reuben live and not die out. He prays that God will hear Judah and help him against his enemies.

He asks that Levi keep the Thummim and Urim, teach Israel God’s law and burn incense at the altar, because Levi held to God’s covenant when holding to it cost him his own family. Benjamin is called the beloved of the LORD, sheltered all day long.

Joseph receives the longest blessing in the chapter: dew from heaven, water from the deep below, fruit ripened by sun and moon, the produce of the ancient mountains, and the goodwill of the God who spoke to Moses out of the burning bush.

Zebulun and Issachar will call peoples to the mountain and grow wealthy from the sea and the sand. Gad will be enlarged and will tear like a lion. Dan will spring out like a lion’s cub, Naphtali will be full of God’s favour, and Asher will dip his foot in oil and have strength to match his days.

One name is never called. Then Moses turns back to God to finish: nobody is like the God of Jeshurun, who rides the heavens to help his people, whose everlasting arms hold them from below, and who makes Israel a people saved by the LORD.

One Word Summary

• Blessing: eleven tribes, and no rebuke anywhere in the chapter.
• Farewell: the last words Moses ever spoke to Israel.
• Refuge: the chapter’s own answer to where Israel’s safety lives.
• Grace: Jacob named his sons’ sins, Moses names God’s mercy.

In One Sentence

Moses, days from death, blesses eleven of Israel’s tribes one by one and then praises the God whose everlasting arms hold his people up from below and who calls them happy.

Theme of Deuteronomy 33

Deuteronomy 33 is about a God who blesses a people he knows will fail. Moses has just finished a song predicting Israel’s unfaithfulness in detail, and here he opens his mouth again with nothing but good in it. Three ideas run alongside that one.

He puts God on the mountain in fire and glory first, so every blessing comes out of that arrival. He gives each tribe its own word, so God’s care can take a different shape from one family to the next. And he ends by placing Israel’s safety in God himself rather than in the land they are about to take.

Deuteronomy 33 Outline

• Deuteronomy 33:1: The title says Moses the man of God blessed Israel before his death.
• Deuteronomy 33:2-5: The LORD comes from Sinai with his holy ones and a fiery law, and reigns as king in Jeshurun.
• Deuteronomy 33:6: Reuben is to live and not die out.
• Deuteronomy 33:7: Judah is to be heard by God and helped against his enemies.
• Deuteronomy 33:8-11: Levi is to hold the Thummim and Urim, teach the law, and offer incense and sacrifice.
• Deuteronomy 33:12: Benjamin, the beloved of the LORD, dwells in safety and is carried by him.
• Deuteronomy 33:13-17: Joseph is blessed with everything heaven and earth can yield, and with the strength of Ephraim and Manasseh.
• Deuteronomy 33:18-19: Zebulun and Issachar rejoice in their work, call peoples to the mountain, and draw wealth from sea and sand.
• Deuteronomy 33:20-21: Gad is enlarged, tears like a lion, and carried out God’s justice alongside the other leaders.
• Deuteronomy 33:22: Dan is a lion’s cub leaping out of Bashan.
• Deuteronomy 33:23: Naphtali is satisfied with favour and takes possession of the west and the south.
• Deuteronomy 33:24-25: Asher is blessed with children and oil, iron and brass, and strength to match his days.
• Deuteronomy 33:26-29: There is no God like the God of Jeshurun and no people like Israel.

Moses’ Closing Doxology

The last four verses stop speaking to the tribes. Moses addresses God, then turns to the whole nation and gives a verdict on it. Everything before this asked God for something; here Moses only praises, and this is the part of Deuteronomy 33 people still quote to each other.

“There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.”

Deuteronomy 33:26

Nobody compares to Israel’s God, who rides across the sky in his splendour to come to their aid.

“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.”

Deuteronomy 33:27

The God who has always been there is Israel’s shelter, arms that never wear out hold them from below, and he pushes their enemy out ahead of them with the order to destroy.

“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.”

Deuteronomy 33:28

Israel will live secure and set apart, the family sprung from Jacob settled in a land of grain and wine, under skies that let down dew on it.

“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.”

Deuteronomy 33:29

Israel is a happy people, matched by no other nation, because the LORD rescued them and is himself the shield that guards them and the sword that wins for them, so their enemies will cringe and give in and Israel will walk over the heights those enemies once held.

Four pictures sit in those four verses, and they work as a pair of pairs. God is over Israel, riding the heavens, and God is under Israel, holding them with arms that outlast everything. God is their shield when the attack comes and their sword when they advance. Israel supplies none of the four.

Observations from Deuteronomy 33

The Chapter Has No Rebuke In It (33:1-29)

Moses has just finished the Song of Deuteronomy 32, which spends its length telling Israel what they will do to God and what God will do about it. Turn one page and there is no warning, no threat and no complaint anywhere in twenty-nine verses. The two chapters are halves of one thing: the song says what God’s justice would do with Israel’s unfaithfulness, and the blessing says what his mercy would do with their faithfulness.

Two of the Blessings Are Prayers (33:7, 33:8-11)

Nine of the eleven blessings are spoken about a tribe, and two are spoken to God about one. Moses says of Judah, “Hear, LORD, the voice of Judah, and bring him unto his people” (Deuteronomy 33:7), asking God to listen when Judah calls and to bring him home safe.

He says of Levi, “Bless, LORD, his substance, and accept the work of his hands” (Deuteronomy 33:11), asking God to prosper what Levi owns and to receive what Levi does. Those two tribes would go on to carry the kingship and the priesthood, and these are the two Moses stops describing and starts asking for.

The Tribes Are Ordered by Their Mothers (33:6-25)

The order looks random until you set it beside the family. Reuben, Judah and Levi come first, and they are Leah’s early sons. Benjamin and Joseph come next, and they are Rachel’s two. Zebulun and Issachar follow, and they are Leah’s last two.

Gad, Dan, Naphtali and Asher come last, and all four were born to the two servant women, Zilpah and Bilhah (Genesis 30). The order follows Jacob’s household rather than a map.

God Comes Down at Both Ends of the Chapter (33:2, 33:26)

Verse 2 has God coming from Sinai and shining out. Verse 26 has him riding the heavens to help. Every tribal blessing sits between those two sentences, which puts the tribes’ futures inside something larger than themselves.

Deuteronomy Says “Sinai” Only Here (33:2)

Everywhere else in the book, nine times over, Moses calls the mountain Horeb: at Deuteronomy 1:2, 1:6, 1:19, 4:10, 4:15, 5:2, 9:8, 18:16 and 29:1. In this one verse he uses the other name. Sinai is the name attached to the day the mountain burned and the law came, which is exactly the scene verse 2 is painting.

Difficult Verses Explained

What Is “A Fiery Law”, and Who Are the “Ten Thousands of Saints” in Deuteronomy 33:2?

The verse reads, “he came with ten thousands of saints: from his right hand went a fiery law for them.” God arrived surrounded by an enormous company of holy ones, and out of his right hand came a law of fire for Israel.

The holy ones are almost certainly angels. Scripture elsewhere pictures God attended by them in exactly this way (Daniel 7:10; Jude 14), and the New Testament says outright that the law came to Israel through angels (Acts 7:53; Galatians 3:19; Hebrews 2:2). “Ten thousands” translates a Hebrew word used across the Old Testament for a vast number rather than an exact figure, in the same way English uses “thousands”.

“A fiery law” is harder. The two Hebrew words behind it have been read in more than one way for centuries, and some translations render the phrase as flashing fire or lightning at God’s right hand instead of a law. Either reading gives the same picture: God came down with fire, and what he handed Israel came out of that fire.

Did Moses Ask for Reuben’s Men to Be Many or Few in Deuteronomy 33:6?

The King James prints the second half of the verse as “let not his men be few”, and it puts that “not” in italics. Italics are the translators’ own signal that a word has been supplied to make the English read, because the Hebrew lacks it. Some modern versions carry the negative through as the King James does, and others read the line as a request that Reuben’s men stay few. Bible translators genuinely divide here, and the honest answer is that the clause can be read both ways.

There is a second wrinkle. Some ancient Greek copies of the Old Testament put Simeon’s name into that second clause, so the verse reads as a word about Reuben followed by a word about Simeon. Most scholars treat that as a later addition rather than the original text, but it shows that readers noticed Simeon’s absence very early and tried to account for it.

Are There Unicorns in the Bible, as Deuteronomy 33:17 Seems to Say?

Moses says of Joseph, “his horns are like the horns of unicorns”, meaning Joseph’s strength is like the horns of a powerful wild animal. The Hebrew word is reem, and it is singular in this verse even though the King James renders it as a plural. It most likely refers to the aurochs, a huge wild ox that once roamed the Near East and died out in the 1600s.

The King James took “unicorn” from the older Greek and Latin translations, which had already rendered the word as a one-horned beast, and most modern versions now say wild ox. The picture Moses is drawing is an animal nobody could tame, lowering its head and driving everything in front of it.

Is “A Portion of the Lawgiver” in Deuteronomy 33:21 a Reference to Moses’ Grave?

Moses says of Gad, “he provided the first part for himself, because there, in a portion of the lawgiver, was he seated.” Gad chose his own share of land first, because that was where the leader’s portion had been kept for him.

An old Jewish reading takes “the lawgiver” to be Moses, and the phrase to be a hidden reference to his unmarked grave, which lay in that part of the country. It is an attractive idea and it runs into two problems. Joshua 13:20 assigns the district where Moses was buried to Reuben rather than to Gad.

And the Hebrew word translated “portion” means a field or a share of land, not a burial plot. The reading most commentators settle on is the plainer one: Gad, who led the way in the fighting, took the share that suits a leader.

What Does “As Thy Days, So Shall Thy Strength Be” Promise in Deuteronomy 33:25?

This is one of the most quoted lines in the chapter, and it rests on a word that appears nowhere else in the Hebrew Bible. That is why translations differ, some reading strength, some rest, some security. The ancient Greek translation chose strength, most English versions followed it, and the form of the word supports that choice.

Read as strength, the promise measures the supply against the days as they come, so that however long Asher lasts and however heavy the days get, the strength arrives to match them. The same verse calls Asher’s shoes iron and brass, and several translators read that word as bars or bolts instead, which would make it a promise about fortified gates rather than footwear. Both readings say the tribe will be secure.

Common Misunderstandings

“Simeon is left out because the tribe had already died out.” Simeon had shrunk badly. At the first count after Egypt the tribe had 59,300 fighting men, and at the count taken on the plains of Moab it had 22,200, the steepest fall of any tribe in the wilderness (Numbers 1:22-23; 26:14). When the land was divided, Simeon received no separate territory and was given towns inside Judah’s borders instead (Joshua 19:1-9). Even so, the tribe was still there.

Simeon supplies fighting men to David (1 Chronicles 12:25) and has a named officer in David’s administration (1 Chronicles 27:16), joins King Asa’s covenant renewal (2 Chronicles 15:9), and still holds towns in Josiah’s day, centuries later (2 Chronicles 34:6). Three things together give a better answer. First, Jacob had cursed Simeon and Levi side by side and put the same sentence on the two of them (Genesis 49:5-7). Second, Levi did something the record never says Simeon did.

When Moses stood in the gate of the camp after the golden calf and asked who was on the LORD’s side, “all the sons of Levi gathered themselves together unto him”, and no other tribe is named as coming (Exodus 32:26). Levi answered the call, and Bible teachers have long read Simeon’s absence from that verse as part of why the two brothers under one curse ended up in different places.

Simeon then went the other way: not long before Deuteronomy 33, a leader of Simeon led the nation into open sin at Peor (Numbers 25:6-14). Third, Scripture holds the tribal count at twelve, and Ephraim and Manasseh are both named inside Joseph’s blessing here, so one name had to come out. Other lists in Scripture do the same thing and drop different tribes: 1 Chronicles 27:16 leaves out Asher and Gad while putting Simeon back, and Revelation 7 leaves out Ephraim and Dan.

Scripture speaks Simeon’s name again at the very end. When the sealed of Israel are counted in Revelation 7:7, Simeon is among them, and when the New Jerusalem is described with twelve gates carrying the twelve tribal names, Simeon has a gate (Revelation 21:12).

“Deuteronomy 33:2 is a prediction of Muhammad.” The claim runs like this: Mount Paran is in Arabia, the ten thousands are the army that entered Mecca, and the fiery law is the Qur’an. The verse itself answers it. The one doing all the action in the sentence is the LORD, printed in capitals because it stands for God’s own personal name, and the whole sentence describes him coming down: he came from Sinai, he rose from Seir, he shone from Paran.

Seir is Edom, the hill country God gave to Esau’s descendants (Deuteronomy 2:5), and Paran is the wilderness south of Canaan where Israel wandered for forty years (Numbers 10:12; 13:26). Both are places Israel had already been. The verbs are past tense throughout, so Moses is looking back at Sinai rather than forward to anything. And “ten thousands” is the ordinary Hebrew way of saying a huge number, not a headcount of an army.

“The blessings here are promises of wealth and victory for every believer.” What Moses hands out in verses 6 to 25 is tied to particular territories and particular tribal histories: olive groves in Asher’s hills, sea trade for Zebulun, grazing land east of the Jordan for Gad. What carries beyond Israel is stated in verses 26 to 29, and it is about God rather than about produce.

Christ Connection

The last thing Moses ever did for Israel was bless them. Centuries later, on the last day he stood on the earth, Jesus did the same thing for his disciples.

Luke writes, “he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven” (Luke 24:50-51). Jesus raised his hands over his followers and was still blessing them as he was taken away from them.

The difference between the two departures is the gospel. Moses gave the blessing and then climbed a mountain to die, shut out of the land because of his own failure at the waters of Meribah. Jesus gave the blessing and went up alive, having already died for other people’s failure and come out of the grave. One man could hand Israel words he could not follow them into; the other went ahead of his people into the place he was sending them.

Six more lines in the chapter run the same direction:

• Moses blesses Israel at the close of the story that began with Abraham, and Melchizedek the priest-king had blessed Abraham at its opening (Genesis 14:18-20). Hebrews 7:1-3 puts the priesthood of Jesus in Melchizedek’s order rather than Aaron’s, so the blessing at the start and the blessing at the end both point toward the priest who blesses now.
• The law that came from God’s right hand among ten thousands of holy ones is the law the New Testament says was delivered by angels (Acts 7:53; Galatians 3:19; Hebrews 2:2). Hebrews 12:22 tells Christians they have come to that same countless company of angels, now as welcome guests rather than as a nation trembling at the foot of a mountain.
• Judah is the royal tribe, and Moses asks God to bring him home and fight for him. Revelation 5:5 announces that the Lion of the tribe of Judah has won.
• Moses asks that the Thummim and Urim stay with Levi, the two objects the high priest used to know God’s decision. They were lost when Judah went into exile and were never recovered (Ezra 2:63). Light and certainty now point toward a high priest who does not die and never needed them (Hebrews 4:14-16).
• Zebulun and Issachar are told to summon whole peoples to God’s mountain for sacrifice, and Bible teachers divide over who those peoples are. Some read them as Israel’s own tribes gathering to worship, and others as the nations being invited in, which is the picture Isaiah 2:2-3 draws of every nation streaming to the mountain of the LORD.
• Naphtali is told he is satisfied with favour. Isaiah later named the land of Zebulun and the land of Naphtali as the place where a great light would rise on people sitting in darkness (Isaiah 9:1-2), and Matthew 4:13-16 says that happened when Jesus moved to Capernaum and began to preach.
• The everlasting arms underneath Israel in verse 27 echo forward into the hand no one can open. Jesus said of his sheep, “neither shall any man pluck them out of my hand” (John 10:28).

When, Where, and Why

• When: the eleventh month of the fortieth year after Israel left Egypt (Deuteronomy 1:3), usually placed around 1406 BC. Moses is 120 years old (Deuteronomy 31:2), and God has just fixed the place and the day of his death on the summit of Nebo (Deuteronomy 32:48-52).
• Where: the plains of Moab, east of the Jordan River and opposite Jericho (Deuteronomy 1:5). The places the chapter itself names are Sinai, Seir and Paran in verse 2, and Bashan in verse 22.
• Why: a dying father’s blessing on his sons carried legal weight in the ancient Near East, and scholars of the period note that such words were accepted in court as evidence. That is why Esau could not simply ask for his blessing back once Jacob had taken it. Deuteronomy is built like a treaty between a great king and his people, and its closing chapters settle what happens after the treaty’s mediator dies: Joshua is installed in chapter 31, the song of witness is taught in chapter 32, the inheritance is assigned to the tribes in chapter 33, and Moses dies in chapter 34.

Key Verses

“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.”

Deuteronomy 33:3

God loved this people, held every one of them safe in his hand, and they sat at his feet like students and took in what he said. Moses puts this before a single tribe is named, so every blessing that follows rests on God’s love rather than on any tribe’s record.

“They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.”

Deuteronomy 33:10

Levi will teach Israel God’s decisions and God’s law, will burn incense in his presence, and will offer whole animals on his altar. Every other blessing in the chapter describes something a tribe will have; this one describes work a tribe will do, putting God’s word into other people’s hands.

“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.”

Deuteronomy 33:27

The God who has always existed is your shelter, arms that never give out are holding you from below, and he drives your enemy out in front of you. The Hebrew word behind “refuge” means a dwelling, which is why many modern translations read “dwelling place” here, and it is the same word Moses uses in Psalm 90:1 when he calls God the home Israel has lived in through every generation.

“And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush.”

Deuteronomy 33:16

Joseph is to have the best the ground can grow and everything the earth holds, and on top of all of it the favour of the God of the burning bush. Moses spends eight lines asking for produce and weather, then finishes by asking for the one thing that outranks all of it, naming God by the moment his own life turned (Exodus 3:2-6).

Key Lessons from Deuteronomy 33

• Moses blessed a people he had just finished singing about turning away from God, so a blessing measures God’s mercy rather than a people’s record.
• Judah is given a war prayer and Asher is given olive oil, so God’s care for two of his people can look nothing alike (33:7, 33:24).
• Levi is blessed for the day standing with God cost him something, when the sons of Levi answered Moses at the gate of the camp and their own relatives were on the other side (33:9).
• Moses puts Israel’s safety in God himself, and leaves it there even while describing the land they are about to receive (33:26-29).
• The last recorded act of Moses’ life was to hand something good to other people rather than to defend his own record (33:1).

To go deeper into the lessons from this chapter, read our full study: Lessons from Deuteronomy 33.

Bible Study Questions

1. Read Genesis 49 alongside Deuteronomy 33. What has changed in the way the tribes are spoken about, and what do you think accounts for the change?
2. Two of the blessings, Judah’s and Levi’s, are addressed to God rather than spoken over the tribe. What does that difference suggest about how Moses saw those two tribes?
3. Simeon is left out of the chapter, and Revelation 7:7 names him among the sealed. What does holding those two facts together teach about how God deals with failure?
4. Deuteronomy 33:27 calls God a refuge, and the Hebrew word means a dwelling. What is the difference between having God as a shelter you run to in trouble and as a house you live in?
5. Moses spends his last recorded words blessing the people he was leaving. What would it look like to plan to do that deliberately with the people you are around?
6. Which of the eleven blessings would you most want spoken over your own life, and what does your answer show you about what you are hoping for?

Frequently Asked Questions

Deuteronomy 33, The Full Text (KJV)

Read the full chapter below for reference.

1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

2 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.

3 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.

4 Moses commanded us a law, even the inheritance of the congregation of Jacob.

5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

6 Let Reuben live, and not die; and let not his men be few.

7 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.

8 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;

9 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.

10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.

11 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.

12 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.

13 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,

14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,

15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

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.

17 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.

18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.

19 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.

20 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.

21 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.

22 And of Dan he said, Dan is a lion’s whelp: he shall leap from Bashan.

23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.

24 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.

25 Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.

26 There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

27 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.

28 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.

29 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.