and renders this clause, “iron and brass be upon his shoes;” but this is undoubtedly wrong, as the custom of fastening the shoes or sandals with brass or iron was quite unknown to the Israelites; and even Goliath, who was clothed in brass from head to foot, and wore iron greaves, had no iron sandals, though the military shoes of the ancient Romans had nails in the soles. Moreover, the context contains no reference to war, so as to suggest the idea that the treading down and cursing of the foe are intended. “As thy days,” i.e., as long as the days of thy life last, let thy rest be (continue). Luther's rendering, “let thine old age be as thy youth,” which follows the Vulgate, cannot be sustained; for although דּבא, derived from דאב, to vanish away, certainly might signify old age, the expression “thy days” cannot possibly be understood as signifying youth.
The conclusion of the blessing corresponds to the introduction. As Moses commenced with the glorious fact of the founding of the kingdom of Jehovah in Israel, as the firm foundation of the salvation of His people, so he also concludes with a reference to the Lord their eternal refuge, and with a congratulation of Israel which could find refuge in such a God.
verses 26-27
“Who is as God, a righteous nation, who rides in heaven to thy help, and in His exaltation upon the clouds. Abiding is the God of olden time, and beneath are everlasting arms: and He drives the enemy before thee, and says, Destroy.” The meaning is: No other nation has a God who rules in heaven with almighty power, and is a refuge and help to his people against every foe. Jeshurun is a vocative, and the alteration of כּאל into כּאל, “as the God of Jeshurun,” according to the ancient versions, is to be rejected on the simple ground that the expression “in thy help,” which follows immediately afterwards, is an address to Israel. Riding upon the heaven and the clouds is a figure used to denote the unlimited omnipotence with which God rules the world out of heaven, and is the helper of His people. “In thy help,” i.e., as thy helper. This God is a dwelling to His people. מענה, like the masculine מעון in Psa 90:1, and Psa 91:9, signifies “dwelling,” - a genuine Mosaic figure, to which, in all probability, the houseless wandering of the people in the desert, which made them feel the full worth of a dwelling, first gave rise. The figure not only implies that God grants protection and a refuge to His people in the storms of life (Psa 91:1-2, cf. Isa 4:6), but also that He supplies His people with everything that can afford a safe abode. “The God of old,” i.e., who has proved Himself to be God from the very beginning of
