Genesis 49:1
וַיִּקְרָ֥א יַעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַחֲרִ֥ית הַיָּמִֽים׃
and Jacob called to his sons and said, “Be gathered in order that I might show to you what will happen to you in the after days.”
Paraphrase: The Jacob motioned to his sons. “Come closer,” he said, “I have some things to tell you about your future.”
Comments:
Note the final letter on וְאַגִּידָה which marks it out as a cohortative. For the syntax, see §108d(2).
Luther on Genesis 49: “This chapter is somewhat obscure and difficult, especially because it has many teachers and interpreters with completely divergent views. Therefore we must make the crooked and curved road we are following smooth and straight. But we shall do what we can.”
Genesis 49:2
הִקָּבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם׃
“Assemble and listen, sons of Jacob and listen to Israel, your father.”
Paraphrase: “Listen closely, my sons, listen to what your dying father has to say to you.”
Comments:
Genesis 49:3
רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃
Reuben, my firstborn, you are my strength and the first of my power; the excellence of my dignity and the excellence of my strength.
Paraphrase: “Reuben, I am going to start with you since you are the firstborn. You were the one that made it clear to me that God had given me the power of bearing children. You should have been the one to set for your brothers an example of dignity, excellence, and standing for truth and right.
Comments:
Geddes (p142): “In the preceding verse [v3] Jacob expresses in strong terms what Reuben was, or should have been by nature and birth.”
Genesis 49:4
פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃פ
Unstable as water, you will not have the preeminence because you went up to the bed of your father; then you violated; on my bed, he went up.
Paraphrase: Unfortunately, my son, you were not able to rule your own spirit. Just like a river overflowing its banks and the water immediately finds the path of least resistance. Whatever is easiest, that is the path it takes, so you were not willing to curb your own desires and to live in purity with your own wife. You just did whatever felt good with no thought of the consequences. You were the slave of your lusts. (Romans 6:16-18; Titus 3:3) As a result, you took advantage of my concubine and committed adultery with her. (Genesis 35:22) By this act of wickedness, you violated my honor and brought disgrace upon yourself, upon your own wife, upon Bilhah, upon your father, and upon your entire family.”
The Jacob turned to his sons and in great anguish said, “Because of this, my sons, Reuben has forfeited his rights as the firstborn. He is no longer fit to be your head and leader because he defiled my marriage bed. Alas, what a pity that he did this thing.”
Then, Jacob could no longer restrain his grief; he broke down and wept.
Comments:
Note the condition of the tribe of Rueben in Deuteronomy 33:6.
Genesis 49:5
שִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹתֵיהֶֽם׃
“Simeon and Levi are brothers; tools of violence are their knives.”
Paraphrase: Recovering himself, Jacob continued. “Simeon and Levi, you are next in line, but look at what you have done. You didn’t use your knives to circumcise your sons or to do other God honoring and productive things with them. On the contrary, you used your knives as swords; as instruments for violence, murder, and bloodshed. (Genesis 34:25) Shame on you for this wickedness; you too have forfeited the rights and privileges of the firstborn.
Comments:
Genesis 49:6
בְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר׃
In their private circle, do not come, oh my soul; in their assembly, do not be united, my honor; for in their anger, they killed a man and at their pleasure, they hamstrung an ox.
Paraphrase: Oh my soul, steer far clear of their inner circle where they devise such cruelty. Keep me far away from their houses and offices where they carefully lay out their plans for carrying out such evil and violence. Just look at what they did! Because of their fierce anger and lust for revenge, they killed a whole city of men. (Genesis 34:25) Their cruelty even extends to helpless beasts which they torture for the fun of it. Look how they hamstrung their oxen (Joshua 11:6, 9; 2 Samuel 8:4) purely for their own pleasure! (Proverbs 12:10)
Comments:
Genesis 49:7
אָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַעֲקֹ֔ב וַאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל׃ס
Cursed be their anger for it was strong and their excess for it is hard; I will divide them in Jacob, and I will scatter them in Israel.
Paraphrase: A curse on their anger which was so excessive and far more severe than what justice would allow. Now I will weaken them by scattering them throughout the land. Levi will not have any land allotted to him; Simeon will have a portion of land, but he will not last long in it.
Comments:
All the brothers are mentioned in Deuteronomy 33 except Simeon. Edersheim:
In point of fact, we know that even at the second numbering of Israel (Numbers 26:14), Simeon had sunk to be the smallest tribe. In the last blessing of Moses (Deuteronomy 33), no mention at all is made of Simeon. Nor does this tribe seem to have obtained any well-defined portion in the land, but only to have held certain cities within the possession of Judah. (Joshua 19:1-9) Lastly, we know that such of the families of Simeon as largely increased and became powerful, afterwards left the Holy Land, and settled outside its boundaries. (1 Chronicles 4:38–43) The tribe of Levi also received not any possession in Israel; only that their scattering was changed from a curse into a blessing by their election to the priesthood. This scattering of two tribes was the significant answer which God in His righteous providence made to their ancestors’ attempt at vindicating the honour of their race by carnal means and weapons.
Genesis 49:8
יְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָדְךָ֖ בְּעֹ֣רֶף אֹיְבֶ֑יךָ יִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ׃
Judah, you will be the praise of your brothers; your hand will be on the neck of your enemies. The sons of your father will bow before you.
Paraphrase: “Now for you, Judah; you are the one to whom your brothers are going to look for leadership. You will be their head; they will follow your example. It is true that Reuben, Simeon, and Levi are older than you, but they all forfeited the rights and privileges of the firstborn by their wickedness. Now, you will be the one before whom all your brothers bow. (cf Genesis 37:7, 9; 42:6; 43:26; 43:28). All the privileges and rights of the firstborn are yours. Your hand will bring security and peace when you take hold of your enemies and force them into submission.”
Comments:
Hengstenberg writes (p57) that the name Judah, which comes from a root meaning to “praise,” is almost constantly used for praising God by which he concludes that Judah, in this context, “is raised above the merely human standing.” Edersheim (p182):
The whole description here is full of Messianic allusions, which were afterwards taken up in the prophecy of Balaam (Numbers 23:24; 24:9, 17); then applied to David (Psalm 89:20-37); and from him carried forward in prophecy, through Psalm 72, Isaiah 11, to Ezekiel 21:27, and Zechariah 9:9, till they were finally realized in Jesus Christ, “sprung out of Judah,” (Hebrews 7:14) “our peace, who hath made both one,” (Ephesians 2:14) and who “must reign till He hath put all enemies under His feet,” (1 Corinthians 15:25) “the Lion of the tribe of Judah, the Root of David,” Who “hath prevailed.” (Revelation 5:5)
Genesis 49:9
גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ׃
A lion’s cub is Judah; from the prey, my son, you are gone up; he kneels; he lies down as a lion and as a lioness; who will cause him to rise?
Paraphrase: Having said this, Jacob suddenly sat up as if he was startled. “Look at Judah!” he cried out, “He’s like a young lion returning from the hunt. In his powerful jaws, he is carrying back to his lair the animal which he has just caught. He has all the strength and tenacity of a young lion who now lies down and prepares to eat his catch. (Numbers 23:24; Deuteronomy 33:20, 22) Who would dare to approach him and to steal away his prey? (Numbers 24:9) No enemy can disturb him; no enemy dares to disrupt his peace.
Comments:
Genesis 49:10
לֹֽא־יָס֥וּר שֵׁ֙בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים׃
The scepter will not turn aside from Judah, and the commander’s staff from between his feet until Shiloh come and to him will be the obedience of the peoples.
Paraphrase: Indeed, Judah’s right to rule will not be taken from him (Zechariah 10:11) until the Great King arrives. This king will be born into the family of Judah and will bring Judah’s rule to a close. From then on, this Man will rule as God’s appointed King (Psalm 2:2), and all the nations will come and bow before Him. (Psalm 2:8-12) This King will be called Shiloh; He will be the prince who brings peace. (Isaiah 9:6; John 14:27) Through this Great King and the glorious kingdom which He will establish, blessing will flow to all the nations of the earth just as God promised my fathers. (Genesis 12:3; 26:4; Galatians 3:8-9)
Comments:
עַד כִּי always refers to the terminus ad quem, but Hengstenberg qualifies (bottom of p71) this:
It is true that this term has always a reference to the terminus ad quem only, and includes it; but it is as certain that, very frequently, a terminus ad quem is mentioned which is not intended to be the last, but only one of special importance; so that what lies beyond it is lost sight of.
Later he writes, “The dominion of Judah does not by any means terminate in Christ; it rather centers in Him.”
There is no understanding of Shiloh that is free of difficulties. Nearly every interpretation involves an emendation of some kind. The only way an emendation can be avoided is to understand Shiloh as a hapax and to see it as the name of some future person. Incidentally, Spurrell notes (bottom of p365) many other hapax in this chapter. Rabbi Yohanan is reported to have said concerning the Messiah, ‘What is his name?… Shiloh is his name, as it is said, “Until Shiloh comes.” NIDOTTE p1222. See also Terry (bottom of p864). Hengstenberg says that Shiloh is the name of the Messiah and is the equivalent to “prince of peace” as found in Isaiah 9:6. Yes, it is easy to poke holes in this interpretation but so it is just as easy to find problems with all the other suggestions. Interestingly, Dillmann agrees (p465) that this verse must have a messianic meaning which, on his rationalist principles, means that the verse must have been inserted by a later scribe during the time of the prophets when they were eager to proclaim the hope of a coming Messiah. Hengstenberg mentions the following as non-messianic interpretations of this word:
- Shiloh refers to a city or town. (Joshua 18:1) Judah would be the leader of the tribes of Israel until they reached this town. After this, the tribes would disperse to their respective allotments of land, and Judah would no longer be their leader.
- Some understand the word Shiloh to be a common noun meaning rest. The meaning is that Judah will rule and put down all the enemies and bring in a time of rest and peace. Then the people will be loyal to him.
A related issue is whether Shiloh is the subject or object of the verb “comes.” Davidson translates (p206) this clause as “Until he come to Shiloh.” thus making Shiloh the object of the verb. Obviously, those who see Shiloh as a town would adopt this interpretation.
Another understanding of Shiloh, common in contemporary Bible translations, is to emend שִׁילֹה to שֶׁלּוֹ which, assuming the shin to be the relative pronoun, is the equivalent of שֶׁ לוֹ which is the equivalent of אֲשֶׁר לוֹ which is translated “…until he comes to whom it is…” or “…to whom it belongs.” The objections here are that we do not expect to find שֶׁ as a relative pronoun in the book of Genesis. (§36) Also how to explain the move from לֹה toלּוֹ in the word שִׁילֹה (but see v11)? Support for this is found in Ezekiel 21:27.
Note the emphatic position of וְלוֹ.
Dillmann (p462): עַמִּים is certainly heathen peoples, not Israelite tribes, which in this context would be expressed by אֶתָיו.
Genesis 49:11
אֹסְרִ֤י לַגֶּ֙פֶן֙ עִירֹה וְלַשֹּׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֙יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֹה׃
Tying to the vine his male-donkey and to the choice vine, the son of his female-donkey. He washed in wine his garment and in the blood of grapes, his clothes.
Paraphrase: When Shiloh rules, there will be peace and prosperity as never before. (Amos 9:13) There will be such a harvest that a farmer will not hesitate to tie his donkeys to the vines, not at all concerned that the animal will eat the grapes and reduce the yields. There will be plenty of grapes for everyone. Even the choice grapes which men carefully select and breed will be plentiful. The farmer’s wife will even wash her clothes in wine because it flows in such abundance.
Comments:
Note the 3ms ending on עִירֹה and סוּתֹה. It’s not what we would expect; cf §7c. Spurrell points (p366) to this as evidence of the elevated tone, vigor, and force of Jacob’s speech.
Genesis 49:12
חַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵחָלָֽב׃פ
Dull of eyes from wine and white of teeth from milk.
Paraphrase: Under Shiloh’s rule, the nations will lie down contented and happy. Their bellies are full and their eyes sleepy from good eating and good drinking. Their teeth gleam white from all the fresh milk. (Zechariah 8:4-5, 12)
Comments:
Genesis 49:13
זְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיּ֔וֹת וְיַרְכָת֖וֹ עַל־צִידֹֽן׃ס
Genesis 49:14
יִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַֽמִּשְׁפְּתָֽיִם׃
Genesis 49:15
וַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד׃ס
Genesis 49:16
דָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל׃
Genesis 49:17
יְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנֹּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹכְב֖וֹ אָחֽוֹר׃
Genesis 49:18
לִֽישׁוּעָתְךָ֖ קִוִּ֥יתִי יְהוָֽה׃
Genesis 49:19
גָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב׃ס
Genesis 49:20
מֵאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־מֶֽלֶךְ׃ס
Genesis 49:21
נַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־שָֽׁפֶר׃ס
Genesis 49:22
בֵּ֤ן פֹּרָת֙ יוֹסֵ֔ף בֵּ֥ן פֹּרָ֖ת עֲלֵי־עָ֑יִן בָּנ֕וֹת צָעֲדָ֖ה עֲלֵי־שֽׁוּר׃
Genesis 49:23
וַֽיְמָרֲרֻ֖הוּ וָרֹ֑בּוּ וַֽיִּשְׂטְמֻ֖הוּ בַּעֲלֵ֥י חִצִּֽים׃
Genesis 49:24
וַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ וַיָּפֹ֖זּוּ זְרֹעֵ֣י יָדָ֑יו מִידֵי֙ אֲבִ֣יר יַעֲקֹ֔ב מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל׃
Genesis 49:25
מֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִיבָ֣רְכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֙יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם׃
Genesis 49:26
בִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַֽד־תַּאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֙ין֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃פ
Genesis 49:27
בִּנְיָמִין֙ זְאֵ֣ב יִטְרָ֔ף בַּבֹּ֖קֶר יֹ֣אכַל עַ֑ד וְלָעֶ֖רֶב יְחַלֵּ֥ק שָׁלָֽל׃
Genesis 49:28
כָּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹאת אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם׃
Genesis 49:29
וַיְצַ֣ו אוֹתָ֗ם וַיֹּ֤אמֶר אֲלֵהֶם֙ אֲנִי֙ נֶאֱסָ֣ף אֶל־עַמִּ֔י קִבְר֥וּ אֹתִ֖י אֶל־אֲבֹתָ֑י אֶל־הַ֨מְּעָרָ֔ה אֲשֶׁ֥ר בִּשְׂדֵ֖ה עֶפְר֥וֹן הַֽחִתִּֽי׃
Genesis 49:30
בַּמְּעָרָ֞ה אֲשֶׁ֨ר בִּשְׂדֵ֧ה הַמַּכְפֵּלָ֛ה אֲשֶׁ֥ר עַל־פְּנֵי־מַמְרֵ֖א בְּאֶ֣רֶץ כְּנָ֑עַן אֲשֶׁר֩ קָנָ֨ה אַבְרָהָ֜ם אֶת־הַשָּׂדֶ֗ה מֵאֵ֛ת עֶפְרֹ֥ן הַחִתִּ֖י לַאֲחֻזַּת־קָֽבֶר׃
Genesis 49:31
שָׁ֣מָּה קָֽבְר֞וּ אֶת־אַבְרָהָ֗ם וְאֵת֙ שָׂרָ֣ה אִשְׁתּ֔וֹ שָׁ֚מָּה קָבְר֣וּ אֶת־יִצְחָ֔ק וְאֵ֖ת רִבְקָ֣ה אִשְׁתּ֑וֹ וְשָׁ֥מָּה קָבַ֖רְתִּי אֶת־לֵאָֽה׃
Genesis 49:32
מִקְנֵ֧ה הַשָּׂדֶ֛ה וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ מֵאֵ֥ת בְּנֵי־חֵֽת׃
Genesis 49:33
וַיְכַ֤ל יַעֲקֹב֙ לְצַוֺּ֣ת אֶת־בָּנָ֔יו וַיֶּאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו׃