Discovery BoxGenesis 49:1-33
Context49:1 Jacob called for his sons and said, “Gather together so I can tell you 1 what will happen to you in the future. 2
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 3 like water and will not excel, 4
for you got on your father’s bed, 5
then you defiled it – he got on my couch! 6
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 7
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 8
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 9
49:8 Judah, 10 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 11
until he comes to whom it belongs; 12
the nations will obey him. 13
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 14 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 15
49:13 Zebulun will live 16 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 17
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 18 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 19
49:16 Dan 20 will judge 21 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 22
49:18 I wait for your deliverance, O Lord. 23
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 24
49:20 Asher’s 25 food will be rich, 26
and he will provide delicacies 27 to royalty.
49:21 Naphtali is a free running doe, 28
he speaks delightful words. 29
49:22 Joseph is a fruitful bough, 30
a fruitful bough near a spring
whose branches 31 climb over the wall.
49:23 The archers will attack him, 32
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 33 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 34 the Shepherd, the Rock 35 of Israel,
49:25 because of the God of your father,
who will help you, 36
because of the sovereign God, 37
who will bless you 38
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 39
49:26 The blessings of your father are greater
than 40 the blessings of the eternal mountains 41
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 42
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 43 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 44
49:29 Then he instructed them, 45 “I am about to go 46 to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 49:32 The field and the cave in it were acquired from the sons of Heth.” 47
49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went 48 to his people.
Genesis 3:2
Context3:2 The woman said to the serpent, “We may eat 49 of the fruit from the trees of the orchard;
Genesis 3:1
Context3:1 Now 50 the serpent 51 was more shrewd 52
than any of the wild animals 53 that the Lord God had made. He said to the woman, “Is it really true that 54 God 55 said, ‘You must not eat from any tree of the orchard’?” 56
Genesis 6:1
Context6:1 When humankind 57 began to multiply on the face of the earth, and daughters were born 58 to them, 59
Matthew 23:7-8
Context23:7 and elaborate greetings 60 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.
[49:1] 1 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[49:1] 2 tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.
[49:4] 3 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
[49:4] 4 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
[49:4] 5 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 6 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
[49:5] 7 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
[49:6] 8 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
[49:7] 9 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
[49:8] 10 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 11 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 12 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 13 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[49:11] 14 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 15 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
[49:13] 16 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
[49:13] 17 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 18 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
[49:15] 19 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
[49:16] 20 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
[49:17] 22 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
[49:18] 23 sn I wait for your deliverance, O
[49:19] 24 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
[49:20] 25 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
[49:20] 26 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
[49:20] 27 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
[49:21] 28 tn Heb “a doe set free.”
[49:21] 29 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
[49:22] 30 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
[49:22] 31 tn Heb “daughters.”
[49:23] 32 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
[49:24] 33 tn Heb “the arms of his hands.”
[49:24] 34 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
[49:25] 36 tn Heb “and he will help you.”
[49:25] 37 tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
[49:25] 38 tn Heb “and he will bless you.”
[49:25] 39 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
[49:26] 40 tn Heb “have prevailed over.”
[49:26] 41 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
[49:26] 42 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
[49:28] 43 tn Heb “All these.”
[49:28] 44 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[49:29] 45 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
[49:29] 46 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
[49:32] 47 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[49:33] 48 tn Heb “was gathered.”
[3:2] 49 tn There is a notable change between what the
[3:1] 50 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
[3:1] 51 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
[3:1] 52 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
[3:1] 53 tn Heb “animals of the field.”
[3:1] 54 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
[3:1] 55 sn God. The serpent does not use the expression “Yahweh God” [
[3:1] 56 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
[6:1] 57 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 58 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 59 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[23:7] 60 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
