VERSE 1 Then Jacob summoned his sons and said, "Assemble yourselves that I may tell you what will befall you in the days to come (~ymiY"h; tyrIx]a;B. ~k,t.a, ar'q.yI-rv,a] tae ~k,l' hd'yGIa;w> Wps.a'he rm,aYOw: wyn"B'-la, bqo[]y: ar'q.YIw: [waw w/Qal impf.3m.s. qara call; "summoned" + p.n. Jacob + prep el + noun m.p.constr.w/3m.s.suff. ben + waw w/Qal impf.3m.s. amar say + Niphal imper.m.p. asaph gather; "assemble" + waw w/Hiphil impf.1s. nagad make known + prep lamed w/2m.p.suff. + d.o. marker + rel.pro. asher + d.o. marker w/2m.p.suff. + prep beth w/noun f.s.abs. acharith future; "latter" + def.art.w/noun m.p.abs. yom day]).

VERSE 2 "Gather together and hear, O sons of Jacob; And listen to Israel your father (~k,ybia] laer'f.yI-la, W[m.viw> bqo[]y: ynEB. W[m.viw> Wcb.Q'hi [Niphal imper.m.p. qabats assemble + waw w/Qal imper.m.p. shama hear + noun m.p.constr. ben + p.n. Israel + waw w/Qal imper.m.p. shama hear + prep el + p.n. Israel + noun m.s.constr.w/2m.p.suff. abh]).

ANALYSIS: VERSES 1-2

1. These verses are introductory to Jacob’s testament ("called/summoned to").
2. Compare Isaac’s farewell to Jacob in 28:1.
3. Also compare 3:11 ("The LORD God called to the man and said to him…") and 22:11, 15 (Angel of Yahweh calling to Abraham from heaven).
4. For the very last time Jacob summons his sons around his deathbed, who are still living.
5. He has blessed Joseph (48:28) and his sons Ephraim and Manasseh (48:20).
6. Now he proceeds to bless his other eleven sons.
7. For this application and his bowing upon his staff Jacob is memorialized in Hebrews 11:20-21.
8. The bowing on his staff is actually mentioned in 47:31 where the language is "Isreal bowed at the head of his bed."
9. This was his homage to the 2^nd dream of Joseph on the occasion of his request that Joseph would see to it that he was buried in Canaan.
10. His last will and testament is in the form of prophetic words.
11. As their spiritual authority Jacob commands there collective presence for the purpose of informing them of their individual tribal destinies "in the days to come" (e.g. the future).
12. The Hebrew expression translated "in the days to come" or "latter days" (beacharith hayyamim) occurs 13x in the OT (Gen. 40:1; Num. 24:14; Deut. 4:30; 31:29; Isa. 2:2; Jer. 23:20; 30:24; 48:47; 49:39; Ezek. 38:16; Dan. 10:14; Hos. 3:5; Mic. 4:1).
13. The occurrence that has the most in common with the one in v. 1 is Deut. 31:29 (and surrounding verses) where the command to assemble also occurs (Moses’ parting address to his people on the eve of his passing from the scene).
14. It is comparable to the N.T., "last days."
15. In some passages it clearly has an eschatological meaning (e.g. Isa. 2:2), but here it has a less technical sense.
16. In both these instances the assembled individuals are told to pay attention to what is about to be said.
17. The sense here explains why Jacob under prophetic inspiration looks beyond the period of Egyptian exile to the era of settlement in Canaan.
18. What he shares with his sons in this prophetic pronouncement extends into the tribal situation as it would come to be once Israel was settled in the land of promise.
19. It is fitting that Jacob’s life end with a prophetic pronouncement as that this is how his life began (25:23).
20. What is missing here is any reference to Yahweh appearing to him and telling him to speak thusly.
21. There are no explicit divine disclosures of the future circumstances regarding the tribes of Israel.
22. Jacob speaks intuitively, as he did at the blessing of Ephraim and Manasseh.
23. Jacob here functions as the discloser of future developments and as such exercises a gift from God that his son Joseph had exercised on occasion when interpreting the dreams of others.
24. Isaac exercised this function when he blessed Jacob and Esau.
25. Here Jacob takes on the mantel of wisdom teacher (Prov. 1:8; 4:1) and prophet.
26. In these two verses Jacob speaks in the 3^rd person, switching to the 1^st person when addressing the individual.
27. He refers to himself as "Jacob" and "Israel" using both his names.
28. The Joseph story opens with, and concludes with, the plural imperative "pay attention" (lit. "hear"; cf. 37:6; 49:2).
29. Joseph had something to say and reveal to this brothers.
30. Jacob has something to say and reveal to his heirs.

The Oracle of Reuben (vv. 3-4)

VERSE 3 "Reuben, you are my firstborn (hT'a; yrIkoB. !beWar> [p.n. Reuben + noun m.s.constr.w/1s.suff. bekor + pro.2m.s. attah you]);

My might and the beginning of my strength, Preeminent in dignity and preeminent in power [z[' rt,y<w> taef. rt,y< ynIAa tyviarew> yxiKo [noun m.s.constr.w/1s.suff. koach might: "My might" + waw w/noun f.s.asbs. re-shith beginning, first + noun m.s.constr.w/1s.suff. on vigor (sexual) + noun m.s.constr. yether rest; "Preeminent" + noun f.s.abs. she-eth dignity + waw w/noun m.s.constr. yether preeminent + adj.m.s.abs. az strong; "in power"]).

VERSE 4 "Uncontrolled as water, you shall not have preeminence (rt;AT-la; ~yIM;K; zx;P; [noun m.s.abs. pachaz reckless, extravagant; "Uncontrolled" + pro kaph w/noun m.p.abs. mayim water + neg al + Hiphil impf.2m.s. yathar remain; "you shall not have preeminence"’),

Because you went up to your father's bed (^ybia' ybeK.v.mi t'yli[' yKi [part ki because + Qal perf.2m.s. alah go up + noun m.p.constr. mishkab bed from vb shakab ‘to lie down" and the cognate noun shekobeth copulation + noun m.s.constr.w/2m.s.suff. abh]);

Then you defiled it -- he went up to my couch (hl'[' y[iWcy> T'l.L;xi za' [adv az then + Piel perf.2m.s. chalal wound, pierce; "you defiled" + noun m.s.constr.w/1s.suff. yatsi-a flat surface from vb yatsa spread + Qal perf.3m.s. alah go up]).

ANALYSIS: VERSES 3-4

1. Jacob’s pronouncement upon Reuben has two parts.
2. In the first part Jacob lays out the honor and prestige attached to his firstborn son (v. 3).
3. Jacob refers to him as "my strength and the beginning (first fruit) his [his] virility; preeminent in dignity/majesty and power."
4. In OT times the firstborn son was not only his parents pride and joy; he had special status and legal privileges.
5. Jacob tricked Esau out of these privileges which trickery stood the test of time as Esau despised his birthright exchanging it for a bowl of lentil stew.
6. The oldest son usually received twice as large a share of the family inheritance (Deut. 21:15-17).
7. The Law forbade a father from transferring the rights of the firstborn by his first wife to the son of a second wife.
8. "Preeminent (or ‘outstanding’) in majesty and power" are terms usually associated with deity (cf. Job 13:11; 31:23; Ex. 15:2).
9. The term translated "preeminent" (yeter) used 2x here by Jacob is rarely used in this sense.
10. It means ‘remnant’ or that which is in excess or left over.
11. The status and glory inherited by Reuben, simply because he was the son who was born first, is presented here in most glowing terms, only to have his expectations on this occasion shattered in the next verse.
12. Reuben was born the son of immeasurable privilege as the expression "preeminent in dignity and preeminent in power" suggests.
13. But like other firstborns in Genesis (Cain and Esau) his status among his brothers was forfeited as the words of Jacob in v. 4 indicate—"you shall not have preeminence" (3^rd time this noun is used).
14. Jacob’s comparison of his firstborn to water as "uncontrolled" (pachaz) or "turbulent" shows him unstable and given to wanton and reckless behavior.
15. The noun pachaz means wantonness or recklessness.
16. It is also found in Judg. 9:4 of the men Abimelech surrounding himself with and who were bribed to commit murder.
17. Also it is found in Zeph. 3:4 of false prophets who make up things out of their own imaginations.
18. Clearly here it refers to Reuben’s lack of self control wherein he ran amok to achieve approbation from his father.
19. The upshot of his personality flaw was that he had sexual relations with Jacob’s concubine Bilhah (cf. 35:22).
20. Considering the fact that his woman was the handmaid of Jacob’s favorite wife Rachel, it appears that his motivation was not so much simply sex play as a means to take the leadership from his father at a time when Jacob was vulnerable and weak spiritually.
21. See notes on this in chapter 35.
22. "You shall not excel" or "have preeminence" only occurs here with this meaning in the hiphil stem.
23. Reuben here is officially deprived of his favored status because of his reckless immoral conduct.
24. Three times, for emphasis, Reuben’s offense is described: "you went up…you defiled…he went up to my couch."
25. The switch from the 2^nd person where Jacob is addressing Reuben to the 3^rd person ("he went up") indicates that Jacob in his final words to his firstborn is addressing his other sons.
26. The two different terms for the place where Reuben and Bilhah had sex is probably to be attributed to poetic language.
27. The tribe of Reuben settled in Transjordan (Num. 32) and from that tribe, as far as we know, no prophet, judge of king came from them.
28. However, the tribe never vanishes from Israel and the name Reuben appears on the list of the 12 thousand from each of the tribes making up the 144,000 (where his name is listed 2^nd after Judah in Rev. 7:5).
29. And finally, his name appears on the 12 gates of the New Jerusalem (Rev. 21:12).
30. The names of the 12 apostles appear on the 12 foundation stones of the city (Rev. 21:14).
31. His fall from prominence did not exclude him or his descendants from being one of the 12 tribes of Israel.
32. Reuben’s sin took place just after the death of Rachel and after the loss of Joseph.
33. Jacob learned of this but took no action.
34. Here Jacob is not being vindictive as he was acting at the behest of his prophetic gift.
35. With the bleak pronouncement upon Reuben the other sons are put on notice that if the circumstances call for it Jacob will not pull any punches even on his final meeting with them on this earth.
36. For this action and for his bowing before Joseph he is mentioned in Heb. 11 as performing the kinds of things that brought him Ph 2 approval.

To Oracle of Simeon and Levi (vv. 5-7)

VERSE 5 "Simeon and Levi are brothers (~yxia; ywIlew> !A[m.vi [p.n. Simeon + waw w/p.n. Levi + noun m.p.abs. ach]);

Their swords are implements of violence (~h,yterokem. sm'x' yleK. [noun m.p. keli instrument + noun m.s.abs. chamas violence; based on the root hamas which means to treat violentyly/wrong + noun f.p.constr.w/3m.p.suff. mikerah sword]).

VERSE 6 "Let my soul not enter into their council in your assembly (yvip.n: aboT'-la; ~d'soB. [prep beth w/noun m.s.constr.w/3m.p.suff. sodh counsel, council + neg al + Qal impf.3m.s. bo go; "enter" + noun f.s.constr.w/1s.suff. nephesh soul]);

Let not my glory be united with their assembly (ydIboK. dx;Te-la; ~l'h'q.Bi [prep beth w/noun m.s.constr.w/2m.p.suff. qahal assembly, company + neg al + Qal impf.3f.s. yachad be united + noun f.s.constr.w/1s.suff. kabodh glory]);

Because in their anger they slew men [a man] (vyai Wgr>h' ~P'a;b. yKi [part ki + prep beth w/noun m.s.constr.w/3m.p.suff. aph anger + Qal perf.3m.p. harag kill + noun m.s.abs. ish]),

And in their self-will they lamed oxen (rAv-WrQ.[i ~n"cor>biW [waw w/prep beth w/noun m.s.constr.w/3m.p.suff. ratson pleasure; "in their self-will + Piel perf.3m.p. aqar root up; "they lamed" + noun m.s.abs. shor ox]).

VERSE 7 "Cursed be their anger, for it is fierce (z[' yKi ~P'a; rWra' [Qal pass.part.m.s.abs. arar curse + noun m.s.constr.w/3m.p.suff. aph anger + part ki for + adj.m.s.abs. az strong; "fierce"]);

And their wrath, for it is cruel (ht'v'q' yKi ~t'r'b.[,w> (waw w/noun f.s.constr.w/3m.p.suff. eberah fury; "their wrath" + part ki + Qal perf.3m.p. qashah severe; "it is cruel"]).

I will disperse them in Jacob (bqo[]y:B. ~qeL.x;a] [Piel impf.1s.w/3m.p.suff. chalaq divide; "I will disperse" + prep beth w/p.n. Jacob]),

And scatter them in Israel (laer'f.yIB. ~ceypia]w: [waw w/Hiphil impf.1s.w/3m.p.suff. putz scatter + prep beth w/p.n. Israel]).

ANALYSIS: VERSES 5-7

1. Just as v. 4 refers to Reuben’s deeds mentioned in 35:22, so these verses have as their background Simeon and Levi’s attack on Shechem (34:25).
2. "Brothers" here has the sense of "ally" or "confederates" (cf. 1Kgs. 9:13; 20:32), also used more loosely of someone who makes common cause with another (Prov. 18:9).
3. In their criminal enterprise they happened to be blood brothers as well.
4. Jacob’s oracle to these two sons is made up of: (a) an address (v. 5a); (b) an accusation (v. 5b-c); (c) a statement of dissociation from criminals (v.6a-b); (d) a curse upon the sin of anger (v. 7a-b); (e) the administration of the curse (v. 7c-d).
5. Vv. 5-7c deals with the past, while v. 7c-d deals with the future.
6. Jacob’s oracle to them is in the 3^rd person (contrast 2^nd person in speaking to Reuben mostly).
7. He speaks to them indirectly.
8. The parallelism of v. 5 is: Simeon and Levi//their swords; and: are brothers//are implements of violence.
9. Their collaboration in the massacre of the male population of Shechem is in view as v. 5b makes apparent.
10. Jacob right up front condemns their actions on that occasion saying poetically that "their swords are implements of violence" (cf. Gen 34:25-26).
11. That means that their killing spree was a criminal act.
12. Vigilante killings were forbidden under the Law of Moses.
13. Their cover was the violation of their sister.
14. Yet they were self-righteous in that they had done sometime every bit as bad as what they had done to their brother Joseph.
15. In context these two were part of the conspiracy to get rid of Joseph which explains Jacob’s mindset upon hearing of his daughter’s rape.
16. The problem was that they did not go through the proper channels to exact vengeance.
17. All the brothers were rightly upset by this assault on their sister, but only Simeon and Levi took action without consulting their authority (e.g., Jacob).
18. In retrospect it appears that what Simeon and Levi did on that occasion was planned apart from the other brothers’ knowledge.
19. All the other brothers knew (excepting Judah and Joseph, who were not present) was that the men of Shechem were required to be circumcised before their sister Dinah could be married to the prince of Shechem.
20. The action they took was behind the back of Jacob and lacked proportionality in that they wiped out an entire village based on the action of one man.
21. The did not have the authority to kill prince Shechem.
22. The fact that they acted apart from Jacob’s counsel is the behind his comments in v. 6.
23. Also, very importantly, they murdered men that they were in covenant with (e.g. "You all submit to circumcision and Shechem can marry our sister.").
24. Their behavior was such that it makes Jacob wish to shun their company (cf. Ps. 1:1, 5).
25. The first two lines of v. 6 neatly parallel one another: "my soul/essence" is parallel to "my glory/reputation"; and "Let not enter" is parallel to "Let not be united"; and "their council" is parallel to "their assembly."
26. Jacob in retrospect views their actions on that occasion as something he eschews.
27. This is something, had he come to know of their plan, he would have shunned their company altogether.
28. In v. 6b Jacob signifies the STA impulse behind their unjustified violence—anger.
29. V. 6b translated: "When angry they kill a man, and when they please they hamstring an ox."
30. Parallelism is once again used to good effect here (their anger//their self-will/pleasure; killed//hamstrung; a man//an ox).
31. In v. 5 Jacob condemns these two for violence against a group and in v. 6 for violence against an individual (Hamor? Shechem? Jacob?).
32. There is little problem with connecting the language of vv. 5-6 with Gen. 34.
33. The only phrase that lacks a clear reference to that event is: "at their pleasure they hamstrung an ox."
34. While the first line of v.6b refers to the massacre of all the adult males of Shechem (34:25-26), what are we to make of the reference in the second line to hamstrung oxen?
35. Gen. 34:28 speaks of the brothers taking away all the Canaanites herds and flocks, but not to hamstringing animals, that is, cutting their back tendon to hobble them (e.g. warhorses in Josh. 11:6,9).
36. While cruel to animals, such a statement is anticlimactic after the mention of homicide in the previous line.
37. This adds nothing to the first line as is the convention in Hebrew poetry.
38. A variety of explanations have been put forward.
39. For me the most appealing explanation is, that what we have here, is cryptic reference to Jacob himself.
40. Jacob, whose interests as a resident alien, were peace and goodwill among the indigenous inhabitants of Canaan, were put at severe risk by the actions of his two hot-headed sons.
41. Upon calling his two sons before him he says, "You have brought ruin (akar) on me" (34:30), and it could be that Jacob here is punning on his earlier comment when he speaks of hamstringing (aqar) an ox.
42. Simeon and Levi’s attitude when confronted by Jacob was one of insolence.
43. They basically did as they pleased (vb. ratsah).
44. Some take "ox" as referring to Shechem since sometimes "ox" is used to describe leaders as "bulls" in Scripture.
45. In v. 7 Jacob comes back to the primary and motivating sin—anger.
46. The curse is on anger and those who display it.
47. The parallelisms are anger//wrath (cf. Hos. 13:11; Amos 1:11) and fierce/strong//cruel/hard (SOS 8:6; Isa. 19:4).
48. Though Jacob is speaking in v. 7b-c, the saying comes across as a divine oracle of judgment.
49. This highlights Jacob’s prophetic role here.
50. To what does this oracle refer?
51. Most take it to refer to the dispersal of the Levites to 48 cities in Israel after the settlement (Josh. 21).
52. At that time Simeon was allocated an enclave within the tribe of Judah (Josh. 19:1-9; cf. 15:32-42).
53. What this refers to is that these two tribes would not work together as a combined force during the times of the occupation of the land of promise.
54. Without saying as much it would seem that Jacob passed over his 2^nd and 3^rd oldest sons for the role of leader of Israel based on this incident.
55. The besetting sin was anger that led to homicide.
56. Like Reuben a behavior and STA gird no suited to the leadership role of a firstborn.
57. Some Scriptures: "He who is slow to anger has great understanding, but he who is quick-tempered exalts folly" (Prov. 14:29); "A hot-tempered man stirs up strife, but the slow to anger calms a dispute." (Prov. 15:18); "He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city." (Prov. 16:32); "A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression" (Prov. 19:11); "A man of great anger will bear the penalty, for if you rescue him, you will only have to do it again." (Prov. 19:19); "Do not associate with a man given to anger; Or got with the hot-tempered man." (Prov. 22:24); "Do not be eager in your heart to be angry, for anger resides in the bosom of fools" (Eccl. 7:9); "So then, my beloved brethren, let every man be swift to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God." (Jam. 1:19-20).

Oracle to Judah (vv. 8-12)

VERSE 8 "Judah, your brothers shall praise you (^yx,a ^WdAy hT'a; hd'Why> [p.n. Judah + pro.2m.s. attah "your" + Hiphil impf.2m.p.w/2m.s.suff. yadah confess; praise + noun m.p.constr.w/2m.s.suff. ach brother]);

Your hand shall be on the neck of your enemies (^yb,y>ao @r,[oB. ^d>y" [noun f.s.constr.w/2m.s.suff. yad hand + prep beth w/noun m.s.abs. oreph neck + Qal part.m.p.constr.w/2m.s.suff. ayab to be an enemy]);

Your father's sons shall bow down to you (^ybia' ynEB. ^l. WWx]T;v.yI [Hishtaphel impf.3m.p. shachah bow down + prep lamed w/2m.s.suff. + noun m.p.constr. ben + noun m.s.constr.w/2m.s.suff. abh father]).

VERSE 9 "Judah is a lion's whelp (hd'Why> hyEr>a; rWG [noun m.s.abs. gor whelp + noun m.s.abs. aryeh lion + p.n. Judah]);

From the prey, my son, you have gone up (t'yli[' ynIB. @r,J,mi [prep min w/noun m.s.abs. tereph prey; from root ‘to tear/rend + noun m.s.constr.w/1s.suff. ben + Qal perf.2m.s. alah go up]).

He couches, he lies down as a lion (hyEr>a;K. #b;r' [r;K' [Qal perf.3m.s. kra bow or knell down + Qal perf.3m.s. rabatz lie down + prep kaph w/noun m.s.abs. aryeh lion]),

And as a lion, who dares rouse him up (WNm,yqiy> ymi aybil'k.W [waw w/prep kaph w/noun m.s.abs. labi lioness])?

VERSE 10 "The scepter shall not depart from Judah (hd'Whymi jb,ve rWsy"-al{ [neg lo + Qal impf.3m.s. sur turn aside, depart + noun m.s.abs. shebet rod, staff, scepter + prep min w/p.n. Judah]),

Nor the ruler's staff from between his feet (wyl'g>r; !yBemi qqexom.W [waw w/Poel part.m.s.abs. chaqqaq to engrave; "ruler’s staff" + prep min w/prep bayin "from between" + noun f. dual constr.w/3m.s.suff. regel foot]),

Until Shiloh comes (ÎAlyviÐ ¿hl{yviÀ aboy"-yKi d[; [prep adh until + part ki + Qal impf.3m.s. bo come + p.n. Shiloh; based on a root meaning to prosper]),

And to him shall be the obedience of the peoples (~yMi[; th;Q.yI Alw> [waw w/prep lamedh w/3m.s.suff. + noun f.s.constr. yiqechah obedience + noun m.p.abs. am people]).

VERSE 11 "He ties his foal to the vine (ÎAry[iÐ ¿hroy[iÀ !p,G<l; yrIs.ao [Qal part.m.s.abs. asar tie + def.art.w/prep lamed w/noun both s.abs. gephen grape vine]),

And his donkey's colt to the choice vine (Antoa] ynIB. hq'reFol;w> [waw w/def.art.w/prep lamed w/noun f.s.abs. shoreqah choice vine + noun m.s.constr.w/1s.suff. ben son; "colt" + noun f.s.constr.w/3m.s.suff. aton female donkey]);

He washes his garments in wine (Avbul. !yIY:B; sBeK [Piel perf.3m.s. kabas wash + def.art.w/prep beth w/noun m.s.abs. yayin wine]),

And his robes in the blood of grapes (ÎAtWsÐ ¿htoWsÀ ~ybin"[]-~d;b.W [waw w/prep beth w/noun m.s.constr. dam blood + noun m.p.abs. enab grape]).

VERSE 12 "His eyes are dull from [darker than] wine (!yIY"mi ~yIn:y[e yliylik.x; [adj.m.s.abs. chakili dull + noun f. dual abs. ayin + prep min w/noun m.s.abs. yayin wine]),

And his teeth white from [whiter than] milk (bl'x'me ~yIN:vi-!b,l.W [waw w/adj.m.s.constr. laban white + noun both dual abs. shen tooth + prep min w/noun m.s.abs. chalab milk]).

ANALYSIS: VERSES 8-12

1. The oracle of Judah is 2^nd in length only to the oracle of Joseph in the twenty-seven verses of this chapter.
2. In vv. 8-9b Jacob addresses Judah in the 2^nd person shifting to the 3^rd person in vv. 9c-12.
3. The oracle to Reuben was in the 2^nd person and the oracle to Simeon and Levi was in the 3^rd person.
4. Jacob’s words to his three oldest sons were centered in their reprehensible behavior.
5. The reading of this oracle contains little if anything that can be connected to the personal life of the patriarch Judah.
6. Two events in which Judah played a less than commendable role were the selling of Joseph into slavery (his idea) and his involvement with his daughter-in-law Tamar.
7. Yet, in his case, these actions are not condemned by Jacob in these verses.
8. There is not so much as an allusion to them.
9. None of the negatives that characterized Judah’s past were considered by Jacob (and God) to be sufficient to deny Judah the role of tribal leader over his brothers.
10. Judah starting in v. 8 is given a most honorable position among his brothers.
11. An action that stands out in the Genesis narrative is his intercession with Joseph that served to turn Joseph away from his vendetta.
12. By offering himself as surety for the release of his half brother Benjamin he demonstrated an invaluable leadership quality.
13. "Judah, your brothers shall praise you" is a play on his name (which means ‘praise’) looks forward to the time when the tribe of Judah achieved dominance over all the tribes with the rise of the first king from that tribe, king David.
14. The 2^nd line of v. 8 informs as to the reason Judah’s brothers would come to praise him.
15. Judah who refused to put his hand on Joseph to kill him (37:7) is here praised by his father for putting his hand on real enemies.
16. "Your father’s sons shall bow down to you" is first realized when David united the 12 tribes under his rule.
17. This took place soon after the death of Israel’s first king, Saul.
18. The tribes all appeared before David and rendered subservience (2Sam. 5:1 "Then all the tribes of Israel came to David at Hebron and said, "Behold, we are your bone and your flesh.").
19. In v. 9 the oracle shifts from Judah’s special accomplishment to what he is like.
20. He is described as lionesque.
21. Three separate terms are used for this predator: "whelp" (gur); "lion" (aryeh); and, "lioness" (lebi).
22. This is the first reference to this creature in Scripture.
23. Lion is used both of a group (see Num. 23 and 24 especially 23:24 and 24:9) as well as an individual (Rev. 5:3).
24. The first term signifies a young lion and so marks potential.
25. The second denotes a full grown male lion in its prime.
26. The third the hunting prowess of the female of the species.
27. Altogether they highlight this animal as rightly the king of beasts.
28. An adult lion whose has grown up on prey is the equivalent of "your hand shall be on the neck of your enemies" from the previous verse.
29. Growing up on prey is seen in the first two lines of v. 9: "Judah is a lion’s whelp; from the prey, my son, you have gone (grown) up."
30. This snapshot of the lion’s routine is advanced with "he crouches, he lies down as a lion."
31. After a meal (defeating enemies) the lion retires to his lair to digest and sleep off what he has engorged.
32. This poetically pictures a period of peace following the defeat of Israel’s national enemies.
33. Even while reposing, nothing else dares to intrude into his territory, so formidable is this creature.
34. Hence the rhetorical query, "and as a lioness, who shall rouse him up?"
35. Whenever God gave Judean kings like David victory over an enemy fear was instilled into the hearts of Israel’s neighbors.
36. In the last days, the stupid nations are rousing up, "the Lion that is from the tribe of Judah, the Root of David" (cf. Rev. 5:5; of Gad in Num. 33:20)!
37. The crux of vv. 8-12 is v. 10, in particular line 3 of this verse ("Until Shiloh comes").
38. Lines 1 and 2 prophesy that Judah will continue to maintain eminence.
39. The tribe will never permanently lose its dominance.
40. The terms "scepter" (or "staff" or "rod") and "ruler’s staff" are parallel terms and not two distinct emblems.
41. These terms refer to symbols of used by someone in authority.
42. Kings held such items when they sat on their thrones.
43. There is a relief of King Darius, king of Persia, on his throne with his mace between his feet (ANEP no. 463).
44. Unlike the lionesque Judah, the lions of Ezek. 19 are rapacious and cruel.
45. The messianic pronouncement "until Shiloh comes" is arresting.
46. The patriarch Jacob is here speaks of a city/town (Shiloh) that had no particular significance before the conquest, unlike other towns like Bethel and Shechem.
47. The town of Shiloh was located in northern Israel in the territory of Ephraim.
48. The early translations are as baffled by this expression as are modern commentators.
49. The LXX could have easily read, "until Shiloh comes," instead reads "until there come the things stored up for him" (hoes an either ta apokeimena auto).
50. This reading presupposes Heb. sellah for the MT siloh.
51. It is a mystery as to how the Alexandrian translators of the LXX came to this modification of the Hebrew text.
52. There are four major approaches to Gen. 49:10c: (1) to make sense of the MT meaning "Shiloh" (2 follow the reading of the ancient versions ("that which is his"); (3) emend siloh to say loh ("tribute to him"); (4) see in "Shiloh" some Semitc word meaning "ruler" or "prince."
53. Many other interpretations have been put forth.
54. Clearly, the surrounding poetic lines (a, b, and d) of v. 10 are messianic.
55. Line c is obscure in that there appears at this juncture no discernible significance to the association of the city of Shiloh with messiah.
56. We known from Christian theology that even though the house of David on earth ceased to be a factor, that its resuscitation was realized through the appearing and glorification (resurrection and ascension) of Jesus Christ (cf. Acts 15:16018 quoting Amos 9:11-12).
57. Amos, quoting by James specifies that the prophecy of Amos will be fulfilled "After these things" (i.e., after the present world-wide witness of the CA).
58. Then, after the return of Jesus Christ, the "tabernacle (i.e, house or dynasty) of David" will be reestablished on earth during the 1000 year reign.
59. Line d refers to a future time when the scion of Judah (i.e, Christ) will receive universal acknowledgement.
60. This theme (universal submission) is replete in the OT prophecies as well as those in the NT.
61. Even in the darkest days of the Judean monarchy when no Davidic king occupied the throne the promise was still viable.
62. David’s throne is secure in the 3^rd heaven and will be realized once again on the earth in a form that transcends the glory that was David’s and Solomon’s.
63. The three individuals that dominate in this oracle are: Judah, David (founder of the royal dynasty) and Messiah/Christ.
64. The time elapse between the oracle of Judah and the establishment of the house of David is 640 years (cf. 1Kgs. 6:1; the fourth year of Solomon’s reign was 966 BC [1446 BC – 480]; David reigned over Israel 40 years [cf. 1Kgs. 2:11]; year one of his reign was 1010 BC [966 + 4 + 40]).
65. David, the founder of the dynasty, reigned from 1010 BC until 970 BC.
66. So between the Judah oracle and the reign of David there is a total of 829 years (1839 BC minus 1010 BC = 829 years).
67. The oracle continues and commences in vv. 11-12.
68. The imagery is that of the grape vine.
69. If one correctly understands these two verses as a further description of the messianic scion of Judah (i.e. the Messiah) then what is in view here concerns the battlefield glory (v.11) and attractiveness of Messiah (v. 12).
70. V. 11 portrays the 2^nd Advent.
71. Normally tethering a donkey to a vine (which would result in the animal consume its leaves) would be a stupid move.
72. The most likely allusion to the NT occurs in reference to Jesus’ triumphal entry into Jerusalem (Matt. 21:1-9; Mk. 11:1-10; Lk. 19:28-38; Jn. 12:12-18).
73. The major citation in these references is to Zech. 9:9.
74. The particular animal on which Jesus sat or rides in Zech. 9:9 is "a colt, the foal of a female donkey" as we have here.
75. In Mk. 11:2 there is the mention of Jesus’ order to "untie" the colt.
76. Does this point back to Gen. 49:11ab?
77. The reference to the vine or the choice vine suggests opulence.
78. During the 1000 years the land will produce prodigiously grape harvests.
79. Vines during the millennium will be so plentiful that one will not hesitate to do the unwise under normal conditions.
80. Laundering one’s garments in wine is also something no one would even consider (v. 11).
81. This aspect of the oracle calls to mind the blood stained garments of Messiah in connection with the Armageddon battle (cf. Rev. 19:13 which echoes Isa. 63:3).
82. The imagery of v. 11cd is that of a worker crushing grapes with his feet in a wine press.
83. At the end of the day his garments are washed in wine so to speak.
84. To make sense verse 12 should be understood to read: "His eyes are darker than wine, and his teeth are whiter than milk."
85. This refers to scion of Judah and his attractive appearance in His resurrection body.
86. Judah receives a very positive word from his father.
87. Judah in this oracle receives the preeminence among the brothers (cf. 1Chron. 5:2 "Judah prevailed over his brothers…").
88. This aspect of dominance would have normally gone to the son who gained the birthright, but here there is a denial of authority to Joseph.
89. This probably is to be explained in the manner in which Joseph treated the brothers before he revealed himself to them.

Zebulon Oracle (v.13)

VERSE 13 "Zebulun will dwell at the seashore (!Kov.yI ~yMiy: @Axl. !luWbz> [p.n. Zebulun + prep lamed w/noun m.s.constr. choph shore, coast + noun m.p.abs. yam sea + Qal impf.3m.s. shaskan dwell]);

And he shall be a haven for ships (tAYnIa\ @Axl. aWhw> [waw w/pro.3m.s. hu he + prep lamed w/noun m.s.constr. chop shore; "haven" from a root mng. ‘to shelter’ + noun f.p.abs. oniyah ship]),

And his flank shall be toward Sidon (!doyci-l[; Atk'r>y:w> [waw w/noun f.s.constr.w/3m.s.suff. yarekah flank]).

Issachar Oracle (vv. 14-15)

VERSE 14 "Issachar is a strong donkey (~r,G" rmox] rk'XF'yI [p.n. Issachar + noun m.s.abs. chamor donkey + noun m.s.abs. gerem strength]),

Lying down between the sheepfolds (~yIt'P.v.Mih; !yBe #bero [Qal part.m.s.abs. rabatx lie down, repose + prep bayin between + def.art.w/noun m. dual abs. mishephithayim meaning uncertain; "two burden" "two saddlebags" + the sheepfolds"]).

VERSE 15 "When he saw that a resting place was good And that the land was pleasant (hm'[en" yKi #r,a'h'-ta,w> bAj yKi hx'nUm. ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + noun f.s.abs. menuchah resting place + part ki that + adj.m.s.abs. tob good + waw w/d.o. marker + def.art.w/noun both s.abs. eretz land + part ki that + Qal perf.3f.s. na-em be pleasant, etc.]),

He bowed his shoulder to bear burdens (lBos.li Amk.vi jYEw: [waw w/Qal impf.3m.s. natah extend, bow + noun m.s.constr.w/3m.s.suff. shekem shoulder, back + prep lamed w/Qal infin.constr. sabal bear]),

And became a slave at forced labor (dbe[o-sm;l. yhiy>w: [waw w/Qal impf.3m.s. hayah to be + prep lamed w/noun m.s.constr. mas tribute; "at forced labor" + Qal part.m.s.abs. abad serve; "a slave"]).

Dan Oracle (vv. 16-18)

VERSE 16 "Dan shall judge his people (AM[; !ydIy" !D' [p.n. Dan + Qal impf.3m.s. din judge + noun m.s.constr.w/3m.s.suff. am people]),

As one of the tribes of Israel (laer'f.yI yjeb.vi dx;a;K. [prep kaph w/adj.m.s.abs. echad one + noun m.p.constr. shebet rod; "tribes" + p.n. Israel]).

VERSE 17 "Dan shall be a serpent in the way (%r,d,-yle[] vx'n" !d'-yhiy> [Qal impf.3m.s. hayah be + p.n. Dan + noun m.s.abs. nachash serpent + prep al + noun both s.abs. derek way]),

A horned snake in the path (xr;ao-yle[] !poypiv. [noun m.s.abs. shepipon horned snake + prep al + noun both s.abs. orach path]),

That bites the horse's heels (sWs-ybeQ.[i %veNOh; [def.art.w/Qal part.m.s.abs. nashask bite + noun m.p.constr. aqeb heel + noun m.s.abs. sus horse]),

So that his rider falls backward (rAxa' Abk.ro lPoYIw: [waw w/Qal impf.3m.s. naphal fall + Qal part.m.s.constr.w/3m.s.suff. rakab ride + noun m.s.abs. achor backwards]).

VERSE 18 "For Your salvation I wait, O LORD (hw"hy> ytiyWIqi ^t.['Wvyli [prep lamed w/noun f.s.constr.w/2m.s.suff. yeshu-ah salvation, deliverance + Piel perf.1s. qawah wait + p.n. Yahweh]).

Gad Oracle (v. 19)

VERSE 19 "As for Gad, raiders shall raid him (WNd,Wgy> dWdG> dG" [p.n. Gad + noun m.s.ab.s gedud marauders, raiders + Qal impf.3m.s.w/3m.s.suff. gud attack; "raid him"]),

But he will raid at their heels (bqe[' dgUy" aWhw> [waw w/pro.3m.s. hu he + Qal impf.3m.s. gud attack; "raid" + noun m.s.abs. aqeb heel]).

Asher Oracle (v. 20)

VERSE 20 "As for Asher, his food shall be rich (Amx.l; hn"mev. rvea'me [prep min w/p.n. Asher + adj.f.s.abs. shamen rich, fat + noun m.s.constr.w/3m.s.suff. lechem bread, food]),

And he will yield royal dainties (%l,m,-yNEd;[]m; !TeyI aWhw> [waw w/pr.3m.s. hu he + Qal impf.3m.s. nathan give; "yield" + noun m.p.constr. ma-adan dainty + noun m.s.abs. melek king; "royal"]).

Naphtali Oracle (v. 21)

VERSE 21 "Naphtali is a doe let loose (hx'luv. hl'Y"a; yliT'p.n: [p.n. Naphtali + noun f.s.abs. ayyalah doe + Qal pass.part.f.s.abs. shalach send away; "let loose"]),

He gives beautiful words (rp,v'-yrem.ai !teNOh; [def.art.w/Qal part.m.s.abs. nathan give + noun m.p.constr. emer speech + noun m.s.abs. sheper beauty]).

ANALYSIS: VERSES 13-21

1. Here for the first time in Genesis (chapter 49) the order of birth of Jacob’s sons as recorded in chapters 29 & 30 is not followed.
2. If the listing had been in sequence, then the next son to be addressed would either be Dan, the first son by Bilhah, or Issachar, the fifth son by Leah.
3. Zebulon is the tenth son overall, and the sixth and last son by Leah.
4. The birth order here starts with Jacob addressing all the his sons by Leah (i.e. Reuben to Zebulon).
5. It is curious that the blessing on Zebulon precedes the blessing on Issachar, even though Issachar is Leah’s fifth son and Zebulon is her sixth son.
6. The only other place where Zebulon precedes Issachar is the Blessing of Moses (Deut. 33:18).
7. The territory of Zebulon described in Josh. 19:10-16 did not actually touch the Mediterranean coast, nor did it border on Sidon.
8. Taking Sidon as a collective name for Phoenicia (aka Paris for France, Washington for the US, etc.) solves this part of the puzzle.
9. V. 13 suggest the penetration of the Zebulonites into the Plain of Acco.
10. Most likely the seashore here is the Sea of Galilee (?).
11. The reference to Sidon does not rule this out because the west flank of the S. Galilee highland, settled by the Zebulunites, actually borders on Phoenician territory in the Plain of Acco.
12. V. 13 is most likely to be taken as a promise that Zebulon will enjoy success in conquest and will extend his territory to the west and the north.
13. Zebulon lived inland but in close proximity to the sea.
14. The territory allotted to Zebulon in Josh. 19:10-16 was inland (roughly east of Haifa and Akko).
15. Similarly, Deut. 33:19 speaks of Zebulon and Issachar enjoying the affluence of the seas, implying that both tribes profited from seagoing activities.
16. This saying and the one in Deut. 33:19 may not be envisaging settlement by seashore at all.
17. It may simply mean that these tribes had some outlet to maritime trade.
18. The part of Jacob’s prediction in vv. 14 and 15 about Issachar that is clear is that the tribe would settle in a fertile part of the land, and there be enslaved by its neighbors, presumably the Canaanites.
19. However, the precise nuances of the Issachar oracle are hard to catch.
20. Also, the historical reality to which it refers is hard to place.
21. Issachar is likened to a "strong-boned donkey" (as elsewhere the word gerem translated "strong" is "bone").
22. In Gen. 30:18 Leah links the name Issachar with the word "pay" (sakar).
23. Here Jacob rather more rudely states that Issachar is not a hired man but a slave.
24. The translation "lying down between sheepfolds" is better rendered "lying down between packs."
25. The term "packs" is only used here and in Judg. 5:16.
26. What is the point of comparing Issachar to a donkey lying down?
27. The figure here may be that of a recumbent Issachar enjoying his tribal territory with Mount Tabor (Mount of Transfiguration) in the middle and the valley of Jezreel and the plain of Akeslo on the borders.
28. "A good resting place"…pleasant land" aptly describes the territory allotted to Issachar.
29. Again, it is located southwest of the Sea of Galilee.
30. "So he put his shoulder to carry burdens" is similar terminology used of the Israelite slavery in Egypt (cf. Ex. 1:11; 2:11; Ps. 81:6).
31. And "to toil as a slave" is a phrase used of the forced labor gangs established by Solomon to undertake public works (1Kgs. 9:21).
32. According to Josh. 16:10 (cf. Judg. 1:28, 30, 33), it was Israel that made the Canaanites serve them in this way, but here Jacob predicts that Issachar will one day find himself toiling as a slave.
33. In a letter from the king of Megiddo to Egypt found at El-Amarna mentions that men from Yapu and Nuribdan were working in the corvee at Shunem (ANET, 485. Letter RA 19, p. 97).
34. Shunem was part of Issachar’s territory (Josh. 19:18) and Yapu part of the adjacent territory of Zebulon (Josh. 19:12).
35. The association of the El-Amarna data with this verse is open to question.
36. Both texts reflect on a similar historical settlement period.
37. The oracle of Issachar (vv. 14-15) does not come across as complimentary.
38. It seems that the people coming from Issachar chose to live as serfs/slaves on good land rather than live free as shepherds or herdsmen on poorer land (?).
39. The blessing on Dan (vv. 16-18), the first of the handmaid tribes, like the preceding blessings, consists of a play on his name (v. 16) and a comparison to a creature (v.17).
40. Surprisingly it ends with a personal affirmation of faith on the part of Jacob (v. 18).
41. When Dan was born to Rachel’s handmaid Bilhah, Rachel exclaimed "God has vindicated me" (30:6).
42. "Dan will judge his people" is a play on his name which means "to judge/vindicate."
43. Commentators are divided on whether "his people" refers to his tribe or Israel the nation.
44. The OT speaks of God vindicating His people (Deut. 32:36; Ps. 135:14).
45. This seems to be the sense here—that Dan’s military victories will benefit the nation of Israel.
46. Why, in line 2 of v. 16 does Jacob mention the obvious, namely that Dan is one of the tribes of Israel?
47. In the Book of Judges there is mention of the Danites being forced to migrate from their original territory in southwestern Canaan to the north.
48. Dan does not seem to have been as strong as some of the bigger tribes, but Dan’s victories helped all Israel.
49. The idea that Dan is small but potent is certainly conveyed by the image of him as a deadly snake (v. 17).
50. The "horned viper" is traditionally thought to be the Pseudocerestes fieldi a poisonous yellow snake (up to three feet long) with protuberances above its eyes that look like horns.
51. It hides in crevices or burrows in the sand and bites animals that come within range.
52. "H. B. Tristram states that once while he was riding in the Sahara his horse suddenly startled and reared, in utmost terror: he could not discover the cause, until he noticed a Cerastes coiled up two or three paces in front, with its eyes intently fixed upon the horse, and ready to spring as the animal passed by" (Driver, 389).
53. But what is the point of comparing Dan to a horned viper?
54. As with all the other sayings/oracles they all appear to relate to the experiences of the tribes between the conquest and the rise of the monarchy.
55. The Targums and most medieval Jewish commentators identify the venomous serpent as Samson (e.g., Tg. Neof. "The venomous serpent…He is Samson bar Manoah").
56. By his own strength and various tricks, Samson defeated the Philistines on various occasions (Judg. 13-16).
57. Later the small tribe of Dan migrated northwards and sacked the city of Laish (Judg. 17-18).
58. Modern commentators are strangely reluctant to make this linkage even though the Danites are prominent in the Book of Judges.
59. Older commentators cautiously do so such as Dillman, Driver, Delitzsch and Konig.
60. I fully support this linkage as a cryptic prophetic reference to one of the most popular and amazing personalities in Scripture.
61. "I wait for your deliverance, O LORD" is a 1^st person comment by Jacob in a speech in which he has strong personal involvement (cf. "my firstborn" "my soul" "my son" vv. 3,6,9).
62. This is also the last time Yahweh appears in Genesis.
63. But what is with this affirmation concerning "salvation" on the part of Jacob coming at the conclusion of the Dan oracle?
64. Within the context of prophetic revelation about the nation’s future, this affirmation of Jacob’s comes at the conclusion of his life.
65. His affirmation of faith is more about Jacob than Dan or the other tribes.
66. This is the only place in Genesis where any form of the root ys "salvation" is used.
67. Examples of deliverance and salvation are scattered throughout Genesis, only here is the Hebrew term "salvation" (yeshu-ah) used.
68. Jacob’s final prayer is: "For your salvation I have waited, O LORD."
69. He isn’t asking for anything so much as an affirmation of faith.
70. Jacob is dying and so he looks to the future when he and his people will enjoy the blessings associated with the advents of the Messiah.
71. All adjusted informed OT believers, like NT believers, look and long for the consummation of God’s promises related to the eternal kingdom.
72. The salvation/deliverance he has waited for (Piel perfect 1p.s. qawah "to wait" [for something]; "to hope" or "to look for") is consummated in the advents of Messiah.
73. Then will Jacob and all who are like him enjoy the vindication of their walk by faith.
74. Some other Scriptures that contain this verb: Job 7:2 "As a slave who pants for shade, and as a hired man who eagerly waits for his wages."; Ps. 25:3 "Indeed, none of those who wait for You will be ashamed; those who deal treacherously without cause will be ashamed."; Ps. 25:5 "Lead me in Your truth and teach me; for You are the God of my salvation; for You I wait all the day."; Ps. 25:21 "Let integrity and uprightness preserve me, for I wait for you."; Ps. 27:14 "Wait for the LORD; be strong and let your heart take courage; yes, wait for the LORD."; Ps. 37:9 "For evildoers will be cut off, but those who wait for the LORD, they will inherit the land [earth]."; Ps. 37:34 "Wait for the LORD and keep His way, and He will exalt you to inherit the land; when the wicked are cut off, you will see it."; Ps. 39:7 "And now, Lord, for what do I wait? My hope is in You."; Ps. 40:1 "I waited patiently for the LORD; and He inclined to me and heard my cry."; Ps. 130:5 "I wait for the LORD, my soul does wait, and in His word I do hope."; Prov. 20:22 "Do not say, ‘I will repay evil’; wait for the LORD, and He will save you."; Isa. 33:2 "O LORD, be gracious to us; we have waited for You. Be their strength every morning, our salvation also in the time of darkness."; Isa. 40:31 "Yet those who wait for the LORD will gain new strength; they will mount up with wings like eagles; they will run and not get tired, they will walk and not become weary."; Isa. 49:23 "Kings will be your guardians, and their princesses your nurses. They will bow down with their faces to the earth and lick the dust of your feet; and you will know that I am the LORD; those who hopefully wait for Me will not be put to shame."; Jer. 14:22 "Are there any among the idols of the nations that give rain? Or can the heavens grant showers? Is it not You, O LORD out God? Therefore we hope in You, for You are the One who has done all these things."; Lam. 3:25 "The LORD is good to those who wait for Him, to the person who seeks Him."; Hos. 12:6 "Therefore, return to your God, observe kindness and justice, and wait for your God continually."; Mic. 5:7 "The remnant of Jacob will be among many peoples like the dew from the LORD, like showers on vegetation which do not wait for man or hope for the sons of men.").
75. A citation that parallels Jacob’s desire here is Isa. 25:9 "In that day they will say, ‘Behold, this is our God for whom we have waited that He might save us. This is the LORD for whom we have waited; let us rejoice and be glad in His salvation."
76. The saying about Gad is one long pun: four of the six Hebrew words in this verse has the consonants gd.
77. It predicts Gad’s frequent involvement in war.
78. Gad was a frontier tribe residing on the east side of the Jordan between modern Amman and the river Jordan (Num. 32; Josh. 13:24-28).
79. Gad had to constantly fight against Ammonite and desert marauders, as seen in the Jephthah story (Judg. 11:1-12:7).
80. They also had to deal with the Moabites to the south.
81. In the famous Moabite Stone from the mid 9^th century BC, Mesha, king of Moab, writes: "Now the men of Gad had always dwelt in the land of Ataroth, and the king of Israel had built Ataroth for them; but I fought against the town and took it and slew all the people of the town as satiation for Chemosh and Moab."
82. Jacob’s oracle for his son Gad predicts Gad’s ability to bounce back, to retailiate against those who invaded their territory.
83. Gad was not large enough to take on large armies in frontal warfare.
84. He must attack from the rear (v. 19b).
85. Mobility rather than numbers was Gad’s forte.
86. The Gadites were famed for their military prowess despite their small numbers (cf. 1Chron. 5:18; 12:8).
87. Asher was the 2^nd son of Zilpah and was so named because his birth made Leah happy (30:13).
88. This tribe settled in a fertile strip of land running north from the Carmel range (Josh. 19:32-39); Deut. 33:24-25).
89. Hence Jacob can say, "Asher has rich food."
90. From ancient times the Asherites lived alongside and doubtless traded with the Canaanites and Phoenicians (Judg. 1:32; Ezek. 27:17).
91. "He will produce royal delicacies" probably refers to Asher supplying royal courts.
92. This is a comment about Asher’s affluence.
93. Naphtali was the 2^nd son of Bilhah (30:7-8), and the tribe settled west of the upper Jordan valley beside Lake Huleh and the Sea of Galilee (Josh. 19:32-39).
94. The Naphtali oracle is perhaps the most obscure among the brothers.
95. Naphtali was the 2^nd son of Bilhah (30:7-8) Rachel’s maid.
96. Line 1 employs animal imagery—that is the figure of a does that is "let loose."
97. "Does" are famed for their beauty and fleetness of foot (Prov. 5:19; 2Sam. 22:34).
98. The passive participle of the verb "to send" or "to release" (shalach) has been taken to either mean an doe set free or a does "born free-running.
99. This verb has the meaning of giving birth in Job 39:3: "They knell down, they bring forth their young. They get rid of their labor pains."
100. Every word in line 2 of v. 21 is problematic.
101. "He gives" (nathan) is a masculine participle, whereas a doe should be followed by a feminine participle.
102. The major problem is in the phrase translated "beautiful words" (NIV has "beautiful fawns").
103. "Beautiful" is a noun that only occurs here; but the verb occurs in Ps. 16:6.
104. The noun preceding it in the construct arrangement is the plural of imra which means "utterance" or "speech."
105. If this is to be connected to something specific in Israel’s future settlement in the land then the translation "who gives words of beauty" would connect with the announcement of good tidings brought by Barak, a Naphtalite, to Deborah in regards to his victory over Sisera (Judg. 4-5).
106. This interpretation involves an abrupt transition from the animal imagery of line 1.
107. Another view which follows the translation "she gives birth to fawns of the field" sees this tribe as exchanging her original freedom for a more sedentary domesticated lifestyle.
108. This tribe captured towns like Hazor and inhabited them.
109. Or it could be a veiled criticism that the tribe of Naphtali accommodated itself to the Canaanite population (cf. Judg. 1:33).
110. Like the previous blessing on Asher (v. 20), it may be taken either as a straightforward comment, a compliment, or a mild rebuke.
111. Based on the above, I go with the view that this has specific reference to Barak’s "good tidings" at the defeat of Sisera (this for me best supports the grammar).

Joseph Oracle (vv. 22-26)

VERSE 22 "Joseph is a fruitful bough (@seAy tr'Po !Be [noun m.s.abs. ben son; "bough" or "vine" + Qal part.f.s.constr. para bear fruit; "fruitful" + p.n. Joseph]),

A fruitful bough by a spring; Its branches run over a wall (rWv-yle[] hd'[]c' tAnB' !yI['-yle[] tr'Po !B [noun m.s.abs. ben son; "bough" or "vine" + Qal part.f.s.constr. para bear fruit; "fruitful" + prep al + noun f.s.abs. ayin spring, fountain + noun f.p.abs. bath; "branches" + Qal perf.3f.s. ts-ad step, march; "run" + prep al + noun m.s.abs. shur wall]).

VERSE 23 "The archers bitterly attacked him (~yCix yle[]B;i Whrur]m'y>w: [waw w/Piel impf.3m.p.w/3m.s.suff. marar be bitter; "bitterly attacked him"+ noun m.p.constr. ba-al owner, husband, Baal; "archers" + noun m.p.abs. chetz arrow; "archers"]),

And shot at him and harassed him (Whmuj.f.YIw: WBrow" [waw w/Qal perf.3p. rabab shoot + waw w/Qal impf.3m.p.w/3m.s.suff. shatam hate, oppose; "harassed"]);

VERSE 24 But his bow remained firm (ATv.q; !t'yaeB. bv,Tew: [waw w/Qal impf.3f.s. yashab dwell; "remained" + prep beth w/adj.m.s.abs. etan perennial; "steady" + noun f.s.constr.w/3m.s.suff. qeshet bow]),

And his arms were agile (y[eroz> WZpoY"w [waw w/Qal impf.3m.p. pazaz be supple, agile + noun f.p.constr. ezroa arm]),

From the hands of the Mighty One of Jacob (bqo[]y: rybia] ydeymi wyd'y" [noun f. dual constr.w/3m.s.suff. yad hand + prep min because w/noun fem. dual constr. yad; "Mighty One + p.n. Jacob]),

(From there is the Shepherd, the Stone of Israel) (laer'f.yI !b,a, h[,ro ~V'mi [prep min w/adv sham there; "From there" + Qal part.m.s.abs. ra-ah graze; "Shepherd" + noun f.s.constr. eben stone + p.n. Israel]),

VERSE 25 From the God of your father who helps you (&'r,z>[.y:w> ^ybia' laeme [prep min from w/noun m.s.abs. el God + noun m.s.constr.w/2m.s.suff. abh father + waw w/Qal impf.3m.s.w/2m.s.suff. azar help, support]),

And by the Almighty who blesses you (&'k,r>b'ywI yD;v; (waw w/d.o. marker + noun m.p.abs. Shaddai; "Almighty" + waw w/Piel impf.3m.s.w/2m.s.suff. barak bless])

With blessings of heaven above (l['me ~yIm;v' tkor>Bi [noun f.p.constr. berakah blessing + noun m.p.abs. shamayim heaven + prep min from w/noun m.s.abs. al above]),

Blessings of the deep that lies beneath (tx;T' tc,b,ro ~AhT. tkor>Bi [noun f.p.constr. berakah blessing + noun both s.abs. tehom deep + Qal part.f.s.abs. rabatz lie down, rest + prep tachath beneath]),

Blessings of the breasts and of the womb (~x;r'w" ~yId;v' tkor>Bi [noun f.p.constr. berakah blessing + noun m. dual abs. shad breast + waw w/noun m.s.abs. racham womb]).

VERSE 26 "The blessings of your father (^ybia' tkor>Bi (noun f.p.constr. berakah blessing + noun m.s.constr.w/2m.s.suff. abh])

Have surpassed the blessings of my ancestors (yr;Ah tkor>Bi-l[; Wrb.G" [Qal perf.3p. gabar prevail; "Have surpassed" + prep al over + noun f.p.constr. berakah blessing + Qal part.m.p.constr.w/1s.suff. harah bear, be with child; "my ancestors"])

Up to the utmost bound of the everlasting hills (~l'A[ t[ob.GI tw:a]T;-d[; [prep ad perpetuity; "utmost" + noun f.s.constr. ta-awah boundary; "bound" + noun f.p.constr. gebe-ah hill + noun m.s.abs. olam everlasting; age-old]);

May they be on the head of Joseph (@seAy varol. !yy<h.T [Qal impf.3f.p. jussive hayah + prep lamed w/noun m.s.abs. rosh head + p.n. Joseph]),

And on the crown of the head of the one distinguished among his brothers (wyx'a, ryzIn> dqod>q'l.W [waw w/prep lamed w/noun m.s.constr. qadeqod crown of the head + noun m.s.constr. nazir consecreated individual; "the one distinguished" + noun m.p.constr.w/3m.s.suff. ach brother]).

Benjamin Oracle (v. 27)

VERSE 27 "Benjamin is a ravenous wolf (@r'j.yI baez> !ymiy"n>Bi [p.n. Benjamin + noun m.s.abs. ze-ebh wolf +Qal impf.3m.s.s taraph rend; "ravenous"]);

In the morning he devours the prey (d[; lk;ayO rq,BoB; [prep beth w/noun m.s.abs. boqer morning + Qal impf. 3m.s. akal eat; "devours" + noun m.s.abs. booty; "the prey"]),

And in the evening he divides the spoil (ll'v' qLex;y> br,[,l'w>; [waw w/prep lamed w/noun m.s.abs. eber evening + Piel impf.3m.s. chalaqa share, divide + noun m.s.abs. shalal plunder])."

ANALYSIS: VERSES 22-27

1. The blessing of Joseph is the longest of the tribal sayings in this chapter.
2. The saying is a poem.
3. The saying falls into three parts: (1) v. 22 compares Joseph to a vine; (2) vv. 23-24 describes Joseph’s successful self-defense; (3) vv. 25-26 sets forth Joseph’s unprecedented blessing.
4. The imagery of a person flourishing like a tree planted by a river is well attested in the OT (Ps. 1:3; 92:12-14; Jer. 17:7-8).
5. The thriving plant is the individual believer who flourishes due to exposure to ample water.
6. Water represents God’s revelation of Himself (i.e. WOG).
7. Whatever is happening to the plant above ground (good or bad) the plant flourishes as it was intended, and this is likened to the believer who stays connected to the truth (BD).
8. Here Jacob likens his favorite son to a vine situated near a subterranean water source (i.e., a spring) and the result is described as twofold.
9. First, he is "a fruitful bough" which we know as someone who produces good works (DGP) and does so to a very high degree.
10. Second, he did not allow any obstacle (e.g., "its branches run over a wall"), no matter how formidable, to thwart him.
11. "Fruitful bough," "a spring," and "a wall" are the three elements within the poetic imagery that characterized the Ph 2 of Joseph in v. 22.
12. Only here is the noun "son" (ben) used to refer to a plant.
13. The noun "son" is translated "bough."
14. For a parallel text where a plant and an son if found is see Psa. 80:15 "Even the shoot which Your right hand has planted, and the son whom You have strengthened for Yourself." (cf. v. 14 "O God of hosts, turn again, we beseech You; Look down from heaven and see, and take care of this vine.").
15. Divine good production is the overt manifestation of an adjusted believer and to this end we were called (Eph. 2:10 "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we should walk in them."; Matt. 5:16 "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."; Jn. 10:32 "Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?"; 1Tim. 2:9-10 "Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, but rather by means of good works, as is proper for women making a claim to godliness."; 1Tim. 6:17-18 "Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God who richly supplies us with all things to enjoy. Instruct them to do good, to be generous and ready to share."; Jn. 15:2 "Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that if may bear more fruit."; v. 4 "Abide in Me, and I in you. And the branch cannot bear fruit of itself, unless in abides in the vine, neither can you, unless you abide in Me."; v. 5 "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing."; v. 8 "By this My Father is glorified, that you bear much fruit; so you will be My disciples."; Rom. 7:4 "Therefore, my brethren, you were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God."; Col. 1:5-6 "because of the hope laid up for you in heaven, of which you heard in the word of truth, the gospel, which has come to you, just as in all the world also is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth;").
16. Most modern commentators tend to view verses 23 & 24 as a prophetic reference to future attacks on the tribes of Manasseh and Ephraim (e.g., Judg. 6:3).
17. The view that is adopted here is the view of traditional Jewish commentators, who see this as an allusion to the opposition Joseph faced when his star was rising; e.g., from his ten brothers, Potiphar’s wife and others.
18. Slander is likened to arrows (Jer. 9:3, 7; Prov. 25:18; 26:18-19; Ps. 57:4, 7).
19. His brothers verbally maligned him as did Potiphar’s wife when she couldn’t get her way.
20. Bitterness, hate and jealously characterized his brothers attacks upon him before they resorted to violence.
21. Note the terms used in this verse that describe the mentality of his attackers.
22. "Bitterly" is the piel imperfect (pl.) of the verb marar ‘be bitter’; and "harassed him" is the qal imperfect of the verb satam ‘to hate.’
23. This latter term is used in 27:41 of the grudge Esau held against Jacob, as well as in 50:15 of the fear the brothers held after the death of Jacob that Joseph would "bear a grudge" and initiate revenge (cf. Job 16:9; 30:21; Ps. 55:3).
24. V. 23 fit with the beleaguered and harried Joseph in the face of these individuals.
25. A commentary on Joseph’s life would be fitting here as the surrounding narrative has largely been concerned with him, and if incidents in the lives of Reuben, Simeon, and Levi appear in the sayings of Jacob, then paternal reflections on Joseph’s career would be appropriate on this occasion.
26. The gist of v. 24 is clear.
27. It tells how the attacks on Joseph failed because he fought back and he had divine help.
28. "His bow remained firm, and his hand and arms were agile" is a poetic portrayal of Joseph successfully fighting off the attacks of his opponents.
29. Joseph’s strength was the truth within that he refused to abandon under the STA sponsored attacks of his enemies.
30. His bow is his volition and the arrows he returned were the beliefs he clung to.
31. Assailed and beleaguered, Joseph held his ground and returned arrows from his bow never allowing himself to be defeated by the onslaughts of his opponents.
32. There is no indication of Joseph’s verbal self-defense against false accusation.
33. Rather, he appears as the sufferer whose appeals go unheeded.
34. The firmness of his bow refers to Joseph’s resolve and adaptation to unforeseen attacks.
35. His agile arms was the inner strength God gives to those who trust in Him under duress.
36. Joseph was resilient under his trials.
37. He, with God’s blessing, made the most of his enslavement (cf. 39:2, 21; "Yahweh was with Joseph").
38. Joseph’s endurance was, says Jacob, the product of "the hands of the Mighty One of Jacob" (v. 24c).
39. This epithet for God is found in Ps. 132:2, 5; Isa. 49:26; 60:16.
40. It is thought at this moment in the speech that Jacob pointed to heaven.
41. "From there" indicates a heavenly source.
42. The epithet "the Shepherd, the Stone of Israel" reflects two names of God: "the shepherd of Israel (cf. Ps. 80:1) and "stone of Israel" which is a unique variant of the common divine title "Rock of Israel" (cf. 2Sam. 25:3; Isa. 30:29; cp. Ps. 18:2, 31, 46; 19:14; 28:1; 31:2,3; 40:9; 61:2,6,7; 71:3; 35; 89:26; 92:15,22; 95:1; 144:1).
43. The theme of extolling God for Joseph’s success continues in v. 25.
44. The name of God used here constitutes a splitting of the old name of God, "El Shaddai" between two parallel lines: "God of your father" is literally "El of your father," a designation only found here.
45. "The Almighty" is literally "Shaddai."
46. This sharing of the epithet El Shaddai between two lines is also found in Num. 24:4, 16 and often in Job (e.g. 8:3, 5).
47. The title "El Shaddai" is consistently associated with blessing and particularly in the Jacob story (cf. 28:3; 35:11; 43:14; 48:3), so it is fitting that this prompts the "who will help you"/"who will bless you" (v. 25).
48. "Blessing" is a prominent and key term in Genesis occurring some 88 times (1:22; 12:2-3, etc.).
49. Here in two verses (vv. 25-26) like the finale of a fireworks display, the root occurs six times (vb. 1x; noun 5x) making a brilliant climax to the last words of Jacob to his illustrious son Joseph.
50. The question facing the reader at this juncture is, "Is Jacob pronouncing blessing upon Joseph or is he looking forward to Joseph’s descendants?"
51. Up to this point in the oracle Jacob has been speaking of the individual Joseph.
52. I believer it is the individual that is in view here.
53. Earlier Jacob blessed Joseph’s descendants in his words over Manasseh and Ephraim.
54. Jacob calls down blessing upon his favored and exemplary son (v.25).
55. These blessings come from "the God of your father who helps you" and "blesses you."
56. These blessing come from God and from "heaven above."
57. Cf. Jam. 1:17 "Every good thing and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow."
58. All divine blessing comes from above and includes "blessings of the deep" a reference to things subterranean.
59. "Blessings of the breasts and womb" points to marital and familial blessing that Joseph enjoyed in Egypt.
60. Joseph in time enjoyed it all in his niche in Egypt.
61. In v. 26 Jacob, the believer preoccupied with acquiring blessing from his earlier days, now reflects on his success.
62. They are called here "the blessings of your father."
63. To the pronouncement of blessing upon Joseph by the family patriarch v. 26 reads: "the blessings of your father have surpassed (Qal perfect 3p. gabar prevail) the blessings of my progenitors (qal participle harah be with child), to the utmost bounty of the age-old hills…"
64. "To the utmost bounty" refers to the vegetation that grows on mountain tops like Mt. Hermon and Mt. Carmel.
65. In summer when the vegetation of the low lands dries up, the mountain tops of the land of promise are green which suggests superabundant blessing.
66. Is Jacob saying that he was blessed more in time than those who preceded him?
67. The language here supports that understanding.
68. Some take ancestors to read "mountains."
69. But there seems no grammatical support for this.
70. "Have surpassed" supports this.
71. In any case, Jacob invokes this blessing "on the head" of his illustrious son.
72. In the last line of v. 26 and in the last words of Jacob to his son, in the presence of the other sons, Joseph receives the blessing of vindication before men.
73. "And on the crown (skull) of the head (one word qodqod) of the one distinguished among his brothers" signifies what the student of Genesis already knew.
74. The word translated "distinguished" is the noun nazir which is used elsewhere in the OT for as Nazirite (a consecrated/separated person).
75. Here it refers to the fact that of all the sons of Jacob, Joseph was by and far the spiritual standout.
76. The son Jacob so demonstrably favored was the son of exceptional distinction among the brothers eleven.
77. Everything in his career backs this up.
78. He was the spiritual super star (pun intended!).
79. His elevation to power and glory was the overt sign of his excellence within the company of his peers.
80. He was "the prince" among his brothers.
81. Finally, and briefly, Jacob blesses his youngest son Benjamin (v. 27).
82. He is described as a fierce wolf.
83. Clearly, the future exploits of the tribe of Benjamin are in view.
84. Judges tells of Ehud the Benjaminite who delivered Israel from the Moabites (3:15-30), of Benjamin’s participation in the war against Sisera (5:14), and of their savagery at Gilbeah, prompting a civil war (chaps. 19:21).
85. And it was from Benjamin that Saul and his warrior son Jonathan came (1Sam. 10-14).

Editorial Comment (v. 28)

VERSE 28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them (~t'Aa %r,b'y>w: ~h,l' rB,DI-rv,a] tazOw> rf'[' ~ynEv. laer'f.yI yjeb.vi hL,ae-lK' [noun m.s.constr. kol all + adj.p.as. elleh these + noun m.p.constrl. shebet rod; "tribes" + p.n. Israel + adj.m. dual abs. shenayim two + adj.m.s.abs. ashar ten + waw w/adj.f.s.abs. zoth this + rel.pro. asher + Piel perf.3m.s. dabar speak + prep lamed w/3m.p.suff. + noun m.s.constr.w/3m.p.suff. abh + waw w/Piel impf.3m.s. barak bless + d.o. marker w/3m.p.suff.]).

He blessed them, every one with the blessing appropriate to him (%r;Be Atk'r>biK. rv,a] vyai [noun m.s.abs. ish + rel.pro. asher + prep kaph w/noun f.s.constr.w/3m.s.suff. berakah blessing + Piel perf.3m.s. barak bless + d.o. marker w/3m.p.suff.]).

Death of Jacob (vv. 29-33)

VERSE 29 Then he charged them and said to them, "I am about to be gathered to my people (yMi[;-la, @s'a/n< ynIa] ~h,lea] rm,aYOw: ~t'Aa wc;y>w [waw w/Piel impf.3m.s. tsawah command + d.o. marker w/3m.p.suff. waw w/Qal impf.3m.s. amar + prep el w/3m.p.suff. + pro.1s. ani I + Niphal part.m.s.abs. asaph gather + prep el + noun m.s.constr.w/1s.suff. am people]); bury me with my fathers in the cave that is in the field of Ephron the Hittite [yTixih !Arp.[, hdef.Bi rv,a] hr'['M.h;-la, yt'boa]-la, ytiao Wrb.qi [Qal imper.m.p. qabar bury + d.o. marker w/1s.suff. + prep el + noun m.p.constr.w/1s.suff. abh + prep el + def.art.w/noun f.s.abs. me-arah cave + rel.pro. asher + prep beth w/noun m.s.constr. shadeh field + p.n. Ephron + def.art.w/p.n. Hittite]),

VERSE 30 in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan (![;n"K. #r,a,B. arem.m;-ynEP.-l[; rv,a] hl'Pek.M;h; hdef.Bi rv,a] hr'['M.B; [def.art.w/prep beth w/noun f.s.abs. me-arah cave + rel.pro. asher + prep beth w/noun m.s.constr. shadeh field + def.art.w/p.n. Machpelah + rel.pro. asher + prep al + noun m.p.constr. paneh face; "which is before" + p.n. Mamre + prep beth w/noun both s.abs. eretz + p.n. Canaan], which Abraham bought along with the field from Ephron the Hittite for a burial site [rb,q'-tZ:xua]l; yTixih; !rop.[, taeme hd,F'h;-ta, ~h'r'b.a; hn"q' rv,a] [rel.pro. asher + Qal perf.3m.s. qanah buy + p.n. Abraham + d.o. marker + def.art.w/noun m.s.abs. shadeh field + prep min w/prep etth "from" + p.n. Ephron + def.art.w/p.n. Hittite + prep lamed w/noun f.s.constr. achuzzah possession; "site" + noun m.s.abs. qeber grave]).

VERSE 31 "There they buried Abraham and his wife Sarah, there they buried Isaac and his wife Rebekah, and there I buried Leah (ha'le-ta yTir>b;q' hM'v'w> ATv.ai hq'b.rI taew> qx'c.yI-ta, Wrb.q' hM'v' ATv.ai hr'f' taew> ~h'r'b.a;-ta, Wrb.q' hM'v' [adv sham there + Qal perf.3p. qabar bury + d.o. marker + p.n. Abraham + waw w/d.o. marker + p.n. Sarah + noun f.s.constr.w/3m.s.suff. ishshah wife + adv sham there + Qal perf.3p. qabar bury + d.o. marker + Isaac + waw w/d.o. marker + p.n. Rebekah + noun f.s.constr.w/3m.s.suff. ishshah wife + waw w/adv sham there + Qal perf.1s. qabar bury + d.o. marker + p.n. Leah])--

VERSE 32 the field and the cave that is in it, purchased from the sons of Heth (txe-ynEB. taeme AB-rv,a] hr'['M.h;w> hd,F'h; hnEq.mi [noun m.s.constr. miqnah purchase + def.art.w/noun m.s.asbs. shadeh field + waw w/def.art.w/noun f.s.abs. me-arah cave + rel.pro. asher + prep beth w/3m.s.suff. + prep min w/prep eth "from" + noun m.p.constr. ben + p.n. Heth])."

VERSE 33 When Jacob finished charging his sons, he drew his feet into the bed and breathed his last, and was gathered to his people (wyM'[;-la, @s,a'YEw: [w:g>YIw: hJ'Mih;-la, wyl'g>r; @soa/Y<w: wyn"B'-ta, tWOc;l. bqo[]y: lk;y>w: [waw w/Piel impf.3m.s. kalah accomplish, finish + p.n. Jacob + prep lamed w/Piel infin.constr. tsawah charge, command + d.o. marker + noun m.p.constr.w/3m.s.suff. ben + waw w/Qal impf.3m.s. asaph gather; "drew" + noun f. dual constr.w/3m.s.suff. regel foot + prep el + def.art.w/noun f.s.abs. mittah bed + waw w/Qal impf.3m.s.s gawa die, breathed out; "breathed his last" + waw w/Niphal impf.3m.s. asap gather + prep el + noun m.p.constr. w/3m.s.suff. am people]).

ANALYSIS: VERSES 28-33

1. In v. 28 we have an editorial comment by the author of Genesis on the Testament of Jacob which largely reiterates the mostly future references of the sayings of Jacob.
2. Jacob has said that he would declare "what will happen to you in the latter days" (v. 1).
3. Here the author makes the point by saying that they concerned "the twelve tribes of Israel," not just the tribes’ founding fathers.
4. This is the first reference in Scripture to the twelve tribes of Israel.
5. The final words of Jacob demonstrate his preoccupation with the promised land (2^nd pillar of the Abrahamic Covenant).
6. Having prophesied the tribes future developments in the land of Canaan, he once again insists that he should be buried there.
7. This is actually the 3^rd time he has made this apparent (cf. 47:29-31; 48:21-22).
8. When Jacob was leaving Canaan for Egypt God had said to him "I shall bring you up again, and Joseph will close your eyes" (46:4).
9. The second half of that promise is about to be fulfilled with Joseph closing his father’s eyes in death, but Jacob no wants to make sure his sons will see to it that his body is taken to Canaan so that the other part of God’s promise will be fulfilled.
10. The wording here, as in other passages about the patriarchal tomb, is detailed and precise, emphasizing Israel’s legal title to the burial site (cf. 23:17-20; 25:9-10; 50:13).
11. Sentiment, as well as legal title, requires that he be buried there, for that is where his mother Rebekah is buried, as well as his wife Leah, who is the mother of six of his sons.
12. Earlier in the narrative, the burials of Abraham, Sarah and Isaac have been mentioned.
13. But this is the only time that the resting place of Rebekah and Leah is mentioned.
14. Rebekah and Leah were at the vortex of much division in the family, but Jacob now insists on being united with them in death.
15. Finally, all members of the founders of Israel can be united in burial and in the afterlife.
16. The latter is the most important, but the burial in the land of promise also carries significance.
17. Jacob’s last action as the reigning authority of the chosen race was to order his sons to see to it that he be buried in the tomb of the patriarchs which today is in Hebron.
18. Hebron is the ancestral home of the Jews.
19. Jacob very last instructions are methodical, detailed, and precise (vv. 29-32).
20. Jacob knew that one day the first three generations of the founding fathers would be resurrected from the cave/tomb of Machpelah.
21. This will take place right after the 2^nd Advent when OT saints will receive their resurrection bodies.
22. With his remaining strength Jacob drew his feet into his bed and lay down and died.
23. For "breathed his last" see 25:8 (death of Abraham); 35:29 (death of Ishmael); and here (death of Jacob).
24. Also see Mk. 15:37//Matt. 15:39//Lk. 23:46 (physical death of Jesus) and Acts 5:5 (death of Ananias).
25. The verb here is gawa which is best translated by the English "expire."
26. This verb carries the idea of ‘stop breathing’ (cf. Gen. 6:17, 21; Num. 20:29; Josh. 22:20; Job 3:11; 34:14-15; Ps. 104:29).
27. Psalm 104:29 connects expiring to the removal of the human spirit.
28. At the moment of death as Jacob made his final exhale his soul and spirit exited his body.
29. The body without the soul dies (Jam. 2:26 "For just as the body without the spirit is dead, so also faith without works is dead.").
30. At birth the soul enters the body and this is in conjunction with a newborn taking its very first breath of air (Adam is the pattern).
31. For "gathered to his people" see also Gen. 25:8, 17 (Abraham); 35:9 (Ishmael); Num. 20:24, 26 (Aaron); Deut. 32:50 (Moses).
32. Gathered is used twice in v. 33.
33. It is used of Jacob gathering his feet into his bed and it is used of Jacob’s soul relocating to the center of the earth.
34. This place is called in the NT "Paradise" and "Abraham’s Bosom" (Lk. 23:43; 16:22, 23).
35. Sheol Paradise is where all the souls of OT saints went at death.
36. Jesus on the evening of His resurrection relocated the souls of all OT saints to the 3^rd heaven (also called Paradise in 2Cor. 12:4) where they remain until their resurrection at the 2^nd Advent (Eph. 4:8-10; cf. 1Pet. 3:18-19).