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1 And Jacob called his sons and said:
Gather and I will tell you what shall befall you in days to come.
2 Assemble and listen, sons of Jacob, And listen to Israel, your father.
3 Reuben, you are my firstborn, My might and beginning of my strength, Excelling in rank and excelling in power. 4 Boiling over as water, you shall not excel, For you went up to your father’s bed, Then defiled it -- he went up to my couch.*
5 Simeon and Levi are brethren; Weapons of violence, their swords. 6 May I never enter their council; May my honor not be joined with their assembly; For in their anger they killed men, And in their self-will hamstrung oxen. 7 Cursed be their anger, for it is fierce; And their wrath, for it is cruel. I will divide them in Jacob, And scatter them in Israel.
8 Judah, you will be praised by your brothers; Your hand will be on your enemies' neck. Your father’s sons shall bow before you. 9 Judah is a lion’s whelp; From the prey, my son, you have gone up. He stooped, he crouched, as a lion, and as a lioness, who shall rouse him? 10 The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes; And him will the peoples obey. 11 Binding his foal to the vine, And his ass's colt to the choice vine; He has washed his clothing in wine, And in grapes' blood his garments. 12 His eyes shall be red with wine, And his teeth white with milk.
13 Zebulun shall dwell at the shore of the seas, And he shall be a shore for ships, And his border shall reach to Sidon.
14 Issachar is a strong donkey, Lying between the two saddlebags. 15 And he saw a resting place, that it was good, And the land, that it was pleasant. And he bowed his shoulder to the burden, And became a servant at forced labor.
16 Dan shall judge his people, As one of the tribes of Israel. 17 Dan shall be a serpent upon the road, A viper upon the path, Biting the horse’s heels So his rider falls backward. 18 I have awaited your deliverance, Yahweh.
19 Gad will be raided by raiders, But he shall raid at their heel.
20 Asher's food shall be rich, And he shall yield royal dainties.
21 Naphtali is a doe set free, Who bears goodly fawns.
22 A ben porat is Joseph, a ben porat by a spring. Daughters march over a wall. 23 The archers have bitterly attacked him, And shot at and harassed him: 24 But his bow remained strong, And the arms of his hands were made agile By the hands of the Mighty One of Jacob, By the name of the shepherd, the Rock of Israel, 25 By the god of your father, who helps you, And by Shaddai, who blesses you: Blessings of sky above, Blessings of the deep lying below, Blessings of breasts and womb. 26 The blessings of your father have prevailed above the blessings of the ancient mountains, the boundaries of the everlasting hills. They shall be on the head of Joseph, And on the brow of the one separated from his brethren.
27 Benjamin is a ravening wolf: In the morning he shall devour the prey And at evening he shall divide the spoil.
28 All these are the twelve tribes of Israel, and this is what their father spoke to them and blessed them; he blessed each with his own blessing.
29 And he instructed them, and said to them, I am to be gathered to my people. Bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite as a burial plot. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah: 32 the field and the cave that is in it, which was purchased from the Hittites. 33 And Jacob finished instructing his sons, and drew his feet into the bed, and expired, and was gathered to his kin.
The modern chapter divisions, though not present in the Masoretic Text itself, do sometimes correspond to the system of petuhot and setumot. In this case, the beginning of chapter 49 does correspond to such a division, while the end of the chapter does not. And there are various setumot and petuhot within the chapter itself dividing the oracles concerning the twelve tribes from one another (see BHK).
As Dillmann explains, the first six sons listed in the chapter are the children of Leah, in their birth order except that Zebulun comes before Issachar. They are followed by the sons of Jacob's two concubines, not according to birth order but in terms of the geographic position of their tribes, from south to north. And finally come Rachel's children, in birth order.
As a poem which goes through a list of the tribes of Israel, Genesis 49 "should be compared with the Song of Deborah (Jud. v.), in which, similarly, judgments are passed upon the several tribes, and with the 'Blessing of Moses' in Dt. xxxiii., in which the tribes generally are passed under review: with each of these it exhibits sometimes verbal parallels, showing that one must contain reminiscences of the other" (Driver, ad loc.)
According to Driver, "It is not to be supposed that the Blessing was actually pronounced by Jacob". This continues to be the consensus position in biblical studies, which now tends to discount the historicity of all the individuals named in Genesis. Driver held that the political implications of the poem's "predictions" argued for a time between the Judges and David. As of 1999, de Hoop describes a situation in which the "almost unanimous" consensus that the text is "old" implicitly relies on a 1400 to 1000 CE date (p. 55), but also says such a date "can no longer be taken for granted" (p. 62).
(49:1) befall you. That is, befall the tribes to be descended from Jacob's sons (Dillmann).
(49:1) in days to come. Dillmann is aware of an opinion that these words are a later addition to the text, but rejects it.
(49:2) and listen ... And listen. Kittel suggests that perhaps the first "and listen" should be deleted. My guess is that he sees the repetition of "and listen" as awkward and theorizes that a copying error has reproduced the word twice.
(49:3) For the first four figures -- Reuben, Simeon, Levi, and Judah -- this poem follows their birth order according to Genesis. First Reuben's firstborn status is brought up, but he is, so to speak, set aside for his sexual offense.
(49:3) beginning. Or, first-fruits (ASV margin). In either case this is a reference to Reuben's status as first-born.
(49:3) might ... strength. Says Dillmann, referring to "procreative power".
(49:4) you shall not. Or, may you not (ASV margin).
(49:4) shall not excel. This matches the depiction of Reuben in the rest of the Bible, where this tribe plays only a very minor role in Israelite history. Why, then, if the tribe of Reuben is not generally of much interest to the biblical authors, does Genesis portray Reuben as the eldest son of Jacob? According to Driver, "Reuben, it seems, must once have been an important tribe; but early lost its pre-eminence."
(49:4) bed ... couch. While, at least in the English I was raised with, "bed" and "couch" refer to two distinct sorts of object, I think we must read the "bed" and "couch" here to refer to one and the same place. Dillmann, in fact, renders both as "bed"
(49:4) your father's bed. The word bed is in a plural form, according to Dillmann "because a double bed is intended", to which one can compare the plural in 1 Chronicles 5:1.
(49:4) he went up. Why "he went up", rather than you? According to Driver, this is "expressive of aversion and disgust", as if Jacob turns away from addressing Reuben, instead discussing him in the third person.
(49:4) couch. Though the Masoretes have this word pointed here in the singular, in all other cases it appears in the plural (Dillmann).
(49:4) At the end of this verse, the Masoretic Text has a petuha section break (BHK).
In the Masoretic Text, Simeon and Levi are spoken of quite harshly for their anger and violent acts at Shechem. However, in the Samaritan Pentateuch a variety of differences yield a much less disapproving message, for which see Tsedaka. A similar softening of message, according to Dillmann can be found in the Targum Pseudo-Jonathan.
(49:5-7) After the disqualification of Reuben, Simeon and Levi would logically be next in line for the birthright. However, they are disqualified for their violent attack on the people of Shechem.
(49:5) Weapons. This English term is perhaps a tad more specific than the Hebrew keli, which is literally more like physical objects. Perhaps implements or instruments would be a closer equivalent in this context than weapons.
(49:5) violence. This English term is more specific than the Hebrew ḥamas, which can include various other sorts of maltreatment. Thus perhaps a word like cruelty might better capture this range.
(49:5) their swords. Hebrew mekeroteihem, which appears only here. The KJV reads their habitations ("Instruments of cruelty [are in] their habitations", while the 1917 JPS translation reads their kinship ("Weapons of violence their kinship"). See Driver, ad loc.
(49:6) May I never enter. Following NHEB, among others, I am reading nefeš as a poetic synonym for "myself" in this context. I would prefer not to invite the sorts of anachronistic readings that can occur when bringing the current English word "soul" in as a rendering for nefeš. I have also borrowed wording from the NHEB elsewhere in this verse.
(49:6) council. Hebrew sod. ASV margin gives the alternate reading secret.
(49:6) My honor. Hebrew kebodi, parallel to nafši as a poetic synonym for "myself". According to Dillmann on the basis of the Septuagint and an interchangeable Assyrian kabidtu / napištu pair we may suggest the emendation kebedi instead of kebodi, and thus "my liver" instead of "my honor". Due to the difference between Hebrew and English body-metaphors, saying "my liver" in Hebrew poetry might be compared to "my heart" in English.
(49:6) killed men. Literally, killed a man (as in ASV). But many translators here have taken hargu ʔiš to refer to the killing of the Shechemites in general, thus requiring the plural in English.
(49:6) in their self-will. Or, for pleasure (NHEB).
(49:6) oxen. Hebrew šor, literally in the singular (as ASV). Young's Literal Translation reads "prince" instead of "ox", and instead of "hamstrung", he reads "eradicated". Thus "eradicated a prince". Young's Literal Translation is to be used with caution, as Young was an idiosyncratic character, but according to Dillmann a number of interpreters agree with Young in reading "prince" or "hero" instead of "ox". Instead of šor, "ox", the reading šur, "wall", is found in Aquila, Symmachus, the Peshitta, and the Vulgate, but according to Dillmann their reading is incorrect.
(49:7) I will divide them in Jacob, / And scatter them in Israel. According to Driver, this is a reference to the historical condition in which the Tribe of Levi was scattered throughout Israel lacking territory, while the territory of Simeon was "virtually absorbed" in Judah (Driver, ad loc.).
(49:7) At the end of this verse, there is a petuha section break (BHK).
(49:8) Judah, you will be praised. Hebrew yehudah ʔatah yoduka, playing on the similarity between "Judah" and "praise" (Driver).
(49:9) lion ... lion ... lioness. Hebrew arye ... arye ... labi. On one opinion, the labi here refers to a lioness as opposed to a male lion, while on another opinion arye and labi are simply synonyms. Skinner read labi as referring specifically to an "old lion", and on this reading then the metaphors of this verse progress from a young lion, to a full-grown, and finally to an old lion.
(49:9) From the prey, my son, you have gone up. Dillmann mentions mentions a reading in which instead of "gone up", we interpret the underlying Hebrew word as "grown"; thus, the idea being that Judah, like a lion, has grown up on the meat of his prey. Dillmann rejects this rendering on the grounds that it is too negative to fit in such a positive description of Judah as found here, but the "grown" option is taken by the NJPS.
(49:9) you have gone up. According to Driver, this refers to the Judahites returning to their mountainous home after winning battles, in a comparison to a lion returning to its lair in the mountains after a kill.
(49:10) ruler's staff. Or lawgiver (ASV margin).
(49:10) And him will the peoples obey. Or more literally, And to him obedience of peoples.
(49:11-12) vine ... vine ... wine ... grapes .. wine. According to Driver, the territory of Judah was "a great vine-growing district".
(49:11) choice vine. Hebrew śoreqah, which appears to be a word for some specific high-quality variety of grape. Compare its appearances in Isaiah 5:2 and Jeremiah 2:21.
(49:11) his garment. The Masoretic Text reads sutoh or suto -- the distinction is immaterial -- depending on the edition one uses. This is the only instance of this word in the Hebrew Bible. On the other hand, the Samaritan Pentateuch reads kesuto, and the word kesut appears about eight times in the Hebrew Bible, according to DCH, where it refers to clothing or covering more generally. In BHS and the Westminster Leningrad Codex, there is a Kethib-Qere, reading suto for sutoh, while BHK does not have any Kethib-Qere here.
(49:12) red. Hebrew ḥaklili, a word which only appears here. Gesenius suggests "dim" or "dark", while Driver reads "dull". A related term, haklilut, appears only in Proverbs 23:29, where it also refers to the eyes of someone who has drunk wine.
(49:12) At the end of this verse, there is a petuha section break (BHK).
(49:13) This verse describes the territory of Zebulun as extending all the way to the Mediterranean. Compare this to Joshua 9:10-16, in which the territory described appears to be landlocked. Both Driver and the Anchor Bible Dictionary's "Zebulun" speculate that this may have to do with changes over time in the territory of Zebulun.
(49:13) shore. The Hebrew word is ḥof, which outside its second appearance in this verse appears only in the expressions ḥof hayam and ḥof yamim, meaning "seashore" or "seashores". But here it appears in the expression "shore of ships". Several commentators have suggested that something has gone wrong here, and the second occurrence of "shore" is some sort of copying error where another word belongs. DCH suggests that perhaps we should read sailer of ships instead of shore of ships.
(49:13) his border shall reach to Sidon. Or perhaps, his flank shall be upon Sidon.
(49:13) At the end of this verse, there is a petuha section break (BHK).
(49:15) At the end of this verse, there is a setuma section break (BHK).
(49:16) shall judge. The verb yadin, is used here by way of wordplay with the name Dan. Driver takes "will judge his people" as "defend the members of its own tribe". Instead of "judge", the NIV reads "provide justice for", while NJPS has "govern".
(49:16) his people. Driver records disagreement over whether his people refers to Israel as a whole or to Dan specifically.
(49:16) As one of the tribes of Israel. Driver reads this as meaning that Dan will defend itself "as successfully as any one of the other tribes of Israel".
(49:17) Dan shall be. Driver reads, May Dan be.
(49:17) viper. DCH and HALOT both give the gloss "horned viper". However, as this word is a hapax, I am not sure how much confidence we can place in an attribution of the word to any one particular species.
(49:18) deliverance. I have chosen deliverance here, instead of the more common salvation, which can lead an unwary reader to read later theological ideas into the Genesis text.
(49:18) The Masoretic Text places a setuma section break at the end of verse 18, and not at the end of verse 17, indicating that it treats verse 18 as part of the oracle concerning Dan.
(49:19) Driver paraphrases this verse about Gad: "Marauding bands (see 2 K. v. 2, vi. 23) will press upon him; but he will disperse them, and pursue closely at their heels as they retreat."
(49:19) Gad will be raided by raiders. Hebrew gad gedud yegudennu, with wordplay that would be difficult to replicate in English.
(49:19) their heel. The Masoretic Text reads ʕqb, "heel", but I am translating on the assumption that the text should read ʕqbm, "their heel". The Masoretic Text begins verse 20 with the letter mem before "Asher", but I am following Driver and many others in following the theory that this mem should in fact be the last letter of verse 19.
(49:19) The Masoretic Text places a setuma section break at the end of this verse (BHK). To my mind, the way that the mem that now begins verse 20 has apparently come from the end of verse 19 indicates that the setumot and petuhot were likely not original features of the Hebrew Text. Had they been, it is much harder to imagine this mistake occurring.
(49:20) Asher's food shall be rich. I am translating as if the verse begins with ʕšr, rather than mʕšr. I am following the theory that the m at the beginning of this verse, in front of "Asher", should in fact be attached to the end of "heel".
(49:20) There is a setuma section break at the end of this verse (BHK).
(49:21) There is a setuma section break at the end of this verse (BHK).
(49:25) of sky above. According to Driver, this refers to "dew, rain, and sunshine".
(49:25) of the deep lying below. According to Driver, this refers to "springs and fountains, brooks and rivers, issuing forth from the subterranean 'deep' (see on i. 9), -- a characteristic feature of Palestine (Dt. viii. 7)."
(49:25) the deep. Hebrew tehom.
(49:26) the ancient mountains. Following an emendation, as do BHK, Driver, NJPS, NRSV, and others. Without the emendation, Driver says the Hebrew would be read my conceivers, but in the masculine, "an incredible expression for 'ancestors.'"
(49:26) boundaries. The meaning of this term is uncertain (see DCH).
(49:26) the one separated from. The meaning of this term is uncertain (see DCH). The ASV marginal note suggests him that is a prince among his brothers.
(49:26) The Masoretic Text has a setuma section break at the end of this verse (BHK).
(49:27) ravening wolf. Benjamites are often associated with fighting ability in the Bible (cf. Driver).
(49:28) blessing. Not all of the children are given a "blessing", at least not in the ordinary sense of the term. According to Driver, the whole poetic utterance by Jacob is called a "blessing" due to the preponderance of blessing in it, even though not every child is strictly blessed.
(49:29) my people. Hebrew ammi. Driver says we should probably read the plural here, ammai, as in v. 33, which would thus translate literally to "my paternal kinsmen". Whether gathered to my people or gathered to my kin, the phrase is an idiomatic expression for death.
(49:32) Hittites. Literally, sons of Heth.
(49:33) gathered to his kin. This is the idiom for death and burial that is often traditionally rendered in English, "gathered to his people". But the word ʕam is in the plural here, and so I am taking this as being the somewhat less common meaning "paternal kinsmen" instead of literally "peoples".
Reviewed all the differences between the ASV, WEB, and NHEB for this chapter. Reviewed ASV, NHEB notes for this chapter. There are no WEB notes for this chapter. Reviewed the verb tenses throughout the blessing, and got them into what I think is a reasonable shape. Reviewed Driver's notes and used them where appropriate. Added notes on the setumot and petuhot from BHK.
Review the lineation against BHK.
Review all of BHK's text-critical notes.
Review against Skinner, Dillmann.
Add a bibliography.
This is an attempt at creating a text through a careful, judicious comparison of the ASV, WEB, and NHEB.
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