Genesis 49
49
The Blessing of Jacob
1 Jacob called for his sons and said, āGather together so I can tell you#tn After the imperative, the cohortative with prefixed vav (×) indicates purpose/result. what will happen to you in the future.#tn The expression āin the futureā (×Ö·×Ö²×ØÖ“××Ŗ ×Ö·×Ö¼Öø×Ö“××, āakharit hayyamim, āin the end of daysā) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, āThe Last Words of Jacob: Genesis 49,ā BSac 112 (1955): 320-28; H. Pehlke, āAn Exegetical and Theological Study of Genesis 49:1-28ā (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, āThe Canaanite Background of Genesis 49,ā CBQ 17 (1955): 1-18.
2 āAssemble and listen, you sons of Jacob;
listen to Israel, your father.
3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
4 You are destructive#tn The Hebrew noun פַּ×Ö·× (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being āfrothy, boiling, turbulentā as water. The LXX has ārun riot,ā the Vulgate has āpoured out,ā and Tg. Onq. has āyou followed your own direction.ā It is a reference to Reubenās misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests ādestructive like water,ā for Reuben acted with pride and presumption; see his āAn Exegetical and Theological Study of Genesis 49:1-28ā (Th.D. dissertation, Dallas Theological Seminary, 1985). like water and will not excel,#tn Heb āDo not excel!ā The Hiphil of the verb ×Öø×ŖÖ·×Ø (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
for you got on your fatherās bed,#sn This is a euphemism for having sexual intercourse with Jacobās wives (see Gen 35:22).
then you defiled it ā he got on my couch!#tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, āThe Reprimand of Reuben,ā JNES 30 (1971): 87-98.
5 Simeon and Levi are brothers,
weapons of violence are their knives!#tn The meaning of the Hebrew word ×Ö°×Öµ×ØÖø× (mĆækherah) is uncertain. It has been rendered (1) āhabitationsā; (2) āmerchandiseā; (3) ācounselsā; (4) āswordsā; (5) āwedding feasts.ā If it is from the verb ×Ö¼Öø×ØÖ·×Ŗ (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to āknives.ā Since the verb is used in Exod 4:25 for circumcision, the idea would be ātheir circumcision knives,ā an allusion to the events of Gen 34 (see M. J. Dahood, āāMKRTYHMā in Genesis 49,5,ā CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended āwedding feastā for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, āA Ghost Word in the Testament of Jacob (Gen 49:5)?ā JBL 100 [1981]: 335-422).
6 O my soul, do not come into their council,
do not be united to their assembly, my heart,#tn The Hebrew text reads āmy glory,ā but it is preferable to repoint the form and read āmy liver.ā The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II ×Ö¼Öø×Öµ×) for which the heart is the modern equivalent.
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel!#sn Divideā¦scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
8 Judah,#sn There is a wordplay here; the name Judah (×Ö°××Ö¼×Öø×, yĆæhudah) sounds in Hebrew like the verb translated praise (××Ö¹××Ö¼×Öø, yodukha). The wordplay serves to draw attention to the statement as having special significance. your brothers will praise you.
Your hand will be on the neck of your enemies,
your fatherās sons will bow down before you.
9 You are a lionās cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness ā who will rouse him?
10 The scepter will not depart from Judah,
nor the rulerās staff from between his feet,#tn Or perhaps āfrom his descendants,ā taking the expression āfrom between his feetā as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
until he comes to whom it belongs;#tn The Hebrew form ש×Ö“××Ö¹× (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading āShilohā and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation āuntil the [or āhisā] ruler comes,ā a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is āuntil tribute is brought to himā (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, āthe nations will obey him.ā (4) The interpretation followed in the present translation, āto whom it [belongs]ā (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
the nations will obey him.#tn āand to him [will be] the obedience of the nations.ā For discussion of this verse see J. Blenkinsopp, āThe Oracle of Judah and the Messianic Entry,ā JBL 80 (1961): 55-64; and E. M. Good, āThe āBlessingā on Judah,ā JBL 82 (1963): 427-32.
11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash#tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place. his garments in wine,
his robes in the blood of grapes.
12 His eyes will be dark from wine,
and his teeth white from milk.#tn Some translate these as comparatives, ādarker than wineā¦whiter than milk,ā and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
13 Zebulun will live#tn The verb ש×Öø×Ö·× (shakhan) means āto settle,ā but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribeās territory. by the haven of the sea
and become a haven for ships;
his border will extend to Sidon.#map For location see Map1-A1; JP3-F3; JP4-F3.
14 Issachar is a strong-boned donkey
lying down between two saddlebags.
15 When he sees#tn The verb forms in this verse (āsees,ā āwill bend,ā and ā[will] becomeā) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired. a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer.#sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, āSome Sayings in Genesis 49,ā JBL 88 (1969): 435-44; and S. Gevirtz, āThe Issachar Oracle in the Testament of Jacob,ā ErIsr 12 (1975): 104-12.
16 Dan#sn The name Dan (×Ö¼Öø×, dan) means ājudgeā and forms a wordplay with the following verb. will judge#tn Or āgovern.ā his people
as one of the tribes of Israel.
17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward.#sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
18 I wait for your deliverance, O Lord.#sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.
19 Gad will be raided by marauding bands,
but he will attack them at their heels.#tc Heb āheel.ā The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word āheel.āsn In Hebrew the name Gad (×Ö¼Öø×, gad ) sounds like the words translated āraidedā (×Ö°××Ö¼×Ö¶× Ö¼×Ö¼, yĆægudennu) and āmarauding bandsā (×Ö¼Ö°××Ö¼×, gĆædud).
20 Asherās#tc Heb āfrom Asher,ā but the initial mem (×) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on āheel.ā food will be rich,#tn The Hebrew word translated ārich,ā when applied to products of the ground, means abundant in quantity and quality.
and he will provide delicacies#tn The word translated ādelicaciesā refers to foods that were delightful, the kind fit for a king. to royalty.
21 Naphtali is a free running doe,#tn Heb āa doe set free.ā
he speaks delightful words.#tn Heb āthe one who gives words of beauty.ā The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line āthe one who bears beautiful fawns,ā interpreting ×Ö“×Ö°×ØÖµ× (āimre) as a reference to young animals, not words (see HALOT 67 s.v. *×Ö“×Ö¼Öµ×Ø).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading āwords of beautyā). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
22 Joseph is a fruitful bough,#tn The Hebrew text appears to mean ā[is] a son of fruitfulness.ā The second word is an active participle, feminine singular, from the verb פּÖø×ØÖø× (parah, āto be fruitfulā). The translation āboughā is employed for ×Ö¼Öµ× (ben, elsewhere typically āsonā) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word āsonā nowhere else refers to a plant and the noun translated ābranchesā (Heb ādaughtersā) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase ×Ö¼Öµ× ×¤Ö¼Öø×ØÖø× (ben parah, āfruitful boughā) as āwild donkeyā (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
a fruitful bough near a spring
whose branches#tn Heb ādaughters.ā climb over the wall.
23 The archers will attack him,#tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
they will shoot at him and oppose him.
24 But his bow will remain steady,
and his hands#tn Heb āthe arms of his hands.ā will be skillful;
because of the hands of the Mighty One of Jacob,
because of#tn Heb āfrom there,ā but the phrase should be revocalized and read āfrom [i.e., because of] the name of.ā the Shepherd, the Rock#tn Or āStone.ā of Israel,
25 because of the God of your father,
who will help you,#tn Heb āand he will help you.ā
because of the sovereign God,#tn Heb āShaddai.ā See the note on the title āsovereign Godā in Gen 17:1. The preposition ×Öµ×Ŗ (āet) in the Hebrew text should probably be emended to ×Öµ× (āel, āGodā).
who will bless you#tn Heb āand he will bless you.ā
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb.#sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
26 The blessings of your father are greater
than#tn Heb āhave prevailed over.ā the blessings of the eternal mountains#tn One could interpret the phrase ××Ö¹×ØÖ·× (horay) to mean āmy progenitorsā (literally, āthe ones who conceived meā), but the masculine form argues against this. It is better to emend the text to ×Ö·×ØÖ²×ØÖµ× (harare, āmountains ofā) because it forms a better parallel with the next clause. In this case the final yod (×) on the form is a construct plural marker, not a pronominal suffix.
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers.#tn For further discussion of this passage, see I. Sonne, āGenesis 49:24-26,ā JBL 65 (1946): 303-6.
27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.ā
28 These#tn Heb āAll these.ā are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.#tn Heb āand he blessed them, each of whom according to his blessing, he blessed them.ā
29 Then he instructed them,#tn The Hebrew text adds āand he said to them,ā which is not included in the translation because it is redundant in English. āI am about to go#tn Heb āI am about to be gatheredā The participle is used here to describe what is imminent. to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 32 The field and the cave in it were acquired from the sons of Heth.ā#tn Some translate the Hebrew term āHethā as āHittitesā here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., āHittites,ā Peoples of the Old Testament World, 152-53.
33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went#tn Heb āwas gathered.ā to his people.
Terpilih Sekarang Ini:
Genesis 49: NET
Highlight
Salin
Bandingkan
Kongsi
Ingin menyimpan sorotan merentas semua peranti anda? Mendaftar atau log masuk
1996 - 2007 by Biblical Studies Press, LLC
