Gen. 49:1-28

1. Locate the passage

As Joseph faced the end of his life, he gathered his sons to him and delivered a prophetic oracle related to their future. The “blessings” did not always contain positive declarations, as we tend to understand blessing today.

2. Genre

The passage is narrative and records a judgment oracle of Jacob for each of his 12 sons.

3. Determine the structure of the passage

4. Exegete the passage

This passage bears striking similarities to the blessing of Moses on the twelve tribes in Deut. 33:1-21. The primary difference between the blessings of Jacob and Moses being that blessing pronounced by Moses on the tribes is more consistent with the normal connotation of blessing. Moses actually pronounces favor on each of the tribes. Jacob’s “blessing” is more of a prophetic oracle related to their future.

The passage adds a nuance to our understanding of the Hebrew concept of blessing. Vs. 28 uses the word, “blessing” (Hb. “barak”) three times (twice as a verb and once as a noun). While it is true that normally the concept of blessing “has been most frequently understood in terms of benefits conveyed;” ^[1]Kent Harold Richards, “Bless/Blessing,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 754. there are other occasions where the word is used to convey the opposite meaning (1 Kgs. 21:13; Job 2:9).

Much of Jacob’s life revolved around blessing. He received the blessing of his father through manipulation; he received the blessing of God through Divine favor; he sought the blessing of his father-in-law, but never attained it; he sought the blessing of his brother by returning a blessing to him (33:11); he received the blessing from the Lord through Joseph of provision; he passed the blessing of the Lord given to him to Joseph; he blessed Joseph’s sons; he blessed his children according to the blessing that was due to them; and he died still clinging to God’s promise of blessing of land.

The term “Latter Days” is found thirteen times in the Old Testament (Gen. 49:1; 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).

• See also Ezek. 38:8 – for the phrase “latter years;” and Dan. 8:19 for the phrase “the latter [period].”

49:1-2 – Jacob summoned his sons to assemble

• Jacob used two different words, both in the imperative form, to instruct his sons to gather
  • He used the word “asaph” in 49:1, which was generally a military term for gathering. ^[2]Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament [HALOT] (Leiden: Brill, 1994-99), s.v. “אסף.”
  • In 49:2, Jacob used the word, “qabatz,” which was a more general term to denote an instruction to gather. ^[3]R. Laird Harris, Gleason L. Archer, and Bruce K. Waltke. Theological Wordbook of the Old Testament. [TWOT] (Chicago: Moody Press, 1980), s.v. “קבץ.”
  • For a similar use of both words used together to convey the urgency of the command to gather, see Ezek. 39:17.
• Jacob twice instructs his children in 49:2 to “hear” or “listen to” his blessing (Hb. “Shema”) to them (both in imperative form).
  • For a similar use of an instruction to “gather” and “hear,” see Isa. 48:14.
• Here, Jacob refers to himself as both “Jacob” and “Israel” in 49:2.

49:3-4 – Jacob’s blessing of Reuben

• Jacob begins by recognizing Reuben as his firstborn and acknowledges the normal “rights” that would belong to the firstborn which would include inheritance rights.
  • Reuben is described as “unstable.” The word is a hapax legomenon here and carries the idea, “wrecklessness” or “instability.”
    • His instability is compared to water. The idea is perhaps compared to a troubled sea (cf. Isa. 57:20; Ezek. 26:18)
    • The idea may also relate to water boiling over out of a pot.
  • Reuben is told that he will not have preeminence over his brothers
    • “to remain,” or “to be first.”
  • However, because of Reuben’s sin against his father, he had forfeited his rights as firstborn
    • It is noteworthy here that Jacob does not address the other reasons that had previously given him cause not to trust Reuben (cf. 35:22; 37:20-22; 46:28).
    • Apparently, losing the trust of his father would not have risen to the level of forfeiting his blessing. But, the sexual sin against his father (cf. 35:21) is listed as the cause for his loss.
  • True to Jacob’s prophecy, no leader in Israel (judge, prophet, or king) was ever produced from the tribe of Reuben.

49:5-7 – Jacob’s blessing of Simeon and Levi

• Simeon and Levi are addressed together because their fates are intertwined due to their rash act of vengeance (cf. 34:1-31)
  • Jacob had taken pains to disassociate himself from their actions (34:30)
  • Their curse includes:
    • Jacob’s refusal to seek their counsel
    • Their loss of honor
  • The reasons cited for their curse:
    • Murder
    • Hamstringing an ox – Genesis 34 does not mention hamstrung oxen; however it does state that they took animals from Shechem, which presumably could include the act of hamstringing some.
  • Jacob’s oracle prophesied that Simeon and Levi would be “dispersed [in] Jacob [and] scattered in Israel.
    • Jacob’s prophecy regarding Simeon and Levi was later realized in their inheritance of the land of Canaan. Simeon’s land was entirely located within the tribal inheritance of Judah, while Levi was given no land at all (because of their association with the priesthood. However, while little else is known of the tribe of Simeon, the tribe of Levi seems to have redeemed itself when they took a stand against idolatry under Moses (Exodus 32:26).

49:8-12 – Jacob’s blessing of Judah

• Judah received the first of the positive blessings from Jacob
• The name, “Judah” means, “praise” and that is what Jacob pronounced that he would receive from his brothers.
  • Judah was distinguished among his brothers in the text for:
    • Admonished his brothers not to kill Joseph (Gen. 37:26)
    • Earning the trust of his father by promising to be surety for Benjamin (43:8)
    • He was mentioned separate from his brothers by the narrator (“Judah and his brothers”) in 44:14.
    • Interceding with Joseph to save Benjamin (44:14-34).
    • Sent by his father to lead Jacob and his family into Egypt (46:28)
  • Later, Judah was listed first among the tribes (Num. 2:9); set out first among the tribes under Moses in the wilderness (Num. 10:14); was given preeminence over his brothers, even though the birthright was given to Joseph (1 Chron. 5:2); was assigned by God to be the first to attack the Canaanites (Judg. 1:1-2); was the tribe from which David and all subsequent rulers of the southern king were chosen; became synonymous with the southern kingdom of Israel; and received the Messianic promises here in the text (49:10).
  • Judah’s blessing included:
    • Praise from his brothers
    • Military victory over his enemies
    • His brothers will bow down before him
    • The depiction of a lion. The lion suggested authority. It also later became a Messianic metaphor for Messiah’s authority (Rev. 5:5)
    • The scepter of leadership will be derived from Judah. This would include the Davidic dynasty, an ultimately the Messiah.
    • The reference to Shiloh implies that the Messiah will come through Judah. ^[4]Mathews, Genesis 11:27–50:26, 890.  See discussion on pages 894-896 for the rendering of “Shiloh” consistent with the Samaritan Pentateuch as, “to whom it belongs.” This reading suggests that the scepter belongs to the future ruler who will come through the line of Judah.
  • Two different words for “lion” are used to describe three different images of Judah in 49:9. He is described first as the cub of a lion after eating its prey; the crouching of a lion ready to attack; and a lioness, which no one would dare arouse.
  • In 49:11 like 49:9 the image of offspring in conveyed. In 49:11, both the donkey and foal of a donkey are described
  • The “choice” vine; the garment washed in wine; robes washed in blood, eyes darkened by wine (which should be understood as a positive attribute rather than a negative one as several English translations unfortunately render it), and teeth white with milk all convey authority, wealth, and power.
    • See Isa. 63:1-6 for similar imagery
    • See Deut. 32:14, Songs 5:1; Isa. 55:1; and Joel 3:18 for other descriptions of wine and milk together symbolizing wealth.

49:13 – Jacob’s blessing of Zebulun

• Zebulun is listed before Issachar by Jacob, even though Issachar preceded Zebulun as the fifth son of Leah.
• Jacob announced here that the territory of Zebulun will be towards the shore of the sea, which ostensibly seems to suggest a harbor for shipping industry.
  • However, the territory eventually allocated to Zebulun by Joshua did not border the sea.
    • The answer may be in the language of the text rendering Zebulun’s territory as “towards.” In Hebrew the lamed prefix can be rendered, “towards” (as in direction) or “to” as in location). Thus, from Issachar, whose order had been switched by Jacob with Zebulun, the territory of Zebulun as towards (or in the direction of) the sea. Thus, the association with Sidon and the sea may simply suggest proximity or direction.

49:14-15 – Jacob’s blessing of Issachar

• Issachar is depicted as willing to trade comfort for freedom
• The rendering of his first descriptor as “strong” by most English translations may be overstated.
  • None of its other uses in Hebrew clearly convey the idea of strength.^[5]Some hold Job 40:18 or Prov. 25:15 as suggesting strength. However, in both cases, the idea of a bone is clearly implied. In Job 40:18, it is true that the “bones” are described as strong, but the idea of strength comes from object being used in comparison with the bones. Moreover, in Prov. 25:15, bones are depicted as being broken by a gentle tongue. Again, the word clearly means, “bones” and the fact that they are broken does not necessarily convey strength, it conveys a substance.
  • The Hb. word, “gerem” means “bone” as most of its other uses clarify.
  • Its use as a nominal adjective here seems to simply depict “a bony donkey” ^[6]See HALOT, s.v. “גֶּרֶם.” which may convey the opposite of strength.
• Next, Issachar is described as lying down “between, among, within” the “sheepfolds.”
  • The Hb. word, “mishpatayim” has been variously translated in English as “saddlebags” (NIV, HCSB), “burden” (KJV, NKJV), or sheepfolds (NASB, NRSV).
    • However, the more telling part of the description is the fact that he is pictured lying down. Thus, he is either lying down under the weight of the saddlebags (or burden), or within the sheepfold.
    • Thus, the description seems to convey laziness or lack of drive
  • Further, Jacob said that Issachar saw a place that appeared to be an appealing place to rest, he submitted to bearing burdens and servitude in order to languish in the land.
  • However, while this seems to be the case of the tribe (see Josh. 17:11-13 where they did not drive out all the Canaanites), there were at least a few notable exceptions among the Issacharites
    • See Judges 10:1, as the judge, “Tola” came from Issachar and saved Israel.
    • See also 1 Chron. 12:32, as “men of Issachar” were described as “men who understood the times, with knowledge of what Israel should do.”

49:16-18 – Jacob’s blessing of Dan

• The blessing of Dan depicts both the position (judge) and nature (small in size) as well as the struggle that the tribe will face.
• The blessing begins with a depiction of Dan as judge and ends with a reminder that God is the ultimate giver of salvation.
• Dan is pictured as a judge, a tribe, a snake, and small in stature by comparison to its adversary.
  • Thus, what he lacks in courage or size, he makes up for in cunning and stealth.
• The name, Dan, means to judge.
  • Thus, the play on words with Dan will judge (Hb. “dan yadin”)
  • The name “Dan” was ascribed by Rachel when Bilhah gave birth to her first son in Rachel’s rivalry with her sister. Rachel perceived this son as her vindication from the Lord (God had issued a judgment in her favor).
• Dan did fulfill the prophecy of Jacob
  • The tribe of Dan was small and seemingly vulnerable (Judg. 1:34-35).
  • Samson was from the tribe of Dan (Judg. 13:2).
  • Moreover, Judges 18 depicts 5 men from Dan seeking territory for their tribe and secretly scouting out the city of Laish. Those 5 men alerted their elite forces who defeat and occupy the land giving a new permanent home for the tribe in the northern part of Israel as opposed to the former territory given them by Joshua (Josh. 19:40-48).
• The language, “his people” and “one of the tribes of Israel” suggests that Jacob is ascribing legitimacy to the offspring of the concubine as on the same level as his brothers.
  • But, more than just legitimized as “one of the tribes” Dan will be the judge of his siblings.
    • Dan is listed last among the tribes in Numbers 10 and Joshua 19
    • See Revelation 7 where Dan is not listed as one of the tribes of Israel, though it is included in the Messianic prophecy in Ezek. 48:1-2.
  • It has been noted that the first introduction of idolatry in Israel came through the tribe of Dan (Judg. 18:1-31).
    • Thus, “From these or other causes many of the Fathers (Irenæus, Ambrose, Augustine, Theodoret) were led to believe that Antichrist should spring from the tribe of Dan.” ^[7]H. D. M. Spence-Jones, ed., Genesis, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 528. See also the comparison to Dan as a snake, to which others have pointed as further support for the antichrist coming from Dan theory.
  • Jacob pictures Dan as a snake (small in comparison next to the horse) waiting by the path to surprise attack its prey, but biting its opponent in such a way as to eventually bring down the much larger foe.
  • The prophetic assessment of Dan’s future, causes the Patriarch to interrupt his oracle for a brief prayer.
    • Jacob, perhaps reflecting on the weight of his own pronouncements, pauses to direct his attention upon and hope in the Lord.
    • The use of “wait” (Hb. “qavah”) is key. See Ps. 119:95. Here, the Psalmist declares that the wicked are waiting to destroy him.
      • The picture in Ps. 119:95 is of the wicked lying in wait to destroy him.
      • Thus, Jacob is saying that while Dan will (like a snake) lie in wait to attach its much larger foe, Jacob, instead, will lie in wait for the Lord’s salvation.
      • The word for “salvation” in Hb. is “yeshua.” This is the word later used of the Messiah (Jesus).
    • The tribes will struggle; conflict lies ahead. But, Jacob trusts in the Lord for their salvation.
      • Indeed, he “waits” for the Lord’s salvation
      • Is 40:31 for use of same word used as “waiting” for the Lord

49:19 – The blessing of Gad

• The blessing of Gad is brief, but rich in poetic wordplay and significance
  • Four of the six words of this blessing play on the name, “Gad.”
    • The name “Gad,” the word for “troop” (“g^adud”), the verb “attack” which occurs twice (“y^agudenu; y^agud”)
  • Some English translations render the word, “aqev” as (“at the last”), as in representing an eventual victory by Gad (See KJV, NKJV), though the word literally means, “heels.”
    • The word more likely is a reference similar to Gen. 3:15 where the same word is used, “you shall bruise him on the heel.”
    • This suggests that the enemy will be fleeing from Gad as he strikes at their heels.
    • See the blessing of Moses on the tribe of Gad (Deut. 33:20) for a similar depiction of the military prowess of the tribe.

49:20 – The blessing of Asher

• The blessing of Asher is brief, but suggests productivity and significance.
• The bread from Asher will be rich (lit. “fat”) and his produce will be delicacies for kings.
  • This rich land is also suggested by the blessing of Moses (Deut. 33:24), who announced that Asher would “dip his foot in oil.” Modern oil and gas exploration companies have often used this prophecy as basis for their search for oil.^[8]See Zion Oil and Gas – https://www.sec.gov/Archives/edgar/data/1131312/000113131206000057/fwpthw.htm.
• Though the land was touted as productive, nothing is said to indicate the character or military significance of Asher.
  • Judg. 1:31-32 suggests that they were unable to expel the Canaanites

49:21 – The blessing of Naphtali

• Jacob’s brief blessing of Naphtali lists two attributes of the tribe that distinguish it
  • Naphtali will be like an unencumbered deer
    • A deer that is “let loose” (from the Hb. “shalaq” or “to be sent off”)
    • The word can refer to being “sent away” or “let go” as in Israel from Egypt (Ex. 8:21), or “to let loose [as in, “to graze freely”]” (Ex. 22:4), or “to stretch out” (Gen. 3:22; Isa. 16:8).
  • Naphtali uses beautiful words
    • Deborah is listed as from Naphtali (Judg. 4:4-6, 10) and depicted the eloquence of which Jacob spoke.

49:22-26 – The blessing of Joseph

• Joseph received the most favorable commendation from his father
• He is described as fruitful, divinely strengthened, and divinely blessed
• 49:22 describes Joseph’s fruitfulness
  • Most English translations prefer the agricultural image (bough or vine), though the Hebrew uses the word, “son” (Hb. “ben”).
    • Similarly, the word usually rendered in English as “branches” is the Hebrew word “banot,” which is literally, “daughters.”
    • Thus, the play on the words “son” and “daughters” paired with the descriptive verbal adjective “fruitful.”
  • The phrase, “over the wall” suggests the overflowing nature of Joseph’s blessing
• 49:23-24 depict the attacks waged against Joseph, but his divinely enabled strength to withstand them
  • Three verbs describe the assault against Joseph
    • He was attacked (lit. “embittered,” “distressed,” or “grieved.”
    • He was shot at
    • He was hated or others bore a grudge against him. Those who bore this grudge against him (here described as “lords” [Hb. “baal”]) did so with “arrows” (see Jer. 9:7) which can metaphorically refer to their tongues.
  • These attacks came from his brothers, the Ishmaelites, Potiphar’s house, and Pharaoh’s prison.
  • Nevertheless, his bow remained steady. His arms were strengthened by the “Mighty God of Jacob.”
    • From this Mighty God comes the “shepherd” and the “stone of Israel.”
    • The God who empowered Joseph is mighty, the shepherd of His people, and their stone (support).

• 49:25-26 detail the source of Joseph’s abundant blessings
  • The word, “blessing” (Hb. “baraq”) occurs 4 times in 49:25 (6 times in 49:25-26).
  • Jacob recognized that Joseph’s source of blessing was the Lord
    • Those blessings include: divine help, blessings from above, blessings from the deep, blessings of the breast, and of the womb.
    • These blessings continue the theme of fruitfulness in the land and upon his family
  • In 49:26, Jacob suggests that his own blessings (influenced by the divine favor on his life through Joseph) have exceeded those of his fathers (Abraham and Isaac).
    • He confers those blessings upon the “crown” of the head of Joseph who is distinguished among his brothers
    • The word, “nazir” describes a Nazarite vow, suggesting one who is separated or distinguished from
    • Thus, Joseph who was previously separated from his brothers because of their jealousy of him, is not depicted as separated from them because of divine favor.^[9]V. P. Hamilton, The Book of Genesis Chapters 18-50. New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1995): 686.
  • Noteworthy in Joseph’s blessing are the names ascribed to God:
    • He is described as: The Mighty One of Jacob, the Shepherd, the Stone of Israel, the God of your father, and the Almighty
    • Moreover, this God is depicted as One who makes strong, who guides His people as a shepherd, supports and undergirds His people like a rock, and who blesses His people from Heaven above and the depths below

49:27 – The blessing of Benjamin

• The final blessing of Jacob is reserved for his youngest son, Benjamin
• Here, the tribe of Benjamin is depicted as a wolf who tears at his prey and whose morning hunts are so significant, that later in that evening he is still cataloging them.
• These attributes are later evidenced by some of the exploits of Benjamites in Scripture
  • Ehud, the left-handed judge (Judg. 3:15)
  • The killing of 26,000 men as Benjamin defended itself as all the other tribes of Israel attacked it (Judg. 20:15-25)
    • Sadly, Benjamin was fighting on the wrong side in this battled and ultimately suffered the judgment of the Lord
  • Skilled archers in battle (1 Chron. 8:40; 12:2)
  • Two of David’s mighty men (2 Sam. 23:27, 29)
  • King Saul (1 Sam. 9:1, 21)
  • Mordecai and Esther (Esth. 2:5)
  • The Apostle Paul (Rom. 11:1-2)
  • Ps. 7:1
• The blessing of Moses on Benjamin takes a decidedly different flavor (Deut. 33:12).

49:28 – This verse records the summary of Jacob’s blessing of his sons

• The word, “blessing” occurs three times in this verse (twice as a verb and once as a noun)
• The verse accentuates that these twelve sons comprised the twelve tribes of Israel
• The verse indicates that the blessing of each son was appropriate to them

5. Let the structure of the text drive the sermon

This is a complicated passage, though rich with solid preaching material

The text reveals that decisions have consequences, character matters to God, decisions we make today can have long-reaching impact on our families, God’s blessings often are in accordance with our character, and God’s grace can turn today’s curse into tomorrow’s blessing.

• We learn from Reuben, Simeon, and Levi the consequences of sin as Reuben lost his birthright and Simeon and Levi lost their land
• We learn from Judah the confidence earned by faithfulness;
• We learn from Zebulun that we potential for being a blessing to others;
• We learn from Issachar the importance and significance of hard work;
• We learn from Dan that size is not the determining factor of significance and the importance of waiting on God;
• We learn from Gad the importance of persistence;
• We learn from Asher the responsibility of wise stewardship of God’s gifting;
• We learn from Naphtali the potential blessing of others by the faithful usage of our gifting;
• We learn from Joseph the fruitfulness of God’s abundance with which He desires to bless us;
• We learn from Benjamin that might doesn’t always equal right and that when God entrusts us with leadership, we bear a greater responsibility of faithfulness

 

• You and I don’t control our circumstances, but we are responsible for how we handle them
• You and I can’t change what happened yesterday, but we can be faithful today
• You and I may have made mistakes in our past, but God’s grace can turn a curse into a blessing
  • Levi lost their inheritance in the land, but stood with Moses and ultimately received God’s blessing
  • Judah could have done more to help his brother, made personal moral mistakes, but proved faithful with his father and received the trust of his father and the Messianic promise
  • Joseph was mistreated by his brothers and imprisoned as a slave, but God used his faithfulness to save his family and a nation
  • Though all of Joseph’s brothers deserved judgment for their treatment of Joseph, God used Joseph to supernaturally protect them, their families, and the nation.