^48:1After these things Joseph was told,¹ “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. ^48:2When Jacob was told,² “Your son Joseph has just³ come to you,” Israel regained strength and sat up on his bed. ^48:3Jacob said to Joseph, “The sovereign God⁴ appeared to me at Luz in the land of Canaan and blessed me. ^48:4He said to me, ‘I am going to make you fruitful⁵ and will multiply you.⁶ I will make you into a group of nations, and I will give this land to your descendants⁷ as an everlasting possession.’⁸

^48:5“Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine.⁹ Ephraim and Manasseh will be mine just as Reuben and Simeon are. ^48:6Any children that you father¹⁰ after them will be yours; they will be listed¹¹ under the names of their brothers in their inheritance.¹²^48:7But as for me, when I was returning from Paddan, Rachel died—to my sorrow¹³—in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem).¹⁴

^48:8When Israel saw Joseph’s sons, he asked, “Who are these?” ^48:9Joseph said to his father, “They are the¹⁵ sons God has given me in this place.” His father¹⁶ said, “Bring them to me so I may bless them.”¹⁷^48:10Now Israel’s eyes were failing¹⁸ because of his age; he was not able to see well. So Joseph¹⁹ brought his sons²⁰ near to him, and his father²¹ kissed them and embraced them. ^48:11Israel said to Joseph, “I never expected²² to see you²³ again, but now God has allowed me to see your children²⁴ too.”

^48:12So Joseph moved them from Israel’s knees²⁵ and bowed down with his face to the ground. ^48:13Joseph positioned them;²⁶ he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father.²⁷^48:14Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger.²⁸ Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

^48:15Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked—

the God who has been my shepherd²⁹

all my life long to this day,

^48:16the Angel³⁰ who has protected me³¹

from all harm—

bless these boys.

May my name be named in them,³²

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

^48:17When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.³³ So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. ^48:18Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

^48:19But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude³⁴ of nations.” ^48:20So he blessed them that day, saying,

“By you³⁵ will Israel bless,³⁶ saying,

‘May God make you like Ephraim and Manasseh.’ ”

So he put Ephraim before Manasseh.³⁷

^48:21Then Israel said to Joseph, “I am about to die, but God will be with you³⁸ and will bring you back to the land of your fathers. ^48:22As one who is above your³⁹ brothers, I give to you the mountain slope,⁴⁰ which I took from the Amorites with my sword and my bow.”

The Blessing of Jacob

^49:1Jacob called for his sons and said, “Gather together so I can tell you¹ what will happen to you in the future.²

^49:2“Assemble and listen, you sons of Jacob;

listen to Israel, your father.

^49:3Reuben, you are my firstborn,

my might and the beginning of my strength,

outstanding in dignity, outstanding in power.

^49:4You are destructive³ like water and will not excel,⁴

for you got on your father’s bed,⁵

then you defiled it—he got on my couch!⁶

^49:5Simeon and Levi are brothers,

weapons of violence are their knives!⁷

^49:6O my soul, do not come into their council,

do not be united to their assembly, my heart,⁸

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

^49:7Cursed be their anger, for it was fierce,

and their fury, for it was cruel.

I will divide them in Jacob,

and scatter them in Israel!⁹

^49:8Judah,¹⁰ your brothers will praise you.

Your hand will be on the neck of your enemies,

your father’s sons will bow down before you.

^49:9You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness—who will rouse him?

^49:10The scepter will not depart from Judah,

nor the ruler’s staff from between his feet,¹¹

until he comes to whom it belongs;¹²

the nations will obey him.¹³

^49:11Binding his foal to the vine,

and his colt to the choicest vine,

he will wash¹⁴ his garments in wine,

his robes in the blood of grapes.

^49:12His eyes will be dark from wine,

and his teeth white from milk.¹⁵

^49:13Zebulun will live¹⁶ by the haven of the sea

and become a haven for ships;

his border will extend to Sidon.¹⁷

^49:14Issachar is a strong-boned donkey

lying down between two saddlebags.

^49:15When he sees¹⁸ a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer.¹⁹

^49:16Dan²⁰ will judge²¹ his people

as one of the tribes of Israel.

^49:17May Dan be a snake beside the road,

a viper by the path,

that bites the heels of the horse

so that its rider falls backward.²²

^49:18I wait for your deliverance, O Lord.²³

^49:19Gad will be raided by marauding bands,

but he will attack them at their heels.²⁴

^49:20Asher’s²⁵ food will be rich,²⁶

and he will provide delicacies²⁷ to royalty.

^49:21Naphtali is a free running doe,²⁸

he speaks delightful words.²⁹

^49:22Joseph is a fruitful bough,³⁰

a fruitful bough near a spring

whose branches³¹ climb over the wall.

^49:23The archers will attack him,³²

they will shoot at him and oppose him.

^49:24But his bow will remain steady,

and his hands³³ will be skillful;

because of the hands of the Mighty One of Jacob,

because of³⁴ the Shepherd, the Rock³⁵ of Israel,

^49:25because of the God of your father,

who will help you,³⁶

because of the sovereign God,³⁷

who will bless you³⁸

with blessings from the sky above,

blessings from the deep that lies below,

and blessings of the breasts and womb.³⁹

^49:26The blessings of your father are greater

than⁴⁰ the blessings of the eternal mountains⁴¹

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers.⁴²

^49:27Benjamin is a ravenous wolf;

in the morning devouring the prey,

and in the evening dividing the plunder.”

^49:28These⁴³ are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.⁴⁴

^49:29Then he instructed them,⁴⁵ “I am about to go⁴⁶ to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. ^49:30It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. ^49:31There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. ^49:32The field and the cave in it were acquired from the sons of Heth.”⁴⁷

^49:33When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went⁴⁸ to his people.

Read in Logos

Footnotes

1 Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
2 Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
3 Heb “Look, your son Joseph.”
4 Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in .
5 Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
6 The perfect verbal form with vav consecutive carries on the certain future idea.
7 The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
8 The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).
9 They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” (1959): 180–83.
10 Or “you fathered.”
11 Heb “called” or “named.”
12 Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
13 Heb “upon me, against me,” which might mean something like “to my sorrow.”
14 For location see ; ; ; .
15 Heb “my.”
16 Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
17 The cohortative with prefixed vav (ו) indicates purpose after the imperative.
18 Heb “heavy.” The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.
19 Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
20 Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
21 Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
22 On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” 82 (1963): 301–6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
23 Heb “your face.”
24 Heb “offspring.”
25 Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
26 Heb “and Joseph took the two of them.”
27 Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
28 The disjunctive clause is circumstantial-concessive here.
29 Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
30 The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
31 The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [], 67–77).
32 Or “be recalled through them.”
33 Heb “it was bad in his eyes.”
34 Heb “fullness.”
35 The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
36 Or “pronounce a blessing.”
37 On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” 38 (1967): 129–36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” 16 (1965): 74–80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” 156 (1959): 38–40.
38 The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
39 The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
40 The Hebrew word שְׁכֶם (shékhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18–19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25–29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).
1 After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
2 The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” 112 (1955): ; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1–28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” 17 (1955): 1–18.
3 The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The has “run riot,” the has “poured out,” and . has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1–28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
4 Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
5 This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
6 The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” 30 (1971): 87–98.
7 The meaning of the Hebrew word מְכֵרָה (mékherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “ ‘MKRTYHM’ in Genesis 49, 5,” 23 [1961]: 54–56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” 100 [1981]: ).
8 The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see II כָּבֵד) for which the heart is the modern equivalent.
9 Divide … scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
10 There is a wordplay here; the name Judah (יְהוּדָה, yéhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
11 Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
12 The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so , , ), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so , , ), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
13 “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” 80 (1961): 55–64; and E. M. Good, “The ‘Blessing’ on Judah,” 82 (1963): 427–32.
14 The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
15 Some translate these as comparatives, “darker than wine … whiter than milk,” and so a reference to his appearance (so , , ). 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.
16 The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
17 For location see ; ; .
18 The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
19 The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” 88 (1969): 435–44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” 12 (1975): 104–12.
20 The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
21 Or “govern.”
22 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.
23 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.
24 Heb “heel.” The has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.” In Hebrew the name Gad (גָּד, gad) sounds like the words translated “raided” (יְגוּדֶנּוּ, yégudennu) and “marauding bands” (גְּדוּד, gédud).
25 Heb “from Asher,” but the initial mem (ם) of the should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
26 The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
27 The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
28 Heb “a doe set free.”
29 Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see *אִמֵּר). 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 “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
30 The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (, ). Various other interpretations involving more radical emendation of the text have also been offered.
31 Heb “daughters.”
32 The verb forms in vv. 23–24 are used in a rhetorical manner, describing future events as if they had already taken place.
33 Heb “the arms of his hands.”
34 Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
35 Or “Stone.”
36 Heb “and he will help you.”
37 Heb “Shaddai.” See the note on the title “sovereign God” in . The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
38 Heb “and he will bless you.”
39 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.
40 Heb “have prevailed over.”
41 One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
42 For further discussion of this passage, see I. Sonne, “Genesis 49:24–26,” 65 (1946): 303–6.
43 Heb “All these.”
44 Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
45 The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
46 Heb “I am about to be gathered” The participle is used here to describe what is imminent.
47 Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152–53.
48 Heb “was gathered.”