Down to Earth But Heavenly Minded

What does Genesis Chapter 49 mean?

Before he dies, Jacob urgently seeks to complete two important pieces of business with his twelve sons. First, he wishes to give a prophetic message appropriate to each. While these are titled “blessings,” not all are positive. These are presented more as predictions than bestowing favors. Second, he wants to command them to bury his body in Canaan and not in Egypt.

The predictions given here are in a style often termed a “prophetic oracle.” Using poetic language and metaphors, Jacob will reveal a small part of the future of each son’s descendants. Each son’s family will become one of the tribes of Israel. This oracle will serve many purposes for the people of Israel. During the centuries of slavery in Egypt (Exodus 1:7–14), Jacob’s deathbed oracle will point to a future when they take possession of the Promised Land of Canaan. Afterwards, it will serve as a reminder. God’s plan has been in place since the beginning, and He is faithful to bless His people (Genesis 49:1–2).

Jacob fathered twelve sons with four women: his wives Leah and Rachel, and their servants Bilhah and Zilpah (Genesis 35:23–26). In this passage, only the first four and last two sons are addressed in exact accordance with birth order. However, there is still an arrangement to Jacob’s speech. The first six sons addressed—Reuben, Simeon, Levi, Judah, Zebulun, and Issachar—are the naturally-born sons of Leah. The next four—Dan, Gad, Asher, and Naphtali—are sons carried through surrogacy by Rachel and Leah’s servants. The last two—Joseph and Benjamin—are the naturally-born sons of Jacob’s dearest wife, Rachel.

The first three predictions from Jacob are harsh. He holds Reuben, Simeon, and Levi accountable for sins committed decades earlier. The tribes descended from them will be less esteemed, as a result. Reuben is vilified for sleeping with his father’s concubine (Genesis 35:22). This causes him to lose his esteemed position as the firstborn. His tribe will be noted for indecisiveness. Simeon and Levi are closely linked in their violent, vengeful personalities, for which both are condemned. The most notable evidence of this was their deceptive and sadistic response to the rape of their sister, Dinah (Genesis 34:1–2, 13–15, 25–29). Neither tribe will come to possess much of the Promised Land; the tribe of Levi will become priests with no established territory of their own (Genesis 49:3–7).

In contrast, Judah’s tribe will become great. This fourth son of Jacob will be the ancestor of most of Israel’s kings and rulers. In fact, the kingship will remain with Judah forever. Much later in history, Jesus, the Messiah, descended from Judah and King David, will also be known as the Lion of Judah. Part of Jacob’s prediction is a prophecy about Messiah and the everlasting nature of His rule (Genesis 49:8–12).

Brief mentions are made of the futures of the tribes of Zebulun, Issachar, Dan, Gad, Asher, and Naphtali. Zebulun will be associated, in some way, with sea trading. Issachar will be known for hard work and possibly enslavement. Dan is cryptically described as a lurking serpent, possibly a reference to military skill. The oracle about Gad uses rhyming Hebrew words to imply conflict. Asher’s prediction involves food. Naphtali is associated with independence and beauty. In the middle of these prophecies, Jacob exclaims his desire to see God’s salvation (Genesis 49:13–21).

Jacob saves his greatest blessing for Joseph and the people to come from him. Having already given the family blessing to Joseph’s two sons (Genesis 48:5–6), Jacob now includes Joseph specifically. His people will be fruitful and fight off their attackers in the strength of the Mighty One of Jacob. Notable Old Testament warriors such as Joshua, Gideon, and Deborah will be from the tribes of Ephraim and Manasseh. Further, all the material blessings of the earth will come to them (Genesis 49:22–26).

The final prediction is for Jacob’s youngest son, Benjamin. His people are compared to a voracious, vicious predator. The Benjaminites would be known for their military accomplishments. They would also be associated with a horrific incident (Judges 19:25–27) which sparked a civil war (Judges 20). The first king of Israel, Saul, would be from this tribe, and his rule would be marked by a predatory, violent streak. After the extensive praise given to Joseph, this brief remark seems anticlimactic (Genesis 49:27).

In the moments before he dies, Jacob urgently commands his sons not to bury him in Egypt. Rather, they are to take his remains to the family burial cave. This location near Mamre was purchased by Abraham, one of the few spots in Canaan owned outright by God’s people. Buried there are Abraham and Sarah, Isaac and Rebekah, and Jacob’s first wife Leah. His sons must bury him there alongside them (Genesis 49:28–32).

With his business finished, Jacob dies (Genesis 49:33).

Chapter Context
After a life of struggle and controversy, Jacob’s family has securely settled in Egypt. Genesis 48 told of Jacob’s blessing on Joseph’s two oldest sons: Ephraim and Manasseh. In Genesis 49, Jacob gives both positive and negative predictions to each of his sons, in turn. Jacob then commands his sons to bury him in Canaan, then dies. The final chapter of Genesis describes the family’s mourning and Joseph’s death. The opening verses of Exodus race forward some 400 years, as the nation of Israel falls into harsh slavery under new Egyptian rulers (Exodus 1:8–14).

Verse by Verse

Verse 1. Then Jacob called his sons and said, “Gather yourselves together, that I may tell you what shall happen to you in days to come.

The prior chapter described how Jacob gave the primary family blessing to Joseph’s two oldest sons: Ephraim and Manasseh (Genesis 48:5–6). Now Jacob will address each of this other sons in turn. While this section is often labelled as Jacob’s “blessing” of his sons, what follows are more prophecy than anything else. Not all the predictions are positive. Jacob’s main point is to explain what will happen to the tribes descending from each of these twelve sons.

On his deathbed (Genesis 48:1), Jacob summons them all together to speak about “days to come.” Most of the details given in Jacob’s oracle will not be fulfilled for several centuries. Then, when the nation is resettled in the Promised Land of Canaan. The book of Judges records some of these outcomes, while others are reserved for later events in the Old Testament.

Context Summary
Genesis 49:1–7 begins Jacob’s prophetic remarks about his sons, beginning with Reuben, Simeon, and Levi. These are in the context of a family “blessing,” though not all the predictions are positive. The main blessing has already been bestowed on the two oldest sons of Joseph (Genesis 48:5–6). Here, the three oldest sons of Jacob are punished for their prior sins. Reuben loses his firstborn rights. Jacob predicts that Levi and Simeon will be largely absorbed into the other tribes.

Verse 2. “Assemble and listen, O sons of Jacob,listen to Israel your father.

Genesis 49 is described as Jacob’s deathbed oracle. Often, it is labelled as his “blessing” on his sons. However, it mostly contains prophetic details: defining characteristics of the peoples that will descend from each of his twelve sons. Not everything Jacob predicts is positive, and the main family blessing has already been bestowed (Genesis 48:5–6).

The oracle formally begins with verse 2 and uses poetic language. The sons of Jacob are called to assemble and hear the words of their father. In this lyrical form, Jacob’s prophecies could be preserved and read to the succeeding generations. This would be especially valuable to Israel in the coming centuries, as they will endure harsh slavery under Egypt (Exodus 1:8–14). Jacob’s prophecy would imply a future beyond Israel’s captivity in Egypt. For generations far in the future, it would serve as evidence that God’s plan for His people was set from the very beginning. These words would also warn about the long-lasting consequences of momentary choices.

Verse 3. “Reuben, you are my firstborn,my might, and the firstfruits of my strength,preeminent in dignity and preeminent in power.

Genesis 49 is a formal oracle: the last words of Jacob regarding his twelve immediate sons (Genesis 35:23–26). It serves primarily as prophecy, describing his children’s offspring far into the future of the nation of Israel (Genesis 35:10–11).

Jacob begins with his oldest son Reuben (Genesis 29:32), describing the privilege that comes with being the firstborn. The eldest male child was often seen as the primary example of a man’s virility and strength. As is still the case in many cultures today, the firstborn son is often treated as the crown jewel of the family, the leader of his siblings, and the hope for the future. Firstborn sons often received a double portion of the inheritance and the final word in family decisions after the parents were gone.

Under normal circumstances, Reuben would be the most honored and powerful of his brothers. However, this privilege will be negated (Genesis 49:4). A moment of rebellious immorality cost him this position (Genesis 35:22).

Verse 4. Unstable as water, you shall not have preeminence,because you went up to your father ‘s bed;then you defiled it — he went up to my couch!

Jacob is offering an oracle, on his deathbed, which predicts the fates of the generations coming from his twelve sons. In the previous verse, Jacob described Reuben’s lofty status as the firstborn (Genesis 49:3). Typically, this would identify Reuben as the most prestigious among his brothers. However, as Jacob explains, that position has been lost to Reuben forever.

Though details are few, what’s recorded in Genesis 35:22 is disturbing. After the death of Jacob’s beloved wife Rachel, Reuben apparently had sexual relations with Bilhah, one of Jacob’s two servant-wives. Bilhah was something like Reuben’s stepmother, as well as his father’s wife. Scripture gives no reason why Reuben did this. It’s possible he was trying to rebel against Jacob—to assert his dominance and take over leadership of the family in Jacob’s moment of weakness.

All Genesis has revealed, so far, is that Jacob (Genesis 35:10–11) heard about this heinous act. The fact that Scripture recorded no immediate punishment does not mean there was no such reaction; but whatever happened was not included in that passage. Here, we see that this act was by no means forgotten. That sin is given as the reason Reuben lost the firstborn status.

Jacob comments that Reuben is “unstable as water.” Scholars are unclear about exactly what that phrase means, but a lack of conviction marks Reuben’s descendants throughout the Old Testament (Judges 5:15–16). Further, no prophets, kings, or judges will be associated with the tribe of Reuben.

This would serve as a clear warning to Israel. God holds His people accountable for sin, even when circumstances make it appear they have “gotten away with it.” Also, God considers the marriage bed holy (Hebrews 13:4). To defile it as Reuben did brings serious consequences.

Verse 5. “Simeon and Levi are brothers;weapons of violence are their swords.

On his deathbed, Jacob is providing an oracle. This will predict the fates of the twelve tribes descending from his sons (Genesis 49:1–2). First, he explained why the eldest son, Reuben, would lose the privileges of being firstborn (Genesis 49:3–4).

Now, the focus shifts to Jacob’s second- and third-born sons: Simeon and Levi (Genesis 29:33–34). Although all Jacob’s sons were “brothers” by definition, Simeon and Levi were sons of the same mother, Leah. And yet, Jacob’s description of them indicates an especially close relationship. Unfortunately, this also implies they were closely linked in their violent tendencies. Their response to the rape of their sister, Dinah, by a local prince (Genesis 34:1–2), was to slaughter the entire town in a planned ambush (Genesis 34:25–29). This brutally violent revenge is condemned and results in consequences.

This verse contains an often-debated Hebrew word only used once in the Old Testament. Most translations render the word mekērōtē as a reference to a weapons, such as “swords” or “knives.” The term is apparently related to an older word referring to digging, stabbing, or piercing. Since it would be redundant to point out that swords are weapons, some interpreters believe Jacob is implying something else. Suggestions range from Jacob referring to schemes, to the circumcision knives involved in the brothers’ deceptive tactics towards Shechem (Genesis 34:13–15, 24–25). Others note that mekēra is also translated as “habitations,” so this could be a veiled reference to the sons’ reproductive members.

Regardless of such details, Jacob is clearly condemning these two sons generally for their fierce and violent anger. More specifically, he is reprimanding them for their massacre of Shechem. The fate of their two tribes will be a form of scattering (Genesis 49:6–7).

Verse 6. Let my soul come not into their council;O my glory, be not joined to their company.For in their anger they killed men,and in their willfulness they hamstrung oxen.

Genesis 49 is an oracle—a prophecy—given by Jacob on his deathbed. In it, he describes aspects of what will become of each of his sons and their descendants in the future (Genesis 49:1–2).

In the previous verse, Jacob began a condemnation of his second- and third-born sons: Simeon and Levi. This criticism is directly tied to their violence (Genesis 49:5). Though he doesn’t mention it by name, Jacob seems to be describing how Simeon and Levi led their brothers in the massacre of all the men of Shechem (Genesis 34:13–15, 24–29). This was in retaliation for the rape of their sister, Dinah, by the son of Shechem’s leader. Jacob condemns them for pursuing a bloody and brutal revenge, going far beyond the crime that was committed. More than just punishing the guilty man, or his subjects, Levi and Simeon killed other men and looted the town.

This verse also contains a reference to these brothers deliberately crippling animals. Scripture is unclear as to when Simeon and Levi might have done this. It might have been during the incident with Shechem, or a pattern of animal abuse. Either way, Jacob holds it up as another example of their stubborn, unnecessary acts of rage.

As with Reuben (Genesis 35:22; 49:3–4), Scripture does not mention what—if any—immediate consequences were suffered by the sons in the aftermath of their crimes. Even if steps were taken, long-term effects are now being felt. Jacob goes so far as to say he shuns these sons; he doesn’t want to be with them. Worse, Jacob doesn’t want his own glory to be associated with them.

Simeon and Levi lose their good standing in Israel’s inner circle. Sins of anger and violence often lead to loss of meaningful relationships. For the peoples to come—the descendants of Simeon and Levi—it will lead to loss of standing, as well. Simeon’s tribe will practically dissolve (Joshua 19:1). Levi will become tied to the priesthood (Numbers 3:6), which also means a lack of land for their tribe (Deuteronomy 18:1–2).

Verse 7. Cursed be their anger, for it is fierce,and their wrath, for it is cruel!I will divide them in Jacoband scatter them in Israel.

For the first time, Jacob’s deathbed oracle about the future of his sons and their offspring (Genesis 49:1–2) uses the word “cursed.” Jacob is leveling condemnation at his second- and third-born sons Simeon and Levi. He seems to be holding them accountable for a general tendency toward fierce, cruel, and violent anger. Of particular interest is their massacre of every man in Shechem after a local prince raped their sister Dinah (Genesis 34:13–15, 24–29).

Jacob’s prophetic curse comes with the weight of God’s own judgment. The tribes of Simeon and Levi will be divided and scattered within Israel. Though they are apparently close, as brothers, they will be divided from each other. Though Levi’s people will serve an honorable purpose as the priests of Israel, their inheritance will come in the form of cities scattered throughout the nation (Joshua 21). They will have no land of their own.

The tribe of Simeon will eventually be given an inheritance of land within the much larger and stronger tribe of Judah (Joshua 19:1, 9) before apparently becoming weak and perhaps being dispersed into smaller groups with different tribes in Israel. Simeon’s population seems to change drastically between Numbers 1:23 and Numbers 26:14. Only sub-groups of the tribe are seen later, as in 1 Chronicles 4:38–43; 2 Chronicles 15:9; and 2 Chronicles 34:6. Simeon is also not mentioned in Moses’ final blessing of the tribes in Deuteronomy 33.

Verse 8.”Judah, your brothers shall praise you;your hand shall be on the neck of your enemies;your father ‘s sons shall bow down before you.

Jacob, on his deathbed, is delivering a final “blessing” to each of his 12 sons, in turn (Genesis 49:1–2). This prophetic oracle, however, has not always been positive. In fact, all three of the sons Jacob has mentioned have been punished due to their earlier sins (Genesis 49:3–7). Reuben lost his status as the firstborn, while Simeon and Levi were fated to see their tribes scattered within Israel.

Now, the oracle turns to Judah (Genesis 29:35), and this prediction is overwhelmingly positive. Jacob points to a time when Judah’s brothers will praise him and bow down before him. This resembles Joseph’s dreams of his brothers and father bowing before him (Genesis 37:5–11). That prediction has already been fulfilled (Genesis 43:26). Jacob’s oracle points to the future of the tribes which will come from his sons. Judah’s tribe will produce many leaders and kings.

The statement that Judah’s brothers would praise him is a play on Judah’s name, given to him when his mother declared at his birth, “This time I will praise the Lord” (Genesis 29:35). Jacob also points to a time when Judah’s hand will be on the neck of his enemies, a sign of dominance over them. Again, this indicates that the tribe of Judah will lead Israel to victory in battle. Unlike his brothers, Judah’s people are destined for greatness. They will become the most dominant of the twelve tribes.

Context Summary
Genesis 49:8–12 contains Jacob’s blessings and predictions about his fourth son, Judah. In part, this is a Messianic prophecy. The nation of Israel (Genesis 35:10–11) will eventually be ruled by descendants of the tribe of Judah. Ultimately, this will include the earthly reign of the Promised One, Jesus Christ.

Verse 9. Judah is a lion ‘s cub;from the prey, my son, you have gone up.He stooped down; he crouched as a lionand as a lioness; who dares rouse him?

As he lays on his deathbed, Jacob is delivering a prophetic oracle about the future of his sons. This explains the fate of the people who will come from each of the twelve tribes of Israel (Genesis 35:10–11, 23–26). Jacob’s eldest sons—Reuben, Levi, and Simeon—were punished for their crimes and lost their dominant positions within the family. The previous verse began the blessing of Jacob’s fourth son, Judah (Genesis 49:8).

Lions are often mentioned symbolically in the Old Testament. Jacob refers to Judah as a lion: first as a cub, then a lion, and finally a lioness. The picture is of a lion who has taken down his prey and now crouches over it, defying anyone to take it from him. In other words, Judah will be mighty and victorious and dangerous to his enemies. To even dare to challenge his dominance would be an act of bravery. This blessing points to the time when King David, of the tribe of Judah (1 Samuel 17:12), would conquer all the enemies of Israel and become the strongest power in the region. The lion would become the symbol of Judah’s people.

Finally, Jesus the Messiah, who will also descend from this tribe (Micah 5:2), will carry the title of the Lion of Judah. Revelation 5:5 says this about Him: “The Lion of the tribe of Judah, the root of David, has conquered, so that he can open the scroll and its seven seals.” The next verse makes an explicit prophecy about the permanence of Jesus’ throne (Genesis 49:10).

Verse 10. The scepter shall not depart from Judah,nor the ruler ‘s staff from between his feet,until tribute comes to him;and to him shall be the obedience of the peoples.

Jacob is old and nearing his death (Genesis 48:1). He is pronouncing a prophetic oracle over each of his sons, in turn (Genesis 49:1–2). This passage focuses on the future of his fourth son, Judah and the tribe which will come from him (Genesis 49:8–9).

In a famous statement, Jacob’s proclaims that Judah’s tribe will not merely produce conquerors, but also kings; in fact, this tribe will be the source of a specific King. A scepter is held by a king as sign of authority. According to Jacob, this symbolic rulership will never leave the tribe of Judah. Each king, in turn holding the ruler’s staff, will come from the genealogy of Judah—poetically phrased as “between his feet.” This will be echoed by God, through Samuel, who will later say to King David of Judah, “Your throne shall be established forever” (2 Samuel 7:16).

The phrase translated in the ESV as “until tribute comes to him” is much debated by Bible scholars. Some read it as “until he—meaning the scepter—comes to whom it belongs.” Others understand the key word to refer to a place called Shiloh: “until Shiloh comes” or “until he comes to Shiloh.” Many commentators believe this is referring to the coming of the final King of Israel of the line of David, the Messiah Himself. He will reign forever. In that sense, then, a descendant of the tribe of Judah will rule eternally.

Finally, all people will obey this King. This may refer to the peoples of all the tribes, not just Judah. Or it may refer to the people of the earth during the future reign of Christ Himself, perhaps hinted at in the following verses.

Verse 11. Binding his foal to the vineand his donkey ‘s colt to the choice vine,he has washed his garments in wineand his vesture in the blood of grapes.

Each of Jacob’s twelve sons will receive a prediction about the fate of their descendants (Genesis 49:1–2). These are given by Jacob on his deathbed (Genesis 48:1). This passage describes the bright future of the people who will come from Judah. Jacob has already declared that Judah’s tribe will produce a king who will conquer his enemies and be praised by his brothers (Genesis 49:8–10).

Now Jacob points to a time of great abundance in the future of Judah’s people. The king mentioned in the previous verse who will come from the tribe of Judah is very likely a reference to the eternal King, the Messiah Himself (Acts 2:36). Jacob’s mention of Judah’s descendant riding a donkey fits Zechariah’s prophesy that the King of Zion will come “humble and mounted on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9). Jesus fulfilled this prophesy in what Christians refer to as the triumphal entry on the Sunday prior to His crucifixion (Matthew 21:1–11).

Normally, nobody would tie a donkey to a choice grapevine: the donkey would eat the valuable wine grapes. What Jacob describes is a time when grapes are so abundant that nobody worries about running out. They even wash their clothes in wine—an exaggeration meant to imply that fine wine will be as plentiful as water. This points to the enormous blessings under the rule of the Messiah in a distant era (Revelation 20:4).

Verse 12. His eyes are darker than wine,and his teeth whiter than milk.

This concludes Jacob’s oracle about the future of the tribe of Judah (Genesis 49:8–11). Jacob (Genesis 49:1–2) has described Judah’s leadership over the other tribes, their military victory, and the rise of a line of kings. He has also hinted at the eventual arrival of the “lion of Judah,” the Messiah Himself (Revelation 5:5). Jacob has pointed to a time, under the reign of a powerful king, when there will be unimaginable prosperity (Genesis 49:11).

Continuing the poetic language, Jacob compares the eyes of Judah’s future descendants to wine. This may be a reference to attractiveness. Some believe this is better translated as “dark with wine,” another reference to how wine is easily available in their land. Their teeth may be “whiter than milk” from drinking abundant amounts of milk or this may be another suggestion that Judah’s descendants will be attractive, prosperous people.

Verse 13. “Zebulun shall dwell at the shore of the sea;he shall become a haven for ships,and his border shall be at Sidon.

Jacob is pronouncing a prophetic, poetic oracle about each of his twelve sons. In the previous passage, description of Judah’s people was lengthy. Zebulun (Genesis 30:19–20) gets a single short comment.

The prophetic statement here points to a time when the people of Zebulun would be associated with sea trade. The border of his lands would be near the Phoenician city of Sidon. It is unclear what time, exactly, this refers to; Zebulun’s actual settlement will not be on the seashore (Joshua 19:10–11). Some scholars suggest Zebulun may have settled along the seashore temporarily before making their permanent home elsewhere or that the people benefited from trade which was directly tied to sea traffic. Parts of Jacob’s prophecy look far into the future, at the earthly reign of the Messiah (Revelation 20:4), which may see this fulfilled more directly and literally.

Context Summary
Genesis 49:13–21 records Jacob’s deathbed predictions, this time regarding six of his sons: Zebulun, Issachar, Dan, Gad, Asher, and Naphtali. These are relatively brief, and not entirely positive. While Jacob addresses the first four (Genesis 49:3–12) and last two (Genesis 49:22–27) of his sons in birth order, there is no obvious ranking in his comments here. As compared to other tribes, these would play lesser roles in Israel’s future.

Verse 14. “Issachar is a strong donkey,crouching between the sheepfolds.

Each of Jacob’s twelve sons is hearing about the fate of their descendants (Genesis 49:1–2). Now he comes to Issachar Genesis 30:17–18).

Issachar, as a tribe, is depicted to resemble the sturdy, thick-boned structure of a donkey. It is unclear if Jacob intends the metaphor to describe Issachar’s descendants as strong, hard workers. Alternatively, he may mean the tribe is stubborn and resistant, since they are depicted as lying down, which is the ultimate act of defiance from a working animal like a donkey.

Depending on the translation, Issachar is said to be lying down or crouching between sheepfolds or packs. The following verse indicates Issachar’s descendants will find a good spot for themselves in the land of Canaan and settle there, refusing to move on. This will result in their frequent conquest by outside kingdoms, forcing them into heavy labor (Genesis 49:15).

Verse 15. He saw that a resting place was good,and that the land was pleasant,so he bowed his shoulder to bear,and became a servant at forced labor.

Jacob’s oracle about each of this sons has come to Issachar. This tribe is depicted as a sturdy donkey, laying between the sheepfolds (Genesis 49:14). Now Jacob expands on that word picture. Issachar’s descendants will settle in a pleasant land, willing to do hard work to stay there. Eventually, they will do that work for others as slaves or servants at forced labor.

Joshua 19:17–24 describes Issachar’s allotment in the Promised Land as being southwest of the Sea of Galilee, a fertile and pleasant plain. It is unclear exactly what period of force labor Jacob is referring to in the future of Issachar’s people, but the region they settled in did attract invaders. Residents of that area would be especially prone to capture and enslavement.

Verse 16. “Dan shall judge his peopleas one of the tribes of Israel.

Jacob is giving a deathbed blessing or prophesy about each of his sons and their descendants (Genesis 49:1–2). He now comes to Dan (Genesis 30:5–6), declaring Dan will “judge”—or, possibly, “vindicate”—his people alongside the other tribes of Israel. Not everything will be honorable in Dan’s future, however. Jacob’s prediction will include some uncomfortable descriptions (Genesis 49:17).

Though the tribe of Dan will be smaller than the others, they will remain an independent group. In fact, Dan’s people will play significant roles in fighting for Israel. This was especially true in the time of the judges before Israel had a king. Samson, from the tribe of Dan, perhaps the most famous of those judges, fought for Israel against the Philistines (Judges 13—16). However, not long after Samson, the tribe of Dan will be associated with idolatry (Judges 18:27–31).

Verse 17. Dan shall be a serpent in the way,a viper by the path,that bites the horse ‘s heelsso that his rider falls backward.

Each of the tribes of Israel is descended from one of Jacob’s twelve sons (Genesis 35:10–11, 23–26). His deathbed oracle about the future descendants of these sons (Genesis 49:1–2) has brought him to Dan (Genesis 49:16). Here, the small tribe of Dan is described as a snake that ambushes a horse, knocking its rider off when the horse reacts.

This statement is unclear, and heavily debated. Two interpretations are commonly put forward. One is more positive, suggesting Dan, though small, will still do its share of damage to Israel’s enemies. In fact, Samson was from Dan and served as one of Israel’s judges. He repeatedly defeated their enemies, the Philistines, in various battles (Judges 13—16). Also, the people of Dan attacked and defeated the town of Laish (Judges 17—18). Comparison to a waiting serpent, in that case, is a compliment about a relatively small being that is capable of great effect, thanks to skill and strategy.

It’s also possible to read Jacob’s description of Dan’s descendants in a negative light. Snakes are often associated with sneakiness and falseness. Dan’s descendants will be some of the first to delve into worshiping idols, which brought on the people the wrath of God (Judges 18:27–31).

A more obscure interpretation considers the association of Satan with the serpent in Eden (Genesis 3:1) and this passage’s end-times implications (Revelation 5:5; 20:4–6). Likewise, Dan, as a tribe, is not mentioned as part of end-times Israel (Revelation 7:4–8). This leads some to suggest the “beast” of Revelation (Revelation 13:1), the Antichrist, could be from the tribe of Dan.

Verse 18. I wait for your salvation, O Lord.

Jacob has been proclaiming an oracle about the future descendants of each of his twelve sons, one after another (Genesis 49:1–2). He has just described the future of his son Dan’s people (Genesis 49:16–17), and now utters this unexpected prayer that breaks the pattern of the passage. This does come at an unusual point in Jacob’s speech, after seven of his twelve sons have been mentioned. However, it does not seem to divide between two distinct groups, or a change in his style.

Perhaps this is a continuation of the oracle about Dan, the tribe that would judge and vindicate the people. It’s possible to interpret those remarks as a negative comment about Dan’s fall into idolatry (Judges 18:27–31). Jacob may be praying for deliverance from the Lord in those times.

More likely, Jacob’s sudden exclamation of waiting for the Lord’s salvation is a reminder to his sons. This is probably a passionate request from the Lord to intervene in the troubled future Jacob has been describing. Salvation will only come from the Lord, not from the might of Israel’s tribes. Israel (Genesis 35:10–11) will wait for the Messiah to bring ultimate deliverance through the redemption of His people (Luke 2:38).

Verse 19. “Raiders shall raid Gad,but he shall raid at their heels.

After a lifetime of struggle (Genesis 47:9), Jacob is very near to the end of his life (Genesis 48:1). He has called his sons to gather around him, pronouncing a series of predictions about the tribes to come from them (Genesis 49:1–2).

This brief remark about Gad (Genesis 30:10–11) is an overt play on words. The Hebrew term geduwd, sometimes transliterated as gadud, refers to raiding or attacking. It can be either a noun, meaning “raiders,” or a verb, meaning “to raid.” That word sounds very much like the name Gad, which primarily refers to a blessing, but which can also refer to troops. Jacob’s phrase uses repeating sounds, literally, “Gād gedūd’ yeguden ū w hū’ yāgud āqēb’.” To English-speaking ears, this would be something like “[Gad-ers] will [gad] Gad, but he will [gad] them back.”

As a tribe, Gad would eventually settle (1 Chronicles 5:11–17) in an area prone to border raids by foreign invaders. Gadites became famous for their fighting fierceness and strength (1 Chronicles 5:18–19).

Verse 20. “Asher ‘s food shall be rich,

Jacob’s prophetic description of each of the tribes that will descend from his twelve sons continues (Genesis 49:1–2), now with Asher. The oracle about Asher is one of the simplest, and possibly the most peaceful, of all Jacob’s predictions. Asher was named for Leah’s response at his birth to her servant Zilpah: “Happy am I! For women have called me happy” (Genesis 30:12–13).

Asher’s people seem destined for a happy future. Settled within a fertile strip of land (Joshua 19:24–31), the tribe of Asher will become known for rich foods. Their main interaction with other tribes may have been providing “delicacies” to the people of the land around Israel.

Verse 21. “Naphtali is a doe let loosethat bears beautiful fawns.

This is another verse which scholars struggle to accurately translate. Jacob is poetically describing the future tribes descending from his twelve sons (Genesis 49:1–2). The first part of the sentence seems straightforward: Naphtali (Genesis 30:7–8) is compared to a female deer which has been set free.

The second part of the verse is a bit less clear. The words ha nōtēn’ ‘imre sāper seem most literally to mean “gives beautiful fawns.” However, similar Hebrew words mean things like “he said,” or refer to speech. This is why some translations render this to mean Naphtali’s tribe will produce beautiful “words.”

There is no question that Naphtali’s descendants would settle in mountainous terrain, which in that region was associated with “deer” and similar animals. Deborah, a judge over Israel, described Naphtali “on the heights of the field” (Judges 5:18). Naphtali settled northwest of the Sea of Galilee (Joshua 19:32–39). A reputation for being free-spirited and mountain-dwelling would fit this prophecy well.

Verse 22. “Joseph is a fruitful bough,a fruitful bough by a spring;his branches run over the wall.

Jacob reclines on the bed in which he will soon die (Genesis 48:1). He has called his twelve sons to his side to hear his prophecy, delivered in poetic verse, about the future of each sons’ descendants (Genesis 49:1–2). Having completed his prophetic sayings about his ten older sons, Jacob now comes to his beloved Joseph (Genesis 37:3). Jacob has saved the longest and most complex blessing for the firstborn of his beloved wife Rachel (Genesis 30:22–24).

He begins by describing Joseph as a fruitful bough or vine. In the case of the bough or vine, Jacob describes Joseph as being fruitful and fertile, as a well-watered tree planted by a spring with branches extending even over walls. In other words, Joseph’s line would multiply and thrive. This fits with what already occurred: Jacob made Joseph into two tribes by adopting his two oldest sons—Ephraim and Manasseh—making a unique tribe of each (Genesis 48:5–6).

Some scholars note that the Hebrew terms for sons and plants are relatively distinct. They also point out that most metaphors in Jacob’s prophecy involve animals. This leads towards a different metaphor, though with similar implications.

Context Summary
Genesis 49:22–27 includes Jacob’s final prophetic remarks about his sons. The last two mentioned are his youngest, the only naturally born children of his favorite wife, Rachel. Joseph’s sons were already inserted into the family blessing (Genesis 48:5–6). This is the most overtly positive of Jacob’s predictions. Benjamin, however, is predicted to become a notably violent tribe.

Verse 23. The archers bitterly attacked him,shot at him, and harassed him severely,

The future of the tribes of Israel (Genesis 35:10–11), each descended from a son of Jacob (Genesis 49:1–2), is being foretold. After prophesying over ten of his sons, Jacob comes to the children of his dearest wife, Rachel. This begins with Joseph. This most favored son (Genesis 37:3) was referred to as a fruitful bough by a spring (Genesis 49:22). Now Jacob shifts to emphasize Joseph’s ability to defend himself from attack.

These comments express truth on several different levels. Joseph himself was bitterly attacked during his lifetime. He was mocked and eventually sold into slavery by his brothers (Genesis 37:18–36). He was falsely accused of attempted rape by Potiphar’s wife and wrongly imprisoned for years (Genesis 39:11–20). He was forgotten and abandoned by Pharaoh’s cupbearer (Genesis 40:23). In all these cases, Joseph continued to “fight back” by trusting God to provide for him.

Jacob’s oracle also seems to be pointing forward: to the time when two tribes descended from Joseph will be attacked by Israel’s enemies. Many of the Old Testament’s renowned warriors, such as Gideon, Joshua, and Deborah, will come from the tribes of Manasseh and Ephraim.

Verse 24. yet his bow remained unmoved;his arms were made agileby the hands of the Mighty One of Jacob(from there is the Shepherd, the Stone of Israel),

Jacob’s deathbed oracle (Genesis 49:1–2) about his beloved Joseph (Genesis 49:22–23) is more involved than his words about tribes arising from his other sons. He has described Joseph’s future offspring as prosperous (Genesis 49:22). Here, he completes a thought begun in the previous verse (Genesis 49:23). Though Joseph has been bitterly attacked in his life—and his descendants will be attacked in the future—Joseph would not be defeated. More specifically, God would protect and deliver Joseph’s people.

The metaphor used in both verses evokes a shootout between archers. Jacob describes a severe and bitter attack of arrows shot at Joseph. Instead of being hit, or running and hiding, Jacob describes Joseph’s bow as remaining steady and strong. He returns fire with skill. The agility ascribed to Joseph’s arms, however, does not come from his own strength. Jacob’s oracle reads that Joseph’s arms are empowered by the hands of God. In other words, Joseph’s strength comes from the Lord.

This reference to skill in battle is proven by Joseph’s future descendants. Famous warriors of the Old Testament, including Joshua, Gideon, and Deborah, are members of the tribes of Ephraim and Manasseh. These tribes come from the sons of Joseph adopted by Jacob as his own (Genesis 48:5–6).

In quick succession, this passage uses several names for God. This God who gives Joseph strength is called the “Mighty One of Jacob.” a name demonstrating Jacob understood his own strength to come from the Lord, as well. Next Jacob calls God “the Shepherd,” as he did in Genesis 48:15: “the God who has been my shepherd all my life long.” Then Jacob says this Shepherd is “the Stone of Israel,” perhaps referring to God as Israel’s unmovable rock, as a foundation. Or, perhaps Jacob was thinking of the God to whom he set up large stones as pillars in worship (Genesis 28:22).

Verse 25. by the God of your father who will help you,by the Almighty who will bless youwith blessings of heaven above,blessings of the deep that crouches beneath,blessings of the breasts and of the womb.

When delivering prophecies about his son’s descendants (Genesis 49:1–2), Jacob has been brief, in most cases. Other than Judah, most of his twelve sons have been given a short prediction. That changes with Jacob’s oracle about Joseph (Genesis 49:22–24). In this extensive expression, Jacob speaks about the God who will protect and deliver Joseph’s people. This explains God in personal terms. In the previous verse, Jacob named Him “the Mighty One of Jacob,” “the Shepherd,” and “the Stone of Israel.”

Now, nearing death (Genesis 48:1), Jacob tells Joseph that the Lord is “the God of your father who will help you.” For all the struggles of Jacob’s life (Genesis 47:9), it would have been deeply comforting to remember that God had made good on all His promises. He knows that God had been faithful to him all his days. Now he understood that his God would be ready and able to help his sons and their offspring long after he was gone.

Jacob refers to God as “the Almighty,” using the Hebrew word Sad’day. This title is directly associated with God, often phrased as ēl Sad’day, transliterated into English as El Shaddai. The book of Genesis often associates this name of God with blessings. Jacob certainly understands that El Shaddai has blessed him repeatedly during his life. Now he prays and prophesies that the Lord God will bless Joseph and his offspring.

In fact, God Almighty will supernaturally bless Joseph’s descendants in every way humans can be blessed. They will be blessed from above, likely meaning rain in season for the crops, from below, with water from wells and streams, and from breasts and wombs, describing many and thriving children. The God who has blessed Jacob will continue to bless Jacob’s children for generations to come, through the prosperity of the tribes of Ephraim and Manasseh.

Verse 26. The blessings of your fatherare mighty beyond the blessings of my parents,up to the bounties of the everlasting hills.May they be on the head of Joseph,and on the brow of him who was set apart from his brothers.

Jacob is dying (Genesis 48:1). He has called his twelve sons to his bedside and delivered, in poetic verse, an oracle prophesying what will become of each of their future tribes (Genesis 49:1–2). Jacob’s oracle about Joseph concludes in this verse. In some ways, this strongly resembles the official, formal family blessing handed down from Abraham, to Isaac, to Jacob, and now to Joseph.

God’s blessings on Jacob are depicted in grand terms. Depending on the translation, his blessings have been greater than the blessings of his parents or greater than the blessings of his ancestors or perhaps greater than the blessings of “the ancient mountains” themselves. God had certainly blessed Jacob with more children than either of the two previous generations of his fathers. Jacob goes on, saying the blessings of his life have been greater even than the bounty or the riches to be found in the “everlasting hills.” The hills of Canaan would have been rich with precious minerals, perhaps, as well as being blessed by God with vegetation in the summer.

With some of his last words, Jacob offers Joseph evidence of God’s faithfulness and power: his own life story. Then Jacob declares these blessings will be on the head of Joseph. Jacob is placing the family blessing, which is the very blessing of God, on Joseph’s head as a crown. Some translators see Jacob concluding by calling Joseph the “prince among his brothers” (NIV). Others read the Hebrew to describe Joseph as the one who was “set apart from his brothers” (ESV), referring to his years apart from the family in Egypt.

In either case, the possible use of “prince” did not mean that Joseph’s descendants would become royalty over Israel themselves. That was the destiny of Judah’s people (Genesis 49:10). Instead, it would have been abundantly clear to all gathered around Jacob that he was passing the official blessing to his beloved Joseph.

Verse 27. “Benjamin is a ravenous wolf,in the morning devouring the preyand at evening dividing the spoil.”

Rachel was the beloved wife of Jacob. Despite his great love, Rachel was only able to conceive two natural children with Jacob. The first was Joseph (Genesis 30:22–24). The second, Benjamin, came through a fatal delivery (Genesis 35:16–19). As he offers a deathbed prophecy (Genesis 49:1–2), Jacob has saved his comments on those two sons for last. Joseph’s prediction was extensive and overwhelmingly positive (Genesis 49:22–26). In contrast, the prediction for Benjamin feels almost like an afterthought, or an anticlimax.

The imagery Jacob uses depicts a wolf who hunts, tears, and devours from morning until evening. This accurately describes the tribe of Benjamin after Israel takes control of the Promised Land. The tribe of Benjamin is associated with Ehud, the judge who graphically assassinated a Moabite king (Judges 3:15, 20–21). Later in the book of Judges, a Benjaminite city is the site of a heinous atrocity (Judges 19:25–27). The aftermath of this event caused a surprisingly evenly matched civil war between Israel and the tribe of Benjamin (Judges 20).

The most prominent example of this prophecy is Israel’s first king, Saul (1 Samuel 9:1–2; 10:1). Faced with a rival, Saul exhibited predatory cruelty (1 Samuel 19:10; 22:17–19), before David became king (1 Samuel 15:24–28).

Verse 28.All these are the twelve tribes of Israel. This is what their father said to them as he blessed them, blessing each with the blessing suitable to him.

Jacob’s deathbed oracle about the future of his sons’ descendants has concluded (Genesis 49:1–2). This verse clarifies that the prophecies were Jacob’s “blessing” on each of his sons. Of course, not all these words were positive. In this context, the “blessing” of a patriarch is more about prediction than about good will. The intent is to show what will become of the “blessed” son, more so than to confer some benefit.

In that sense, Jacob blessed some of his sons in the same way his father Isaac “blessed” his brother Esau (Genesis 27:38–40). Jacob delivered to each son exactly what was appropriate for each; that was not necessarily what those sons wanted.

This verse also marks the first time, in Genesis, where Jacob’s sons and their offspring are described as the “twelve tribes of Israel” (Genesis 35:10–11).

Context Summary
Genesis 49:28–33 contains Jacob’s last words before his death. He commands his sons to see that his body is buried in Canaan in the family tomb. It is one of the few pieces of property the family owns outright in the Promised Land. Abraham bought it from the Hittites. He and Sarah are buried there, as are Jacob’s parents Isaac and Rebekah, and Jacob’s first wife Leah. His sons must take his body there to lay it to rest with the others. After saying this, the man God renamed “Israel” (Genesis 35:10–1) dies in the presence of his extended family.

Verse 29. Then he commanded 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,

Each of Jacob’s twelve sons has heard their father’s prediction about the future of their offspring (Genesis 49:1–2). These are described using the term “blessing,” though the prophecies are not always positive, the way the English term “bless” would normally imply. In part, Jacob has described how they will one day return to the land of Canaan to fulfill various roles and purposes there.

As Jacob was leaving the land to move with his large family to Egypt, God promised to be with him there. He also promised to bring Jacob back (Genesis 46:2–4). Now Jacob relies on his sons to be the instrument by which God keeps that promise. He once again (Genesis 47:29–30) commands his sons to ensure he is buried in the Promised Land, not in Egypt. Specifically, Jacob mentions the family burial cave in the field of Ephron the Hittite. This is the cave purchased by Abraham when Sarah died (Genesis 23:17–20).

Verse 30. in the cave that is in the field at Machpelah, to the east of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite to possess as a burying place.

Jacob is on his death bed (Genesis 48:1), speaking his last words. Those words take the form of an urgent command to his sons: bury his body in the family tomb in Canaan (Genesis 47:29–30). Jacob does not want to be buried in Egypt. He knows that is not where his body belongs. It belongs with that of his father and grandfather and their wives.

Jacob provides very specific directions to the burial cave beginning in the previous verse. It is located in the field of Ephron the Hittite at Machpelah, east of Mamre. He reminds his sons—who have undoubtedly heard this before—that the cave was purchased by their great grandfather Abraham. It is one of the few places in Canaan that the family already owns, in this case by legal contract (Genesis 23:17–20).

Verse 31. There they buried Abraham and Sarah his wife. There they buried Isaac and Rebekah his wife, and there I buried Leah —

After a long and often-difficult life (Genesis 47:9), Jacob is making final statements to his sons (Genesis 49:28–30). These last commands involve his burial. He is using his last breath to urgently command his gathered sons to lay his body to rest in the Promised Land of Canaan, not in Egypt. The intended spot is the family tomb, purchased by Abraham for this very purpose (Genesis 23:3–20).

Here, Jacob drives home the importance of this location. Both Abraham and Sarah are buried there, as are his own parents Isaac and Rebekah. In addition, Leah—Jacob’s wife and the mother of six of the sons gathered around him—is buried in the cave as well. Now the time has come for Jacob’s body to join theirs.

Verse 32. the field and the cave that is in it were bought from the Hittites.”

Jacob has just commanded his twelve sons, gathered around his death bed, to bury his body in Canaan and not in Egypt (Genesis 49:28–31). Specifically, they must bury him in the family burial tomb, a cave in a field near Mamre. This was in Hittite territory. It was obtained by legal and contractual purchase by Abraham with the full blessing of the Hittites (Genesis 23:3–20) after Abraham’s beloved wife Sarah died.

As part of his last words, Jacob is reiterating that the cave is the full legal property of his family. He mentioned in the previous verse that his grandparents Abraham and Sarah are buried there, along with his parents Isaac and Rebekah, and his own wife Leah, the mother of six of the sons gathered around him. It was fully appropriate and necessary for Jacob’s body to join theirs in that cave.

Verse 33. When Jacob finished commanding his sons, he drew up his feet into the bed and breathed his last and was gathered to his people.

With his twelve 12 sons gathered around him, Jacob has concluded two important pieces of business while on his deathbed. First, he pronounced a prophetic oracle and blessing suitable to each of his sons and the tribes of people who would descend from them (Genesis 49:1–2). Next, he commanded them to bury his body in the family burial tomb in Canaan (Genesis 49:28–32).

At 147 years of age, Jacob dies. The three phrases used here have both literal and figurative aspects. Jacob anticipates death, experiences it, and transitions into the afterlife. Though his life was often marked by sorrow and fear (Genesis 47:9), Jacob’s deathbed prophecies included assurance that his blessings were mighty “up to the bounties of the everlasting hills” (Genesis 49:26). He understood his life to have been powerfully and uniquely blessed by the very God of heaven.

The following chapter will detail how Joseph and his brothers mourn for Jacob. The centuries following his death will be increasingly difficult for Jacob’s family, even as they blossom under God’s blessing into a large nation of people (Exodus 1:7–14).

End of Chapter 49.

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