---
title: "Clarke"
description: "Verse Genesis 49:1. That which shall befall you in the last days. — It is evident from this, and indeed from the whole complexion of these important proph"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/49"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
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Denomination: arminianism
 
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Verse [Genesis 49:1](../../../kjv/genesis/49/1). ***That which shall befall you in the last days.*** — It is evident from this, and indeed from the whole complexion of these important prophecies, that the twelve sons of Jacob had very little concern in them, *personally* considered, as they were to be fulfilled in the last days, i. e., in times remote from that period, and consequently to their *posterity*, and not to *themselves*, or to their *immediate families*. The whole of these prophetic declarations, from [Genesis 49:2-27](../../../kjv/genesis/49/2-27) inclusive, is delivered in strongly *figurative* language, and in the poetic form, which, in every translation, should be preserved as nearly as possible, rendering the version line for line with the original. This order I shall pursue in the succeeding notes, always proposing the verse first, in as literal a translation as possible, line for line with the Hebrew after the *hemistich* form, from which the sense will more readily appear; but to the Hebrew text and the common version the reader is ultimately referred.
2. Come together and hear, O sons of Jacob!
And hearken unto Israel your father.

Bishop Newton has justly observed that Jacob had received a double blessing, *spiritual* and *temporal*; the promise of being *progenitor of the Messiah*, and the promise of the *land of* *Canaan*. The promised land he might *divide* among his children as he pleased, but the other must be confined to one of his sons; he therefore assigns to each son a portion in the land of Canaan, but limits the descent of the blessed seed to the tribe of *Judah*. Some have put themselves to a great deal of trouble and learned labour to show that it was a general opinion of the ancients that the soul, a short time previous to its departure from the body, becomes endued with a certain measure of the *prophetic gift* or *foresight*; and that this was probably the case with Jacob. But it would be derogatory to the dignity of the prophecies delivered in this chapter, to suppose that they came by any other means than *direct inspiration*, as to their main matter, though certain circumstances appear to be left to the patriarch himself, in which he might express his own feelings both as a *father* and as a judge. This is strikingly evident, 1. In the case of *Reuben*, from whom he had received the grossest insult, however the passage relative to him may be understood; and, 2. In the case of *Joseph*, the tenderly *beloved son* of his most *beloved wife Rachel*, in the prophecy concerning whom he gives full vent to all those tender and affectionate emotions which, as a *father* and a *husband*, do him endless credit.

The *eminence* or dignity mentioned here may refer to the *priesthood*; the *power*, to the *regal government* or *kingdom*. In this sense it has been understood by all the ancient Targumists. The Targum of Onkelos paraphrases it thus: "*Thou* *shouldst have received three portions, the birthright, the* *priesthood, and the kingdom*:" and to this the Targums of *Jonathan* *ben Uzziel* and *Jerusalem* add: "*But because thou hast sinned*, *the* birthright *is given to* Joseph, *the* kingdom *to* Judah, *and the* priesthood *to* Levi." That the birthright was given to the sons of *Joseph* we have the fullest proof from [1 Chronicles 5:1](../../../kjv/1-chronicles/5/1).

Verse [Genesis 49:4](../../../kjv/genesis/49/4). ***Pouring out like the waters*** — This is an obscure sentence because *unfinished*. It evidently relates to the defilement of his father's couch; and the word פחז *pachaz*, here translated *pouring out*, and in our Version *unstable*, has a *bad* meaning in other places of the Scripture, being applied to *dissolute, debauched*, and *licentious* conduct. See [Judges 9:4](../../../kjv/judges/9/4); [Zephaniah 3:4](../../../kjv/zephaniah/3/4); [Jeremiah 23:14](../../../kjv/jeremiah/23/14), [Jeremiah 23:32](../../../kjv/jeremiah/23/32); [Jeremiah 29:23](../../../kjv/jeremiah/29/23).
***Thou shalt not excel*** — This tribe never rose to any eminence in Israel; was not so numerous by one third as either Judah, Joseph, or Dan, when Moses took the sum of them in the wilderness, [Numbers 1:21](../../../kjv/numbers/1/21); and was among the *first* that were carried into captivity, [1 Chronicles 5:26](../../../kjv/1-chronicles/5/26).
***Then thou didst defile*** — Another unfinished sentence, similar to the former, and upon the same subject, passing over a transaction covertly, which delicacy forbade Jacob to enlarge on. For the crime of Reuben, [Genesis 35:22](../../../kjv/genesis/35/22); [Genesis 35:22](../../../kjv/genesis/35/22).

***They have accomplished, c.*** — Our margin has it, *Their swords* *are weapons of violence*, i. e., Their swords, which they should have used in defence of their persons or the honourable protection of their families, they have employed in the base and dastardly murder of an innocent people.
The *Septuagint* gives a different turn to this line from our translation, and confirms the translation given above: Συνετελεσαν αδικια εξαιρεσεως αυτων· *They have accomplished the iniquity of* *their purpose* with which the *Samaritan Version* agrees. In the *Samaritan text* we read [Samaritan] *calu, they have accomplished*, instead of the Hebrew כלי *keley*, *weapons* or *instruments*, which reading most critics prefer: and as to מכרתיהם *mecherotheyhem*, translated above *their fraudulent purposes*, and which our translation on almost no authority renders *their* *habitations*, it must either come from the *AEthiopic* מכר macar, he *counselled, devised stratagems, &c.*, (see *Castel*,) or from the *Arabic* [Arabic] *macara*, he *deceived, practised deceit,* *plotted*, &c., which is nearly of the same import. This gives not only a *consistent* but evidently the *true* sense.

Verse [Genesis 49:6](../../../kjv/genesis/49/6). ***Into their secret council***, c.] Jacob here exculpates himself from all participation in the guilt of Simeon and Levi in the murder of the Shechemites. He most solemnly declares that he knew nothing of the *confederacy* by which it was *executed*, nor of the *secret council* in which it was *plotted*.
If it should be said that the words תבא tabo and תחד *techad* should be translated in the *future tense* or in the *imperative*, as in our translation, I shall not contend though it is well known that the *preterite* is often used for the *future* in Hebrew, and vice versa. Taken thus, the words mark the strong detestation which this holy man's soul felt for the villany of his sons: "My soul *shall not come* into their secret council. My honour *shall* *not be united* to their confederacy.
***For in their anger they slew a man*** — איש *ish*, a noble, an *honourable* man, viz., *Shechem*.
***And in their pleasure*** — This marks the highest degree of wickedness and settled malice, they were *delighted* with their deed. A similar spirit Saul of Tarsus possessed previously to his conversion; speaking of the martyrdom of St. Stephen, St. Luke says, [Acts 8:1](../../../kjv/acts/8/1): Σαυλος δε ην συνευδοκων τῃ αναιρεσει αυτου· *And Saul was gladly consenting to his death*. He was with the others *highly delighted* with it; and thus the prediction of our Lord was fulfilled, [John 16:2](../../../kjv/john/16/2): *Yea, the time cometh, that whosoever killeth you will think that* *he doeth God service*. And it is represented as the highest pitch of profligacy and wickedness, not only to sin, but to *delight in* *it*; see [Romans 1:32](../../../kjv/romans/1/32). As the original word רצון *ratson* signifies, in general, *pleasure, benevolence, delight*, c., it should neither be translated *self-will* nor *wilfulness*, as some have done, but simply as above and the reasons appear sufficiently obvious. *They murdered a prince - Hamor*, the father of *Shechem*. Instead of שור *shor*, which *we* have translated *a* *wall*, and others an *ox*, I read שר *sar*, a prince, which makes a consistent sense; (see Kennicott's first Dissertation, p. 56, c.) as there is no evidence whatever that Simeon and Levi either *dug down a wall* or *houghed the oxen*, as some have translated the passage; (see the *margin*;) on the contrary, the text, [Genesis 34:28-29](../../../kjv/genesis/34/28-29), proves that they had taken for their own use the *sheep, oxen, asses*, all *their wealth*, their *wives*, and *their* *little ones*.

Verse [Genesis 49:7](../../../kjv/genesis/49/7). ***Cursed was their anger*** — The first motions of their violence *were savage; and their excessive* or *overflowing wrath*, עברה ebrah, for it was inflexible - neither the supplications of the males, nor the entreaties, tears, cries, and shrieks of the helpless females, could deter them from their *murderous purpose*; for this, [Genesis 49:5](../../../kjv/genesis/49/5), they are said to have *accomplished*.
*I will divide them out*, אחלקם achallekem, I will make them into *lots*, giving a portion of them to one tribe, and a portion to another; but they shall never attain to any political consequence. This appears to have been literally fulfilled. *Levi* had no inheritance except forty-eight cities, scattered through different parts of the land of Canaan: and as to the tribe of Simeon, it is generally believed among the Jews that they became *schoolmasters* to the other tribes; and when they entered Canaan they had only a small portion, a few towns and villages in the worst part of Judah's lot, [Joshua 19:1](../../../kjv/joshua/19/1), which afterwards finding too little, they formed different colonies in districts which they conquered from the *Idumeans* and *Amalekites*, [1 Chronicles 4:39](../../../kjv/1-chronicles/4/39), &c. Thus these two tribes were not only *separated from each other*, but even *divided* *from themselves*, according to this prediction of Jacob.

"The prophecy begins with his name JUDAH, signifying the *praise* *of the Lord*, which was given to him at his birth by his mother *Leah*, [Genesis 29:35](../../../kjv/genesis/29/35). It then describes the warlike character of this tribe, to which, by the Divine appointment, was assigned the *first lot* of the promised land, which was conquered accordingly by the pious and heroic *Caleb*; the first who *laid hands on the* *necks of his enemies*, and routed and subdued them, [Joshua 14:11](../../../kjv/joshua/14/11); [Joshua 15:1](../../../kjv/joshua/15/1); [Judges 1:1-2](../../../kjv/judges/1/1-2); and led the way for their total subjugation under *David*; who, in allusion to this prediction, *praises God*, and says: Thou hast given me the *necks* of mine enemies, that I might destroy them that hate me, [Psalms 18:40](../../../kjv/psalms/18/40). In the different stages of its strength, this tribe is compared to a *lion's whelp*, to a *full grown lion*, and to a *nursing lioness*, the fiercest of all. Hence a *lion* was the standard of Judah; compare [Numbers 2:3](../../../kjv/numbers/2/3), [Ezekiel 1:10](../../../kjv/ezekiel/1/10). The city of David, where he reposed himself after his conquests, secure in the terror of his name, [1 Chronicles 14:17](../../../kjv/1-chronicles/14/17), was called *Ariel*, the *lion of God*, [Isaiah 29:1](../../../kjv/isaiah/29/1); and our Lord himself, his most illustrious descendant, *the Lion of the tribe of Judah*, [Revelation 5:5](../../../kjv/revelation/5/5).
"The duration of the power of this famous tribe is next determined: 'the sceptre of dominion,' as it is understood [Esther 8:4](../../../kjv/esther/8/4); [Isaiah 14:5](../../../kjv/isaiah/14/5), c., or its *civil government*, was not to cease or depart from Judah until the birth or coming of SHILOH, signifying the *Apostle*, as Christ is styled, [Hebrews 3:1](../../../kjv/hebrews/3/1) nor was the native lawgiver, or *expounder of the law, teacher*, or *scribe*, intimating their ecclesiastical polity, to cease, until Shiloh should have a congregation of peoples, or religious followers, attached to him. And how accurately was this fulfilled in both these respects!
"1. Shortly before the birth of Christ a decree was issued by Augustus Caesar that all the land of Judea and Galilee should be *enrolled*, or a registry of persons taken, in which Christ was included, [Luke 2:1-7](../../../kjv/luke/2/1-7); whence Julian the apostate unwittingly objected to his *title* of CHRIST or KING, that he was born a subject of Caesar!' About eleven years after Judea was made a Roman province, attached to Syria on the deposal and banishment of *Archelaus*, the son of *Herod the Great*, for maladministration; and an assessment of properties or *taxing* was carried into effect by *Cyrenius*, then governor of Syria, the same who before, as the emperor's procurator, had made the enrolment, [Luke 2:2](../../../kjv/luke/2/2); [Acts 5:37](../../../kjv/acts/5/37); and thenceforth Judea was governed by a Roman deputy, and the judicial power of life and death taken away from the Jews, [John 18:31](../../../kjv/john/18/31).
"2. Their ecclesiastical polity ceased with the destruction of their city and temple by the Romans, A. D. 70; at which time the Gospel had been preached through the known world by the apostles, 'his witnesses in *Jerusalem*, and in all *Judea*, and in *Samaria*, and unto the *uttermost parts* of the earth;' [Acts 2:8](../../../kjv/acts/2/8); [Romans 10:18](../../../kjv/romans/10/18).
"Our Lord's triumphant entry into Jerusalem, before his crucifixion, 'riding on an *ass*, even a *colt* the *foal* of an ass,' which by his direction his disciples brought to him for this purpose, 'Go into the village over against you, and presently ye shall find an *ass tied*, and a *colt* with her; *loose* them, and bring them to me,' [Matthew 21:2-5](../../../kjv/matthew/21/2-5), remarkably fulfilling the prophecy of Zechariah, ([Zechariah 9:9](../../../kjv/zechariah/9/9)) is no less a fulfillment of this prophecy of *Shiloh*, 'binding or tying his *foal* to the *vine*, even his *ass's colt* to the *choice vine*.' In ancient times to ride upon *white asses* or *ass-colts* was the privilege of persons of high rank, *princes, judges*, and *prophets*, [Judges 5:10](../../../kjv/judges/5/10); [Judges 10:4](../../../kjv/judges/10/4); [Numbers 22:22](../../../kjv/numbers/22/22). And as the children of Israel were symbolized by the *vine*, [Psalms 80:8](../../../kjv/psalms/80/8); [Hosea 10:1](../../../kjv/hosea/10/1), and the men of Judah by 'a (choice) *vine of Sorek*,' in the original, both here and in the beautiful allegory of Isaiah, [Isaiah 5:1-7](../../../kjv/isaiah/5/1-7), adopted by Jeremiah, [Jeremiah 2:21](../../../kjv/jeremiah/2/21), and by our Lord, [Matthew 21:33](../../../kjv/matthew/21/33), who styled himself the *true vine*, [John 15:1](../../../kjv/john/15/1); so the union of both these images signified our Lord's assumption, as the promised Shiloh, of the dignity of *the king of the Jews*, not in a temporal but in a spiritual sense, as he declared to Pilate, [John 18:36](../../../kjv/john/18/36), as a prelude to his second coming in glory 'to restore again the kingdom to *Israel*.'
"The *vengeance* to be then inflicted on all the enemies of his Church, or congregation of faithful *Christians*, is expressed by the symbolical imagery of 'washing his garments in *wine*, and his clothes in the *blood of grapes*;' which to understand literally, would be incongruous and unusual any where, while it aptly represents his garments *crimsoned* in the blood of his foes, and their immense slaughter; and imagery frequently adopted in the *prophetic* scriptures.
"The strength and wholesomeness of Shiloh's doctrine are next represented by having 'his eyes red with *wine*, and his teeth white with *milk*.' And thus the evangelical prophet, in similar strains, invites the world to embrace the Gospel: -
"Hence our Lord, on the last day of the feast, significantly invited the Jews to come unto him as the true and living Fountain of waters, [Jeremiah 2:13](../../../kjv/jeremiah/2/13). 'If any man thirst, let him come to ME and drink;' [John 7:37](../../../kjv/john/7/37). He also compared his doctrine to *new wine*, which required to be put into *new bottles*, made of skins strong enough to contain it, [Matthew 9:17](../../../kjv/matthew/9/17); while the Gospel is repeatedly represented as affording *milk for babes*, or the first principles of the oracles of God for *novices* in the faith, as well as strong meat [and strong wine] for *masters in Christ* or *adepts*, [Matthew 13:11](../../../kjv/matthew/13/11); [Hebrews 5:12-14](../../../kjv/hebrews/5/12-14).
"And our Lord's most significant miracle was wrought at this fountain, when he gave sight to a man forty years old, who had been blind from his birth, by sending him, after he had anointed his eyes with moistened clay, to wash in the pool of *Siloam*, which is the Greek pronunciation of the Hebrew שלה *Siloah* or *Siloh*, [Isaiah 8:6](../../../kjv/isaiah/8/6), where the *Septuagint* version reads Σιλωαμ, signifying, according to the evangelist, απεσταλμενος, *sent forth*, and consequently derived from שלח *shalach*, *to send*, [John 9:7](../../../kjv/john/9/7). Our Lord thus assuming to himself his two leading titles of MESSIAH, signifying *anointed*, and SHILOH, *sent forth* or *delegated* from God; as he had done before at the opening of his mission: 'The Spirit of the Lord is upon me, because he hath *anointed* me to preach the Gospel to the poor; he hath *sent me forth* (απεσταλκε) to heal the broken-hearted,' c. [Luke 4:18](../../../kjv/luke/4/18).
"And in the course of it he declared, I was *not sent forth* (απεσταλην) but unto the *lost sheep* of the house of *Israel*, [Matthew 15:24](../../../kjv/matthew/15/24), by a two-fold reference to his character in *Jacob's* prophecy of SHILOH and SHEPHERD OF ISRAEL, [Genesis 49:10-24](../../../kjv/genesis/49/10-24). 'This is life eternal, to know thee the only true God, and Jesus Christ whom thou *sentest forth*,' (απεστειλας,) to instruct and save mankind, [John 17:3](../../../kjv/john/17/3); and he thus distinguishes his own superior *mission* from his *commission* to his apostles: 'As THE FATHER hath sent ME, (απεσταλκεμε,) so I send you,' πεμπωυμας, [John 20:21](../../../kjv/john/20/21). Whence St. Paul expressly styles Jesus Christ 'the *Apostle* (οαποστολος) and *High Priest* of our profession,' [Hebrews 3:1](../../../kjv/hebrews/3/1); and by an elaborate argument shows the superiority of his *mission* above that of Moses, and of his priesthood above that of Aaron, in the sequel of the epistle. His priesthood was foretold by David to be a *royal priesthood*, after the order of *Melchizedek*, [Psalms 110:4](../../../kjv/psalms/110/4). But where shall we find his mission or apostleship foretold, except in Jacob's prophecy of Shiloh? which was evidently so understood by Moses when God offered to *send* him as his ambassador to Pharaoh, and he declined at first the arduous mission: 'O my Lord, send I pray thee by the hand of *Him whom thou* *wilt send*,' or by the promised *Shiloh*, [Exodus 3:10](../../../kjv/exodus/3/10); [Exodus 4:13](../../../kjv/exodus/4/13); by whom in his last blessing to the Israelites, parallel to that of Jacob, he prayed that 'God would bring back Judah to his people,' from captivity, [Deuteronomy 33:7](../../../kjv/deuteronomy/33/7).
"Here then we find the true meaning and derivation of the much disputed term *Shiloh* in this prophecy of Jacob, which is fortunately preserved by the *Vulgate*, rendering *qui mittendus est,* *he that is to be sent*, and also by a rabbinical comment on [Deuteronomy 22:7](../../../kjv/deuteronomy/22/7): 'If you keep this precept, you hasten the coming of the *Messiah*, who is called SENT.'
"This important prophecy concerning Judah intimates, 1. The warlike character and conquests of this tribe; 2. The cessation of their civil and religious polity at the first coming of *Shiloh*; 3. His meek and lowly inauguration at that time, as spiritual *King* *of the Jews*, riding on an *ass* like the ancient *judges* and *prophets*; 4. His second coming as a warrior to trample on all his foes; and, 5. To save and instruct his faithful people." - *Hales' Anal*., vol. ii., p. 167, &c.

Verse [Genesis 49:10](../../../kjv/genesis/49/10). ***From Judah the sceptre shall not depart*** — The Jews have a quibble on the word שבט *shebet*, which we translate *sceptre;* they say it signifies a *staff* or *rod*, and that the meaning of it is, that "*afflictions* shall not depart from the Jews till the Messiah comes;" that they are still under affliction and therefore the Messiah is not come. This is a miserable *shift* to save a *lost* *cause*. Their chief Targumist, *Onkelos*, understood and translated the word nearly as we do; and the same meaning is adopted by the *Jerusalem* Targum, and by all the ancient versions, the Arabic excepted, which has [Arabic] *kazeeb*, a rod; but in a very ancient MS. of the Pentateuch in my own possession the word [Arabic] *sebet* is used, which signifies a *tribe*. Judah shall continue a distinct *tribe* till the Messiah shall come; and it did so; and after his coming it was confounded with the others, so that all *distinction* has been ever since lost.
***Nor a teacher from his offspring*** — I am sufficiently aware that the *literal* meaning of the original מבין רגליו *mibbeyn raglaiv* is *from between his feet*, and I am as fully satisfied that it should never be *so translated; from between the feet* and *out of* *the thigh* simply mean *progeny, natural offspring*, for reasons which surely need not be mentioned. The Targum of *Jonathan ben* *Uzziel*, and the *Jerusalem* Targum, apply the whole of this prophecy, in a variety of very minute particulars, to the *Messiah*, and give no kind of countenance to the fictions of the modern Jews.

13. At the haven of the seas shall Zebulun dwell,
And he *shall be* a haven for ships.
And his border shall extend unto Sidon.

Verse [Genesis 49:13](../../../kjv/genesis/49/13). Zebulun's lot or portion in the division of the Promised Land extended from the Mediterranean Sea on the west, to the lake of Gennesareth on the east; see his division, [Joshua 19:10](../../../kjv/joshua/19/10), c. The *Targum* of *Jonathan ben Uzziel* paraphrases the passage thus: "Zebulun shall be on the coasts of the sea, and he shall rule over the *havens* he shall subdue the provinces of the sea with his, ships, and his border shall extend unto Sidon.

The *two burdens* literally mean the *two sacks* or *panniers*, one on each side of the animal's body; and *couching down between* these refers to the well-known propensity of the ass, whenever wearied or overloaded, to lie down even with its burden on its back.

Verse [Genesis 49:15](../../../kjv/genesis/49/15). ***He saw that rest*** — The *inland portion* that was assigned to him between the other tribes. *He inclined his shoulder* *to the load*; the Chaldee paraphrast gives this a widely different turn to that given it by most commentators: "He saw his portion that it was good, and the land that it was fruitful; and he shall subdue the provinces of the people, and drive out their inhabitants, and those who are left shall be his servants, and his tributaries." Grotius understands it nearly in the same way. The *pusillanimity* which is generally attributed to this tribe certainly does not agree with the view in which they are exhibited in Scripture. In the song of Deborah this tribe is praised for the *powerful assistance* which it then afforded, [Judges 5:15](../../../kjv/judges/5/15). And in [1 Chronicles 7:1-5](../../../kjv/1-chronicles/7/1-5), they are expressly said to have been *valiant men of might in all their families, and in all their* *generations*; i. e., through every period of their history. It appears they were a laborious, hardy, valiant tribe, patient in *labour* and invincible in *war*; bearing both these burdens with great constancy whenever it was necessary. When *Tola* of this tribe judged Israel, the land had rest twenty-three years, [Jude 1:10](../../../kjv/jude/1/10); [Genesis 10:1](../../../kjv/genesis/10/1).

Some Jewish and some Christian writers understand this prophecy of *Samson*, who sprang from this tribe, and *judged*, or as the word might be translated *avenged*, the people of Israel twenty years. See [Judges 13:2](../../../kjv/judges/13/2); [Judges 15:20](../../../kjv/judges/15/20).

Verse [Genesis 49:17](../../../kjv/genesis/49/17). ***Dan shall be a serpent*** — The original word is נחש *nachash*, and we have seen in *Clarke's note "*[Genesis 3:1](../../../kjv/genesis/3/1)*"* that this has a great variety of significations. It is probable that a *serpent* is here intended, but of what kind we know not; yet as the principal reference in the text is to *guile, cunning*, c., the same creature may be intended as in *"Clarke's note "*[Genesis 3:1](../../../kjv/genesis/3/1)*"*.
***A cerastes upon the track*** — The word שפיפון *shephiphon*, which is nowhere else to be found in the Bible, is thus translated by the *Vulgate*, and *Bochart* approves of the translation. The *cerastes* has its name from two little *horns* upon its head, and is remarkable for the property here ascribed to the *shephiphon*. The word ארח *orach*, which we translate *path*, signifies the *track* or *rut* made in the ground by the wheel of a *cart, wagon*, c. And the description that *Nicander* gives of this serpent in his *Theriaca* perfectly agrees with what is here said of the *shephiphon*.
18. For thy salvation have I waited, O Lord!
This is a remarkable ejaculation, and seems to stand perfectly unconnected with all that went before and all that follows though it is probable that certain prophetic views which Jacob now had, and which he does not explain, gave rise to it; and by this he at once expressed both his *faith* and *hope* in God. Both Jewish and Christian commentators have endeavoured to find out the connection in which these words existed in the mind of the patriarch. The Targum of Jonathan expresses the whole thus: "When Jacob saw Gideon the son of Joash, and Samson the son of Manoah, which were to be saviours in a future age, he said: I do not wait for the salvation of Gideon, I do not expect the salvation of Samson, because their salvation is a temporal salvation; but I wait for and expect thy salvation, O Lord, because thy salvation is eternal." And the Jerusalem Targum much to the same purpose: "Our father Jacob said: Wait not, my soul, for the redemption of Gideon the son of Joash which is *temporal*, nor the redemption of Samson which is a created salvation; but for the salvation which thou hast said by THY WORD should come to thy people the children of Israel: my soul waits for this thy salvation." Indeed these Targums understand almost the whole of these prophecies of the Messiah, and especially what is said about *Judah*, every word of which they refer to him. Thus the *ancient Jews* convict the *moderns* of both false interpretations and vain expectations. As the tribe of Dan was the first that appears to have been seduced from the true worship of God, (see [Judges 18:30](../../../kjv/judges/18/30)), some have thought that Jacob refers particularly to this, and sees the end of the general apostasy only in the redemption by Jesus Christ, considering the *nachash* above as the *seducer*, and the *Messiah* the promised *seed*.
19. Gad, an army shall attack him,
And he shall attack in return.

This is one of the most obscure prophecies in the whole chapter; and no two interpreters agree in the translation of the original words, which exhibit a most singular *alliteration*: -
גד גדוד יגודנו gad gedud yegudennu;
והוא יגד עקב vehu yagud akeb.

The prophecy seems to refer generally to the frequent disturbances to which this tribe should be exposed, and their hostile, warlike disposition, that would always lead them to repel every aggression. It is likely that the prophecy had an especial fulfillment when this tribe, in conjunction with that of Reuben and the half tribe of Manasseh, got a great victory over the Hagarites, taking captive *one hundred thousand* men, *two thousand* *asses, fifty thousand* camels, and *two hundred and fifty thousand* sheep; see [1 Chronicles 5:18-22](../../../kjv/1-chronicles/5/18-22). Dr. Durell and others translate the last word עקב *akeb, rear*- "He shall invade their *rear*;" which contains *almost no meaning*, as it only seems to state that though the army that invaded Gad should be successful, yet the *Gadites* would harass their rear as they returned: but this could never be a subject sufficient consequence for a *prophecy*. The *word* עיב ekeb is frequently used as a *particle*, signifying *in* *consequence, because of, on account of*. After the *Gadites* had obtained the victory above mentioned, they continued to possess the land of their enemies till they were carried away captive. The Chaldee paraphrasts apply this to the *Gadites* going armed over Jordan before their brethren, discomfiting their enemies, and *returning back* with much *spoil*. See [Joshua 4:12-13](../../../kjv/joshua/4/12-13), and [Joshua 22:1-2](../../../kjv/joshua/22/1-2), [Joshua 22:8](../../../kjv/joshua/22/8).
20. From Asher his bread *shall be* fat,
And he shall produce royal dainties.

This refers to the great fertility of the lot that fell to Asher, and which appears to have corresponded with the *name*, which signifies *happy* or *blessed*. His great *prosperity* is described by Moses in this figurative way: "Let Asher be *blessed* with children, let him be *acceptable* to his brethren, and let him *dip* *his foot in oil*;" [Deuteronomy 33:24](../../../kjv/deuteronomy/33/24).
21. Naphtali is a spreading oak,
Producing beautiful branches.

This is *Bochart's* translation; and perhaps no man who understands the genius of the Hebrew language will attempt to dispute its propriety; it is as *literal* as it is *correct*. Our own translation scarcely gives any sense. The fruitfulness of this tribe in children may be here intended. From his four sons *Jahzeel, Guni*, *Jezer*, and *Shillem*, which he took down into Egypt, [Genesis 46:24](../../../kjv/genesis/46/24), in the course of two hundred and fifteen years there sprang of effective men 53,400: but as great increase in this way was not an *uncommon* case in the descendants of Jacob, this may refer particularly to the *fruitfulness of their soil*, and the especial providential care and blessing of the Almighty; to which indeed Moses seems particularly to refer, [Deuteronomy 33:23](../../../kjv/deuteronomy/33/23): *O Naphtali, satisfied with favour, and full with the blessing of* *the Lord*. So that he may be represented under the notion of a *tree planted in a rich soil*, growing to a prodigious size, extending its branches in all directions, and becoming a *shade* for *men* and *cattle*, and a *harbour* for the *fowls of heaven*.

***The daughters***, בנות banoth, put here for *branches, shoot* *over* or *run upon the wall.*] Alluding probably to the case of the *vine*, which requires to be supported by a wall, trees, &c. Some commentators have understood this literally, and have applied it to the Egyptian women, who were so struck with the beauty of Joseph as to get upon walls, the tops of houses, &c., to see him as he passed by. This is agreeable to the view taken of the subject by the *Koran*. [Genesis 39:6](../../../kjv/genesis/39/6).

Verse [Genesis 49:23](../../../kjv/genesis/49/23). ***The chief archers*** — בעלי חצים *baaley chitstsim*, the *masters of arrows*- Joseph's brethren, who either used such weapons, while feeding their flocks in the deserts, for the protection of themselves and cattle, or for the purpose of *hunting*; and who probably excelled in archery. It may however refer to the *bitter* *speeches* and *harsh words* that they spoke to and of him, for *they* *hated him, and could not speak peaceably to him*, [Genesis 37:4](../../../kjv/genesis/37/4). Thus they sorely afflicted him, and were incessantly scolding or finding fault.

Verse [Genesis 49:24](../../../kjv/genesis/49/24). ***But his bow remained in strength*** — The more he was persecuted, either by his brethren or in Egypt, the more resplendent his uprightness and virtues shone: and *the arms* his *extended power* and *influence, of his hands plans, designs*, and *particular operations* of his *prudence, judgment*, *discretion,* *c.*, were all rendered successful by the *hand*- the powerful succour and protection, *of the Mighty One of Jacob* that God who blessed and protected all the counsels and plans of Jacob, and protected and increased him also when he was in a strange land, and often under the power of those who sought opportunities to oppress and defraud him.
***By the name of the Shepherd the Rock of Israel*** — *Jehovah*, and *El-Elohey Israel*; see [Genesis 33:20](../../../kjv/genesis/33/20). This appears to me to refer to the subject of the *thirty-second* chapter, where Jacob wrestled with God, had God's *name* revealed to him, and his own name *changed* from *Jacob* to *Israel*, in consequence of which he built an altar, and dedicated it to God, who had appeared to him under the name of *Elohey-Israel*, the *strong God of Israel*; which circumstance led him to use the term *Rock*, which, as an emblem of *power*, is frequently given to God in the sacred writings, and may here refer to the *stone* which Jacob set up. It is very probable that the word *shepherd* is intended to apply to our *blessed Lord*, who is the Shepherd of Israel, the good Shepherd, [John 10:11-17](../../../kjv/john/10/11-17); and who, beyond all controversy, was the person with whom Jacob wrestled. [John 10:11-43](../../../kjv/john/10/11-43) and *"*[Genesis 32:24](../../../kjv/genesis/32/24)*"*.

Verse [Genesis 49:25](../../../kjv/genesis/49/25). ***The God of thy father*** — How frequently God is called the *God of Jacob* none needs be told who reads the Bible.
***God All-sufficient*** — Instead of את שדי ETH *Shaddai*, THE *Almighty* or *All-sufficient*; I read אל שדי El EL *Shaddai*, GOD *All-sufficient*; which is the reading of the *Samaritan,* *Septuagint, Syriac*, and *Coptic*, and of three reputable MSS. In the collections of *Kennicott* and *De Rossi*. The copies used by those ancient versions had evidently אל EL, *God*, and not את *eth*, THE, a mistake produced in later times. On the word אל שדי *El Shaddai*, [Genesis 17:1](../../../kjv/genesis/17/1).
***The blessing of the heavens from above*** — A generally pure, clear, serene sky, frequently dropping down fertilizing showers and dews, so as to make a very fruitful soil and salubrious atmosphere.
***Blessings lying in the deep beneath*** — Whatever riches could be gained from the sea or rivers, from *mines* and *minerals* in the bowels of the earth, and from abundant *springs* in different parts of his inheritance. Our translation of this line is excessively obscure: *Blessings of the deep that lieth under*. What is it that lies *under the deep*: By connecting ברכת *bircoth, blessings*, with רבצת *robetseth, lying*, all ambiguity is avoided, and the text speaks a plain and consistent sense.
***The blessings of the breasts and of the womb.*** — A numerous offspring, and an abundance of cattle. The progeny of Joseph, by Ephraim and Manasseh, amounted at the first *census* or enumeration (Num. i.) to 75,900 men, which exceeded the sum of any one tribe; *Judah*, the greatest of the others, amounting to no more than 74,600. Indeed, Ephraim and Manasseh had multiplied so greatly in the days of Joshua, that a common *lot* was not sufficient for them. See their complaint, [Joshua 17:14](../../../kjv/joshua/17/14).

Verse [Genesis 49:26](../../../kjv/genesis/49/26). ***The blessing of thy father, c.*** — The blessings which thy father now prays for and pronounces are neither *temporal* nor *transitory* they shall exceed in their *duration* the *eternal* *mountains*, and in their *value* and *spiritual* nature all the *conveniences, comforts*, and *delicacies* which the *everlasting* *hills* can produce. They shall last when the heavens and the earth are no more, and shall extend throughout eternity. They are the blessings which shall be communicated to the world by means of the Messiah.
The Jerusalem Targum paraphrases the place thus: "The blessing of this father shall be added unto the blessings wherewith thy fathers Abraham and Isaac, who are likened to *mountains*, have blessed thee; and they shall exceed the blessings of the *four* *mothers*, Sarah, Rebekah, Rachel, and Leah, who are likened to the *hills*: all these blessings shall be a crown of magnificence on the head of Joseph, and on the crown of the head of him who was a prince and governor in the land of Egypt."
"This last tribe," says Dr. Hales, "is compared to a *wolf* for its ferocious and martial disposition, such as was evinced by their contests with the other tribes, in which, after two victories, they were almost exterminated, [Judges 20:18-48](../../../kjv/judges/20/18-48)." Its union with the tribe of Judah seems to be intimated in their joint conquests, expressed nearly in the same terms: "Judah went up from the prey;" "Benjamin devoured the prey." Moses in his parallel prophecy, [Deuteronomy 33:12](../../../kjv/deuteronomy/33/12), confirms this by signifying that the *sanctuary* should be fixed in his lot, and that he should continue as long as the existence of the temple itself: -
*In the morning*, according to Mr. Ainsworth, "signifies the *first* *times*; for Ehud of Benjamin was the *second* judge that saved the Israelites from the hands of the Moabites, [Judges 3:15](../../../kjv/judges/3/15), c. Saul of Benjamin was the *first king* of Israel he and his son were great warriors, making a prey of many enemies, [1 Samuel 11:6-7](../../../kjv/1-samuel/11/6-7), [1 Samuel 11:11](../../../kjv/1-samuel/11/11); [1 Samuel 14:13](../../../kjv/1-samuel/14/13), [1 Samuel 14:15](../../../kjv/1-samuel/14/15), [1 Samuel 14:47-48](../../../kjv/1-samuel/14/47-48). And the *evening*, the *latter times*; for Mordecai and Esther of Benjamin delivered the Jews from a great destruction, and slew their enemies, [Esther 8:7](../../../kjv/esther/8/7), [Esther 8:9](../../../kjv/esther/8/9), [Esther 8:11](../../../kjv/esther/8/11); [Esther 9:5-6](../../../kjv/esther/9/5-6), [Esther 9:15-16](../../../kjv/esther/9/15-16)."

Verse [Genesis 49:28](../../../kjv/genesis/49/28). ***Every one according to his blessing*** — That is, guided by the unerring Spirit of prophecy, Jacob now foretold to each of his sons all the important events which should take place during their successive generations, and the predominant characteristic of each tribe; and, at the same time, made some comparatively obscure references to the advent of the Messiah, and the redemption of the world by him.

Verse [Genesis 49:29](../../../kjv/genesis/49/29). ***Bury me with my fathers, c.*** — From this it appears that the cave at Machpelah was a *common burying-place for Hebrews* *of distinction* and indeed the first *public burying-place* mentioned in history. From [Genesis 49:31](../../../kjv/genesis/49/31) we find that Abraham, Sarah, Isaac, Rebekah, and Leah, had been already deposited there, and among them Jacob wished to have his bones laid; and he left his dying charge with his children to bury him in this place, and this they conscientiously performed. See [Genesis 50:13](../../../kjv/genesis/50/13).

Verse [Genesis 49:33](../../../kjv/genesis/49/33). ***He gathered up his feet into the bed*** — It is very probable that while delivering these prophetic blessings Jacob sat upon the side of his bed, leaning upon his staff; and having finished, he lifted up his feet into the bed, stretched himself upon it, and *expired*!
***And was gathered unto his people.*** — The testimony that this place bears to the immortality of the soul, and to its existence *separate* from the body, should not be lightly regarded. In the same moment in which Jacob is said to have *gathered up his feet* *into the bed*, and to have expired, it is added, *and was gathered* *unto his people*. It is certain that his body was not *then* *gathered to his people*, nor till *seven* weeks after; and it is not likely that a circumstance, so distant in point both of time and place, would have been thus *anticipated*, and associated with facts that took place in *that moment*. I cannot help therefore considering this an additional evidence for the *immateriality of* *the soul*, and that it was intended by the Holy Spirit to convey this grand and consolatory sentiment, that when a holy man ceases to live among his fellows, his soul becomes an inhabitant of another world, and is joined to the spirits of just men made perfect.
1. IT has been conjectured ([Genesis 49:33](../../../kjv/genesis/49/33)) that the eleven stars that bowed down to Joseph might probably refer to the *signs of the Zodiac*, which were very anciently known in Egypt, and are supposed to have had their origin in *Chaldea*. On this supposition Joseph's eleven brethren answered to *eleven* of these signs, and himself to the *twelfth*. General *Vallancy* has endeavoured, in his *Collectanea de Rebus Hibernicis*, vol. vi., part. ii., p. 343, to trace out the analogy between the twelve sons of Jacob and the twelve signs of the Zodiac, which Dr. Hales (*Analysis*, vol. ii., p. 165) has altered a little, and placed in a form in which it becomes more generally applicable. As this scheme is curious, many readers who may not have the opportunity of consulting the above works will be pleased to find it here. That there is an allusion to the *twelve signs* of the Zodiac, and probably to their ancient *asterisms*, may be readily credited; but how far the peculiar characteristics of the sons of Jacob were expressed by the *animals* in the Zodiac, is a widely different question.
2. We have now seen the life of Jacob brought to a close; and have carefully traced it through all its various fortunes, as the facts presented themselves in the preceding chapters. Isaac his father was what might properly be called a *good man*; but in strength of mind he appears to have fallen far short of his father Abraham, and his son Jacob. Having left the management of his domestic concerns to Rebekah his wife, who was an artful and comparatively irreligious woman, the education of his sons was either neglected or perverted. The unhappy influence which the precepts and example of his mother had on the mind of her son we have seen and deplored. Through the mercy of God Jacob outlived the *shady* part of his own character, and his last days were his brightest and his best. He had many troubles and difficulties in life, under which an inferior mind must have necessarily sunk; but being a worker together with the providence of God, his difficulties only served in general to whet his invention, and draw out the immense resources of his own mind. He had to do with an avaricious, procrastinating relative, as destitute of *humanity* as he was of *justice*. Let this plead something in his excuse. He certainly did *outwit* his father-in-law; and yet, probably, had no more than the just recompense of his faithful services in the successful issue of all his devices. From the time in which God favoured him with that wonderful manifestation of grace at *Peniel*, [Genesis 32:24-30](../../../kjv/genesis/32/24-30), he became a *new man*. He had frequent discoveries of God *before*, to encourage him in journeys, secular affairs, c. but none in which the *heart-changing* power of Divine grace was so abundantly revealed. Happy he whose last days are his best! We can scarcely conceive a scene more noble or dignified than that exhibited at the deathbed of Jacob. This great man was now *one* *hundred and forty-seven* years of age; though his body, by the waste of time, was greatly enfeebled, yet with a mind in perfect vigour, and a hope full of immortality, he calls his numerous family together, all of them in their utmost state of prosperity, and gives them his last counsels, and his dying blessing. His declarations show that the secret of the Lord was with him, and that his candle shone bright upon his tabernacle. Having finished his work, with perfect possession of all his faculties, and being determined that while he was able to *help himself* none should be called in to assist, (which was one of the grand characteristics of his life,) he, with that dignity which became a great man and a man of God stretched himself upon his bed, and rather appears to have *conquered* death than to have *suffered* it. Who, seeing the end of this illustrious patriarch, can help exclaiming, There is none like the God of Jeshurun! Let Jacob's God be my God! Let *me* die the death of the righteous, and let my last end be like his! Reader, God is still the *same*: and though he may not make thee as *great* as was Jacob, yet he is ready to make thee as *good*; and, whatever thy past life may have been, to crown thee with loving-kindness and tender mercies, that thy end also may be *peace*.

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