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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Jacob calls his sons to bless them. (1, 2)
Reuben, Simeon, Levi. (3–7)
Judah. (8–12)
Zebulun, Issachar, Dan. (13–18)
Gad, Asher, Naphtali. (19–21)
Joseph and Benjamin. (22–27)
Jacob's charge respecting his burial, His (28–33)
death.

This chapter is a prophecy; the likest to it we have yet met with was that of Noah, ch. ix. 25, &c. Jacob is here upon his death-bed, making his will. He put it off till now, because dying men's words are apt to make deep impressions, and to be remembered long: what he said here, he could not say when he would, but as the Spirit gave him utterance, who chose this time, that divine strength might be perfected in his weakness. The twelve sons of Jacob were, in their day, men of renown, but the twelve tribes of Israel, which descended and were denominated from them, were much more renowned; we find their names upon the gates of the New Jerusalem, Rev. xxi. 12. In the prospect of this their dying father says something remarkable of each son, or of the tribe that bore his name. Here is, I. The preface, ver. 1, 2. II. The prediction concerning each tribe, ver. 3-28. III. The charge repeated concerning his burial, ver. 29-32. IV. His death, ver. 33.
Adam Clarke: Commentary on the Bible - 1831
Jacob, about to die, calls his sons together that he may bless them, or give prophetic declarations concerning their posterity, Gen 49:1, Gen 49:2. Prophetic declaration concerning Reuben, Gen 49:3, Gen 49:4. Concerning Simeon and Levi, Gen 49:5-7; concerning Judah, Gen 49:8-12; concerning Zebulun, Gen 49:13; concerning Issachar, Gen 49:14, Gen 49:15; concerning Dan, Gen 49:16-18; concerning Gad, Gen 49:19; concerning Asher, Gen 49:20; concerning Naphtali, Gen 49:21; concerning Joseph, Gen 49:22-26; concerning Benjamin, Gen 49:27. Summary concerning the twelve tribes, Gen 49:28. Jacob gives directions concerning his being buried in the cave of Machpelah, Gen 49:29-32. Jacob dies, Gen 49:33.
Albert Barnes: Notes on the Bible - 1834
- Jacob Blesses His Sons
5. מכרה mekê rā h, "weapon;" related: כיר kā rar or כרה kā rā h dig. "Device, design?" related: מכר mā kar "sell," in Arabic "take counsel. Habitation."
10. מחקק mechoqē q, "lawgiver, judge, dispenser of laws." This word occurs in six other places - Num 21:18; Deu 33:21; Jud. Deu 5:14; Psa 60:9; Psa 108:9; Isa 33:22; in five of which it clearly denotes ruler, or judge. The meaning "sceptre" is therefore doubtful. שׁילה shı̂ ylô h, Shiloh, a softened form of שׁילון shı̂ ylô n, a derivative of שׁל shol, the ultimate root of שׁלה shā lâ h, שׁלם shā lam, and possibly שׁלט shā laṭ, and hence, denoting "the peacemaker, the prince of peace." It is not employed as an appellative noun. But it is used afterward as the name of a town, now identified as Seilun. This town probably had its name, like many other ancient places from a person of the same name who built or possessed it.
From the special conference with Joseph we now pass to the parting address of Jacob to his assembled sons. This is at the same time prophetic and benedictory. Like all prophecy, it starts from present things, and in its widest expanse penetrates into the remotest future of the present course of nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 49:1, Jacob calls his sons to bless them; Gen 49:3, Their blessing in particular; Gen 49:29, He charges them about his burial; Gen 49:33, He dies.
John Gill
INTRODUCTION TO GENESIS 49
This chapter contains a prophecy of future things, relating to the twelve sons of Jacob, and to the twelve tribes, as descending from them, and which he delivered to his sons on his death bed, having called them together for that purpose, Gen 49:1, he begins with Reuben his firstborn, whose incest he takes notice of, on which account he should not excel, Gen 49:3, next Simeon and Levi have a curse denounced on them for their cruelty at Shechem, Gen 49:5, but Judah is praised, and good things prophesied of him; and particularly that Shiloh, or the Messiah, should spring from him, the time of whose coming is pointed at, Gen 49:7, the predictions concerning Zebulun, Issachar, and Dan, follow, at the close of which Jacob expresses his longing expectation of God's salvation, Gen 49:13 and after foretelling what should befall Gad, Asher, and Naphtali, Gen 49:19, a large account is given of Joseph, his troubles, his trials, and his blessings, Gen 49:22, and Benjamin the youngest son is taken notice of last of all, all the tribes being blessed in their order according to the nature of their blessing, Gen 49:27, and the chapter is closed with a charge of Jacob's to his sons to bury him in Canaan, which having delivered, he died, Gen 49:29.
49:149:1: Կոչեա՛ց Յակոբ զորդիսն իւր եւ ասէ. Ժողովեցարո՛ւք, զի պատմեցից ձեզ ինչ որ պատահիցէ ձեզ ՚ի վախճանի աւուրց։
1[35] Յակոբը կանչեց իր որդիներին ու ասաց. «Հաւաքուեցէ՛ք, որ ձեզ յայտնեմ այն, ինչ պատահելու է ձեզ հետագայում: [35] Այս գլխում կան զգալի տարբերութիւններ գրաբար եւ եբրայական բնագրերի միջեւ:
49 Յակոբ կանչեց իր որդիները ու ըսաւ. «Հաւաքուեցէք, որպէս զի ձեր գլխուն գալիքը պատմեմ ձեզի։
Կոչեաց Յակոբ զորդիսն իւր եւ ասէ. Ժողովեցարուք, զի պատմեցից ձեզ ինչ, որ պատահիցէ ձեզ ի վախճանի աւուրց:

49:1: Կոչեա՛ց Յակոբ զորդիսն իւր եւ ասէ. Ժողովեցարո՛ւք, զի պատմեցից ձեզ ինչ որ պատահիցէ ձեզ ՚ի վախճանի աւուրց։
1[35] Յակոբը կանչեց իր որդիներին ու ասաց. «Հաւաքուեցէ՛ք, որ ձեզ յայտնեմ այն, ինչ պատահելու է ձեզ հետագայում:
[35] Այս գլխում կան զգալի տարբերութիւններ գրաբար եւ եբրայական բնագրերի միջեւ:
49 Յակոբ կանչեց իր որդիները ու ըսաւ. «Հաւաքուեցէք, որպէս զի ձեր գլխուն գալիքը պատմեմ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
49:11: И призвал Иаков сыновей своих и сказал: соберитесь, и я возвещу вам, что будет с вами в грядущие дни;
49:1 ἐκάλεσεν καλεω call; invite δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak συνάχθητε συναγω gather ἵνα ινα so; that ἀναγγείλω αναγγελλω announce ὑμῖν υμιν you τί τις.1 who?; what? ἀπαντήσει απανταω meet; plead ὑμῖν υμιν you ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day
49:1 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to בָּנָ֑יו bānˈāʸw בֵּן son וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הֵאָֽסְפוּ֙ hēʔˈāsᵊfû אסף gather וְ wᵊ וְ and אַגִּ֣ידָה ʔaggˈîḏā נגד report לָכֶ֔ם lāḵˈem לְ to אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָ֥א yiqrˌā קרא encounter אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בְּ bᵊ בְּ in אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
49:1. vocavit autem Iacob filios suos et ait eis congregamini ut adnuntiem quae ventura sunt vobis diebus novissimisAnd Jacob called his sons, and said to them: Gather yourselves together, that I may tell you the things that shall befall you in the last days.
1. And Jacob called unto his sons, and said: Gather yourselves together, that I may tell you that which shall befall you in the latter days.
49:1. Then Jacob called his sons, and he said to them: “Gather together, so that I may announce what will happen to you in the last days.
49:1. And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days:

1: И призвал Иаков сыновей своих и сказал: соберитесь, и я возвещу вам, что будет с вами в грядущие дни;
49:1
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
συνάχθητε συναγω gather
ἵνα ινα so; that
ἀναγγείλω αναγγελλω announce
ὑμῖν υμιν you
τί τις.1 who?; what?
ἀπαντήσει απανταω meet; plead
ὑμῖν υμιν you
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
49:1
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
בָּנָ֑יו bānˈāʸw בֵּן son
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הֵאָֽסְפוּ֙ hēʔˈāsᵊfû אסף gather
וְ wᵊ וְ and
אַגִּ֣ידָה ʔaggˈîḏā נגד report
לָכֶ֔ם lāḵˈem לְ to
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִקְרָ֥א yiqrˌā קרא encounter
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בְּ bᵊ בְּ in
אַחֲרִ֥ית ʔaḥᵃrˌîṯ אַחֲרִית end
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
49:1. vocavit autem Iacob filios suos et ait eis congregamini ut adnuntiem quae ventura sunt vobis diebus novissimis
And Jacob called his sons, and said to them: Gather yourselves together, that I may tell you the things that shall befall you in the last days.
49:1. Then Jacob called his sons, and he said to them: “Gather together, so that I may announce what will happen to you in the last days.
49:1. And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you in the last days.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: В высоко-поэтической, боговдохновенной речи Иаков, минуя предстоящую его потомству жизнь в Египте, пророчески рисует картину будущей жизни каждого колена в Ханаане, причем в каждом случае выходит из индивидуальных качеств того или другого сына своего и обстоятельств жизни его, и затем переходит к будущности, то более близкой, то более отдаленной, его поколения — к «последним дням» (acharith hajamim, ep escatwn twn hmerwn; Vulg.. in diebus novissimis), что в отношении к важнейшему пункту пророчества Иакова — пророчеству об Иуде означает «не вообще будущее, но будущее завершительное, именно мессианское время завершения всего» (Кейль). Конечно, первое время по поселении Израиля в Ханаане и период судей образуют ближайшие пункты пророческого созерцания Иакова, но пророческая перспектива его далеко не ограничивается этими пределами, да и исторические черты означенного периода полны символического значения по отношению к отдаленному будущему истории спасения. Мессианский смысл выражению «в последние дни» принадлежит и другим библейским пророчествам (Ис 2:2; Иер 30:24; Иез 38:16; Дан 10:14; Ос 3:5; Мих 4:1; ср. Евр 1:1–2).

Вообще, в целом и многих частностях, пророчество Иакова является типом патриархальных благословений, облеченных в вдохновенную и поэтическую форму. Блаженный Феодорит на вопрос (вопр. на Быт 112): почему говорится, что Иаков благословляет детей, когда некоторых проклинает? — отвечает: «последние слова патриарха — не проклятия и не благословения, но предсказания».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jacob's Prophecy Concerning His Sons.B. C. 1689.
1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befal you in the last days. 2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. 3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.
Here is, I. The preface to the prophecy, in which, 1. The congregation is called together (v. 2): Gather yourselves together; let them all be sent for from their several employments, to see their father die, and to hear his dying words. It was a comfort to Jacob, now that he was dying, to see all his children about him, and none missing, though he had sometimes thought himself bereaved. It was of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live: what he said to each he said in the hearing of all the rest; for we may profit by the reproofs, counsels, and comforts, that are principally intended for others. His calling upon them once and again to gather together intimated both a precept to them to unite in love, (to keep together, not to mingle with the Egyptians, not to forsake the assembling of themselves together,) and a prediction that they should not be separated from each other, as Abraham's sons and Isaac's were, but should be incorporated, and all make one people. 2. A general idea is given of the intended discourse (v. 1): That I may tell you that which shall befal you (not your persons, but your posterity) in the latter days; this prediction would be of use to those that came after them, for the confirming of their faith and the guiding of their way, on their return to Canaan, and their settlement there. We cannot tell our children what shall befal them or their families in this world; but we can tell them, from the word of God, what will befal them in the last day of all, according as they conduct themselves in this world. 3. Attention is demanded (v. 2): "Hearken to Israel your father; let Israel, that has prevailed with God, prevail with you." Note, Children must diligently hearken to what their godly parents say, particularly when they are dying. Hear, you children, the instruction of a father, which carries with it both authority and affection, Prov. iv. 1.
II. The prophecy concerning Reuben. He begins with him (v. 3, 4), for he was the firstborn; but by committing uncleanness with his father's wife, to the great reproach of the family to which he ought to have been an ornament, he forfeited the prerogatives of the birthright; and his dying father here solemnly degrades him, though he does not disown nor disinherit him: he shall have all the privileges of a son, but not of a firstborn. We have reason to think Reuben had repented of his sin, and it was pardoned; yet it was a necessary piece of justice, in detestation of the villany, and for warning to others, to put this mark of disgrace upon him. Now according to the method of degrading, 1. Jacob here puts upon him the ornaments of the birthright (v. 3), that he and all his brethren might see what he had forfeited, and, in that, might see the evil of the sin: as the firstborn, he was his father's joy, almost his pride, being the beginning of his strength. How welcome he was to his parents his name bespeaks, Reuben, See a son. To him belonged the excellency of dignity above his brethren, and some power over them. Christ Jesus is the firstborn among many brethren, and to him, of right, belong the most excellent power and dignity: his church also, through him, is a church of firstborn. 2. He then strips him of these ornaments (v. 4), lifts him up, that he may cast him down, by that one word, "Thou shalt not excel; a being thou shalt have as a tribe, but not an excellency." No judge, prophet, nor prince, is found of that tribe, nor any person of renown except Dathan and Abiram, who were noted for their impious rebellion against Moses. That tribe, as not aiming to excel, meanly chose a settlement on the other side Jordan. Reuben himself seems to have lost all that influence upon his brethren to which his birthright entitled him; for when he spoke unto them they would not hear, ch. xlii. 22. Those that have not understanding and spirit to support the honours and privileges of their birth will soon lose them, and retain only the name of them. The character fastened upon Reuben, for which he is laid under this mark of infamy, is that he was unstable as water. (1.) His virtue was unstable; he had not the government of himself and his own appetites: sometimes he would be very regular and orderly, but at other times he deviated into the wildest courses. Note, Instability is the ruin of men's excellency. Men do not thrive because they do not fix. (2.) His honour consequently was unstable; it departed from him, vanished into smoke, and became as water spilt upon the ground. Note, Those that throw away their virtue must not expect to save their reputation. Jacob charges him particularly with the sin for which he was thus disgraced: Thou wentest up to thy father's bed. It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Note, As time will not of itself wear off the guilt of any sin from the conscience, so there are some sins whose stains it will not wipe off from the good name, especially seventh-commandment sins. Reuben's sin left an indelible mark of infamy upon his family, a dishonour that was a wound not to be healed without a scar, Prov. vi. 32, 33. Let us never do evil, and then we need not fear being told of it.
Adam Clarke: Commentary on the Bible - 1831
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, from27 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 labor 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.
3. Reuben, my first-born art thou! My might, and the prime of my strength, Excelling in eminence, and excelling in power:
4. Pouring out like the waters: - thou shalt not excel, For thou wentest up to the bed of thy father, - Then thou didst defile: to my couch he went up!
Albert Barnes: Notes on the Bible - 1834
49:1-2
And Jacob called his sons - This is done by messengers going to their various dwellings and pasture-grounds, and summoning them to his presence. And he said. These words introduce his dying address. "Gather yourselves together." Though there is to be a special address to each, yet it is to be in the audience of all the rest, for the instruction of the whole family. "That which shall befall you in the after days." The after days are the times intervening between the speaker and the end of the human race. The beginning of man was at the sixth day of the last creation. The end of his race will be at the dissolution of the heavens and the earth then called into being, and the new creation which we are taught will be consequent thereupon. To this interval prophecy has reference in general, though it occasionally penetrates beyond the veil that separates the present from the future creation.
The prophet has his mind filled with the objects and events of the present and the past, and from these he must draw his images for the future, and express them in the current language of his day. To interpret his words, therefore, we must ascend to his day, examine his usage of speech, distinguish the transient forms in which truth may appear, and hold fast by the constant essence which belongs to all ages. "Hear, ye sons of Jacob; and hearken to Israel your father." This is a specimen of the synthetic or synonymous parallel. It affords a good example of the equivalence, and at the same time the distinction, of Jacob and Israel. They both apply to the same person, and to the race of which he is the head. The one refers to the natural, the other to the spiritual. The distinction is similar to that between Elohim and Yahweh: the former of which designates the eternal God, antecedent to all creation, and therefore, equally related to the whole universe; the latter, the self-existent God, subsequent to the creation of intelligent beings, and especially related to them, as the moral Governor, the Keeper of covenant, and the Performer of promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:1: Gather: Deu 31:12, Deu 31:28, Deu 31:29, Deu 33:1-29; Psa 25:14, Psa 105:15; Isa 22:14, Isa 53:1; Dan 2:47; Dan 10:1; Amo 3:7; Luk 2:26; Rom 1:17, Rom 1:18; Heb 10:24, Heb 10:25, Heb 13:1; Rev 4:1
last days: Num 24:14; Deu 4:30, Deu 31:29; Isa 2:2, Isa 39:6; Jer 23:20; Dan 2:28, Dan 2:29; Dan 10:14; Mic 4:1; Act 2:17; Ti1 4:1; Ti2 3:1; Heb 1:2
Carl Friedrich Keil and Franz Delitzsch
49:1
The Blessing. - Gen 49:1, Gen 49:2. When Jacob had adopted and blessed the two sons of Joseph, he called his twelve sons, to make known to them his spiritual bequest. In an elevated and solemn tone he said, "Gather yourselves together, that I may tell you that which shall befall you (יקרא for יקרה, as in Gen 42:4, Gen 42:38) at the end of the days! Gather yourselves together and hear, ye sons of Jacob, and hearken unto Israel your father!" The last address of Jacob-Israel to his twelve sons, which these words introduce, is designated by the historian (Gen 49:28) "the blessing," with which "their father blessed them, every one according to his blessing." This blessing is at the same time a prophecy. "Every superior and significant life becomes prophetic at its close" (Ziegler). But this was especially the case with the lives of the patriarchs, which were filled and sustained by the promises and revelations of God. As Isaac in his blessing (Gen 27) pointed out prophetically to his two sons, by virtue of divine illumination, the future history of their families; "so Jacob, while blessing the twelve, pictured in grand outlines the lineamenta of the future history of the future nation" (Ziegler). The groundwork of his prophecy was supplied partly by the natural character of his twelve sons, and partly by the divine promise which had been given by the Lord to him and to his fathers Abraham and Isaac, and that not merely in these two points, the numerous increase of their seed and the possession of Canaan, but in its entire scope, by which Israel had been appointed to be the recipient and medium of salvation for all nations. On this foundation the Spirit of God revealed to the dying patriarch Israel the future history of his seed, so that he discerned in the characters of his sons the future development of the tribes proceeding from them, and with prophetic clearness assigned to each of them its position and importance in the nation into which they were to expand in the promised inheritance. Thus he predicted to the sons what would happen to them "in the last days," lit., "at the end of the days" (ἐπ ̓ ἐσχάτων τῶν ἡμερῶν, lxx), and not merely at some future time. אחרית, the opposite of ראשׁית, signifies the end in contrast with the beginning (Deut 11:12; Is 46:10); hence הימים אחרית in prophetic language denoted, not the future generally, but the last future (see Hengstenberg's History of Balaam, pp. 465-467, transl.), the Messianic age of consummation (Is 2:2; Ezek 38:8, Ezek 38:16; Jer 30:24; Jer 48:47; Jer 49:39, etc.: so also Num 24:14; Deut 4:30), like ἐπ ̓ ἐσχάτων τῶν ἡμερῶν (2Pet 3:3; Heb 1:2), or ἐν ταῖς ἐσχάταις ἡμέραις (Acts 2:17; Ti2 3:1). But we must not restrict "the end of the days" to the extreme point of the time of completion of the Messianic kingdom; it embraces "the whole history of the completion which underlies the present period of growth," or "the future as bringing the work of God to its ultimate completion, though modified according to the particular stage to which the work of God had advanced in any particular age, the range of vision opened to that age, and the consequent horizon of the prophet, which, though not absolutely dependent upon it, was to a certain extent regulated by it" (Delitzsch).
For the patriarch, who, with his pilgrim-life, had been obliged in the very evening of his days to leave the soil of the promised land and seek a refuge for himself and his house in Egypt, the final future, with its realization of the promises of God, commenced as soon as the promised land was in the possession of the twelve tribes descended from his sons. He had already before his eyes, in his twelve sons with their children and children's children, the first beginnings of the multiplication of his seed into a great nation. Moreover, on his departure from Canaan he had received the promise, that the God of his fathers would make him into a great nation, and lead him up again to Canaan (Gen 46:3-4). The fulfilment of this promise his thoughts and hopes, his longings and wishes, were all directed. This constituted the firm foundation, though by no means the sole and exclusive purport, of his words of blessing. The fact was not, as Baumgarten and Kurtz suppose, that Jacob regarded the time of Joshua as that of the completion; that for him the end was nothing more than the possession of the promised land by his seed as the promised nation, so that all the promises pointed to this, and nothing beyond it was either affirmed or hinted at. Not a single utterance announces the capture of the promised land; not a single one points specially to the time of Joshua. On the contrary, Jacob presupposes not only the increase of his sons into powerful tribes, but also the conquest of Canaan, as already fulfilled; foretells to his sons, whom he sees in spirit as populous tribes, growth and prosperity on the soil in their possession; and dilates upon their relation to one another in Canaan and to the nations round about, even to the time of their final subjection to the peaceful sway of Him, from whom the sceptre of Judah shall never depart. The ultimate future of the patriarchal blessing, therefore, extends to the ultimate fulfilment of the divine promises-that is to say, to the completion of the kingdom of God. The enlightened seer's-eye of the patriarch surveyed, "as though upon a canvas painted without perspective," the entire development of Israel from its first foundation as the nation and kingdom of God till its completion under the rule of the Prince of Peace, whom the nations would serve in willing obedience; and beheld the twelve tribes spreading themselves out, each in his inheritance, successfully resisting their enemies, and finding rest and full satisfaction in the enjoyment of the blessings of Canaan.
Tit is in this vision of the future condition of his sons as grown into tribes that the prophetic character of the blessing consists; not in the prediction of particular historical events, all of which, on the contrary, with the exception of the prophecy of Shiloh, fall into the background behind the purely ideal portraiture of the peculiarities of the different tribes. The blessing gives, in short sayings full of bold and thoroughly original pictures, only general outlines of a prophetic character, which are to receive their definite concrete form from the historical development of the tribes in the future; and throughout it possesses both in form and substance a certain antique stamp, in which its genuineness is unmistakeably apparent. Every attack upon its genuineness has really proceeded from an a priori denial of all supernatural prophecies, and has been sustained by such misinterpretations as the introduction of special historical allusions, for the purpose of stamping it as a vaticinia ex eventu, and by other untenable assertions and assumptions; such, for example, as that people do not make poetry at so advanced an age or in the immediate prospect of death, or that the transmission of such an oration word for word down to the time of Moses is utterly inconceivable-objections the emptiness of which has been demonstrated in Hengstenberg's Christology i. p. 76 (transl.) by copious citations from the history of the early Arabic poetry.
Geneva 1599
49:1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you
in the (a) last days.
(a) When God will bring you out of Egypt, and because he speaks of the Messiah, he calls it the last days.
John Gill
49:1 And Jacob called upon his sons,.... Who either were near at hand, and within call at the time Joseph came to visit him, or if at a distance, and at another time, he sent a messenger or messengers to them to come unto him:
and said, gather yourselves together; his will was, that they should attend him all together at the same time, that he might deliver what he had to say to them in the hearing of them all; for what he after declares was not said to them singly and alone, but when they were all before him:
that I may tell you that which shall befall you in the last days; not their persons merely, but their posterity chiefly, from that time forward to the coming of the Messiah, who is spoken of in this prophecy, and the time of his coming; some things are said relating to temporals, others to spirituals; some are blessings or prophecies of good things to them, others curses, or foretell evil, but all are predictions delivered out by Jacob under a spirit of prophecy; some things had their accomplishment when the tribes of Israel were placed in the land of Canaan, others in the times of the judges, and in later times; and some in the times of the Messiah, to which this prophecy reaches, whose coming was in the last days, Heb 1:1 and Nachmanides says, according to the sense of all their writers, the last days here are the days of the Messiah; and in an ancient writing of the Jews it is said (x), that Jacob called his sons, because he had a mind to reveal the end of the Messiah, i.e. the time of his coming; and Abraham Seba (y) observes, that this section is the seal and key of the whole law, and of all the prophets prophesied of, unto the days of the Messiah.
(x) Zohar in Gen. fol. 126. 1. (y) Tzeror Hammor, fol. 57. 4. & 58. 1.
John Wesley
49:1 Gather yourselves together - Let them all be sent for to see their father die, and to hear his dying words. "Twas a comfort to Jacob, now he was dying, to see all his children about him tho' he had sometimes thought himself bereaved: 'twas of use to them to attend him in his last moments, that they might learn of him how to die, as well as how to live; what he said to each, he said in the hearing of all the rest, for we may profit by the reproofs, counsels and comforts that are principally intended for others. That I may tell you that which shall befal you, not your persons but your posterity, in the latter days - The prediction of which would be of use to those that come after them, for confirming their faith, and guiding their way, at their return to Canaan. We cannot tell our children what shall befal them, or their families, in this world; but we can tell them from the word of God, what will befal them in the last day of all, according as they carry themselves in this world.
Robert Jamieson, A. R. Fausset and David Brown
49:1 PATRIARCHAL BLESSING. (Gen. 49:1-33)
Jacob called unto his sons--It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times.
49:249:2: Ժողովեցարո՛ւք եւ լուարո՛ւք որդիք Յակոբայ. լուարո՛ւք Իսրայէլի հօր ձերում։
2 Հաւաքուեցէ՛ք եւ լսեցէ՛ք, Յակոբի որդիներ, լսեցէ՛ք ձեր հայր Իսրայէլին:
2 Հաւաքուեցէք ու ականջ տուէք, ո՛վ Յակոբի որդիներ, Ու ձեր հօրը Իսրայէլին մտիկ ըրէք։
Ժողովեցարուք, եւ լուարուք, որդիք Յակոբայ. լուարուք Իսրայելի հօր ձերում:

49:2: Ժողովեցարո՛ւք եւ լուարո՛ւք որդիք Յակոբայ. լուարո՛ւք Իսրայէլի հօր ձերում։
2 Հաւաքուեցէ՛ք եւ լսեցէ՛ք, Յակոբի որդիներ, լսեցէ՛ք ձեր հայր Իսրայէլին:
2 Հաւաքուեցէք ու ականջ տուէք, ո՛վ Յակոբի որդիներ, Ու ձեր հօրը Իսրայէլին մտիկ ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
49:22: сойдитесь и послушайте, сыны Иакова, послушайте Израиля, отца вашего.
49:2 ἀθροίσθητε αθροιζω gather round καὶ και and; even ἀκούσατε ακουω hear υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov ἀκούσατε ακουω hear Ισραηλ ισραηλ.1 Israel τοῦ ο the πατρὸς πατηρ father ὑμῶν υμων your
49:2 הִקָּבְצ֥וּ hiqqāvᵊṣˌû קבץ collect וְ wᵊ וְ and שִׁמְע֖וּ šimʕˌû שׁמע hear בְּנֵ֣י bᵊnˈê בֵּן son יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and שִׁמְע֖וּ šimʕˌû שׁמע hear אֶל־ ʔel- אֶל to יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֲבִיכֶֽם׃ ʔᵃvîḵˈem אָב father
49:2. congregamini et audite filii Iacob audite Israhel patrem vestrumGather yourselves together, and hear, O ye sons of Jacob, hearken to Israel, your father:
2. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father.
49:2. Gather together and listen, O sons of Jacob. Listen to Israel, your father.
49:2. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.
Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father:

2: сойдитесь и послушайте, сыны Иакова, послушайте Израиля, отца вашего.
49:2
ἀθροίσθητε αθροιζω gather round
καὶ και and; even
ἀκούσατε ακουω hear
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
ἀκούσατε ακουω hear
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
πατρὸς πατηρ father
ὑμῶν υμων your
49:2
הִקָּבְצ֥וּ hiqqāvᵊṣˌû קבץ collect
וְ wᵊ וְ and
שִׁמְע֖וּ šimʕˌû שׁמע hear
בְּנֵ֣י bᵊnˈê בֵּן son
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
שִׁמְע֖וּ šimʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲבִיכֶֽם׃ ʔᵃvîḵˈem אָב father
49:2. congregamini et audite filii Iacob audite Israhel patrem vestrum
Gather yourselves together, and hear, O ye sons of Jacob, hearken to Israel, your father:
49:2. Gather together and listen, O sons of Jacob. Listen to Israel, your father.
49:2. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:2: hearken: Psa 34:11; Pro 1:8, Pro 1:9, Pro 4:1-4, Pro 5:1, Pro 6:20, Pro 7:1, Pro 7:24, Pro 8:32, Pro 23:22, Pro 23:26
John Gill
49:2 Gather yourselves together,.... This is repeated to hasten them, and to suggest that he had something of importance to make known unto them, which he chose to do, when they were together:
and hear, ye sons of Jacob, and hearken to Israel your father: these words are used and doubled to excite their attention to what he was about to say, and which is urged from the near relation there was between them.
John Wesley
49:2 Hearken to Israel your father - Let Israel that has prevailed with God, prevail with you.
49:349:3: Ռոբէն անդրանիկ իմ. դո՛ւ զօրութիւն իմ եւ սկիզբն որդւոց իմոց։ Խստութեամբ գնացեր. եւ խստութեամբ յանդիմանութեամբ թշնամանեցեր[478]։ [478] Այլք. Եւ խստութեամբ յանդգնութեամբ թշնամանե՛՛։
3 Ռուբէ՛ն, իմ անդրանիկ որդի, իմ զօրութիւն ու իմ որդիների սկիզբ. դու ինձ հետ խիստ վարուեցիր եւ մեծ յանդգնութեամբ կշտամբեցիր ինձ:
3 Ո՛վ Ռուբէն, իմ անդրանիկս, Իմ ոյժս ու իմ զօրութեանս սկիզբը, Յարգութեան կատարելութիւնը ու զօրութեան կատարելութիւնը դուն ես։
Ռուբէն, անդրանիկ իմ, դու զօրութիւն իմ եւ սկիզբն [645]որդւոց իմոց, խստութեամբ գնացեր եւ խստութեամբ յանդգնութեամբ թշնամանեցեր:

49:3: Ռոբէն անդրանիկ իմ. դո՛ւ զօրութիւն իմ եւ սկիզբն որդւոց իմոց։ Խստութեամբ գնացեր. եւ խստութեամբ յանդիմանութեամբ թշնամանեցեր[478]։
[478] Այլք. Եւ խստութեամբ յանդգնութեամբ թշնամանե՛՛։
3 Ռուբէ՛ն, իմ անդրանիկ որդի, իմ զօրութիւն ու իմ որդիների սկիզբ. դու ինձ հետ խիստ վարուեցիր եւ մեծ յանդգնութեամբ կշտամբեցիր ինձ:
3 Ո՛վ Ռուբէն, իմ անդրանիկս, Իմ ոյժս ու իմ զօրութեանս սկիզբը, Յարգութեան կատարելութիւնը ու զօրութեան կատարելութիւնը դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
49:33: Рувим, первенец мой! ты--крепость моя и начаток силы моей, верх достоинства и верх могущества;
49:3 Ρουβην ρουβην Reuben πρωτότοκός πρωτοτοκος firstborn μου μου of me; mine σύ συ you ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even ἀρχὴ αρχη origin; beginning τέκνων τεκνον child μου μου of me; mine σκληρὸς σκληρος hard; harsh φέρεσθαι φερω carry; bring καὶ και and; even σκληρὸς σκληρος hard; harsh αὐθάδης αυθαδης self-centered
49:3 רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben בְּכֹ֣רִי bᵊḵˈōrî בְּכֹר first-born אַ֔תָּה ʔˈattā אַתָּה you כֹּחִ֖י kōḥˌî כֹּחַ strength וְ wᵊ וְ and רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning אֹונִ֑י ʔônˈî אֹון generative power יֶ֥תֶר yˌeṯer יֶתֶר remainder שְׂאֵ֖ת śᵊʔˌēṯ שְׂאֵת uprising וְ wᵊ וְ and יֶ֥תֶר yˌeṯer יֶתֶר remainder עָֽז׃ ʕˈāz עָז strength
49:3. Ruben primogenitus meus tu fortitudo mea et principium doloris mei prior in donis maior imperioRuben, my firstborn, thou art my strength, and the beginning of my sorrow; excelling in gifts, greater in command.
3. Reuben, thou art my firstborn, my might, and the beginning of my strength; The excellency of dignity, and the excellency of power.
49:3. Reuben, my firstborn, you are my strength and the beginning of my sorrow: first in gifts, greater in authority.
49:3. Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

3: Рувим, первенец мой! ты--крепость моя и начаток силы моей, верх достоинства и верх могущества;
49:3
Ρουβην ρουβην Reuben
πρωτότοκός πρωτοτοκος firstborn
μου μου of me; mine
σύ συ you
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
ἀρχὴ αρχη origin; beginning
τέκνων τεκνον child
μου μου of me; mine
σκληρὸς σκληρος hard; harsh
φέρεσθαι φερω carry; bring
καὶ και and; even
σκληρὸς σκληρος hard; harsh
αὐθάδης αυθαδης self-centered
49:3
רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben
בְּכֹ֣רִי bᵊḵˈōrî בְּכֹר first-born
אַ֔תָּה ʔˈattā אַתָּה you
כֹּחִ֖י kōḥˌî כֹּחַ strength
וְ wᵊ וְ and
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
אֹונִ֑י ʔônˈî אֹון generative power
יֶ֥תֶר yˌeṯer יֶתֶר remainder
שְׂאֵ֖ת śᵊʔˌēṯ שְׂאֵת uprising
וְ wᵊ וְ and
יֶ֥תֶר yˌeṯer יֶתֶר remainder
עָֽז׃ ʕˈāz עָז strength
49:3. Ruben primogenitus meus tu fortitudo mea et principium doloris mei prior in donis maior imperio
Ruben, my firstborn, thou art my strength, and the beginning of my sorrow; excelling in gifts, greater in command.
49:3. Reuben, my firstborn, you are my strength and the beginning of my sorrow: first in gifts, greater in authority.
49:3. Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: В ст. 3-м говорится о тех преимуществах, естественных и признаваемых обычным древнееврейским правом, какие принадлежали Рувиму по рождению, — говорится с целью показать, «что нет никакой пользы от преимуществ природы, если они не сопровождаются совершенствами воли» (Иоанн Златоуст, Бес. 47:7–16); как первенец Иакова, он — воплощение цельной, неослабленной летами, силы отеческой (koach, LXX и Акила: iscuV mou; Vulg.: fortitudo mea), силы девственной (подобно неистощенной силе земли, 4:12). Это понятие восполняется затем синонимическим «начаток силы моей» (reschit oni), как совершенно точно передано в русской Библии и в каком смысле не раз в Библии употребляется это выражение, Втор 21:17; Пс 77:51; 104:36.

LXX передают ту же мысль, но более конкретно: arch teknwn (слав.: «начало чад»). Акила (kefalaion luphV), Симмах (arch odunhV) и Вульгата (principium doloris) в смысле болезни, страдания (как в 35:18), выражая мысль, что Рувим осквернением ложа отца, первый из своих братьев причинил горькую обиду и скорбь отцу. Но скорбь отцу первые причинили Симеон и Левий — кровавой резней в Сихеме (гл. 34), здесь же, по контексту речи по аналогии с Втор 21:17; Пс 77:51; 104:36, говорится о преимуществах первородства.

Продолжая речь об этом, Иаков, далее, называет Рувима «верхом достоинства и верхом могущества» (Vulg.: prior in donis, major in imperiis; Акила: praestans dignitate, praestans fortitudine, LXX, вероятно, иначе читали оригинальный текст, чем как в нынешнем, передав: sklhroV feresqai kai sklhroV auqadhV); по объяснению Таргумов Онкелоса и Ионафана, Мидрашей и блаженного Иеронима (ср. 1: Пар 5:1–2), этим обозначены принадлежавшие Рувиму по праву первородства:

1) двойное наследство;
2) власть священства или достоинств первосвященства;
3) царская власть;

первое, вместо него, досталось Иосифу, второе — Левию, третье — Иуде.

В ст. 4: указывается причина лишения Рувима первородства с его преимуществами: общее легкомыслие, безрассудство и самонадеянность (LXX: exubrisaV) Рувима (для значения евр. pachaz, ср. Суд 9:4; Иер 23:32), в чем Рувим уподобляется бурливой воде (ср. Иов 24:13–18), и в особенности — тяжкое оскорбление им имени отца осквернением его ложа (35:22); столь глубоко оскорбил Иакова гнусный факт невоздержности Рувима, которому впоследствии уподобился в этом столь же безрассудный Авессалом (2: Цар 16:22). «Не будешь преимуществовать» — это лишение прав первородства давало себя знать во всей последующей истории колена Рувимова, никогда не игравшего сколько-нибудь значительной роли в истории израильского народа.

Уже Моисей в благословении своем колену Рувимову (Втор 33:6) молитвенно желает ему лишь того, чтобы оно не вымерло. Девора обличает рувимлян в безучастном отношении к общенародному бедствию порабощения и освободительной войне (Суд 5:15–16). В последующее время колено Рувима одно из первых исчезает из истории.
Adam Clarke: Commentary on the Bible - 1831
49:3: Reuben as the first-born had a right to a double portion of all that the father had; see Deu 21:17
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 Ch1 5:1.
Albert Barnes: Notes on the Bible - 1834
49:3-4
Reuben, as the first-born by nature, has the first place in the benedictory address. My might. In times and places in which a man's right depends on his might, a large family of sons is the source of strength and safety. "The excellency of dignity, and the excellency of power" - the rank and authority which belong to the first-born. "Boiling over as water." That which boils over perishes at the same time that it is pernicious. This is here transferred in a figure to the passionate nature of Reuben. "Thou shalt not excel." There is here an allusion to the excellency of dignity and power. By the boiling over of his unhallowed passions Reuben lost all the excellence that primogeniture confers. By the dispensation of Providence the double portion went to Joseph, the first-born of Rachel; the chieftainship to Judah; and the priesthood to Levi. The cause of this forfeiture is then assigned. In the last sentence the patriarch in a spirit of indignant sorrow passes from the direct address to the indirect narrative. "To my couch he went up." The doom here pronounced upon Reuben is still a blessing, as he is not excluded from a tribe's share in the promised land. But, as in the case of the others, this blessing is abated and modified by his past conduct. His tribe has its seat on the east of the Jordan, and never comes to any eminence in the commonwealth of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:3: my firstborn: Gen 29:32, Gen 46:8, Gen 48:18; Num 1:20, Num 26:5; Ch1 2:1, Ch1 5:1, Ch1 5:3
my might: Deu 21:17; Psa 78:51, Psa 105:36
Carl Friedrich Keil and Franz Delitzsch
49:3
Reuben, my first-born thou, my might and first-fruit of my strength; pre-eminence in dignity and pre-eminence in power. - As the first-born, the first sprout of the full virile power of Jacob, Reuben, according to natural right, was entitled to the first rank among his brethren, the leadership of the tribes, and a double share of the inheritance (Gen 27:29; Deut 21:17). (שׂאת: elevation, the dignity of the chieftainship; עז, the earlier mode of pronouncing עז, the authority of the first-born.) But Reuben had forfeited this prerogative. "Effervescence like water - thou shalt have no preference; for thou didst ascend thy father's marriage-bed: then hast thou desecrated; my couch has he ascended." פּחז: lit., the boiling over of water, figuratively, the excitement of lust; hence the verb is used in Judg 9:4; Zeph 3:4, for frivolity and insolent pride. With this predicate Jacob describes the moral character of Reuben; and the noun is stronger than the verb פחזת of the Samaritan, and אתרעת or ארתעת efferbuisti, aestuasti of the Sam. Vers., ἐξύβρισας of the lxx, and ὑπερζέσας of Symm. תּותר is to be explained by יתר: have no pre-eminence. His crime was, lying with Bilhah, his father's concubine (Gen 35:22). חלּלתּ is used absolutely: desecrated hast thou, sc., what should have been sacred to thee (cf. Lev 18:8). From this wickedness the injured father turns away with indignation, and passes to the third person as he repeats the words, "my couch he has ascended." By the withdrawal of the rank belonging to the first-born, Reuben lost the leadership in Israel; so that his tribe attained to no position of influence in the nation (compare the blessing of Moses in Deut 33:6). The leadership was transferred to Judah, the double portion to Joseph (1Chron 5:1-2), by which, so far as the inheritance was concerned, the first-born of the beloved Rachel took the place of the first-born of the slighted Leah; not, however, according to the subjective will of the father, which is condemned in Deut 21:15., but according to the leading of God, by which Joseph had been raised above his brethren, but without the chieftainship being accorded to him.
Geneva 1599
49:3 Reuben, thou [art] my firstborn, my (b) might, and the beginning of my strength, (c) the excellency of dignity, and the excellency of power:
(b) Begotten in my youth.
(c) If you have not left your birthright by your offence.
John Gill
49:3 Reuben, thou art my firstborn,.... Jacob addressed himself to Reuben first, in the presence of his brethren, owned him as his firstborn, as he was, Gen 29:31 did not cashier him from his family, nor disinherit him, though he had greatly disobliged him, for which the birthright, and the privileges of it, were taken from him, 1Chron 5:1.
my might, and the beginning of my strength; begotten by him when in his full strength (z), as well as the first of his family, in which his strength and glory lay; so the Septuagint, "the beginning of my children"; and because he was so, of right the double portion belonged to him, had he not forfeited it, Deut 21:17. Some versions render the words, "the beginning of my grief", or "sorrow" (a), the word "Oni" sometimes so signifying, as Rachel called her youngest son "Benoni", the son of my sorrow; but this is not true of Reuben, he was not the beginning of Jacob's sorrow, for the ravishing of Dinah, and the slaughter and spoil of the Shechemites, by his sons, which gave him great sorrow and grief, were before the affair of Reuben's lying with Bilhah:
the excellency of dignity, and the excellency of power; that is, to him of right belonged excellent dignity, power, and authority in the family, a preeminence over his brethren, a double portion of goods, succession in government, and, as is commonly understood, the exercise of the priesthood; and so the Targums interpret it, that he should, had he not sinned, took three parts or portions above his brethren, the birthright, priesthood, and kingdom. Jacob observes this to him, that he might know what he had lost by sinning, and from what excellency and dignity, grandeur and power, he was fallen.
(z) "Nate. meae vires. --------" Virgil. (a) , Aquila; , Symmachus apud Drusium; "principium doloris mei", V. L. Tigurine version.
John Wesley
49:3 Reuben thou art my first - born - Jacob here puts upon him the ornaments of the birth - right, that he and all his brethren might see what he had forfeited and in that might see the evil of his sin. As the first - born he was his father's joy, being the beginning of his strength. To him belonged the excellency of dignity above his brethren, and some power over them.
49:449:4: Իբրեւ զջուր մի՛ եռասցիս. զի ելե՛ր յանկողինս հօր քոյ, յայնժամ պղծեցեր զանկողինս յոր ելեր[479]։ [479] Ոմանք. Պղծեցեր զանկողինն յոր ե՛՛։
4 Ջրի նման մի՛ եռա, քանզի մտել ես մահիճը քո հօր ու պղծել այնժամ մահիճը նրա:
4 Ջուրի պէս եռացիր, առաջին պիտի չըլլաս. Վասն զի քու հօրդ անկողինը մտար. Այն ատեն պղծեցիր զանիկա։(Իմ անկողի՜նս մտաւ։)
Իբրեւ զջուր մի՛ եռասցիս``. զի ելեր յանկողինս հօր քո, յայնժամ պղծեցեր. [646]զանկողինս յոր ելեր:

49:4: Իբրեւ զջուր մի՛ եռասցիս. զի ելե՛ր յանկողինս հօր քոյ, յայնժամ պղծեցեր զանկողինս յոր ելեր[479]։
[479] Ոմանք. Պղծեցեր զանկողինն յոր ե՛՛։
4 Ջրի նման մի՛ եռա, քանզի մտել ես մահիճը քո հօր ու պղծել այնժամ մահիճը նրա:
4 Ջուրի պէս եռացիր, առաջին պիտի չըլլաս. Վասն զի քու հօրդ անկողինը մտար. Այն ատեն պղծեցիր զանիկա։(Իմ անկողի՜նս մտաւ։)
zohrab-1805▾ eastern-1994▾ western am▾
49:44: но ты бушевал, как вода, --не будешь преимуществовать, ибо ты взошел на ложе отца твоего, ты осквернил постель мою, взошел.
49:4 ἐξύβρισας εξυβριζω as; how ὕδωρ υδωρ water μὴ μη not ἐκζέσῃς εκζεω step up; ascend γὰρ γαρ for ἐπὶ επι in; on τὴν ο the κοίτην κοιτη lying down; relations τοῦ ο the πατρός πατηρ father σου σου of you; your τότε τοτε at that ἐμίανας μιαινω taint; defile τὴν ο the στρωμνήν στρωμνη where ἀνέβης αναβαινω step up; ascend
49:4 פַּ֤חַז pˈaḥaz פַּחַז [uncertain] כַּ ka כְּ as † הַ the מַּ֨יִם֙ mmˈayim מַיִם water אַל־ ʔal- אַל not תֹּותַ֔ר tôṯˈar יתר remain כִּ֥י kˌî כִּי that עָלִ֖יתָ ʕālˌîṯā עלה ascend מִשְׁכְּבֵ֣י miškᵊvˈê מִשְׁכָּב couch אָבִ֑יךָ ʔāvˈîḵā אָב father אָ֥ז ʔˌāz אָז then חִלַּ֖לְתָּ ḥillˌaltā חלל defile יְצוּעִ֥י yᵊṣûʕˌî יָצוּעַ couch עָלָֽה׃ פ ʕālˈā . f עלה ascend
49:4. effusus es sicut aqua non crescas quia ascendisti cubile patris tui et maculasti stratum eiusThou art poured out as water, grow thou not; because thou wentest up to thy father's bed, and didst defile his couch.
4. Unstable as water, thou shalt not have the excellency; Because thou wentest up to thy father’s bed: Then defiledst thou it: he went up to my couch.
49:4. You are being poured out like water, may you not increase. For you climbed onto your father’s bed, and you defiled his resting place.
49:4. Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou [it]: he went up to my couch.
Unstable as water, thou shalt not excel; because thou wentest up to thy father' s bed; then defiledst thou [it]: he went up to my couch:

4: но ты бушевал, как вода, --не будешь преимуществовать, ибо ты взошел на ложе отца твоего, ты осквернил постель мою, взошел.
49:4
ἐξύβρισας εξυβριζω as; how
ὕδωρ υδωρ water
μὴ μη not
ἐκζέσῃς εκζεω step up; ascend
γὰρ γαρ for
ἐπὶ επι in; on
τὴν ο the
κοίτην κοιτη lying down; relations
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
τότε τοτε at that
ἐμίανας μιαινω taint; defile
τὴν ο the
στρωμνήν στρωμνη where
ἀνέβης αναβαινω step up; ascend
49:4
פַּ֤חַז pˈaḥaz פַּחַז [uncertain]
כַּ ka כְּ as
הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
אַל־ ʔal- אַל not
תֹּותַ֔ר tôṯˈar יתר remain
כִּ֥י kˌî כִּי that
עָלִ֖יתָ ʕālˌîṯā עלה ascend
מִשְׁכְּבֵ֣י miškᵊvˈê מִשְׁכָּב couch
אָבִ֑יךָ ʔāvˈîḵā אָב father
אָ֥ז ʔˌāz אָז then
חִלַּ֖לְתָּ ḥillˌaltā חלל defile
יְצוּעִ֥י yᵊṣûʕˌî יָצוּעַ couch
עָלָֽה׃ פ ʕālˈā . f עלה ascend
49:4. effusus es sicut aqua non crescas quia ascendisti cubile patris tui et maculasti stratum eius
Thou art poured out as water, grow thou not; because thou wentest up to thy father's bed, and didst defile his couch.
49:4. You are being poured out like water, may you not increase. For you climbed onto your father’s bed, and you defiled his resting place.
49:4. Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou [it]: he went up to my couch.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 Jdg 9:4; Zep 3:4; Jer 23:14, Jer 23:32; Jer 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, Num 1:21; and was among the first that were carried into captivity, Ch1 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, see Clarke on Gen 35:22 (note).
5. Simeon and Levi, brethren: They have accomplished their fraudulent purposes.
6. Into their secret council my soul did not come; In their confederacy my honor was not united: For in their anger they slew a man, (איש ish, a noble), And in their pleasure they murdered a prince.
7. Cursed was their anger, for it was fierce! And their excessive wrath, for it was inflexible! I will divide them out in Jacob, And I will disperse them in Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:4: Unstable: Jam 1:6-8; Pe2 2:14, Pe2 3:16
thou shalt not excel: Heb. do not thou excel, Gen 46:8; Num. 32:1-42; Deu 33:6
because: Gen 35:22; Deu 5:21, Deu 27:20; Ch1 5:1; Co1 5:1
he went up to my couch: or, my couch is gone
John Gill
49:4 Unstable as water,.... Which is not to be understood of the levity of his mind, and his disposition to hurt, and the impetuous force of that breaking forth like water, and carrying him into the commission of it; but rather of his fall from his excellency and dignity, like the fall of water from an high place; and of his being vile, mean, and contemptible, useless and unprofitable, like water spilled on the ground; and of his weak and strengthless condition and circumstances, being deprived of the prerogatives and privileges of his birthright, and having lost all his honour and grandeur, power and authority. The word in the Arabic language signifies (b) to be proud and haughty, to lift up one's self, to swell and rise like the turgent and swelling waters: but though he did thus lift himself, yet it follows:
thou shall not excel; not have the excellency of dignity and power which belonged to him as the firstborn; the birthright and the double portion were given to Joseph, who had two tribes descending from him, when Reuben had but one; the kingdom was given to Judah, and the priesthood to Levi, as both the Targums of Jonathan and Jerusalem observe: as he did not excel his brethren in honour and dignity, so neither in wealth and riches, nor in numbers; see Deut 33:6 where the word "not" is wrongly supplied; nor in his share in the land of Canaan, his posterity being seated on the other side of Jordan, at their request; nor did any persons of note and eminence spring from his tribe: because thou wentest up to thy father's bed, then defiledst thou it; referring to his incest with Bilhah, his father's concubine wife, Gen 35:22 which, though done forty years ago, was now remembered, and left an indelible spot on Reuben's character, and his posterity:
he went up to my couch: turning himself to his other sons, to take notice of the crime, as very abominable and detestable; affirming the truth of it, and speaking of it with some vehemency, his affections being moved; and it may be could not bear to look at Reuben, but turned himself to his brethren; though he had forgiven the sin, and very probably Reuben had repented of it, and had forgiveness of God, which he might have, though in some sense vengeance was taken on this sinful invention of his, Ps 99:8. There are various senses given of this phrase; some, as Aben Ezra, "my bed departed from me"; that is, he departed from his bed; or, as Kimchi (c), "it ceased to be my bed"; he left it, he abstained from the bed of Bilhah upon its being defiled by Reuben: and others separate these words, and read singly, "it went up" (d); either the excellency of Reuben went up, vanished and disappeared like smoke; or, as Ben Melech connects it with the beginning of the verse, "unstable as water", giving the sense, "it", the inundation of water, "ascended" and prevailed over thee; as waters ascend, meaning his lust ascended, and got the prevalence over him; but the accents will not admit of such a separation of the words; it is best to understand them in the first sense. As to the manner of the expression, of going up to a bed, it may be observed, that not only their beds in those times might be raised higher than ours, but that they were placed in an higher part of the room, and so there was an ascent to them: and Dr. Shaw (e) says this is the custom of the eastern people to this day,"at one end of each chamber there is a little gallery, raised three, four, or five feet above the floor, with a balustrade in the front of it, with a few steps likewise leading up to it, here they place their beds.''
(b) "superbivit, semet extulit gloria fastuque", Golius, col. 1767. so Castel. col. 2980. (c) Sepher Shorash. rad. (d) "ascendit", i.e. "abiit" "et evanuit", Vatablus. (e) Travels, p. 209. Ed. 2.
John Wesley
49:4 Thou shalt not excel - A being thou shalt have as a tribe, but not an excellency. No judge, prophet, or prince, are found of that tribe, nor any person of renown only Dathan and Abiram, who were noted for their impious rebellion. That tribe, as not aiming to excel, chose a settlement on the other side Jordan. The character fastened upon Reuben, for which he is laid under this mark of infamy, is, that he was unstable as water. His virtue was unstable, he had not the government of himself, and his own appetites. His honour consequently was unstable, it vanished into smoke, and became as water spilt upon the ground. Jacob charges him particularly with the sin for which he was disgraced, thou wentest up to thy father's bed - It was forty years ago that he had been guilty of this sin, yet now it is remembered against him. Reuben's sin left an indelible mark of infamy upon his family; a wound not to be healed without a scar.
49:549:5: Շմաւոն եւ Ղեւի եղբարք. կատարեցին զանիրաւութիւն ՚ի կամաց իւրեանց։
5 Եղբայրներ Շմաւոնն ու Ղեւին անիրաւութիւն գործեցին կամովին:
5 Շմաւոնն ու Ղեւին եղբայրներ են. Սուրերնին անիրաւութեան գործիքներ են։
Շմաւոն եւ Ղեւի եղբարք. [647]կատարեցին զանիրաւութիւն ի կամաց իւրեանց:

49:5: Շմաւոն եւ Ղեւի եղբարք. կատարեցին զանիրաւութիւն ՚ի կամաց իւրեանց։
5 Եղբայրներ Շմաւոնն ու Ղեւին անիրաւութիւն գործեցին կամովին:
5 Շմաւոնն ու Ղեւին եղբայրներ են. Սուրերնին անիրաւութեան գործիքներ են։
zohrab-1805▾ eastern-1994▾ western am▾
49:55: Симеон и Левий братья, орудия жестокости мечи их;
49:5 Συμεων συμεων Symeōn; Simeon καὶ και and; even Λευι λευι Leuΐ; Lei ἀδελφοί αδελφος brother συνετέλεσαν συντελεω consummate; finish ἀδικίαν αδικια injury; injustice ἐξ εκ from; out of αἱρέσεως αιρεσις section; sect αὐτῶν αυτος he; him
49:5 שִׁמְעֹ֥ון šimʕˌôn שִׁמְעֹון Simeon וְ wᵊ וְ and לֵוִ֖י lēwˌî לֵוִי Levi אַחִ֑ים ʔaḥˈîm אָח brother כְּלֵ֥י kᵊlˌê כְּלִי tool חָמָ֖ס ḥāmˌās חָמָס violence מְכֵרֹתֵיהֶֽם׃ mᵊḵērōṯêhˈem מְכֵרָה [uncertain]
49:5. Symeon et Levi fratres vasa iniquitatis bellantiaSimeon and Levi brethren: vessels of iniquity waging war.
5. Simeon and Levi are brethren; Weapons of violence are their swords.
49:5. The brothers Simeon and Levi: vessels of iniquity waging war.
49:5. Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations.
Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations:

5: Симеон и Левий братья, орудия жестокости мечи их;
49:5
Συμεων συμεων Symeōn; Simeon
καὶ και and; even
Λευι λευι Leuΐ; Lei
ἀδελφοί αδελφος brother
συνετέλεσαν συντελεω consummate; finish
ἀδικίαν αδικια injury; injustice
ἐξ εκ from; out of
αἱρέσεως αιρεσις section; sect
αὐτῶν αυτος he; him
49:5
שִׁמְעֹ֥ון šimʕˌôn שִׁמְעֹון Simeon
וְ wᵊ וְ and
לֵוִ֖י lēwˌî לֵוִי Levi
אַחִ֑ים ʔaḥˈîm אָח brother
כְּלֵ֥י kᵊlˌê כְּלִי tool
חָמָ֖ס ḥāmˌās חָמָס violence
מְכֵרֹתֵיהֶֽם׃ mᵊḵērōṯêhˈem מְכֵרָה [uncertain]
49:5. Symeon et Levi fratres vasa iniquitatis bellantia
Simeon and Levi brethren: vessels of iniquity waging war.
49:5. The brothers Simeon and Levi: vessels of iniquity waging war.
49:5. Simeon and Levi [are] brethren; instruments of cruelty [are in] their habitations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Симеона и Левия Иаков нарочито называет братьями и предрекает им общую, одинаково неблагоприятную судьбу — вследствие сходства их нравственного облика и образа действий, по одинаково активному участию их в сихемском кровопролитии (гл. 34) и (по традиции) в продаже Иосифа (37: гл.).

Произвольно и неосновательно Болен и др. видели здесь олицетворение исторической жестокости обоих колен во время судей: история не знает таких фактов; скорее это относилось бы к колену Вениаминову (Суд 20–21), но о Вениамине (ст. 27) дается иное предсказание. Отсюда, а равно из исторической судьбы колена Левина (ст. 7) видно, как неудачна попытка некоторых новых библеистов понять все пророчество Иакова, как vaticinium ex eventu, как искусственное приурочение исторических судеб колен Израилевых к их родоначальникам, и отодвинуть редакцию пророчества во времена Давида и Соломона.

Еврейское mecherotheihem передано в русской Библии «мечи их». Слово mecherah — неизвестного значения, весьма неодинаково передаваемое переводами. Принятое русское чтение — одно из более вероятных: здесь еврейское слово сближается с греческим macaira. 6: ст.: о кровожадной жестокости Симеона и Левия Иаков говорит с таким же отвращением, как и о кровосмешении Рувима (ст. 4): душа Иакова (называемая далее его «славою» как в Пс 7:6: и др. местах) не имела никакого общения в кровожадных действиях Симеона и Рувима, которые при расправе в Сихеме не только вырезали мужское население города, но истребили или изуродовали (через перерезывание жил) скот сихемлян (ср. 2: Цар 8:4; Нав 11:6, 9; Vulg. — в переносном см. suffoderunt murum).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Simeon and Levi are brethren; instruments of cruelty are in their habitations. 6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
These were next in age to Reuben, and they also had been a grief and shame to Jacob, when they treacherously and barbarously destroyed the Shechemites, which he here remembers against them. Children should be afraid of incurring their parents' just displeasure, lest they fare the worse for it long afterwards, and, when they would inherit the blessing, be rejected. Observe, 1. The character of Simeon and Levi: they were brethren in disposition; but, unlike their father, they were passionate and revengeful, fierce and uncontrollable; their swords, which should have been only weapons of defence, were (as the margin reads it, v. 5) weapons of violence, to do wrong to others, not to save themselves from wrong. Note, It is no new thing for the temper of children to differ very much from that of their parents. We need not think this strange: it was so in Jacob's family. It is not in the power of parents, no, not by education, to form the dispositions of their children; Jacob bred his sons to every thing that was mild and quiet, and yet they proved to be thus furious. 2. A proof of this is the murder of the Shechemites, which Jacob deeply resented at the time (ch. xxxiv. 30) and still continued to resent. They slew a man, Shechem himself, and many others; and, to effect that, they digged down a wall, broke the houses, to plunder them, and murder the inhabitants. Note, The best governors cannot always restrain those under their charge from committing the worst villanies. And when two in a family are mischievous they commonly make one another so much the worse, and it were wisdom to part them. Simeon and Levi, it is probable, were most active in the wrong done to Joseph, to which some think Jacob has here some reference; for in their anger they would have slain that man. Observe what a mischievous thing self-will is in young people: Simeon and Levi would not be advised by their aged and experienced father; no, they would be governed by their own passion rather than by his prudence. Young people would better consult their own interests if they would less indulge their own will. 3. Jacob's protestation against this barbarous act of theirs: O my soul, come not thou into their secret. Hereby he professes not only his abhorrence of such practices in general, but his innocence particularly in that matter. Perhaps he had been suspected as, under-hand, aiding and abetting; he therefore thus solemnly expresses his detestation of the fact, that he might not die under that suspicion. Note, Our soul is our honour; by its powers and faculties we are distinguished from, and dignified above, the beasts that perish. Note, further, We ought, from our hearts, to detest and abhor all society and confederacy with bloody and mischievous men. We must not be ambitious of coming into their secret, or knowing the depths of Satan. 4. His abhorrence of those brutish lusts that led them to this wickedness: Cursed be their anger. He does not curse their persons, but their lusts. Note, (1.) Anger is the cause and original of a great deal of sin, and exposes us to the curse of God, and his judgment, Matt. v. 22. (2.) We ought always, in the expressions of our zeal, carefully to distinguish between the sinner and the sin, so as not to love nor bless the sin for the sake of the person, nor to hate nor curse the person for the sake of the sin. 5. A token of displeasure which he foretels their posterity should lie under for this: I will divide them. The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of the tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin (Num. xxv. 14), had it bound on. Note, Shameful dispersions are the just punishment of sinful unions and confederacies.
Adam Clarke: Commentary on the Bible - 1831
49:5: Simeon and Levi are brethren - Not only springing from the same parents, but they have the same kind or disposition, head-strong, deceitful, vindictive, and cruel.
They have accomplished, etc. - Our margin has it, Their swords are weapons of violence, i. e., Their swords, which they should have used in defense of their persons or the honorable 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 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 Ethiopic מכר macar, he counselled, devised stratagems, etc., (see Castel), or from the Arabic macara, he deceived, practiced deceit, plotted, etc., which is nearly of the same import. This gives not only a consistent but evidently the true sense.
Albert Barnes: Notes on the Bible - 1834
49:5-7
"Simon and Levi are brethren," by temper as well as by birth. Their weapons. This word is rendered plans, devices, by some. But the present rendering agrees best with the context. Weapons may be properly called instruments of violence; but not so plots. "Habitations" requires the preposition in before it, which is not in the original, and is not to be supplied without necessity. "Into their counsel." This refers to the plot they formed for the destruction of the inhabitants of Shekem. "They houghed an ox." The singular of the original is to be understood as a plural denoting the kind of acts to which they were prompted in their passion for Rev_enge. Jacob pronounces a curse upon their anger, not because indignation against sin is unwarrantable in itself, but because their wrath was marked by deeds of fierceness and cruelty. "I will divide them in Jacob, and scatter them in Israel." He does not cut them off from any part in the promised inheritance; but he divides and scatters them.
Accordingly they are divided from one another in their after history, the tribe of Simon being settled in the southwest corner of the territory of Judah, and Levi having no connected territory, but occupying certain cities and their suburbs which were assigned to his descendants in the various provinces of the land. They were also scattered in Israel. For Simon is the weakest of all the tribes at the close of their sojourn in the wilderness Num 26:14; he is altogether omitted in the blessing of Moses Deut. 33, and hence, obtains no distinct territory, but only a part of that of Judah Jos 19:1-9; and he subsequently sends out two colonies, which are separated from the parent stock, and from one another 1 Chr. 4:24-43. And Levi received forty-eight towns in the various districts of the land, in which his descendants dwelt, far separated from one another. This prediction was therefore, fulfilled to the letter in the history of these brothers. Their classification under one head is a hint that they will yet count but as one tribe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:5: Simeon: Gen 29:33, Gen 29:34, Gen 34:25-31, Gen 46:10, Gen 46:11; Pro 18:9
instruments: etc. or, their swords are weapons of violence, Gen 34:25-29, Gen 34:31
Carl Friedrich Keil and Franz Delitzsch
49:5
"Simeon and Levi are brethren:" emphatically brethren in the full sense of the word; not merely as having the same parents, but in their modes of thought and action. "Weapons of wickedness are their swords." The ἅπαξ lec. מכרת is rendered by Luther, etc., weapons or swords, from כּוּר = כּרה, to dig, dig through, pierce: not connected with μάχαιρα. L. de Dieu and others follow the Arabic and Aethiopic versions: "plans;" but חמס כּלי, utensils, or instruments, of wickedness, does not accord with this. Such wickedness had the two brothers committed upon the inhabitants of Shechem (Gen 34:25.), that Jacob would have no fellowship with it. "Into their counsel come not, my soul; with their assembly let not my honour unite." סוד, a council, or deliberative consensus. תּחד, imperf. of יחד; כּבודי, like Ps 7:6; Ps 16:9, etc., of the soul as the noblest part of man, the centre of his personality as the image of God. "For in their wrath have they slain men, and in their wantonness houghed oxen." The singular nouns אישׁ and שׁור, in the sense of indefinite generality, are to be regarded as general rather than singular, especially as the plural form of both is rarely met with; of אישׁ, only in Ps 141:4; Prov 8:4, and Is 53:3; of שׁור־שׁור, only in Hos 12:12. רצון: inclination, here in a bad sense, wantonness. עקּר: νευροκοπεῖν, to sever the houghs (tendons of the hind feet), - a process by which animals were not merely lamed, but rendered useless, since the tendon once severed could never be healed again, whilst as a rule the arteries were not cut so as to cause the animal to bleed to death (cf. Josh 11:6, Josh 11:9; 2Kings 8:4). In Gen 34:28 it is merely stated that the cattle of the Shechemites were carried off, not that they were lamed. But the one is so far from excluding the other, that it rather includes it in such a case as this, where the sons of Jacob were more concerned about revenge than booty. Jacob mentions the latter only, because it was this which most strikingly displayed their criminal wantonness. On this reckless revenge Jacob pronounces the curse, "Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I shall divide them in Jacob, and scatter them in Israel." They had joined together to commit this crime, and as a punishment they should be divided or scattered in the nation of Israel, should form no independent or compact tribes. This sentence of the patriarch was so fulfilled when Canaan was conquered, that on the second numbering under Moses, Simeon had become the weakest of all the tribes (Num 26:14); in Moses' blessing (Deut 33) it was entirely passed over; and it received no separate assignment of territory as an inheritance, but merely a number of cities within the limits of Judah (Josh 19:1-9). Its possessions, therefore, became an insignificant appendage to those of Judah, into which they were eventually absorbed, as most of the families of Simeon increased but little (1Chron 4:27); and those which increased the most emigrated in two detachments, and sought out settlements for themselves and pasture for their cattle outside the limits of the promised land (1Chron 4:38-43). Levi also received no separate inheritance in the land, but merely a number of cities to dwell in, scattered throughout the possessions of his brethren (Josh 21:1-40). But the scattering of Levi in Israel was changed into a blessing for the other tribes through its election to the priesthood. Of this transformation of the curse into a blessing, there is not the slightest intimation in Jacob's address; and in this we have a strong proof of its genuineness. After this honourable change had taken place under Moses, it would never have occurred to any one to cast such a reproach upon the forefather of the Levites. How different is the blessing pronounced by Moses upon Levi (Deut 33:8.)! But though Jacob withdrew the rights of primogeniture from Reuben, and pronounced a curse upon the crime of Simeon and Levi, he deprived none of them of their share in the promised inheritance. They were merely put into the background because of their sins, but they were not excluded from the fellowship and call of Israel, and did not lose the blessing of Abraham, so that their father's utterances with regard to them might still be regarded as the bestowal of a blessing (Gen 49:28).
John Gill
49:5 Simeon and Levi are brothers,.... Not because they were so in a natural sense, being brethren both by father and mother's side, for there were others so besides them; but because they were of like tempers, dispositions, and manners (f), bold, wrathful, cruel, revengeful, and deceitful, and joined together in their evil counsels and evil actions, and so are joined together in the evils predicted of them:
instruments of cruelty are in their habitations: or vessels, utensils, household goods gotten by violence and rapine, and through the cruel usage of the Shechemites; these were in their dwellings, their houses were full of such mammon of unrighteousness, or spoil; or, as others, "instruments of cruelty" are "their swords" (g); what they should only have used in their own defence, with these they shed the blood of the Shechemites very barbarously, Gen 34:25. Some think the word here used is the Greek word for a sword; and the Jews say (h) that Jacob cursed the swords of Simeon and Levi in the Greek tongue; and others say it is Persic, being used by Xenophon for Persian swords; but neither of them seems probable: rather this word was originally Hebrew, and so passed from thence into other languages; but perhaps the sense of it, which Aben Ezra gives, may be most agreeable, if the first sense is not admitted, that it signifies covenants, compacts, agreements (i), such as these men made with the Shechemites, even nuptial contracts; for the root of the word, in the Chaldee language, signifies to espouse (k); and these they abused to cruelty, bloodshed, and slaughter, in a most deceitful manner: in the Ethiopic language, the word signifies counsels; so De Dieu takes it here.
(f) "--------par nobile fratrum Nequitia et nugis pravorum et amore gemellum." Horat. Sermon. l. 2. Satyr. 3. (g) "Machaerae eorum", Montanus, Tigurine version, Schmidt; and so R. Sol. Urbin Ohel Moed, fol. 31. 2. (h) Pirke Eliezer, c. 38. (i) So Castell. Lexic. col. 2058. Junius & Tremellius, Piscator. (k) Chald. & Syr. "despondit", "desponsavit", Schindler. Lex. col. 998.
John Wesley
49:5 Simeon and Levi are brethren - Brethren in disposition, but unlike their father: they were passionate and revengeful, fierce and wilful; their swords, that should have been only weapons of defence, were (as the margin reads it) weapons of violence, to do wrong to others, not to save themselves from wrong.
49:649:6: ՚Ի խորհուրդս նոցա մի՛ մտցէ անձն իմ, եւ ՚ի ժողովս նոցա ո՛չ հաճեսցին միտք իմ. զի սրտմտութեամբ իւրեանց սպանին զարս, եւ ցանկութեամբ իւրեանց կարթակոտո՛ր արարին զցուլս։
6 Խորհրդին նրանց մասնակից չի լինի անձն իմ. նրանց դաւին յօժար չէ սիրտն իմ. ցասումով իրենց մարդ սպանեցին հաճոյքի համար ջլակոտոր արեցին ցուլեր:
6 Իմ հոգիս անոնց խորհուրդներուն մէջ թող չմտնէ, Իմ պատիւս անոնց ժողովին հետ թող չմիանայ. Վասն զի իրենց բարկութիւնով մարդ սպաննեցին Եւ իրենց կամապաշտութիւնով ցուլի ջիղ կտրեցին։
Ի խորհուրդս նոցա մի՛ մտցէ անձն իմ, եւ ժողովս նոցա ոչ հաճեսցին միտք իմ. զի սրտմտութեամբ իւրեանց սպանին զարս, եւ ցանկութեամբ իւրեանց կարթակոտոր արարին զցուլս:

49:6: ՚Ի խորհուրդս նոցա մի՛ մտցէ անձն իմ, եւ ՚ի ժողովս նոցա ո՛չ հաճեսցին միտք իմ. զի սրտմտութեամբ իւրեանց սպանին զարս, եւ ցանկութեամբ իւրեանց կարթակոտո՛ր արարին զցուլս։
6 Խորհրդին նրանց մասնակից չի լինի անձն իմ. նրանց դաւին յօժար չէ սիրտն իմ. ցասումով իրենց մարդ սպանեցին հաճոյքի համար ջլակոտոր արեցին ցուլեր:
6 Իմ հոգիս անոնց խորհուրդներուն մէջ թող չմտնէ, Իմ պատիւս անոնց ժողովին հետ թող չմիանայ. Վասն զի իրենց բարկութիւնով մարդ սպաննեցին Եւ իրենց կամապաշտութիւնով ցուլի ջիղ կտրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
49:66: в совет их да не внидет душа моя, и к собранию их да не приобщится слава моя, ибо они во гневе своем убили мужа и по прихоти своей перерезали жилы тельца;
49:6 εἰς εις into; for βουλὴν βουλη intent αὐτῶν αυτος he; him μὴ μη not ἔλθοι ερχομαι come; go ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even ἐπὶ επι in; on τῇ ο the συστάσει συστασις he; him μὴ μη not ἐρείσαι ερειδω stick fast; support τὰ ο the ἥπατά ηπαρ of me; mine ὅτι οτι since; that ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper αὐτῶν αυτος he; him ἀπέκτειναν αποκτεινω kill ἀνθρώπους ανθρωπος person; human καὶ και and; even ἐν εν in τῇ ο the ἐπιθυμίᾳ επιθυμια longing; aspiration αὐτῶν αυτος he; him ἐνευροκόπησαν νευροκοπεω bull
49:6 בְּ bᵊ בְּ in סֹדָם֙ sōḏˌām סֹוד confidential talk אַל־ ʔal- אַל not תָּבֹ֣א tāvˈō בוא come נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul בִּ bi בְּ in קְהָלָ֖ם qᵊhālˌām קָהָל assembly אַל־ ʔal- אַל not תֵּחַ֣ד tēḥˈaḏ יחד be united כְּבֹדִ֑י kᵊvōḏˈî כָּבֹוד weight כִּ֤י kˈî כִּי that בְ vᵊ בְּ in אַפָּם֙ ʔappˌām אַף nose הָ֣רְגוּ hˈārᵊḡû הרג kill אִ֔ישׁ ʔˈîš אִישׁ man וּ û וְ and בִ vi בְּ in רְצֹנָ֖ם rᵊṣōnˌām רָצֹון pleasure עִקְּרוּ־ ʕiqqᵊrû- עקר root up שֹֽׁור׃ šˈôr שֹׁור bullock
49:6. in consilio eorum ne veniat anima mea et in coetu illorum non sit gloria mea quia in furore suo occiderunt virum et in voluntate sua suffoderunt murumLet not my soul go into their counsel, nor my glory be in their assembly: because in their fury they slew a man, and in their selfwill they undermined a wall.
6. O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their selfwill they houghed an ox.
49:6. Let not my soul go by their counsel, nor my glory be within their meeting. For in their fury they killed a man, and in their self-will they undermined a wall.
49:6. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall:

6: в совет их да не внидет душа моя, и к собранию их да не приобщится слава моя, ибо они во гневе своем убили мужа и по прихоти своей перерезали жилы тельца;
49:6
εἰς εις into; for
βουλὴν βουλη intent
αὐτῶν αυτος he; him
μὴ μη not
ἔλθοι ερχομαι come; go
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
ἐπὶ επι in; on
τῇ ο the
συστάσει συστασις he; him
μὴ μη not
ἐρείσαι ερειδω stick fast; support
τὰ ο the
ἥπατά ηπαρ of me; mine
ὅτι οτι since; that
ἐν εν in
τῷ ο the
θυμῷ θυμος provocation; temper
αὐτῶν αυτος he; him
ἀπέκτειναν αποκτεινω kill
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
ἐν εν in
τῇ ο the
ἐπιθυμίᾳ επιθυμια longing; aspiration
αὐτῶν αυτος he; him
ἐνευροκόπησαν νευροκοπεω bull
49:6
בְּ bᵊ בְּ in
סֹדָם֙ sōḏˌām סֹוד confidential talk
אַל־ ʔal- אַל not
תָּבֹ֣א tāvˈō בוא come
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
בִּ bi בְּ in
קְהָלָ֖ם qᵊhālˌām קָהָל assembly
אַל־ ʔal- אַל not
תֵּחַ֣ד tēḥˈaḏ יחד be united
כְּבֹדִ֑י kᵊvōḏˈî כָּבֹוד weight
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
אַפָּם֙ ʔappˌām אַף nose
הָ֣רְגוּ hˈārᵊḡû הרג kill
אִ֔ישׁ ʔˈîš אִישׁ man
וּ û וְ and
בִ vi בְּ in
רְצֹנָ֖ם rᵊṣōnˌām רָצֹון pleasure
עִקְּרוּ־ ʕiqqᵊrû- עקר root up
שֹֽׁור׃ šˈôr שֹׁור bullock
49:6. in consilio eorum ne veniat anima mea et in coetu illorum non sit gloria mea quia in furore suo occiderunt virum et in voluntate sua suffoderunt murum
Let not my soul go into their counsel, nor my glory be in their assembly: because in their fury they slew a man, and in their selfwill they undermined a wall.
49:6. Let not my soul go by their counsel, nor my glory be within their meeting. For in their fury they killed a man, and in their self-will they undermined a wall.
49:6. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
49:6: Into their secret council, etc. - 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 honor shall not be united to their confederacy.
For in their anger they slew a man - איש ish, a noble, an honorable 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, Act 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, Joh 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 Rom 1:32. As the original word רצון ratson signifies, in general, pleasure, benevolence, delight, etc., it should neither be translated self-will nor willfulness, 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, etc.); 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; Or houghed oxen; on the contrary, the text, Gen 34:28, Gen 34:29, proves that they had taken for their own use the sheep, oxen, asses, all their wealth, their wives, and their little ones.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:6: O my soul: Jdg 5:21; Psa 42:5, Psa 42:11, Psa 43:5, Psa 103:1; Jer 4:19; Luk 12:19
come: Gen 34:30; Psa 5:10, Psa 26:4, Psa 26:5, Psa 28:3, Psa 94:20, Psa 94:21, Psa 139:19; Pro 1:11, Pro 1:15, Pro 1:16, Pro 12:5
secret: Deu 27:24; Psa 26:9, Psa 64:2; Jer 15:17
unto their: Psa 1:1, Psa 26:9, Psa 94:20; Co2 6:14
honour: Psa 16:9, Psa 30:12, Psa 57:8
a man: Gen 34:25, Gen 34:26, Gen 34:30
digged down a wall: or, houghed oxen
Geneva 1599
49:6 O my soul, come not thou into their (d) secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a (e) man, and in their selfwill they digged down a wall.
(d) Or, tongue: meaning that he neither consented to them in word or thought.
(e) The Shechemites (Gen 34:26).
John Gill
49:6 O my soul, come not thou into their secret,.... Their cabinet counsels, combinations and conspiracies; this Jacob said, as abhorring the wicked counsel they had took of slaying the Shechemites; and lest any should think he was concerned in it, or connived at it, he expressed a detestation of the fact on his dying bed: the future tense may be put for the past; and so Onkelos renders it, "my soul was not in their secret"; and so the other two Targums paraphrase it, that when they got and consulted together, his soul was not pleased and delighted with their counsel, but abhorred it; or "my soul shall not come", which Jarchi thinks prophetical refers to the case of Zimri, the son of Salu, of the tribe of Simeon, as the following clause to the affair of Korah, of the tribe of Levi, as foreseeing and disapproving them, and desiring they might not be called by his name, or his name called upon them, Num 25:14.
unto their assembly, mine honour, be not thou united; the same thing expressed in different words; by his "honour or glory" he means his soul, the more honourable part of man, or his tongue, with which man glorifies God; and hereby Jacob intimates, that he did not in thought, and much less in express words, give any consent unto, and approbation of the deed of those two sons of his, and that he never was, nor never desired to be with them in their meetings and consultations:
for in their anger they slew a man; Hamor or Shechem, together with all the males of the city; and so "man" may be put for "men", the singular for the plural, as is frequent. The Targum of Jonathan is, a king and his governor; and the Targum of Jerusalem, kings with governors:
and in their selfwill they digged down a wall; not the wall of the city of Shechem, which does not appear to be walled, by their easy access into it; and if it was, they do not seem to have had proper instruments for such an undertaking, nor a sufficient number for such work, and which would have required longer time than they used, unless it was a poor wall indeed: rather the wall of Shechem's house, or the court before it, which they dug down, or broke through to get in and slay Hamor and Shechem, and take away their sister; though the word, as here pointed, always signifies an ox; and so the Samaritan and Septuagint versions render it, they hamstringed a bull, or houghed an ox, just in like manner as horses are said to be houghed, Josh 11:6 and which some understand (l) figuratively of a prince or ruler; so great personages are called bulls of Bashan, Ps 22:12 and interpret it either of Hamor or of Shechem, who was a prince among his people, and furious in his lust towards Dinah, and so this clause is much the same with the former: and besides, him they enervated by circumcision, and took the advantage of this his condition at the worst, and slew him, which seems to be the true sense of the text, agreeably to Gen 34:25 but the Jerusalem Targum paraphrases it of Joseph, whom his brethren sold, who was like unto an ox; and so Jarchi interprets it of him, whom they designed to slay, see Deut 33:17 but it is better to take the words in a literal sense, either of the oxen that Simeon and Levi took from the Shechemites, which they plucked or drove away from their mangers, as some render the words (m); and some of them they might hough or hamstring, that they might not get away from them, see Gen 34:28 or rather of Shechem himself, who was "a prince", a word which has some likeness and affinity to this in the text.
(l) R. Jacob Ben Eleazer in Ben Melech, in loc. (m) "avulserunt boves", Junius & Tremellius, Piscator; others, "enervarunt bovem", Schmidt; so Ainsworth.
John Wesley
49:6 They slew a man - Shechem himself, and many others; and to effect that, they digged down a wall, broke the houses to plunder them, and murder the inhabitants. O my soul, come not thou into their secret - Hereby he professeth not only his abhorrence of such practices in general, but his innocency particularly in that matter. Perhaps he had been suspected as under - hand aiding and abetting; he therefore solemnly expresseth his detestation of the fact.
49:749:7: Անիծեա՛լ սրտմտութիւն նոցա՝ զի յանդո՛ւգն էր, եւ ոխութիւն նոցա՝ զի խի՛ստ էր. բաժանեցից զնոսա ՚ի մէջ Յակոբայ. եւ ցրուեցից զնոսա ՚ի մէջ Իսրայէլի[480]։ [480] Օրինակ մի. Բաժանեցին զնոսա ՚ի մէջ յա՛՛։
7 Անիծեալ լինի ցասումը նրանց, քանզի յանդուգն էր. անիծուի նրանց ոխն ու մոլուցքը, քանզի սաստիկ էր: Կը բաժանեմ ես նրանց Յակոբի մէջ, կը ցրեմ նրանց Իսրայէլի մէջ:
7 Անիծեա՛լ ըլլայ անոնց բարկութիւնը, վասն զի խիստ էր Ու անոնց սրտմտութիւնը, վասն զի սաստիկ էր. Զանոնք Յակոբին մէջ պիտի բաժնեմ Ու զանոնք Իսրայէլին մէջ պիտի ցրուեմ։
Անիծեալ սրտմտութիւն նոցա, զի յանդուգն էր. եւ ոխութիւն նոցա, զի խիստ էր. բաժանեցից զնոսա ի մէջ Յակոբայ, եւ ցրուեցից զնոսա ի մէջ Իսրայելի:

49:7: Անիծեա՛լ սրտմտութիւն նոցա՝ զի յանդո՛ւգն էր, եւ ոխութիւն նոցա՝ զի խի՛ստ էր. բաժանեցից զնոսա ՚ի մէջ Յակոբայ. եւ ցրուեցից զնոսա ՚ի մէջ Իսրայէլի[480]։
[480] Օրինակ մի. Բաժանեցին զնոսա ՚ի մէջ յա՛՛։
7 Անիծեալ լինի ցասումը նրանց, քանզի յանդուգն էր. անիծուի նրանց ոխն ու մոլուցքը, քանզի սաստիկ էր: Կը բաժանեմ ես նրանց Յակոբի մէջ, կը ցրեմ նրանց Իսրայէլի մէջ:
7 Անիծեա՛լ ըլլայ անոնց բարկութիւնը, վասն զի խիստ էր Ու անոնց սրտմտութիւնը, վասն զի սաստիկ էր. Զանոնք Յակոբին մէջ պիտի բաժնեմ Ու զանոնք Իսրայէլին մէջ պիտի ցրուեմ։
zohrab-1805▾ eastern-1994▾ western am▾
49:77: проклят гнев их, ибо жесток, и ярость их, ибо свирепа; разделю их в Иакове и рассею их в Израиле.
49:7 ἐπικατάρατος επικαταρατος cursed ὁ ο the θυμὸς θυμος provocation; temper αὐτῶν αυτος he; him ὅτι οτι since; that αὐθάδης αυθαδης self-centered καὶ και and; even ἡ ο the μῆνις μηνις he; him ὅτι οτι since; that ἐσκληρύνθη σκληρυνω harden διαμεριῶ διαμεριζω divide αὐτοὺς αυτος he; him ἐν εν in Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even διασπερῶ διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him ἐν εν in Ισραηλ ισραηλ.1 Israel
49:7 אָר֤וּר ʔārˈûr ארר curse אַפָּם֙ ʔappˌām אַף nose כִּ֣י kˈî כִּי that עָ֔ז ʕˈāz עַז strong וְ wᵊ וְ and עֶבְרָתָ֖ם ʕevrāṯˌām עֶבְרָה anger כִּ֣י kˈî כִּי that קָשָׁ֑תָה qāšˈāṯā קשׁה be hard אֲחַלְּקֵ֣ם ʔᵃḥallᵊqˈēm חלק divide בְּ bᵊ בְּ in יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
49:7. maledictus furor eorum quia pertinax et indignatio illorum quia dura dividam eos in Iacob et dispergam illos in IsrahelCursed be their fury, because it was stubborn: and their wrath, because it was cruel: I will divide them in Jacob, and will scatter them in Israel.
7. Cursed be their anger, for it was fierce; And their wrath, for it was cruel: I will divide them in Jacob, And scatter them in Israel.
49:7. Cursed be their fury, because it was obstinate, and their indignation, because it was harsh. I will divide them in Jacob, and I will scatter them in Israel.
49:7. Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel:

7: проклят гнев их, ибо жесток, и ярость их, ибо свирепа; разделю их в Иакове и рассею их в Израиле.
49:7
ἐπικατάρατος επικαταρατος cursed
ο the
θυμὸς θυμος provocation; temper
αὐτῶν αυτος he; him
ὅτι οτι since; that
αὐθάδης αυθαδης self-centered
καὶ και and; even
ο the
μῆνις μηνις he; him
ὅτι οτι since; that
ἐσκληρύνθη σκληρυνω harden
διαμεριῶ διαμεριζω divide
αὐτοὺς αυτος he; him
ἐν εν in
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
διασπερῶ διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
ἐν εν in
Ισραηλ ισραηλ.1 Israel
49:7
אָר֤וּר ʔārˈûr ארר curse
אַפָּם֙ ʔappˌām אַף nose
כִּ֣י kˈî כִּי that
עָ֔ז ʕˈāz עַז strong
וְ wᵊ וְ and
עֶבְרָתָ֖ם ʕevrāṯˌām עֶבְרָה anger
כִּ֣י kˈî כִּי that
קָשָׁ֑תָה qāšˈāṯā קשׁה be hard
אֲחַלְּקֵ֣ם ʔᵃḥallᵊqˈēm חלק divide
בְּ bᵊ בְּ in
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
אֲפִיצֵ֖ם ʔᵃfîṣˌēm פוץ disperse
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
49:7. maledictus furor eorum quia pertinax et indignatio illorum quia dura dividam eos in Iacob et dispergam illos in Israhel
Cursed be their fury, because it was stubborn: and their wrath, because it was cruel: I will divide them in Jacob, and will scatter them in Israel.
49:7. Cursed be their fury, because it was obstinate, and their indignation, because it was harsh. I will divide them in Jacob, and I will scatter them in Israel.
49:7. Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «Но проклинает (патриарх) не самих Симеона и Левия, а лукавые их страсти, гнев, ярость… Да и наказание их было только предречение» (блаженный Феодорит отв. на вопр. 112).

Разделение колен Симеона и Левия и рассеяние их между другими коленами было специфическим средством против преступного единомыслия их родоначальников. Пророчество на обоих коленах исполнилось с точностью, хотя неодинаковым образом, — во всем неблагоприятном значении только на колене Симеона. Оно быстро уменьшилось в числе за 40: лет странствования по пустыне, вскоре по выходе из Египта в нем было способных к войне 59: 300: (Чис 1:23), а в конце означенного периода — лишь 22: 000: (Чис 26:14). В Ханаане оно получило удел свой не самостоятельно, а в пределах Иудина колена (Нав 19:1, 9). Малозначительность его в общенародной жизни видна уже из того, что в благословении Моисея (Втор 33) оно совсем не упоминается. По иудейскому преданию, наибольшее число бедняков было в колене Симеона (Berech. r. Р. 98, 485).

На колене Левиином первоначально также сбылось грозное слово патриарха: оно не получило собственного удела при разделе Ханаана, а лишь 48: городов — в уделах разных колен (Нав 21: гл.). Но затем искреннее и ревностное служение Богу представителей этого колена, (см. напр., Исх 32:26, 29) сделало его избранным и священным коленом служителей Всевышнего при Его святилище (Чис 18:20–24: и др.): тогда проклятие рассеяния превратилось в благословение священного служения — учительства, богослужения и под. среди Израиля (Втор 32:9–11).

В последнем смысле «колено Левиино рассеяно по причине высокой чести, чтобы в каждом колене жили левиты и жрецы, и все приобретали от них пользу» (блаженный Феодорит). Возможно ли теперь, чтобы пророчество Иакова о Левии, столь неблагоприятное для него и его колена, могло произойти во времена Давида — Соломона, когда священное значение и высокое служение, а равно богоизбранность Левина колена были общепризнанны в Израиле? Появление в эти времена, вообще после Моисея, предполагаемой сатиры на колено Левиино и на другие было абсолютно немыслимо.
Adam Clarke: Commentary on the Bible - 1831
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, Gen 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, Jos 19:1, which afterwards finding too little, they formed different colonies in districts which they conquered from the Idumeans and Amalekites, Ch1 4:39, etc. Thus these two tribes were not only separated from each other, but even divided from themselves, according to this prediction of Jacob.
8. Judah! thou! Thy brethren shall praise thee. Thy hand, in the neck of thine enemies: The sons of thy father shall bow themselves to thee.
9. A lion's whelp is Judah: From the prey, my son, thou hast ascended, He couched, lying down like a strong lion And like a lioness; who shall arouse him?
10. From Judah the scepter shall not depart, Nor a teacher from his offspring, Until that Shiloh shall come, And to him shall be assembled the peoples.
11. Binding his colt to the vine, And to the choice vine the foals of his ass, He washed his garments in wine, His clothes in the blood of the grape.
12. With wine shall his eyes be red, And his teeth shall be white with milk.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:7: Cursed: Sa2 13:15, Sa2 13:22-28; Pro 26:24, Pro 26:25, Pro 27:3
I will divide: Jos 19:1-9, Jos 21:1-45; Ch1 4:24-31, Ch1 4:39, Ch1 4:40, Ch1 6:65
Geneva 1599
49:7 Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will (f) divide them in Jacob, and scatter them in Israel.
(f) For Levi had no part, and Simeon was under Judah, (Josh 19:1) till God gave them the place of the Amalekites, (1Chron 4:43).
John Gill
49:7 Cursed be their anger, for it was fierce,.... It was sinful anger in the nature of it, and so criminal and detestable; it was strong, fierce, and furious in its operation and effects, and so justly cursed; not their persons, but their passions:
and their wrath, for it was cruel; it issued in the cruel and barbarous slaughter of the inhabitants of Shechem; the same thing as before in other words repeated, to express his great abhorrence of their wrath and rage. Aben Ezra thinks that the words may be considered either as a prophecy or a prayer, that their anger might cease: what follows is certainly a prophecy:
I will divide them in Jacob, and scatter them in Israel; which he is said to do, because he foretold it would be done; as Jeremiah is said to root out and pull down kingdoms, because he prophesied thereof, Jer 1:10 and this was fulfilled in the tribes of Simeon and Levi; as for the tribe of Simeon, that had not a distinct part by itself in the land of Canaan, but had their inheritance out of the portion, and within the inheritance of the tribe of Judah, Josh 19:1 and their cities did not join to one another, as Aben Ezra observes, but lay scattered up and down in the tribe of Judah; and when they were increased and straitened for room, many of them went without the land, to the entrance of Gedor, where they of Ham, or the Egyptians, had dwelt, and others to Mount Seir in Edom, 1Chron 4:39 and it is a notion which prevails with the Jews, and which Jarchi takes notice of, that a great many of this tribe were scribes and teachers of the law, and even teachers of children, and by which they lived among the several tribes; and so the Jerusalem Targum,"I will divide the tribe of Simeon, that they may be scribes and teachers of the law in the congregation of Jacob.''And as for the tribe of Levi, it is well known that they had no inheritance in the land of Canaan, but had forty eight cities assigned them in the several tribes here and there; and thus Jacob's prophecy had an exact accomplishment.
John Wesley
49:7 Cursed be their anger - Not their persons. We ought always in the expressions of our zeal carefully to distinguish between the sinner and the sin, so as not to love or bless the sin for the sake of the person, nor to hate or curse the person for the sake of the sin. I will divide them - The Levites were scattered throughout all the tribes, and Simeon's lot lay not together, and was so strait that many of that tribe were forced to disperse themselves in quest of settlements and subsistence. This curse was afterwards turned into a blessing to the Levites; but the Simeonites, for Zimri's sin, Num 25:6-14, had it bound on.
49:849:8: Յո՛ւդա՝ զքեզ օրհնեսցեն եղբարք քո։ Ձեռն քո ՚ի վերայ թիկանց թշնամեաց քոց. երկի՛ր պագցեն քեզ որդիք հօր քոյ[481]։ [481] Այլք. Ձեռք քո ՚ի վերայ թիկանց։
8 Յուդա՛, քեզ կ’օրհնեն եղբայրները քո. ձեռքը քո կ’իջնի թիկունքի վրայ թշնամիներիդ: Հօրդ որդիներն գլուխ խոնարհեն պիտի քո առաջ:
8 Ո՛վ Յուդա, քու եղբայրներդ քեզ պիտի գովեն. Քու ձեռքդ քու թշնամիներուդ պարանոցին վրայ թող ըլլայ. Քու հօրդ որդիները քեզի երկրպագութիւն թող ընեն։
Յուդա, զքեզ օրհնեսցեն եղբարք քո. ձեռք քո ի վերայ թիկանց թշնամեաց քոց. երկիր պագցեն քեզ որդիք հօր քո:

49:8: Յո՛ւդա՝ զքեզ օրհնեսցեն եղբարք քո։ Ձեռն քո ՚ի վերայ թիկանց թշնամեաց քոց. երկի՛ր պագցեն քեզ որդիք հօր քոյ[481]։
[481] Այլք. Ձեռք քո ՚ի վերայ թիկանց։
8 Յուդա՛, քեզ կ’օրհնեն եղբայրները քո. ձեռքը քո կ’իջնի թիկունքի վրայ թշնամիներիդ: Հօրդ որդիներն գլուխ խոնարհեն պիտի քո առաջ:
8 Ո՛վ Յուդա, քու եղբայրներդ քեզ պիտի գովեն. Քու ձեռքդ քու թշնամիներուդ պարանոցին վրայ թող ըլլայ. Քու հօրդ որդիները քեզի երկրպագութիւն թող ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
49:88: Иуда! тебя восхвалят братья твои. Рука твоя на хребте врагов твоих; поклонятся тебе сыны отца твоего.
49:8 Ιουδα ιουδα Iouda; Iutha σὲ σε.1 you αἰνέσαισαν αινεω sing praise οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your αἱ ο the χεῖρές χειρ hand σου σου of you; your ἐπὶ επι in; on νώτου νωτος back τῶν ο the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your προσκυνήσουσίν προσκυνεω worship σοι σοι you οἱ ο the υἱοὶ υιος son τοῦ ο the πατρός πατηρ father σου σου of you; your
49:8 יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah אַתָּה֙ ʔattˌā אַתָּה you יֹוד֣וּךָ yôḏˈûḵā ידה praise אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother יָדְךָ֖ yāḏᵊḵˌā יָד hand בְּ bᵊ בְּ in עֹ֣רֶף ʕˈōref עֹרֶף neck אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile יִשְׁתַּחֲוּ֥וּ yištaḥᵃˌûû חוה bow down לְךָ֖ lᵊḵˌā לְ to בְּנֵ֥י bᵊnˌê בֵּן son אָבִֽיךָ׃ ʔāvˈîḵā אָב father
49:8. Iuda te laudabunt fratres tui manus tua in cervicibus inimicorum tuorum adorabunt te filii patris tuiJuda, thee shall thy brethren praise: thy hand shall be on the necks of thy enemies; the sons of thy father shall bow down to thee.
8. Judah, thee shall thy brethren praise: Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.
49:8. Judah, your brothers will praise you. Your hand will be at the necks of your enemies; the sons of your father will reverence you.
49:8. Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father’s children shall bow down before thee.
Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father' s children shall bow down before thee:

8: Иуда! тебя восхвалят братья твои. Рука твоя на хребте врагов твоих; поклонятся тебе сыны отца твоего.
49:8
Ιουδα ιουδα Iouda; Iutha
σὲ σε.1 you
αἰνέσαισαν αινεω sing praise
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
αἱ ο the
χεῖρές χειρ hand
σου σου of you; your
ἐπὶ επι in; on
νώτου νωτος back
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
προσκυνήσουσίν προσκυνεω worship
σοι σοι you
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
49:8
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
אַתָּה֙ ʔattˌā אַתָּה you
יֹוד֣וּךָ yôḏˈûḵā ידה praise
אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother
יָדְךָ֖ yāḏᵊḵˌā יָד hand
בְּ bᵊ בְּ in
עֹ֣רֶף ʕˈōref עֹרֶף neck
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
יִשְׁתַּחֲוּ֥וּ yištaḥᵃˌûû חוה bow down
לְךָ֖ lᵊḵˌā לְ to
בְּנֵ֥י bᵊnˌê בֵּן son
אָבִֽיךָ׃ ʔāvˈîḵā אָב father
49:8. Iuda te laudabunt fratres tui manus tua in cervicibus inimicorum tuorum adorabunt te filii patris tui
Juda, thee shall thy brethren praise: thy hand shall be on the necks of thy enemies; the sons of thy father shall bow down to thee.
49:8. Judah, your brothers will praise you. Your hand will be at the necks of your enemies; the sons of your father will reverence you.
49:8. Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father’s children shall bow down before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12: Рувим лишен первородства, Симеон и Левий — первородства и самостоятельности, 4-й сын Иуда в лице своего потомства получает и первое и последнее, вообще колено его — «царственное и из всех прочих колен самое могущественное» (блаженный Феодорит).

В целом «благословение, данное Иуде, таинственно: оно предзнаменовало все то, что относится ко Христу» (Иоанн Златоуст). Собственно мессианский смысл имеет, по общему признанию толкователей, средняя часть благословения Иуде — ст. 10; в двух предыдущих стихах (8: и 9) и 2-х последующих (11: и 12) раскрываются исторические черты земного могущества и благополучия Иудина колена, в которых, однако, можно усматривать и отобраз или прообраз моментов мессианских. 8–9: ст.: Иуда (Иегуда), с евр. = восхваленный (ср. слова Лии при рождении его, 29:35: «теперь-то я восхвалю Господа»), станет предметом хвалы и прославления своих братьев.

По Мидрашу, это значит, что все колена Израилевы впоследствии будут носить имя Иуды — будут называться иудеями. Славному имени Иуды соответствовать будут его доблесть, мужество, могущество: сила в борьбе с врагами и победе над ними, владычество над коленами Израилевыми (сыны отца, а не матери, как в 27:29: все родоначальники колен Израилевых, от всех 4: жен Иакова). И не в войне только страшно будет врагам колено Иудино: оно будет внушать всем страх почтения и в состоянии глубокого мира: как львенок, лев и особенно львица даже и спящая внушают человеку особый страх, так, подобно царю зверей, Иудино колено в разные эпохи истории по поселении в Ханаане было грозно хищническим племенам, окружавшим Израиля в Палестине.

Если во всей полноте развилось это могущество Иудина колена при Давиде, то уже и в пустыне оно было во главе всех колен (Чис 2:3), и первое же начало завоевание Ханаана (Суд 1:1–8). Гербом своим на военном знамени Иудино колено имело изображение льва. Во всей силе сравнение патриарха осуществилось в смерти Господа: «как лев и спящий страшен, так владычная смерть сделалась страшною и смерти, и диаволу… И слова: кто возбудит его? показывают неизреченное Его могущество. Ибо сам Себя воскресил…» (блаж. Феодорит, ср. Иоанн Златоуст, 718).

В первой половине ст. 10: колену или потомству Иудину в двух синонимических выражениях обещается верховная власть в Израиле — правительственная (schebet; LXX: arcwn, русск.: скипетр, ср. Чис 24:17; Ис 14:5; Зах 10:11) и законодательная, а также военная (mechoqeq; LXX: hgoumenoV; Vulg.: dux; слав.: вождь). Затем указывается предел этого господства — в смысле прекращения его или идеального завершения — в словах: ad ki jabo Schiloh, весьма неодинаково понимаемых толкователями всех времен и направлений.

Преобладающее толкование — и по древности, и по авторитетности его представителей, и по контексту идей и событий истории спасения — мессианское. Все различия в понимании приведенного выражения сводятся к неодинаковому толкованию слова Sсhiloh.

Из не мессианских толкований можно упомянуть то, которое видит в последнем имя города Ефремова колена — Силома (евр. Schiloh, напр. Нав 16:6; 18:1: и др., или schilo — Суд 21:21: и др.), где по завоевании Ханаана поставлена была скиния, и всю фразу передает: «пока не придут в Силом» — смысл очень ограничительный: гегемония Иуды была бы очень кратковременна, да и значение прихода евреев в Силом — проблематично.

Пророчески мессианское толкование, господствовавшее в иудейской синагоге, в древней христианской церкви и в ученом христианском богословии средневекового и нового периодов, представляет несколько видоизменений по различному пониманию Shiloh, при чем во всяком случае удерживается идея нового мессианского порядка жизни. Понимают Schiloh именно как абстрактное вместо конкретного — примиритель, князь мира (LXX: apokeimena autw; Акила: w apoceitai) или — прямо как конкретное: «сын его» (р. Кимхи); qui mitteudus est (Vulg.) и пр.

В Талмуде и Мидрашах Шило — одно из имен Мессии. Конец стиха «Ему покорность народов» всеми толкователями относится к Мессии, как затем весь стих 10, и, наконец, все пророчество об Иуде. «Это самый ясный признак пришествия Господа», — говорит блаженный Феодорит о словах ст. 10, — у иудеев оскудели не только цари, но и архиереи и пророки, в доказательство исполнения сего предсказания. Когда надлежало родиться Спасителю нашему, возобладали Иудеями цари иноплеменные, а сим указан Царь вечный — «чаяние языков» (отв. на вопр. 112).

«Дотоле Иудейские и князья из Иудеев будут продолжаться, пока придет Он» (Иоанн Златоуст, 718). Ст. 11–12: рисуют картину богатства территории колена Иудина произведениями земледелия и скотоводства: чрезвычайное обилие винограда (в том числе лучшего его сорта, т. н. сорек) и обилие стад и молока. Мидраши, Таргумы, святой Иоанн Златоуст, блаженный Феодорит придают и этим чертам мессианский смысл, для чего пророческие изображения (напр., Иоил 2:22) мессианских времен дают некоторое основание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 11 Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 12 His eyes shall be red with wine, and his teeth white with milk.
Glorious things are here said of Judah. The mention of the crimes of the three elder of his sons had not so put the dying patriarch out of humour but that he had a blessing ready for Judah, to whom blessings belonged. Judah's name signifies praise, in allusion to which he says, Thou art he whom thy brethren shall praise, v. 8. God was praised for him (ch. xxix. 35), praised by him, and praised in him; and therefore his brethren shall praise him. Note, Those that are to God for a praise shall be the praise of their brethren. It is prophesied that, 1. The tribe of Judah should be victorious and successful in war: Thy hand shall be in the neck of thy enemies. This was fulfilled in David, Ps. xviii. 40. 2. It should be superior to the rest of the tribes; not only in itself more numerous and illustrious, but having a dominion over them: Thy father's children shall bow down before thee. Judah was the lawgiver, Ps. lx. 7. That tribe led the van through the wilderness, and in the conquest of Canaan, Judg. i. 2. The prerogatives of the birthright which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Observe, "Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander." Note, Honour and power are then a blessing to those that have them when they are not grudged and envied, but praised and applauded, and cheerfully submitted to. 3. It should be a strong and courageous tribe, and so qualified for command and conquest: Judah is a lion's whelp, v. 9. The lion is the king of beasts, the terror of the forest when he roars; when he seizes his prey, none can resist him; when he goes up from the prey, none dare pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably and quietly enjoy what was obtained by those victories--that they should make war, not for the sake of war, but for the sake of peace. Judah is compared, not to a lion rampant, always tearing, always raging, always ranging; but to a lion couchant, enjoying the satisfaction of his power and success, without creating vexation to others: this is to be truly great. 4. It should be the royal tribe, and the tribe from which Messiah the Prince should come: The sceptre shall not depart from Judah, till Shiloh come, v. 10. Jacob here foresees and foretels, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe--his seed, that promised seed, in whom the earth should be blessed: that peaceable and prosperous one, or the Saviour, so others translate it, he shall come of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and it was his comfort and support on his death-bed. (3.) That after the coming of the sceptre into the tribe of Judah it should continue in that tribe, at least a government of their own, till the coming of the Messiah, in whom, as the king of the church, and the great high priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and subsequently the governors of Judea were of that tribe, or of the Levites that adhered to it (which was equivalent), till Judea became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Luke ii. 1. And at the time of his death the Jews expressly owned, We have no king but Cæsar. Hence it is undeniably inferred against the Jews that our Lord Jesus is he that should come, and that we are to look for no other; for he came exactly at the time appointed. Many excellent pens have been admirable well employed in explaining and illustrating this famous prophecy of Christ. 5. It should be a very fruitful tribe, especially that it should abound with milk for babes, and wine to make glad the heart of strong men (v. 11, 12)--vines so common in the hedge-rows and so strong that they should tie their asses to them, and so fruitful that they should load their asses from them--wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of what is here said concerning Judah is to be applied to our Lord Jesus. (1.) He is the ruler of all his father's children, and the conqueror of all his father's enemies; and he it is that is the praise of all the saints. (2.) He is the lion of the tribe of Judah, as he is called with reference to this prophecy (Rev. v. 5), who, having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up, when he sat down on the right hand of the Father. (3.) To him belongs the sceptre; he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations (Hag. ii. 7), who, being lifted up from the earth, should draw all men unto him (John xii. 32), and in whom the children of God that are scattered abroad should meet as the centre of their unity, John xi. 52. (4.) In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and cheers the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money and without price, Isa. lv. 1.
Adam Clarke: Commentary on the Bible - 1831
49:8: Thy brethren shall praise thee - As the name Judah signifies praise, Jacob takes occasion from its meaning to show that this tribe should be so eminent and glorious, that the rest of the tribes should praise it; that is, they should acknowledge its superior dignity, as in its privileges it should be distinguished beyond all the others. On the prophecy relative to Judah, Dr. Hales has several judicious remarks, and has left very little to be farther desired on the subject. Every reader will be glad to meet with them here.
"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, Gen 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, Jos 14:11; 15;1; Jdg 1:1, Jdg 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, Psa 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 Num 2:3, Eze 1:10. The city of David, where he reposed himself after his conquests, secure in the terror of his name, Ch1 14:17, was called Ariel, the lion of God, Isa 29:1; and our Lord himself, his most illustrious descendant, the Lion of the tribe of Judah, Rev 5:5.
"The duration of the power of this famous tribe is next determined: 'the scepter of dominion,' as it is understood Est 8:4; Isa 14:5, etc., 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, Heb 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, Luk 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, Luk 2:2; Act 5:37; and thenceforth Judea was governed by a Roman deputy, and the judicial power of life and death taken away from the Jews, Joh 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;' Act 2:8; Rom 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,' Mat 21:2-5, remarkably fulfilling the prophecy of Zechariah, (Zac 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, Jdg 5:10; Jdg 10:4; Num 22:22. And as the children of Israel were symbolized by the vine, Psa 80:8; Hos 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, Isa 5:1-7, adopted by Jeremiah, Jer 2:21, and by our Lord, Mat 21:33, who styled himself the true vine, Joh 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, Joh 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: -
Ho, every one that thirsteth, come to the waters, And he that hath no money; come, buy and eat: Yea, come, buy wine and milk, Without money and without price. Isa 55:1.
"On the last day of the feast of tabernacles it was customary among the Jews for the people to bring water from the fountain of Siloah or Siloam, which they poured on the altar, singing the words of Isaiah, Isa 12:3 : With joy shall ye draw water from the fountain of salvation; which the Targum interprets, 'With joy shall ye receive a new doctrine from the Elect of the Just One;' and the feast itself was also called Hosannah, Save, we beseech thee. And Isaiah has also described the apostasy of the Jews from their tutelar God Immanuel, under the corresponding imagery of their 'rejecting the gently-flowing waters of Siloah,' Isa 8:6-8.
"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, Jer 2:13. 'If any man thirst, let him come to Me and drink;' Joh 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, Mat 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, Mat 13:11; Heb 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, Isa 8:6, where the Septuagint version reads Σιλωαμ, signifying, according to the evangelist, απεσταλμενος, sent forth, and consequently derived from שלח shalach, to send, Joh 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,' etc.; Luk 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, Mat 15:24, by a two-fold reference to his character in Jacob's prophecy of Shiloh and Shepherd Of Israel, Gen 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, Joh 17:3; and he thus distinguishes his own superior mission from his commission to his apostles: 'As The Father hath sent Me, (απεσταλκε με), so I send you,' πεμπω ὑμας, Joh 20:21. Whence St. Paul expressly styles Jesus Christ 'the Apostle (Ὁ Αποστολος) and High Priest of our profession,' Heb 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, Psa 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, Exo 3:10; Exo 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, Deu 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 Deu 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, etc.
Albert Barnes: Notes on the Bible - 1834
49:8-12
Judah, the fourth son of Jacob, comes in for the supremacy after the three former have been set aside. His personal prowess, the perpetuity of his dominion, and the luxuriance of his soil are then described. "Thee shall thy brethren praise." This is an allusion to his name, which signifies praise Gen 29:35. As his mother praised the Lord for her fourth son, so shall his brethren praise him for his personal excellence. Ardor of temperament, decision of character, and frankness of acknowledgment are conspicuous even in the blemishes of his early life. Tenderness of conscience, promptitude in resolve, capacity for business, and force of eloquence come out in his riper years. These are qualities that win popular esteem. "Thy hand shall be in the neck of thine enemies." They shall flee before him, but shall not escape his powerful grasp. They shall be compelled to yield to his overwhelming power. "Thy father's sons shall bow down to thee." Not only his enemies, but his friends, shall acknowledge his sway. The similar prediction concerning Joseph Gen 37:6-8 was of a personal nature, and referred to a special occasion, not to a permanent state of affairs. It had already received its main fulfillment, and would altogether terminate with the lifetime of Joseph. The present announcement refers to Judah not as an individual, but as the head of a tribe in Israel, and will therefore, correspond in duration with that commonwealth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:8: shall praise: Gen 29:35, Gen 44:18-34, Gen 46:12; Deu 33:7; Ch1 5:2; Psa 76:1; Heb 7:14
thy hand: Num 1:27, Num 10:14, Num 26:22; Jdg 1:1, Jdg 1:2, Jdg 20:18; Sa2 24:9; 1Kings 4:1-34; ch1 12:1-40; Ch2 11:12-17, Ch2 14:8, Ch2 15:9, Ch2 17:2, Ch2 17:14-16, Ch2 30:11; Psa 18:40-43, Psa 78:68-71; Isa 9:7; Plm 1:2, Plm 1:10, Plm 1:11; Heb 7:14, Heb 10:13; Rev 5:5, Rev 11:15
the neck: Jos 10:24; Sa2 22:41; Eze 21:29
thy father's: Gen 27:29, Gen 37:7-10, Gen 42:6; Sa2 5:3
Carl Friedrich Keil and Franz Delitzsch
49:8
Judah, the fourth son, was the first to receive a rich and unmixed blessing, the blessing of inalienable supremacy and power. "Judah thou, thee will thy brethren praise! thy hand in the neck of thy foes! to thee will thy father's sons bow down!" אתּה, thou, is placed first as an absolute noun, like אני in Gen 17:4; Gen 24:27; יודוּך is a play upon יהוּדה like אודה in Gen 29:35. Judah, according to Gen 29:35, signifies: he for whom Jehovah is praised, not merely the praised one. "This nomen, the patriarch seized as an omen, and expounded it as a presage of the future history of Judah." Judah should be in truth all that his name implied (cf. Gen 27:36). Judah had already shown to a certain extent a strong and noble character, when he proposed to sell Joseph rather than shed his blood (Gen 37:26.); but still more in the manner in which he offered himself to his father as a pledge for Benjamin, and pleaded with Joseph on his behalf (Gen 43:9-10; Gen 44:16.); and it was apparent even in his conduct towards Thamar. In this manliness and strength there slumbered the germs of the future development of strength in his tribe. Judah would put his enemies to flight, grasp them by the neck, and subdue them (Job 16:12, cf. Ex 23:27; Ps 18:41). Therefore his brethren would do homage to him: not merely the sons of his mother, who are mentioned in other places (Gen 27:29; Judg 8:19), i.e., the tribes descended from Leah, but the sons of his father-all the tribes of Israel therefore; and this was really the case under David (2Kings 5:1-2, cf. 1Kings 18:6-7, and 1Kings 18:16). This princely power Judah acquired through his lion-like nature.
Gen 49:9-10
"A young lion is Judah; from the prey, my son, art thou gone up: he has lain down; like a lion there he lieth, and like a lioness, who can rouse him up!" Jacob compares Judah to a young, i.e., growing lion, ripening into its full strength, as being the "ancestor of the lion-tribe." But he quickly rises "to a vision of the tribe in the glory of its perfect strength," and describes it as a lion which, after seizing prey, ascends to the mountain forests (cf. Song 4:8), and there lies in majestic quiet, no one daring to disturb it. To intensify the thought, the figure of a lion is followed by that of the lioness, which is peculiarly fierce in defending its young. The perfects are prophetic; and עלה relates not to the growth or gradual rise of the tribe, but to the ascent of the lion to its lair upon the mountains. "The passage evidently indicates something more than Judah's taking the lead in the desert, and in the wars of the time of the Judges; and points to the position which Judah attained through the warlike successes of David" (Knobel). The correctness of this remark is put beyond question by Gen 49:10, where the figure is carried out still further, but in literal terms. "The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, till Shiloh come and the willing obedience of the nations be to him." The sceptre is the symbol of regal command, and in its earliest form it was a long staff, which the king held in his hand when speaking in public assemblies (e.g., Agamemnon, Il. 2, 46, 101); and when he sat upon his throne he rested in between his feet, inclining towards himself (see the representation of a Persian king in the ruins of Persepolis, Niebuhr Reisebeschr. ii. 145). מחקק the determining person or thing, hence a commander, legislator, and a commander's or ruler's staff (Num 21:18); here in the latter sense, as the parallels, "sceptre" and "from between his feet," require. Judah - this is the idea - was to rule, to have the chieftainship, till Shiloh came, i.e., for ever. It is evident that the coming of Shiloh is not to be regarded as terminating the rule of Judah, from the last clause of the verse, according to which it was only then that it would attain to dominion over the nations. כּי עד has not an exclusive signification here, but merely abstracts what precedes from what follows the given terminus ad quem, as in Gen 26:13, or like אשׁר עד Gen 28:15; Ps 112:8, or עד Ps 110:1, and ἕως Mt 5:18.
But the more precise determination of the thought contained in Gen 49:10 is dependent upon our explanation of the word Shiloh. It cannot be traced, as the Jerusalem Targum and the Rabbins affirm, to the word שׁיל filius with the suffix ה = ו "his son," since such a noun as שׁיל is never met with in Hebrew, and neither its existence nor the meaning attributed to it can be inferred from שׁליה, afterbirth, in Deut 28:57. Nor can the paraphrases of Onkelos (donec veniat Messias cujus est regnum), of the Greek versions (ἕως ἐὰν ἔλθη τὰ ἀποκείμενα αὐτῷ; or ᾧ ἀπόκειται, as Aquila and Symmachus appear to have rendered it), or of the Syriac, etc., afford any real proof, that the defective form שׁלה, which occurs in 20 MSS, was the original form of the word, and is to be pointed שׁלּה for שׁלּו = לו אשׁר. For apart from the fact, that שׁ for אשׁר would be unmeaning here, and that no such abbreviation can be found in the Pentateuch, it ought in any case to read הוּא שׁלּו "to whom it (the sceptre) is due," since שׁלּו alone could not express this, and an ellipsis of הוּא in such a case would be unparalleled. It only remains therefore to follow Luther, and trace שׁילה to שׁלה, to be quiet, to enjoy rest, security. But from this root Shiloh cannot be explained according to the analogy of such forms כּידור קימשׁ For these forms constitute no peculiar species, but are merely derived from the reduplicated forms, as קמּשׁ, which occurs as well as קימשׁ, clearly shows; moreover they are none of them formed from roots of ה.ל שׁילה points to שׁילון, to the formation of nouns with the termination n, in which the liquids are eliminated, and the remaining vowel ו is expressed by ה (Ew. 84); as for example in the names of places, שׁלה or שׁלו, also שׁילו (Judg 21:21; Jer 7:12) and גּלה (Josh 15:51), with their derivatives שׁלני (3Kings 11:29; 3Kings 12:15) and גּלני (2Kings 15:12), also אבדּה (Prov 27:20) for אבדּון (Prov 15:11, etc.), clearly prove. Hence שׁילון either arose from שׁליון (שׁלה), or was formed directly from שׁוּל = שׁלה, like גּלון from גּיל. But if שׁילון is the original form of the word, שׁילה cannot be an appellative noun in the sense of rest, or a place of rest, but must be a proper name. For the strong termination n loses its n after o only in proper names, like שׁלמה, מגדּו by the side of מגדּון (Zech 12:11) and דּודו (Judg 10:1). אבדּה forms no exception to this; for when used in Prov 27:20 as a personification of hell, it is really a proper name. An appellative noun like שׁילה, in the sense of rest, or place of rest, "would be unparalleled in the Hebrew thesaurus; the nouns used in this sense are שׁלו, שׁלוה, שׁלום, מנוּחה" For these reasons even Delitzsch pronounces the appellative rendering, "till rest comes," or till "he comes to a place of rest," grammatically impossible. Shiloh or Shilo is a proper name in every other instance in which it is used in the Old Testament, and was in fact the name of a city belonging to the tribe of Ephraim, which stood in the midst of the land of Canaan, upon an eminence above the village of Turmus Aya, in an elevated valley surrounded by hills, where ruins belonging both to ancient and modern times still bear the name of Seiln. In this city the tabernacle was pitched on the conquest of Canaan by the Israelites under Joshua, and there it remained till the time of Eli (Judg 18:31; 1Kings 1:3; 1Kings 2:12.), possibly till the early part of Saul's reign.
Some of the Rabbins supposed our Shiloh to refer to the city. This opinion has met with the approval of most of the expositors, from Teller and Eichhorn to Tuch, who regard the blessing as a vaticinium ex eventu, and deny not only its prophetic character, but for the most part its genuineness. Delitzsch has also decided in its favour, because Shiloh or Shilo is the name of a town in every other passage of the Old Testament; and in 1Kings 4:12, where the name is written as an accusative of direction, the words are written exactly as they are here. But even if we do not go so far as Hoffmann, and pronounce the rendering "till he (Judah) come to Shiloh" the most impossible of all renderings, we must pronounce it utterly irreconcilable with the prophetic character of the blessing. Even if Shilo existed in Jacob's time (which can neither be affirmed nor denied), it had acquired no importance in relation to the lives of the patriarchs, and is not once referred to in their history; so that Jacob could only have pointed to it as the goal and turning point of Judah's supremacy in consequence of a special revelation from God. But in that case the special prediction would really have been fulfilled: not only would Judah have come to Shiloh, but there he would have found permanent rest, and there would the willing subjection of the nations to his sceptre have actually taken place. Now none of these anticipations and confirmed by history. It is true we read in Josh 18:1, that after the promised land had been conquered by the defeat of the Canaanites in the south and north, and its distribution among the tribes of Israel had commenced, and was so far accomplished, that Judah and the double tribe of Joseph had received their inheritance by lot, the congregation assembled at Shilo, and there erected the tabernacle, and it was not till after this had been done, that the partition of the land was proceeded with and brought to completion. But although this meeting of the whole congregation at Shilo, and the erection of the tabernacle there, was generally of significance as the turning point of the history, it was of equal importance to all the tribes, and not to Judah alone. If it were to this event that Jacob's words pointed, they should be rendered, "till they come to Shiloh," which would be grammatically allowable indeed, but very improbable with the existing context. And even then nothing would be gained. For, in the first place, up to the time of the arrival of the congregation at Shilo, Judah did not possess the promised rule over the tribes. The tribe of Judah took the first place in the camp and on the march (Num 2:3-9; Num 10:14), - formed in fact the van of the army; but it had no rule, did not hold the chief command. The sceptre or command was held by the Levite Moses during the journey through the desert, and by the Ephraimite Joshua at the conquest and division of Canaan. Moreover, Shilo itself was not the point at which the leadership of Judah among the tribes was changed into the command of nations. Even if the assembling of the congregation of Israel at Shiloh (Josh 18:1) formed so far a turning point between two periods in the history of Israel, that the erection of the tabernacle for a permanent continuance at Shilo was a tangible pledge, that Israel had now gained a firm footing in the promised land, had come to rest and peace after a long period of wandering and war, had entered into quiet and peaceful possession of the land and its blessings, so that Shilo, as its name indicates, became the resting-place of Israel; Judah did not acquire the command over the twelve tribes at that time, nor so long as the house of God remained at Shilo, to say nothing of the submission of the nations. It was not till after the rejection of "the abode of Shiloh," at and after the removal of the ark of the covenant by the Philistines (1 Sam 4), with which the "tabernacle of Joseph" as also rejected, that God selected the tribe of Judah and chose David (Ps 78:60-72). Hence it was not till after Shiloh had ceased to be the spiritual centre for the tribes of Israel, over whom Ephraim had exercised a kind of rule so long as the central sanctuary of the nation continued in its inheritance, that by David's election as prince (נגיד) over Israel the sceptre and the government over the tribes of Israel passed over to the tribe of Judah. Had Jacob, therefore, promised to his son Judah the sceptre or ruler's staff over the tribes until he came to Shiloh, he would have uttered no prophecy, but simply a pious wish, which would have remained entirely unfulfilled.
With this result we ought not to rest contented; unless, indeed, it could be maintained that because Shiloh was ordinarily the name of a city, it could have no other signification. But just as many other names of cities are also names of persons, e.g., Enoch (Gen 4:17), and Shechem (Gen 34:2); so Shiloh might also be a personal name, and denote not merely the place of rest, but the man, or bearer, of rest. We regard Shiloh, therefore, as a title of the Messiah, in common with the entire Jewish synagogue and the whole Christian Church, in which, although there may be uncertainty as to the grammatical interpretation of the word, there is perfect agreement as to the fact that the patriarch is here proclaiming the coming of the Messiah. "For no objection can really be sustained against thus regarding it as a personal name, in closest analogy to שׁלמה" (Hoffmann). The assertion that Shiloh cannot be the subject, but must be the object in this sentence, is as unfounded as the historiological axiom, "that the expectation of a personal Messiah was perfectly foreign to the patriarchal age, and must have been foreign from the very nature of that age," with which Kurtz sets aside the only explanation of the word which is grammatically admissible as relating to the personal Messiah, thus deciding, by means of a priori assumptions which completely overthrow the supernaturally unfettered character of prophecy, and from a one-sided view of the patriarchal age and history, how much the patriarch Jacob ought to have been able to prophesy. The expectation of a personal Saviour did not arise for the first time with Moses, Joshua, and David, or first obtain its definite form after one man had risen up as the deliverer and redeemer, the leader and ruler of the whole nation, but was contained in the germ in the promise of the seed of the woman, and in the blessing of Noah upon Shem. It was then still further expanded in the promises of God to the patriarchs. - "I will bless thee; be a blessing, and in thee shall all the families of the earth be blessed," - by which Abraham, Isaac, and Jacob (not merely the nation to descend from them) were chosen as the personal bearers of that salvation, which was to be conveyed by them through their seed to all nations. When the patriarchal monad was expanded into a dodekad, and Jacob had before him in his twelve sons the founders of the twelve-tribed nation, the question naturally arose, from which of the twelve tribes would the promised Saviour proceed? Reuben had forfeited the right of primogeniture by his incest, and it could not pass over to either Simeon or Levi on account of their crime against the Shechemites. Consequently the dying patriarch transferred, both by his blessing and prophecy, the chieftainship which belonged to the first-born and the blessing of the promise to his fourth son Judah, having already, by the adoption of Joseph's sons, transferred to Joseph the double inheritance associated with the birthright. Judah was to bear the sceptre with victorious lion-courage, until in the future Shiloh the obedience of the nations came to him, and his rule over the tribes was widened into the peaceful government of the world. It is true that it is not expressly stated that Shiloh was to descend from Judah; but this follows as a matter of course from the context, i.e., from the fact, that after the description of Judah as an invincible lion, the cessation of his rule, or the transference of it to another tribe, could not be imagined as possible, and the thought lies upon the surface, that the dominion of Judah was to be perfected in the appearance of Shiloh.
Thus the personal interpretation of Shiloh stands in the most beautiful harmony with the constant progress of the same revelation. To Shiloh will the nations belong. ולו refers back to שׁילה. יקּהת, which only occurs again in Prov 30:17, from יקהה with dagesh forte euphon., denotes the obedience of a son, willing obedience; and עמּים in this connection cannot refer to the associated tribes, for Judah bears the sceptre over the tribes of Israel before the coming of Shiloh, but to the nations universally. These will render willing obedience to Shiloh, because as a man of rest He brings them rest and peace.
As previous promises prepared the way for our prophecy, so was it still further unfolded by the Messianic prophecies which followed; and this, together with the gradual advance towards fulfilment, places the personal meaning of Shiloh beyond all possible doubt. - In the order of time, the prophecy of Balaam stands next, where not only Jacob's proclamation of the lion-nature of Judah is transferred to Israel as a nation (Num 23:24; Num 24:9), but the figure of the sceptre from Israel, i.e., the ruler or king proceeding from Israel, who will smite all his foes (Gen 24:17), is taken verbatim from Gen 49:9, Gen 49:10 of this address. In the sayings of Balaam, the tribe of Judah recedes behind the unity of the nation. For although, both in the camp and on the march, Judah took the first place among the tribes (Num 2:2-3; Num 7:12; Num 10:14), this rank was no real fulfilment of Jacob's blessing, but a symbol and pledge of its destination to be the champion and ruler over the tribes. As champion, even after the death of Joshua, Judah opened the attack by divine direction upon the Canaanites who were still left in the land (Judg 1:1.), and also the war against Benjamin (Judg 20:18). It was also a sign of the future supremacy of Judah, that the first judge and deliverer from the power of their oppressors was raised up to Israel from the tribe of Judah in the person of the Kenizzite Othniel (Judg 3:9.). From that time forward Judah took no lead among the tribes for several centuries, but rather fell back behind Ephraim, until by the election of David as king over all Israel, Judah was raised to the rank of ruling tribe, and received the sceptre over all the rest (1Chron 28:4). In David, Judah grew strong (1Chron 5:2), and became a conquering lion, whom no one dared to excite. With the courage and strength of a lion, David brought under his sceptre all the enemies of Israel round about. But when God had given him rest, and he desired to build a house to the Lord, he received a promise through the prophet Nathan that Jehovah would raise up his seed after him, and establish the throne of his kingdom for ever (2Kings 7:13.). "Behold, a son shall be born to thee, who shall be a man of rest; and I (Jehovah) will give him rest from all his enemies round about; for Solomon (i.e., Friederich, Frederick, the peaceful one) shall be his name, and I will give peace and rest unto Israel in his days...and I will establish the throne of his kingdom over Israel for ever." Just as Jacob's prophecy was so far fulfilled in David, that Judah had received the sceptre over the tribes of Israel, and had led them to victory over all their foes; and David upon the basis of this first fulfilment received through Nathan the divine promise, that the sceptre should not depart from his house, and therefore not from Judah;so the commencement of the coming of Shiloh received its first fulfilment in the peaceful sway of Solomon, even if David did not give his son the name Solomon with an allusion to the predicted Shiloh, which one might infer from the sameness in the meaning of שׁלמה and שׁילה when compared with the explanation given of the name Solomon in 1Chron 28:9-10. But Solomon was not the true Shiloh. His peaceful sway was transitory, like the repose which Israel enjoyed under Joshua at the erection of the tabernacle at Shiloh (Josh 11:23; Josh 14:15; Josh 21:44); moreover it extended over Israel alone. The willing obedience of the nations he did not secure; Jehovah only gave rest from his enemies round about in his days, i.e., during his life.
But this first imperfect fulfilment furnished a pledge of the complete fulfilment in the future, so that Solomon himself, discerning in spirit the typical character of his peaceful reign, sang of the King's Son who should have dominion from sea to sea, and from the river to the ends of the earth, before whom all kings should bow, and whom all nations should serve (Ps 72); and the prophets after Solomon prophesied of the Prince of Peace, who should increase government and peace without end upon the throne of David, and of the sprout out of the rod of Jesse, whom the nations should seek (Is 9:5-6; Is 11:1-10); and lastly, Ezekiel, when predicting the downfall of the Davidic kingdom, prophesied that this overthrow would last until He should come to whom the right belonged, and to whom Jehovah would give it (Ezek 21:27). Since Ezekiel in his words, "till He come to whom the right belongs," takes up, and is generally admitted, our prophecy "till Shiloh come," and expands it still further in harmony with the purpose of his announcement, more especially from Ps 72:1-5, where righteousness and judgment are mentioned as the foundation of the peace which the King's Son would bring; he not only confirms the correctness of the personal and Messianic explanation of the word Shiloh, but shows that Jacob's prophecy of the sceptre not passing from Judah till Shiloh came, did not preclude a temporary loss of power. Thus all prophecies, and all the promises of God, in fact, are so fulfilled, as not to preclude the punishment of the shins of the elect, and yet, notwithstanding that punishment, assuredly and completely attain to their ultimate fulfilment. And thus did the kingdom of Judah arise from its temporary overthrow to a new and imperishable glory in Jesus Christ (Heb 7:14), who conquers all foes as the Lion of the tribe of Judah (Rev_ 5:5), and reigns as the true Prince of Peace, as "our peace" (Eph 1:14), for ever and ever.
Gen 49:11-12
In Gen 49:11 and Gen 49:12 Jacob finishes his blessing on Judah by depicting the abundance of his possessions in the promised land. "Binding his she-ass to the vine, and to the choice vine his ass's colt; he washes his garment in wine, and his cloak in the blood of the grape: dull are the eyes with wine, and white the teeth with milk." The participle אסרי has the old connecting vowel, i, before a word with a preposition (like Is 22:16; Mic 7:14, etc.); and בּני in the construct state, as in Gen 31:39. The subject is not Shiloh, but Judah, to whom the whole blessing applies. The former would only be possible, if the fathers and Luther were right in regarding the whole as an allegorical description of Christ, or if Hoffmann's opinion were correct, that it would be quite unsuitable to describe Judah, the lion-like warrior and ruler, as binding his ass to a vine, coming so peacefully upon his ass, and remaining in his vineyard. But are lion-like courage and strength irreconcilable with a readiness for peace? Besides, the notion that riding upon an ass is an image of a peaceful disposition seems quite unwarranted; and the supposition that the ass is introduced as an animal of peace, in contrast with the war-horse, is founded upon Zech 9:9, and applied to the words of the patriarch in a most unhistorical manner. This contrast did not exist till a much later period, when the Israelites and Canaanites had introduced war-horses, and is not applicable at all to the age and circumstances of the patriarchs, since at that time the only animals there were to ride, beside camels, were asses and she-asses (Gen 22:3 cf. Ex 4:20; Num 22:21); and even in the time of the Judges, and down to David's time, riding upon asses was a distinction of nobility or superior rank (Judg 1:14; Judg 10:4; Judg 12:14; 2Kings 19:27). Lastly, even in Gen 49:9, Gen 49:10 Judah is not depicted as a lion eager for prey, or as loving war and engaged in constant strife, but, according to Hoffmann's own words, "as having attained, even before the coming of Shiloh, to a rest acquired by victory over surrounding foes, and as seated in his place with the insignia of his dominion." Now, when Judah's conflicts are over, and he has come to rest, he also may bind his ass to the vine and enjoy in peaceful repose the abundance of his inheritance. Of wine and milk, the most valuable productions of his land, he will have such a superabundance, that, as Jacob hyperbolically expresses it, he may wash his clothes in the blood of the grape, and enjoy them so plentifully, that his eyes shall be inflamed with wine, and his teeth become white with milk.
(Note: Jam de situ regionis loquitur, quae sorte filiis Judae obtigit. Significat autem tantam illic fore vitium copiam, ut passim obviae prostent non secus atque alibi vepres vel infrugifera arbusta. Nam quum ad sepes ligari soleant asini, vites ad hunc contemptibilem usum aeputat. Eodem pertinet quae sequuntur hyperbolicae loquendi formae, quod Judas lavabit vestem suam in vino, et oculis eritrubicundus. Tantam enim vini abundantiam fore intelligit, ut promiscue ad lotiones, perinde ut aqua effundi queat sine magno dispendio; assiduo autem largioreque illius potu rubedinem contracturi sint oculi. Calvin.)
The soil of Judah produced the best wine in Canaan, near Hebron and Engedi (Num 13:23-24; Song 1:4; 2Chron 26:10 cf. Joel 1:7.), and had excellent pasture land in the desert by Tekoah and Carmel, to the south of Hebron (1Kings 25:2; Amos 1:1; 2Chron 26:10). סוּתה: contracted from סווּתה, from סוה to envelope, synonymous with מסוה a veil (Ex 34:33).
Geneva 1599
49:8 Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall (g) bow down before thee.
(g) As was verified in David and Christ.
John Gill
49:8 Judah, thou art he whom thy brethren shall praise,.... His name signifies praise, and was given him by his mother, her heart being filled with praises to God for him, Gen 29:35 and is here confirmed by his father on another account, because his brethren should praise him for many excellent virtues in him; and it appears, by instances already observed, that he had great authority, and was highly esteemed among his brethren, as his posterity would be in future times for their courage, warlike expeditions and success, and being famous for heroes, such as David, and others; and especially his famous seed the Messiah, and of whom he was a type, should be praised by his brethren, who are so through his incarnation, and by divine adoption, and who praise him for the glories and excellencies of his person, and the blessings of his grace:
thine hand shall be in the neck of thine enemies; pressing them down by his superior power, subduing them, and causing them to submit to him, and which was verified in David, who was of this tribe, Ps 18:40 and especially in the Messiah, in a spiritual sense, who has conquered and subdued all his and his people's enemies, sin, Satan, the world and death:
thy father's children shall bow down before thee; before the kings that should spring from this tribe, and should rule over all the rest, as David and Solomon, to whom civil adoration and respect were given by them; and before the King Messiah, his son and antitype, in a way of religious worship, which is given him by the angels, the sons of God, and by all the saints and people of God, who are his father's children by adoption; these bow before him, and give him religious adoration as a divine Person, and submit to his righteousness as Mediator, and bow to the sceptre of his kingdom, and cast their crowns at his feet, and give him the glory of their whole salvation. This in some Jewish writings (n) is applied to the time of the Messiah's coming.
(n) Zohar in Gen. fol. 127. 2.
John Wesley
49:8 Judah's name signifies praise, in allusion to which he saith, Thou art he whom thy brethren shall praise, God was praised for him, Gen 29:35, praised by him, and praised in him; and therefore his brethren shall praise him. Thy hand shall be in the neck of thine enemies - This was fulfilled in David, Ps 18:40. Thy father's children shall bow down before thee - Judah was the law - giver, Ps 60:7. That tribe led the van through the wilderness, and in the conquest of Canaan, Judg 1:2. The prerogatives of the birth - right which Reuben had forfeited, the excellency of dignity and power, were thus conferred upon Judah. Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander.
49:949:9: Կորի՛ւն առիւծու Յո՛ւդա. ՚ի շառաւեղէ՛ ելեր որդեակ իմ, ելե՛ր բազմեցար, ննջեցեր իբրեւ զառեւծ, եւ իբրեւ զկորիւն առիւծու. ո՛ յարուցանէ զնա[482]։ [482] Ոմանք. Ննջեցեր որպէս զառիւծ.. ո՛ յարուցանիցէ զնա։
9 Յուդա՛, կորի՛ւն առիւծի, իմ շառաւիղից ելար, որդեա՛կ իմ, Ելար, բազմեցիր, ննջեցիր դու որպէս առիւծ, որպէս կորիւն առիւծի: Ո՞վ պիտի արդեօք արթնացնի նրան:
9 Յուդա առիւծի ձագ է. Որդեա՛կ իմ, կողոպուտէն ելար։Առիւծի պէս ծունկ կրկնեց, մատակ առիւծի պէս պառկեցաւ. Զանիկա ո՞վ պիտի արթնցնէ։
Կորիւն առիւծու Յուդա. [648]ի շառաւիղէ ելեր, որդեակ իմ. ելեր բազմեցար, ննջեցեր իբրեւ զառեւծ եւ իբրեւ զկորիւն առիւծու. ո՞ յարուցանէ զնա:

49:9: Կորի՛ւն առիւծու Յո՛ւդա. ՚ի շառաւեղէ՛ ելեր որդեակ իմ, ելե՛ր բազմեցար, ննջեցեր իբրեւ զառեւծ, եւ իբրեւ զկորիւն առիւծու. ո՛ յարուցանէ զնա[482]։
[482] Ոմանք. Ննջեցեր որպէս զառիւծ.. ո՛ յարուցանիցէ զնա։
9 Յուդա՛, կորի՛ւն առիւծի, իմ շառաւիղից ելար, որդեա՛կ իմ, Ելար, բազմեցիր, ննջեցիր դու որպէս առիւծ, որպէս կորիւն առիւծի: Ո՞վ պիտի արդեօք արթնացնի նրան:
9 Յուդա առիւծի ձագ է. Որդեա՛կ իմ, կողոպուտէն ելար։

Առիւծի պէս ծունկ կրկնեց, մատակ առիւծի պէս պառկեցաւ. Զանիկա ո՞վ պիտի արթնցնէ։

zohrab-1805▾ eastern-1994▾ western am▾
49:99: Молодой лев Иуда, с добычи, сын мой, поднимается. Преклонился он, лег, как лев и как львица: кто поднимет его?
49:9 σκύμνος σκυμνος lion Ιουδα ιουδα Iouda; Iutha ἐκ εκ from; out of βλαστοῦ βλαστος.1 son μου μου of me; mine ἀνέβης αναβαινω step up; ascend ἀναπεσὼν αναπιπτω lie down ἐκοιμήθης κοιμαω doze; fall asleep ὡς ως.1 as; how λέων λεων lion καὶ και and; even ὡς ως.1 as; how σκύμνος σκυμνος who?; what? ἐγερεῖ εγειρω rise; arise αὐτόν αυτος he; him
49:9 גּ֤וּר gˈûr גּוּר lion אַרְיֵה֙ ʔaryˌē אַרְיֵה lion יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מִ mi מִן from טֶּ֖רֶף ṭṭˌeref טֶרֶף prey בְּנִ֣י bᵊnˈî בֵּן son עָלִ֑יתָ ʕālˈîṯā עלה ascend כָּרַ֨ע kārˌaʕ כרע kneel רָבַ֧ץ rāvˈaṣ רבץ lie down כְּ kᵊ כְּ as אַרְיֵ֛ה ʔaryˈē אַרְיֵה lion וּ û וְ and כְ ḵᵊ כְּ as לָבִ֖יא lāvˌî לָבִיא lion מִ֥י mˌî מִי who יְקִימֶֽנּוּ׃ yᵊqîmˈennû קום arise
49:9. catulus leonis Iuda a praeda fili mi ascendisti requiescens accubuisti ut leo et quasi leaena quis suscitabit eumJuda is a lion's whelp: to the prey, my son, thou art gone up: resting thou hast couched as a lion, and as a lioness, who shall rouse him?
9. Judah is a lion’s whelp; From the prey, my son, thou art gone up: He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?
49:9. Judah is a lion’s young. You have gone up to the prey, my son. While resting, you have lain like a lion. And just like a lioness, who would rouse him?
49:9. Judah [is] a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?
Judah [is] a lion' s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up:

9: Молодой лев Иуда, с добычи, сын мой, поднимается. Преклонился он, лег, как лев и как львица: кто поднимет его?
49:9
σκύμνος σκυμνος lion
Ιουδα ιουδα Iouda; Iutha
ἐκ εκ from; out of
βλαστοῦ βλαστος.1 son
μου μου of me; mine
ἀνέβης αναβαινω step up; ascend
ἀναπεσὼν αναπιπτω lie down
ἐκοιμήθης κοιμαω doze; fall asleep
ὡς ως.1 as; how
λέων λεων lion
καὶ και and; even
ὡς ως.1 as; how
σκύμνος σκυμνος who?; what?
ἐγερεῖ εγειρω rise; arise
αὐτόν αυτος he; him
49:9
גּ֤וּר gˈûr גּוּר lion
אַרְיֵה֙ ʔaryˌē אַרְיֵה lion
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
מִ mi מִן from
טֶּ֖רֶף ṭṭˌeref טֶרֶף prey
בְּנִ֣י bᵊnˈî בֵּן son
עָלִ֑יתָ ʕālˈîṯā עלה ascend
כָּרַ֨ע kārˌaʕ כרע kneel
רָבַ֧ץ rāvˈaṣ רבץ lie down
כְּ kᵊ כְּ as
אַרְיֵ֛ה ʔaryˈē אַרְיֵה lion
וּ û וְ and
כְ ḵᵊ כְּ as
לָבִ֖יא lāvˌî לָבִיא lion
מִ֥י mˌî מִי who
יְקִימֶֽנּוּ׃ yᵊqîmˈennû קום arise
49:9. catulus leonis Iuda a praeda fili mi ascendisti requiescens accubuisti ut leo et quasi leaena quis suscitabit eum
Juda is a lion's whelp: to the prey, my son, thou art gone up: resting thou hast couched as a lion, and as a lioness, who shall rouse him?
49:9. Judah is a lion’s young. You have gone up to the prey, my son. While resting, you have lain like a lion. And just like a lioness, who would rouse him?
49:9. Judah [is] a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:9
A lion's whelp is Judah. - In physical strength Judah is compared to the lion, the king of beasts. At first he is the lion's whelp, the young lion, giving promise of future vigor; then the full-grown lion, exulting in his irresistible force, seizing and overmastering the prey, and after reaping the fruits of his victory, ascending to his mountain lair and reposing in undisturbed security. The lioness is brought into the comparison with propriety, as in defense of her cubs she is even more dangerous than the male to the unwary assailant. After being satiated with prey, the lion, reposing in his majesty, will not disturb the passer-by; but who shall rouse him up and escape?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:9: a lion's: Hos 5:4, Hos 5:14; Co1 15:24; Rev 5:5
he stooped: Num 23:24, Num 24:9
Geneva 1599
49:9 Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; (h) who shall rouse him up?
(h) His enemies will so fear him.
John Gill
49:9 Judah is a lion's whelp,.... Or as one; the note of similitude being wanting, as Aben Ezra and Ben Melech observe; he was comparable to a young lion for his strength, courage, and generosity; and it may refer to the infant state of this tribe in the times of the judges, who first went up against the Canaanites and overcame them, Judg 1:1.
from the prey, my son, thou art gone up; alluding to the lion going up to the mountains, where it chiefly resides, after it has found its prey and satiated itself with it:
he stooped down, he couched as a lion, and as an old lion; one that is grown up, and has arrived to its full strength, such an one is a proper emblem of David king of Israel, of his royalty, courage, valour and conquests; and who having subdued the nations round about him, couched like a lion, and had rest from all his enemies; and especially this was verified in the times of Solomon his son, when he had peace on all sides, and Judah and Israel dwelt safely under their vines and fig trees, 3Kings 4:24.
who shall rouse him up? a lion grown up and in its full strength, or a lioness, as some choose to interpret it, and which is the fiercest, and therefore the most dangerous to rouse up when laid down, either in its den, or with its prey in its paws: so dangerous it was to provoke the tribe of Judah, as its enemies after found, especially in the times of David: all this may be applied to Christ, the lion of the tribe of Judah; the lion being the king of beasts, and the strongest among them, may denote the kingly power and authority of Christ, his great strength as the mighty God and mighty Saviour, his courage in engaging with all the powers of darkness, and valour in vanquishing all enemies; his generosity and lenity to those that stoop to him, and his fierceness to his adversaries, who took the prey from the mighty, and then ascended on high, leading captivity captive; where he sat down at the right hand of God at rest and ease, and who will dare to rouse him up, or be able to stand before him when once he is angry? This verse in some ancient (o) writings of the Jews is interpreted of Messiah the son of David.
(o) Raya Mehimna in Zohar in Exod. fol. 49. 3. 4.
John Wesley
49:9 Judah is a lion's whelp - The lion is the king of beasts, the terror of the forest when he roars; when he seizeth his prey, none can resist him; when he goes up from the prey, none dares pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories but should peaceably enjoy what was got by those victories. Judah is compared not to a lion rampant, always raging but to a lion couching, enjoying the satisfaction of his success, without creating vexation to others.
49:1049:10: Մի՛ պակասեսցէ իշխան Յուդայ, եւ մի՛ պետ յերանաց նորա. մինչեւ եկեսցէ նա որոյ ի՛ւրն է հանդերձեալքն. եւ նա՛ է ակնկալութիւն հեթանոսաց[483]։ [483] ՚Ի լուս՛՛. Իշխան ՚ի Յուդայ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր Ոսկան. Մինչեւ եկեսցեն նմա հանդերձեալքն։
10 Յուդայից իշխան չի պակասելու, ոչ էլ առաջնորդ՝ նրա կողերից, մինչեւ որ գայ նա, ում պատկանում են հանդերձեալները: Նրա՛ն են սպասում ժողովուրդները:
10 Իշխանութիւնը Յուդայէն պիտի չպակսի, Ո՛չ ալ անոր ոտքերուն մէջտեղէն՝ օրէնսդիրը, Մինչեւ որ Սելովը* գայ Ու ժողովուրդները անոր հնազանդին.
Մի՛ պակասեսցէ իշխան ի Յուդայ, եւ մի՛ պետ յերանաց նորա, մինչեւ [649]եկեսցեն նմա հանդերձեալքն``, եւ նա է ակնկալութիւն հեթանոսաց:

49:10: Մի՛ պակասեսցէ իշխան Յուդայ, եւ մի՛ պետ յերանաց նորա. մինչեւ եկեսցէ նա որոյ ի՛ւրն է հանդերձեալքն. եւ նա՛ է ակնկալութիւն հեթանոսաց[483]։
[483] ՚Ի լուս՛՛. Իշխան ՚ի Յուդայ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր Ոսկան. Մինչեւ եկեսցեն նմա հանդերձեալքն։
10 Յուդայից իշխան չի պակասելու, ոչ էլ առաջնորդ՝ նրա կողերից, մինչեւ որ գայ նա, ում պատկանում են հանդերձեալները: Նրա՛ն են սպասում ժողովուրդները:
10 Իշխանութիւնը Յուդայէն պիտի չպակսի, Ո՛չ ալ անոր ոտքերուն մէջտեղէն՝ օրէնսդիրը, Մինչեւ որ Սելովը* գայ Ու ժողովուրդները անոր հնազանդին.
zohrab-1805▾ eastern-1994▾ western am▾
49:1010: Не отойдет скипетр от Иуды и законодатель от чресл его, доколе не приидет Примиритель, и Ему покорность народов.
49:10 οὐκ ου not ἐκλείψει εκλειπω leave off; cease ἄρχων αρχων ruling; ruler ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἡγούμενος ηγεομαι lead; consider ἐκ εκ from; out of τῶν ο the μηρῶν μηρος thigh αὐτοῦ αυτος he; him ἕως εως till; until ἂν αν perhaps; ever ἔλθῃ ερχομαι come; go τὰ ο the ἀποκείμενα αποκειμαι laid away; reserved αὐτῷ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him προσδοκία προσδοκια expectation ἐθνῶν εθνος nation; caste
49:10 לֹֽא־ lˈō- לֹא not יָס֥וּר yāsˌûr סור turn aside שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod מִֽ mˈi מִן from יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וּ û וְ and מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave מִ mi מִן from בֵּ֣ין bbˈên בַּיִן interval רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot עַ֚ד ˈʕaḏ עַד unto כִּֽי־ kˈî- כִּי that יָבֹ֣א yāvˈō בוא come שִׁילֹ֔ושׁילה *šîlˈô שִׁלֹו Shiloh וְ wᵊ וְ and לֹ֖ו lˌô לְ to יִקְּהַ֥ת yiqqᵊhˌaṯ יְקָהָה obedience עַמִּֽים׃ ʕammˈîm עַם people
49:10. non auferetur sceptrum de Iuda et dux de femoribus eius donec veniat qui mittendus est et ipse erit expectatio gentiumThe sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.
10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come; And unto him shall the obedience of the peoples be.
49:10. The scepter from Judah and the leader from his thigh will not be taken away, until he who will be sent arrives, and he will be the expectation of Gentiles.
49:10. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be].
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people:

10: Не отойдет скипетр от Иуды и законодатель от чресл его, доколе не приидет Примиритель, и Ему покорность народов.
49:10
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
ἄρχων αρχων ruling; ruler
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἡγούμενος ηγεομαι lead; consider
ἐκ εκ from; out of
τῶν ο the
μηρῶν μηρος thigh
αὐτοῦ αυτος he; him
ἕως εως till; until
ἂν αν perhaps; ever
ἔλθῃ ερχομαι come; go
τὰ ο the
ἀποκείμενα αποκειμαι laid away; reserved
αὐτῷ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
προσδοκία προσδοκια expectation
ἐθνῶν εθνος nation; caste
49:10
לֹֽא־ lˈō- לֹא not
יָס֥וּר yāsˌûr סור turn aside
שֵׁ֨בֶט֙ šˈēveṭ שֵׁבֶט rod
מִֽ mˈi מִן from
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וּ û וְ and
מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave
מִ mi מִן from
בֵּ֣ין bbˈên בַּיִן interval
רַגְלָ֑יו raḡlˈāʸw רֶגֶל foot
עַ֚ד ˈʕaḏ עַד unto
כִּֽי־ kˈî- כִּי that
יָבֹ֣א yāvˈō בוא come
שִׁילֹ֔ושׁילה
*šîlˈô שִׁלֹו Shiloh
וְ wᵊ וְ and
לֹ֖ו lˌô לְ to
יִקְּהַ֥ת yiqqᵊhˌaṯ יְקָהָה obedience
עַמִּֽים׃ ʕammˈîm עַם people
49:10. non auferetur sceptrum de Iuda et dux de femoribus eius donec veniat qui mittendus est et ipse erit expectatio gentium
The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.
49:10. The scepter from Judah and the leader from his thigh will not be taken away, until he who will be sent arrives, and he will be the expectation of Gentiles.
49:10. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him [shall] the gathering of the people [be].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:10: From Judah the scepter shall not depart - The Jews have a quibble on the word שבט shebet, which we translate scepter; 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 kazeeb, a rod; but in a very ancient MS. of the Pentateuch in my own possession the word 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.
Albert Barnes: Notes on the Bible - 1834
49:10
From his physical force we now pass to his moral supremacy. "The sceptre," the staff of authority. "Shall not depart from Judah." The tribe scepter did not leave Judah so long as there was a remnant of the commonwealth of Israel. Long after the other tribes had lost their individuality, Judah lingered in existence and in some measure of independence; and from the return his name supplanted that of Israel or Jacob, as the common designation of the people. "Nor the lawgiven from between his feet." This is otherwise rendered, "nor the judicial staff from between his feet;" and it is argued that this rendering corresponds best with the phrase "between his feet" and with the parallel clause which precedes. It is not worth while contending for one against the other, as the meaning of both is precisely the same. But we have retained the English version, as the term מחקק mechoqē q has only one clear meaning; "between the feet" may mean among his descendants or in his tribe; and the synthetic parallelism of the clauses is satisfied by the identity of meaning.
Lawgiver is to be understood as judge, dispenser or administrator of law. Judah had the forerank among the tribes in the wilderness, and never altogether lost it. Nahshon the son of Amminadab, the prince of his tribe, was the ancestor of David, who was anointed as the rightful sovereign of all Israel, and in whom the throne became hereditary. The Rev_olt of the ten tribes curtailed, but did not abolish the actual sovereignty of Rehoboam and his successors, who continued the acknowledged sovereigns until some time after the return from the captivity. From that date the whole nation was virtually absorbed in Judah, and whatever trace of self-government remained belonged to him until the birth of Jesus, who was the lineal descendant of the royal line of David and of Judah, and was the Messiah, the anointed of heaven to be king of Zion and of Israel in a far higher sense than before. "Until Shiloh come."
This is otherwise translated, "until he come to Shiloh," the place so called. This is explained of the time when "the whole assembly of the children of Israel was convened at Shiloh, and set up the tent of meeting there" Jos 18:1. We hold by the former translation:
1. Because Shiloh has not yet been named as a known locality in the land of promise.
2. Judah did not come to Shiloh in any exclusive sense.
3. His coming thither with his fellows had no bearing whatever on his supremacy.
4. He did not come to Shiloh as the seat of his government or any part of his territory; and
5. The real sovereignty of Judah took place after this convention at Shiloh, and not before it.
After the rejection of the second translation on these grounds, the former is accepted as the only tenable alternative.
6. Besides, it is the natural rendering of the words.
7. Before the coming of Shiloh, the Prince of Peace, the highest pitch of Judah's supremacy in its primary form has to be attained.
8. On the coming of Shiloh the last remnant of that supremacy was removed, only to be replaced by the higher form of pre-eminence which the Prince of Peace inaugurates.
And unto him be the obedience of the peoples. - "Unto him" means naturally unto Shiloh. "The obedience" describes the willing submission to the new form of sovereignty which is ushered in by Shiloh. The word is otherwise rendered "gathering;" but this does not suit the usage in Pro 30:17. "The obedience" intimates that the supremacy of Judah does not cease at the coming of Shiloh, but only assumes a grander form.
Of the peoples. - Not only the sons of Israel, but all the descendants of Adam will ultimately bow down to the Prince of Peace. This is the seed of the woman, who shall bruise the serpent's head, the seed of Abraham, in whom all the families of the earth shall be blessed, presented now under the new aspect of the peacemaker, whom all the nations of the earth shall eventually obey as the Prince of Peace. He is therefore, now Rev_ealed as the Destroyer of the works of evil, the Dispenser of the blessings of grace, and the King of peace. The coming of Shiloh and the obedience of the nations to him will cover a long period of time, the close of which will coincide with the limit here set to Judah's earthly supremacy in its wider and loftier stage. This prediction therefore, truly penetrates to the latter days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:10: sceptre: Num 24:17; Psa 60:7; Jer 30:21; Hos 11:12; Eze 19:11, Eze 19:14; Zac 10:11
lawgiver: Num 21:18; Psa 60:7, Psa 108:8; Isa 33:22
between: Deu 28:57
until: Isa 9:6, Isa 11:1-5, Isa 62:11; Jer 23:5, Jer 23:6; Eze 21:27; Dan 9:25; Mat 1:21; Mat 17:5, Mat 21:9; Luk 1:32, Luk 1:33; Joh 9:7, Joh 18:31, Joh 19:12, Joh 19:15
the gathering: Psa 72:8-11; Isa 2:2, Isa 11:10, Isa 11:12, Isa 11:13, Isa 42:1, Isa 42:3, Isa 42:4, Isa 49:6, Isa 49:7, Isa 49:22, Isa 49:23, Isa 55:4, Isa 55:5; Isa 60:1, Isa 60:3-5; Eze 21:27; Hag 2:7; Zac 2:11, Zac 8:20-23; Mat 25:32; Luk 1:32, Luk 1:33, Luk 2:30-32; Joh 12:32; Rom 15:12; Co2 5:10; Heb 7:14; Rev 11:15
Geneva 1599
49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until (i) Shiloh come; and unto him [shall] the gathering of the people [be].
(i) Which is Christ the Messiah, the giver of prosperity who will call the Gentiles to salvation.
John Gill
49:10 The sceptre shall not depart from Judah,.... Which some understand of the tribe, that Judah should not cease from being a tribe, or that it should continue a distinct tribe until the coming of the Messiah, who was to be of it, and was, and that it might appear he sprung from it; but this was not peculiar to this tribe, for the tribe of Benjamin continued, and so did the tribe of Levi unto the coming of Christ: besides, by Judah is meant the tribe, and to say a tribe shall not depart from the tribe, is not only a tautology, but scarcely sense; it rather signifies dominion, power, and authority, as the sceptre always does, it being an emblem of it, see Num 24:17 and this intends either the government, which was in the heads and princes of the tribe, which commenced as soon as it became a tribe, and lasted as long as it remained one, even unto the times of the Messiah; or kingly power and government, which the sceptre is generally thought to be an emblem of, and which first commenced in David, who was of the tribe of Judah, and continued unto the Babylonish captivity, when another sort of governors and government took place, designed in the next clause:
nor a lawgiver from between his feet; which may be rendered disjunctively, "or a lawgiver"; any ruler or governor, that has jurisdiction over others, though under another, as the word is used, Judg 5:14 and the sense is, that till the Messiah came there should be in the tribe of Judah, either a king, a sceptre bearer, as there was unto the captivity; or a governor, though under others, as there were unto the times of Christ under the Babylonians, Persians, Grecians, and Romans; such as Gedaliah, Zorobabel, &c. and particularly the sanhedrim, a court of judicature, the members of which chiefly consisted of the tribe of Judah, and the or prince of it, was always of that tribe, and which retained its power to the latter end of Herod's reign, when Christ was come; and though it was greatly diminished, it had some power remaining, even at the death of Christ, but quickly after had none at all: and if by the "lawgiver" is meant a scribe or a teacher of the law, as all the Targums, Aben Ezra, Ben Melech, and others interpret it, who used to sit at the feet of a ruler, judge, or prince of the sanhedrim; it is notorious there were of these unto, and in the times of the Messiah: in short, it matters not for the fulfilment of this prophecy what sort of governors those were after the captivity, nor of what tribe they were; they were in Judah, and their government was exercised therein, and that was in the hands of Judah, and they and that did not depart from thence till Shiloh came; since those that were of the other tribes, after the return from the captivity all went by the name of Judah:
until Shiloh come; which all the three Targums interpret of the Messiah, as do many of the Jewish writers, ancient and modern (p); and is the name of the Messiah in their Talmud (q), and in other writings (r); and well agrees with him, coming from a root which signifies to be "quiet", "peaceable", and "prosperous"; as he was of a quiet and peaceable disposition, came to make peace between God and men, and made it by the blood of his cross, and gives spiritual peace to all his followers, and brings them at length to everlasting peace and happiness; having prospered and succeeded in the great work of their redemption and salvation he undertook:
and unto him shall the gathering of the people be; not of the Jews, though there were great gatherings of them to hear him preach, and see his miracles; as there were of all his people to him at his death, and in him as their head and representative, Eph 1:10 but of the Gentiles; upon his death, the Gospel being preached to all nations, multitudes among them were converted to Christ, embraced his doctrines, professed his religion, and abode by him, see Is 11:10 some render it, the obedience of the people (s), from the use of the word in Prov 30:17, which sense agrees with the former; for those who are truly gathered by the ministry of the word yield an obedience to his doctrines and ordinances; and others read, "the expectation of the people" (t); the Messiah being the desire of all nations, Hag 2:6 this, with what goes before, clearly shows that the Messiah must be come, since government in every sense has departed from Judah for 1900 years or thereabout, and the Gentiles have embraced the Messiah and his Gospel the Jews rejected: the various contradictory senses they put upon this prophecy show the puzzle and confusion they are in about it, and serve to confirm the true sense of it: some apply it to the city Shiloh, others to Moses, others to Saul, others to David; nay, some will have Shiloh to be Jeroboam, or Ahijah the Shilonite, and even Nebuchadnezzar: there are two senses they put upon it which deserve the most notice, the one is, that "Shebet", we render "sceptre", signifies a "rod"; and so it does, but such a rod as is an ensign of government, as it must here, by what follows, see Ezek 19:11, but they would have it to signify either a rod of correction (u), or a staff of support; but what correction or affliction has befallen the tribe of Judah peculiar to it? was it not in a flourishing condition for five hundred years, under the reign of David's family? and when the rest of the tribes were carried captive and never returned, Judah remained in its own land, and, when carried captive, after seventy years returned again to it; add to which, that this is a prediction, not of affliction and distress, that should abide in the tribe of Judah, but of honour and glory to it: and besides, Judah has had a far greater share of correction since the coming of the true Messiah than ever it had before: and what support have the Jews now, or have had for many hundred years, being out of their land (v), destitute of their privileges, living among other nations in disgrace, and for the most part in poverty and distress? the other sense is this, "the sceptre and lawgiver shall not depart from Judah for ever, when Shiloh comes (w)"; but this is contrary to the accents which separate and divide the phrase, "between his feet", from that, "for ever", as this version renders the word; though never signifies "for ever", absolutely put, without some antecedent noun or particle; nor does signify "when", but always "until", when it is joined with the particle as it is here; besides, this sense makes the prophecy to pass over some thousands of years before any notice is taken of Judah's sceptre, which, according to the Jews, it had thousands of years ago, as well as contradicts a received notion of their own, that the Messiah, when he comes, shall not reign for ever, but for a certain time, and even a small time; some say forty years, some seventy, and others four hundred (x).
(p) Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. (q) T. Bab. Sanhedrin, fol. 98. 2. (r) Echa Rabbati, fol. 50. 2. (s) "obedientia populorum", Montanus, Junius & Tremellius, Piscator, Cocceius, Ainsworth; with which agree the Targums of Onkelos and Jerusalem, Aben Ezra, Kimchi in Sepher Shorash. rad. (t) , Sept Theodotion; "expectatio Gentium", V. L. (u) R. Joel Ben Sueb apud Menasseh, Ben Israel. Conciliator in Gen. Quaest. 65. sect. 8. (v) Written about 1750. Ed. (w) Vid. Menasseh, ib. sect. 3. (x) T. Bab. Sanhedrin, fol. 99. 1.
John Wesley
49:10 The sceptre shall not depart from Judah till Shiloh come - Jacob here foretels, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe; that seed in whom the earth should be blessed. That peaceable prosperous one, or, the Saviour, so others translate it, shall come of Judah. (3.) That the sceptre should continue in that tribe, till the coming of the Messiah, in whom as the king of the church, and the great High - priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and from thence governors of that tribe, or of the Levites that adhered to it, which was equivalent; till Judea became a province of the Roman empire just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Lk 2:1, and at the time of his death the Jews expressly owned, We have no king but Caesar. Hence it is undeniably inferred against the Jews, that our Lord Jesus is be that should come, and we are to look for no other, for he came exactly at the time appointed. (4.) That it should be a fruitful tribe, especially that it should abound with milk and wine, Gen 49:11-12, vines so common, and so strong, that they should tye their asses to them, and so fruitful, that they should load their asses from them; wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of that which is here said concerning Judah is to be applied to our Lord Jesus. He is the ruler of all his Father's children, and the conqueror of all his Father's enemies, and he it is that is the praise of all the saints. He is the lion of the tribe of Judah, as he is called with reference to this, Rev_ 5:5, who having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up when he sat down on the right hand of the Father. To him belongs the sceptre, he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations, Hag 2:7, who being lifted up from the earth should draw all men unto him, Jn 12:32, and in whom the children of God that are scattered abroad should meet as the centre of their unity, Jn 11:52. In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and chears the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money, and without price, Is 55:1.
Robert Jamieson, A. R. Fausset and David Brown
49:10 JUDAH--A high pre-eminence is destined to this tribe (Num 10:14; Judg 1:2). Besides the honor of giving name to the Promised Land, David, and a greater than David--the Messiah--sprang from it. Chief among the tribes, "it grew up from a lion's whelp"--that is, a little power--till it became "an old lion"--that is, calm and quiet, yet still formidable. (Gen 49:8-12)
until Shiloh come--Shiloh--this obscure word is variously interpreted to mean "the sent" (Jn 17:3), "the seed" (Is 11:1), the "peaceable or prosperous one" (Eph 2:14) --that is, the Messiah (Is 11:10; Rom 15:12); and when He should come, "the tribe of Judah should no longer boast either an independent king or a judge of their own" [CALVIN]. The Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been."
49:1149:11: Կապեսցէ՛ զորթոյ զյաւանակ իւր, եւ զգնդակէն զյաւանակ իշոյն. լուասցէ՛ գինւով զպատմուճան իւր, եւ արեա՛մբ խաղողոյ զհանդերձս իւր։
11 Իր աւանակին կը կապի որթից, իսկ որթի ոստից՝ էշի քուռակին: Իր պատմուճանը կը լուայ գինով եւ իր հագուստը՝ խաղողի արեամբ:
11 Իր աւանակը որթատունկին պիտի կապէ, Ու իր էգ իշուն ձագը ամենէն աղէկ որթատունկին։Իր պատմուճանը գինիով պիտի լուայ Ու իր հանդերձը խաղողի արիւնով։
Կապեսցէ զորթոյ զյաւանակ իւր, եւ զգնդակէն` զյաւանակ իշոյն. լուասցէ գինւով զպատմուճան իւր, եւ արեամբ խաղողոյ զհանդերձս իւր:

49:11: Կապեսցէ՛ զորթոյ զյաւանակ իւր, եւ զգնդակէն զյաւանակ իշոյն. լուասցէ՛ գինւով զպատմուճան իւր, եւ արեա՛մբ խաղողոյ զհանդերձս իւր։
11 Իր աւանակին կը կապի որթից, իսկ որթի ոստից՝ էշի քուռակին: Իր պատմուճանը կը լուայ գինով եւ իր հագուստը՝ խաղողի արեամբ:
11 Իր աւանակը որթատունկին պիտի կապէ, Ու իր էգ իշուն ձագը ամենէն աղէկ որթատունկին։
Իր պատմուճանը գինիով պիտի լուայ Ու իր հանդերձը խաղողի արիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
49:1111: Он привязывает к виноградной лозе осленка своего и к лозе лучшего винограда сына ослицы своей; моет в вине одежду свою и в крови гроздов одеяние свое;
49:11 δεσμεύων δεσμευω bundle up; tether πρὸς προς to; toward ἄμπελον αμπελος vine τὸν ο the πῶλον πωλος foal αὐτοῦ αυτος he; him καὶ και and; even τῇ ο the ἕλικι ελιξ the πῶλον πωλος foal τῆς ο the ὄνου ονος donkey αὐτοῦ αυτος he; him πλυνεῖ πλυνω launder; wash ἐν εν in οἴνῳ οινος wine τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in αἵματι αιμα blood; bloodstreams σταφυλῆς σταφυλη grapes τὴν ο the περιβολὴν περιβολη he; him
49:11 אֹסְרִ֤י ʔōsᵊrˈî אסר bind לַ la לְ to † הַ the גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine עִירֹ֔ועירה *ʕîrˈô עִיר ass וְ wᵊ וְ and לַ la לְ to † הַ the שֹּׂרֵקָ֖ה śśōrēqˌā שְׂרֵקָה vine בְּנִ֣י bᵊnˈî בֵּן son אֲתֹנֹ֑ו ʔᵃṯōnˈô אָתֹון she-ass כִּבֵּ֤ס kibbˈēs כבס wash בַּ ba בְּ in † הַ the יַּ֨יִן֙ yyˈayin יַיִן wine לְבֻשֹׁ֔ו lᵊvušˈô לְבוּשׁ clothing וּ û וְ and בְ vᵊ בְּ in דַם־ ḏam- דָּם blood עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape סוּתֹֽוסותה *sûṯˈô סוּת garment
49:11. ligans ad vineam pullum suum et ad vitem o fili mi asinam suam lavabit vino stolam suam et sanguine uvae pallium suumTying his foal to the vineyard, and his ass, O my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.
11. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He hath washed his garments in wine, And his vesture in the blood of grapes:
49:11. Tying his young colt to the vineyard, and his donkey, O my son, to the vine, he will wash his robe in wine, and his cloak in the blood of the grape.
49:11. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
Binding his foal unto the vine, and his ass' s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

11: Он привязывает к виноградной лозе осленка своего и к лозе лучшего винограда сына ослицы своей; моет в вине одежду свою и в крови гроздов одеяние свое;
49:11
δεσμεύων δεσμευω bundle up; tether
πρὸς προς to; toward
ἄμπελον αμπελος vine
τὸν ο the
πῶλον πωλος foal
αὐτοῦ αυτος he; him
καὶ και and; even
τῇ ο the
ἕλικι ελιξ the
πῶλον πωλος foal
τῆς ο the
ὄνου ονος donkey
αὐτοῦ αυτος he; him
πλυνεῖ πλυνω launder; wash
ἐν εν in
οἴνῳ οινος wine
τὴν ο the
στολὴν στολη robe
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
αἵματι αιμα blood; bloodstreams
σταφυλῆς σταφυλη grapes
τὴν ο the
περιβολὴν περιβολη he; him
49:11
אֹסְרִ֤י ʔōsᵊrˈî אסר bind
לַ la לְ to
הַ the
גֶּ֨פֶן֙ ggˈefen גֶּפֶן vine
עִירֹ֔ועירה
*ʕîrˈô עִיר ass
וְ wᵊ וְ and
לַ la לְ to
הַ the
שֹּׂרֵקָ֖ה śśōrēqˌā שְׂרֵקָה vine
בְּנִ֣י bᵊnˈî בֵּן son
אֲתֹנֹ֑ו ʔᵃṯōnˈô אָתֹון she-ass
כִּבֵּ֤ס kibbˈēs כבס wash
בַּ ba בְּ in
הַ the
יַּ֨יִן֙ yyˈayin יַיִן wine
לְבֻשֹׁ֔ו lᵊvušˈô לְבוּשׁ clothing
וּ û וְ and
בְ vᵊ בְּ in
דַם־ ḏam- דָּם blood
עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape
סוּתֹֽוסותה
*sûṯˈô סוּת garment
49:11. ligans ad vineam pullum suum et ad vitem o fili mi asinam suam lavabit vino stolam suam et sanguine uvae pallium suum
Tying his foal to the vineyard, and his ass, O my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.
49:11. Tying his young colt to the vineyard, and his donkey, O my son, to the vine, he will wash his robe in wine, and his cloak in the blood of the grape.
49:11. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
49:11-12
The exuberant fertility of Judah's province is now depicted. We now behold him peacefully settled in the land of promise, and the striking objects of rural plenty and prosperity around him. The quiet ass on which he perambulates is tied to the vine, the juice of whose grapes is as copious as the water in which his robes are washed. The last sentence is capable of being rendered, "Red are his eyes above wine, and white his teeth above milk." But a connection as well as a comparison seems to be implied in the original. Judea is justly described as abounding in the best of wine and milk. This fine picture of Judah's earthly abode is a fitting emblem of the better country where Shiloh reigns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:11: his foal: Isa 63:1-3
he washed: Kg1 4:20, Kg1 4:25; Kg2 18:32; Joe 3:18; Mic 4:4; Rev 7:14, Rev 19:18
Geneva 1599
49:11 Binding his foal unto the (k) vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
(k) A country most abundant with vines and pastures is promised to him.
John Gill
49:11 Binding his foal unto the vine, and his ass's colt unto the choice vine,.... Which may be understood either of the tribe of Judah, and signify that vines should grow in such plenty, and so large and strong, that a man might fasten his ass to one of them, and if it ate and destroyed it, it would give no great concern, since the country abounded with them; or they would be so full of clusters that a man might load an ass from one of them. Some parts of the tribe of Judah were famous for vines, especially Engedi; hence we read of the vineyards of Engedi, Song 1:14 or else of Shiloh the Messiah, which some interpret literally of him, when the prophecy in Zech 9:9 was fulfilled, as is recorded in Mt 21:2 but others better, figuratively, of Christ's causing the Gentiles, comparable to an ass's colt, for their impurity, ignorance of, and sluggishness in spiritual things, to cleave to him the true vine, Jn 15:1 in the exercise of faith, hope, and love, or to join themselves to his church and people, sometimes compared to a vine or vineyard, Is 5:1.
and he washed his garments in wine, and his clothes in the blood of grapes: an hyperbolical expression, setting forth the great abundance of wine in this tribe, of which there was such plenty, that if they would, they might have used it instead of water to wash their clothes in, but not that they did do so, only might if they would; and may denote the great quantity of spiritual blessings flowing from the love of God, which come by Christ; and of his word and ordinances, which are comparable to wine and milk, and are a feast of fat things, of wine on the lees, well refined, Is 26:6 and may be applied to Christ, to the garment of his human nature, which, through his sufferings and death, was like a vesture dipped in blood, and he became red in his apparel, Is 63:1 or to his church and people, which cleave to him as a garment, and whose garments are washed and made white in the blood of the Lamb, Rev_ 1:5 these words are interpreted of the Messiah in the Targums of Jonathan and Jerusalem, and are applied to him and his times in the Talmud (y), and in other Jewish writings (z): so wine is called the blood of the grape by the son of Sirach in the Apocrypha:"The principal things for the whole use of man's life are water, fire, iron, and salt, flour of wheat, honey, milk, and the blood of the grape, and oil, and clothing.'' (Sirach 39:26)"He stretched out his hand to the cup, and poured of the blood of the grape, he poured out at the foot of the altar a sweetsmelling savour unto the most high King of all.'' (Sirach 50:15)
(y) T. Bab. Berac. fol. 57. 1. (z) Zohar in Gen. fol. 127. 3. & 128. 2, 3.
49:1249:12: Զուարթագին են աչք նորա ՚ի գինւոյ. եւ սպիտա՛կ ատամունք իւր քան զկաթն։
12 Գինուց զուարթ են աչքերը նրա, իսկ ատամներն սպիտակ՝ կաթից աւելի:
12 Իր աչքերը գինիէն կարմիր Ու իր ակռաները կաթէն ճերմակ պիտի ըլլան։
Զուարթագին են աչք նորա ի գինւոյ եւ սպիտակ ատամունք իւր քան զկաթն:

49:12: Զուարթագին են աչք նորա ՚ի գինւոյ. եւ սպիտա՛կ ատամունք իւր քան զկաթն։
12 Գինուց զուարթ են աչքերը նրա, իսկ ատամներն սպիտակ՝ կաթից աւելի:
12 Իր աչքերը գինիէն կարմիր Ու իր ակռաները կաթէն ճերմակ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
49:1212: блестящи очи [его] от вина, и белы зубы от молока.
49:12 χαροποὶ χαροπος the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even λευκοὶ λευκος white οἱ ο the ὀδόντες οδους tooth αὐτοῦ αυτος he; him ἢ η or; than γάλα γαλα milk
49:12 חַכְלִילִ֥י ḥaḵlîlˌî חַכְלִילִי dull עֵינַ֖יִם ʕênˌayim עַיִן eye מִ mi מִן from יָּ֑יִן yyˈāyin יַיִן wine וּ û וְ and לְבֶן־ lᵊven- לָבָן white שִׁנַּ֖יִם šinnˌayim שֵׁן tooth מֵ mē מִן from חָלָֽב׃ פ ḥālˈāv . f חָלָב milk
49:12. pulchriores oculi eius vino et dentes lacte candidioresHis eyes are more beautiful than wine, and his teeth whiter than milk.
12. His eyes shall be red with wine, And his teeth white with milk.
49:12. His eyes are more beautiful than wine, and his teeth whiter than milk.
49:12. His eyes [shall be] red with wine, and his teeth white with milk.
His eyes [shall be] red with wine, and his teeth white with milk:

12: блестящи очи [его] от вина, и белы зубы от молока.
49:12
χαροποὶ χαροπος the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
οἴνου οινος wine
καὶ και and; even
λευκοὶ λευκος white
οἱ ο the
ὀδόντες οδους tooth
αὐτοῦ αυτος he; him
η or; than
γάλα γαλα milk
49:12
חַכְלִילִ֥י ḥaḵlîlˌî חַכְלִילִי dull
עֵינַ֖יִם ʕênˌayim עַיִן eye
מִ mi מִן from
יָּ֑יִן yyˈāyin יַיִן wine
וּ û וְ and
לְבֶן־ lᵊven- לָבָן white
שִׁנַּ֖יִם šinnˌayim שֵׁן tooth
מֵ מִן from
חָלָֽב׃ פ ḥālˈāv . f חָלָב milk
49:12. pulchriores oculi eius vino et dentes lacte candidiores
His eyes are more beautiful than wine, and his teeth whiter than milk.
49:12. His eyes are more beautiful than wine, and his teeth whiter than milk.
49:12. His eyes [shall be] red with wine, and his teeth white with milk.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:12: Pro 23:29
John Gill
49:12 His eyes shall be red with wine,.... Signifying, not the intemperance of this tribe, and their immoderate use of wine, and the effect of it on them; but the goodness and generosity of their wine, that if drank plentifully of, and especially to excess, would have such an effect, see Prov 23:29 and, as applied to the Messiah, the antitype of Judah, and who was of this tribe, it may denote not so much the beauty of his eyes, as the Targums paraphrase it; as the joy and pleasure that sparkled in his eyes when he shed his blood on the cross, enduring that, and despising the shame of it, for the joy of the salvation of his people; or the clearness of his sight in beholding the actions of his enemies, and especially of the fierceness and fury of his wrath against them, whose eyes are said to be an flames of fire, Rev_ 1:14.
and his teeth white with milk; denoting the fruitfulness of his land, producing fine pastures, on which flocks and herds fed, and gave abundance of milk; and so Onkelos paraphrases the whole verse,"his mountains shall be red with his vineyards, and his hills shall drop wine, and his valleys shall be white with corn and flocks of sheep;''and much the same are the Targums of Jonathan and Jerusalem: the mystical sense may respect Christ and his people, and be expressive of the purity of his nature, life, and doctrine, and of the holiness of his members, their faith and conversation; or the clauses may be rendered, redder than wine, whiter than milk; but though whiteness recommends teeth, yet not redness the eyes; wherefore some (a) by transposing the first letters of the word for "red", make it to signify black, as it does with the Arabs, and that colour of the eye is reckoned beautiful.
(a) Danzius apud Stockium, p. 334.
49:1349:13: Զաբողոն՝ յեզերս ծովո՛ւ բնակեսցէ, եւ ինքն նաւահանգիստ նաւաց. եւ ձգեսցի մինչեւ ՚ի Սիդոն[484]։ [484] Ոմանք. Զաբուղոն յեզեր ծովուց բնա՛՛.. մինչեւ ցՍիդոն։
13 Զաբուղոնը կը բնակուի ծովի եզերքին, որպէս նաւերի նա նաւահանգիստ ու կը տարածուի նա մինչեւ Սիդոն:
13 Զաբուղոնը ծովուն եզերքը պիտի բնակի Ու անիկա նաւերուն հանգիստը պիտի ըլլայ Եւ անոր սահմանը մինչեւ Սիդոն պիտի հասնի։
Զաբուղոն յեզերս ծովու բնակեսցէ, եւ ինքն նաւահանգիստ նաւաց, եւ ձգեսցի մինչեւ ի Սիդոն:

49:13: Զաբողոն՝ յեզերս ծովո՛ւ բնակեսցէ, եւ ինքն նաւահանգիստ նաւաց. եւ ձգեսցի մինչեւ ՚ի Սիդոն[484]։
[484] Ոմանք. Զաբուղոն յեզեր ծովուց բնա՛՛.. մինչեւ ցՍիդոն։
13 Զաբուղոնը կը բնակուի ծովի եզերքին, որպէս նաւերի նա նաւահանգիստ ու կը տարածուի նա մինչեւ Սիդոն:
13 Զաբուղոնը ծովուն եզերքը պիտի բնակի Ու անիկա նաւերուն հանգիստը պիտի ըլլայ Եւ անոր սահմանը մինչեւ Սիդոն պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1313: Завулон при береге морском будет жить и у пристани корабельной, и предел его до Сидона.
49:13 Ζαβουλων ζαβουλων Zaboulōn; Zavulon παράλιος παραλιος coastal κατοικήσει κατοικεω settle καὶ και and; even αὐτὸς αυτος he; him παρ᾿ παρα from; by ὅρμον ορμος boat καὶ και and; even παρατενεῖ παρατεινω stretch along ἕως εως till; until Σιδῶνος σιδων Sidōn; Sithon
49:13 זְבוּלֻ֕ן zᵊvûlˈun זְבוּלֻן Zebulun לְ lᵊ לְ to חֹ֥וף ḥˌôf חֹוף shore יַמִּ֖ים yammˌîm יָם sea יִשְׁכֹּ֑ן yiškˈōn שׁכן dwell וְ wᵊ וְ and הוּא֙ hû הוּא he לְ lᵊ לְ to חֹ֣וף ḥˈôf חֹוף shore אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship וְ wᵊ וְ and יַרְכָתֹ֖ו yarᵊḵāṯˌô יַרְכָּה backside עַל־ ʕal- עַל upon צִידֹֽן׃ ס ṣîḏˈōn . s צִידֹון Sidon
49:13. Zabulon in litore maris habitabit et in statione navium pertingens usque ad SidonemZabulon shall dwell on the seashore, and in the road of ships, reaching as far as Sidon.
13. Zebulun shall dwell at the haven of the sea: And he shall be for an haven of ships; And his border shall be upon Zidon.
49:13. Zebulun will live at the seashore and by the outpost of ships, reaching as far as Sidon.
49:13. Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon.
Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon:

13: Завулон при береге морском будет жить и у пристани корабельной, и предел его до Сидона.
49:13
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
παράλιος παραλιος coastal
κατοικήσει κατοικεω settle
καὶ και and; even
αὐτὸς αυτος he; him
παρ᾿ παρα from; by
ὅρμον ορμος boat
καὶ και and; even
παρατενεῖ παρατεινω stretch along
ἕως εως till; until
Σιδῶνος σιδων Sidōn; Sithon
49:13
זְבוּלֻ֕ן zᵊvûlˈun זְבוּלֻן Zebulun
לְ lᵊ לְ to
חֹ֥וף ḥˌôf חֹוף shore
יַמִּ֖ים yammˌîm יָם sea
יִשְׁכֹּ֑ן yiškˈōn שׁכן dwell
וְ wᵊ וְ and
הוּא֙ הוּא he
לְ lᵊ לְ to
חֹ֣וף ḥˈôf חֹוף shore
אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship
וְ wᵊ וְ and
יַרְכָתֹ֖ו yarᵊḵāṯˌô יַרְכָּה backside
עַל־ ʕal- עַל upon
צִידֹֽן׃ ס ṣîḏˈōn . s צִידֹון Sidon
49:13. Zabulon in litore maris habitabit et in statione navium pertingens usque ad Sidonem
Zabulon shall dwell on the seashore, and in the road of ships, reaching as far as Sidon.
49:13. Zebulun will live at the seashore and by the outpost of ships, reaching as far as Sidon.
49:13. Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: О судьбе племен двух последних сынов Иакова от Лии: Завулона и Иссахара (о младшем брате говорится почему-то раньше).

Завулонову колену обещается приморское (между Галилейским и Средиземным морями) положение, как источник его богатств (Втор 33:19); предел его назначается на западе до Сидона (о Тире не упомянуто: он возник значительно позже, ок. 1200: г. до Р. Хр., — доказательство древности пророчества). Никогда не достигая указанной границы (Нав 19:10: и д.), колено Завулоново жило главным образом участием в международной торговле.

Колену Иссахара обещается плодородная область, удобная для земледелия и скотоводства: эмблема его — крепкий осел, лежащий посреди загонов (таково более точное значение еврейского mischpetaim, русск.: протоке вод, слав.: пределы) — сравнение, ничего обидного не заключающее (восточный осел красивее европейского), но все же характеризующее излишнюю привязанность колена Иссахара к земледелию и скотоводству, полную апатию его к военной и политической деятельности, его предпочтение рабства войне. Подробное описание области обоих колен дает Иосиф Флавий (Иуд. война, кн. III гл. 3, §§ 1–2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships; and his border shall be unto Zidon. 14 Issachar is a strong ass couching down between two burdens: 15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 16 Dan shall judge his people, as one of the tribes of Israel. 17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 18 I have waited for thy salvation, O LORD. 19 Gad, a troop shall overcome him: but he shall overcome at the last. 20 Out of Asher his bread shall be fat, and he shall yield royal dainties. 21 Naphtali is a hind let loose: he giveth goodly words.
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun (v. 13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Josh. xix. 11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.
II. Concerning Issachar, v. 14, 15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.
III. Concerning Dan, v. 16, 17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col. iii. 11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (v. 18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, v. 10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb. xi. 13, 14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.
IV. Concerning Gad, v. 19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (1 Chron. xii. 8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretels that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see 1 Chron. v. 18, &c. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in prælio, sed non in bello--We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom. viii. 37.
V. Concerning Asher (v. 20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Eccl. v. 9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.
VI. Concerning Naphtali (v. 21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Prov. v. 19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Ps. xviii. 33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.
Adam Clarke: Commentary on the Bible - 1831
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, Jos 19:10, etc. 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.
14. Issachar is a strong ass Couching between two burdens.
15. And he saw the resting place that it was good, And the land that it was pleasant; And he inclined his shoulder to the load, And he became a servant unto tribute.
Albert Barnes: Notes on the Bible - 1834
49:13
Zebulun means "dwelling," to which there is an allusion in the first clause of the verse. "At the haven of seas." This tribe touched upon the coast of the sea of Kinnereth and of the Mediterranean. It probably possessed some havens for shipping near the promontory of Karmel: and its northwestern boundary touched upon Phoenicia, the territory of Zidon. He is placed before Issakar, who was older, because the latter sank into a subordinate position.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:13: Gen 30:20; Deu 33:18, Deu 33:19; Jos 19:10-16
Carl Friedrich Keil and Franz Delitzsch
49:13
Zebulun, to the shore of the ocean will he dwell, and indeed (והוּא isque) towards the coast of ships, and his side towards Zidon (directed up to Zidon)." This blessing on Leah's sixth son interprets the name Zebulun (i.e., dwelling) as an omen, not so much to show the tribe its dwelling-place in Canaan, as to point out the blessing which it would receive from the situation of its inheritance (compare Deut 33:19). So far as the territory allotted to the tribe of Zebulun under Joshua can be ascertained from the boundaries and towns mentioned in Josh 19:10-16, it neither reached to the Mediterranean, nor touched directly upon Zidon (see my Comm. on Joshua). It really lay between the Sea of Galilee and the Mediterranean, near to both, but separated from the former by Naphtali, from the latter by Asher. So far was this announcement, therefore, from being a vaticinium ex eventu taken from the geographical position of the tribe, that it contains a decided testimony to the fact that Jacob's blessing was not written after the time of Joshua. ימּים denotes, not the two seas mentioned above, but, as Judg 5:17 proves, the Mediterranean, as a great ocean (Gen 1:10). "The coast of ships:" i.e., where ships are unloaded, and land the treasures of the distant parts of the world for the inhabitants of the maritime and inland provinces (Deut 33:19). Zidon, as the old capital, stands for Phoenicia itself.
John Gill
49:13 Zebulun shall dwell at the haven of the sea,.... Of the sea of Galilee, sometimes called the sea of Tiberias and of Gennesaret; and of the Mediterranean sea; and accordingly we find that the border of this tribe, when settled in the land of Canaan, was toward the sea, Josh 19:10 and this was done, not at the discretion of Joshua, or at the choice of this tribe, but by lot; and which shows that Jacob said this under a spirit of prophecy, and which had its fulfilment two hundred years after; and is a full proof of the prescience and providence of God; and who, as he sets the bounds of the people, or of the nations of the world, and of the tribes of Israel, so the bounds of the habitations of particular persons, Acts 17:26 and he shall be for an haven of ships; shall have good ports commodious for ships to station in, and to cover them from storms and tempests; this tribe being situated by the sea shore (b):
and his border shall be unto Zidon; not the city Zidon, for the tribe of Zebulun reached no further than Carmel, as Josephus observes;"the Zebulunites (says he) obtained the land from Carmel, and the sea to the lake of Gennesaret.''Now Carmel was forty miles at least from Zidon; but Phoenicia is meant, of which Zidon was the chief city; and so the Septuagint in Is 23:2 put Phoenicia instead of Zidon; and whereas Carmel was the border of this tribe that way, it is also said by Jerom (d) to be the border of Phoenicia; so that Zebulun reaching to Carmel, its border may be truly said to be to Zidon or Phoenicia.
(b) "in litore maris", V. L. "ad litus marium", Drusius, Cocceius, Schmidt. (d) Comment. in Amos, 9. 3.
John Wesley
49:13 Zebulon shall dwell at the haven of the sea - This was fulfilled, when 2 or 300 years after, the land of Canaan was divided by lot, and the border of Zebulon went up towards the sea, Josh 19:11.
49:1449:14: Իսաքար՝ բարւո՛յ ցանկացաւ, հանգուցեալ ՚ի մէջ վիճակաց.
14 Իսաքարը բարուն ցանկացաւ եւ հանգիստ ապրեց իր տարածքներում:
14 Իսաքարը ուժեղ էշ մըն է, Որ գոմերուն մէջտեղ կը պառկի։
Իսաքար [650]բարւոյ ցանկացաւ``, հանգուցեալ ի մէջ [651]վիճակաց:

49:14: Իսաքար՝ բարւո՛յ ցանկացաւ, հանգուցեալ ՚ի մէջ վիճակաց.
14 Իսաքարը բարուն ցանկացաւ եւ հանգիստ ապրեց իր տարածքներում:
14 Իսաքարը ուժեղ էշ մըն է, Որ գոմերուն մէջտեղ կը պառկի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1414: Иссахар осел крепкий, лежащий между протоками вод;
49:14 Ισσαχαρ ισσαχαρ Issachar; Issakhar τὸ ο the καλὸν καλος fine; fair ἐπεθύμησεν επιθυμεω long for; aspire ἀναπαυόμενος αναπαυω have respite; give relief ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the κλήρων κληρος lot; allotment
49:14 יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar חֲמֹ֣ר ḥᵃmˈōr חֲמֹור he-ass גָּ֑רֶם gˈārem גֶּרֶם bone רֹבֵ֖ץ rōvˌēṣ רבץ lie down בֵּ֥ין bˌên בַּיִן interval הַֽ hˈa הַ the מִּשְׁפְּתָֽיִם׃ mmišpᵊṯˈāyim מִשְׁפְּתַיִם saddle-bags
49:14. Isachar asinus fortis accubans inter terminosIssachar shall be a strong ass, lying down between the borders.
14. Issachar is a strong ass, Couching down between the sheepfolds:
49:14. Issachar will be a strong donkey, reclining between the borders.
49:14. Issachar [is] a strong ass couching down between two burdens:
Issachar [is] a strong ass couching down between two burdens:

14: Иссахар осел крепкий, лежащий между протоками вод;
49:14
Ισσαχαρ ισσαχαρ Issachar; Issakhar
τὸ ο the
καλὸν καλος fine; fair
ἐπεθύμησεν επιθυμεω long for; aspire
ἀναπαυόμενος αναπαυω have respite; give relief
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
κλήρων κληρος lot; allotment
49:14
יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
חֲמֹ֣ר ḥᵃmˈōr חֲמֹור he-ass
גָּ֑רֶם gˈārem גֶּרֶם bone
רֹבֵ֖ץ rōvˌēṣ רבץ lie down
בֵּ֥ין bˌên בַּיִן interval
הַֽ hˈa הַ the
מִּשְׁפְּתָֽיִם׃ mmišpᵊṯˈāyim מִשְׁפְּתַיִם saddle-bags
49:14. Isachar asinus fortis accubans inter terminos
Issachar shall be a strong ass, lying down between the borders.
49:14. Issachar will be a strong donkey, reclining between the borders.
49:14. Issachar [is] a strong ass couching down between two burdens:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:14: Issachar is a strong ass - חמר גרם chamor garem is properly a strong-limbed ass; couching between two burdens - bearing patiently, as most understand it, the fatigues of agriculture, and submitting to exorbitant taxes rather that exert themselves to drive out the old inhabitants.
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.
Albert Barnes: Notes on the Bible - 1834
49:14-15
"An ass of bone," and therefore, of strength. "Couching between the hurdles" - the pens or stalls in which the cattle were lodged. Rest in a pleasant land he felt to be good; and hence, rather than undertake the struggle for liberty and independence, he became like the strong ass a bearer of burdens, and a payer of tribute. He is thus a hireling by disposition as well as by name Gen 30:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:14: Gen 30:18; Deu 33:18; Jos 19:17-23; Jdg 5:15, Jdg 10:1; Ch1 12:32
Carl Friedrich Keil and Franz Delitzsch
49:14
"Issachar is a bony ass, lying between the hurdles. He saw that rest was a good (טוב subst.), and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute." The foundation of this award also lies in the name שׂכר ישּׂא, which is probably interpreted with reference to the character of Issachar, and with an allusion to the relation between שׂכר and שׂכיר, a daily labourer, as an indication of the character and fate of his tribe. "Ease at the cost of liberty will be the characteristic of the tribe of Issachar" (Delitzsch). The simile of a bony, i.e., strongly-built ass, particularly adapted for carrying burdens, pointed to the fact that this tribe would content itself with material good, devote itself to the labour and burden of agriculture, and not strive after political power and rule. The figure also indicated "that Issachar would become a robust, powerful race of men, and receive a pleasant inheritance which would invite to comfortable repose." (According to Jos. de bell. jud. iii. 3, 2, Lower Galilee, with the fruitful table land of Jezreel, was attractive even to τὸν ἥκιστα γῆς φιλόπονον). Hence, even if the simile of a bony ass contained nothing contemptible, it did not contribute to Issachar's glory. Like an idle beast of burden, he would rather submit to the yoke and be forced to do the work of a slave, than risk his possessions and his peace in the struggle for liberty. To bend the shoulder to the yoke, to come down to carrying burdens and become a mere serf, was unworthy of Israel, the nation of God that was called to rule, however it might befit its foes, especially the Canaanites upon whom the curse of slavery rested (Deut 20:11; Josh 16:10; 3Kings 9:20-21; Is 10:27). This was probably also the reason why Issachar was noticed last among the sons of Leah. In the time of the Judges, however, Issachar acquired renown for heroic bravery in connection with Zebulun (Judg 5:14-15, Judg 5:18). The sons of Leah are followed by the four sons of the two maids, arranged, not according to their mothers or their ages, but according to the blessing pronounced upon them, so that the two warlike tribes stand first.
Geneva 1599
49:14 Issachar [is] (l) a strong ass couching down between two burdens:
(l) His force will be great, but he will lack courage to resist his enemies.
John Gill
49:14 Issachar is a strong ass,.... Or as one, the note of similitude being wanting, as Ben Melech observes; "a bony" (e) one, as the word signifies; not one that is lean, and nothing but skin and bones, as some interpret it, but that is strong and robust, able to carry burdens; and this tribe is compared to an ass, not for stupidity and sluggishness, but for its strength, and its use in husbandry, in which this tribe was chiefly occupied: the Targums of Jonathan and Jarchi interpret this figuratively, of his being strong to bear the yoke of the law: and it is a notion of the Jews, that this tribe were skilful in the doctrines of the law, and the intercalation of years, &c. from 1Chron 12:32 couching down between two burdens: one hanging on one side, and another on the other; which Kimchi and Ben Melech interpret of bales of goods; and may as well be understood of sacks of corn, or anything else, carried by these creatures, which, when they come into a good pasture, and for the sake of that and ease, will lie down with their burdens on them, and rise up again with them: the Targums of Onkelos and Jerusalem paraphrase it, "between two borders" (f), or the borders of his brethren, as Jonathan, Zebulun and Dan, between which this tribe lay; and this is the reason Aben Ezra gives why Issachar, who was older than Zebulun, is mentioned after him, and between him and Dan, because his land lay between them; and so it may be observed, that in the division of the land in Joshua's time, Issachar's lot came up after Zebulun's, Josh 19:10 but Doctor Lightfoot thinks (g) it refers to the two kingdoms, between which it lay, that of Phoenicia on one side, and that of Samaria on the other.
(e) "Asinus osseus", Montanus, Tigurine version, Munster, Vatablus, Drusius, Piscator, Cartwright. (f) "inter terminos", V. L. "inter terminos duos", Pagninus, Montanus, Drusius, Cartwright; so Ainsworth, "inter duos finos", Tigurine version. (g) Works, vol. 1. p. 698.
John Wesley
49:14 Issachar is a strong ass, couching down between two burdens - The men of that tribe shall be strong and industrious, fit for and inclined to labour, particularly the toil of husbandry, like the ass that patiently carries his burden. Issachar submitted to two burdens, tillage and tribute.
Robert Jamieson, A. R. Fausset and David Brown
49:14 ISSACHAR-- (Gen 49:14-15)
a strong ass couching down between two burdens--that is, it was to be active, patient, given to agricultural labors. It was established in lower Galilee--a "good land," settling down in the midst of the Canaanites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute."
49:1549:15: տեսեալ զհանգիստն զի գեղեցիկ էր, եւ զերկիրն՝ զի պարարտ էր, եդ զուս իւր յաշխատել. եւ եղեւ ա՛յր արդիւնարար։
15 Տեսնելով, որ հանգիստը լաւ է, հողը՝ բարեբեր, ուսերը դրեց աշխատանքի տակ ու դարձաւ բարիք ստեղծող մի մարդ:
15 Տեսնելով որ հանգստութիւնը աղէկ էր Ու երկիրը՝ որ գեղեցիկ էր, Իր ուսը բեռցնելու խոնարհեցուց Ու հարկատու ծառայ եղաւ։
Տեսեալ զհանգիստն զի գեղեցիկ էր, եւ զերկիրն զի պարարտ էր, եդ զուս իւր յաշխատել, եւ եղեւ [652]այր արդիւնարար:

49:15: տեսեալ զհանգիստն զի գեղեցիկ էր, եւ զերկիրն՝ զի պարարտ էր, եդ զուս իւր յաշխատել. եւ եղեւ ա՛յր արդիւնարար։
15 Տեսնելով, որ հանգիստը լաւ է, հողը՝ բարեբեր, ուսերը դրեց աշխատանքի տակ ու դարձաւ բարիք ստեղծող մի մարդ:
15 Տեսնելով որ հանգստութիւնը աղէկ էր Ու երկիրը՝ որ գեղեցիկ էր, Իր ուսը բեռցնելու խոնարհեցուց Ու հարկատու ծառայ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1515: и увидел он, что покой хорош, и что земля приятна: и преклонил плечи свои для ношения бремени и стал работать в уплату дани.
49:15 καὶ και and; even ἰδὼν οραω view; see τὴν ο the ἀνάπαυσιν αναπαυσις respite; relief ὅτι οτι since; that καλή καλος fine; fair καὶ και and; even τὴν ο the γῆν γη earth; land ὅτι οτι since; that πίων πιων submit; risk τὸν ο the ὦμον ωμος shoulder αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the πονεῖν πονεω and; even ἐγενήθη γινομαι happen; become ἀνὴρ ανηρ man; husband γεωργός γεωργος farmer
49:15 וַ wa וְ and יַּ֤רְא yyˈar ראה see מְנֻחָה֙ mᵊnuḥˌā מְנוּחָה resting place כִּ֣י kˈî כִּי that טֹ֔וב ṭˈôv טוב be good וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that נָעֵ֑מָה nāʕˈēmā נעם be pleasant וַ wa וְ and יֵּ֤ט yyˈēṭ נטה extend שִׁכְמֹו֙ šiḵmˌô שְׁכֶם shoulder לִ li לְ to סְבֹּ֔ל sᵊbbˈōl סבל bear וַ wa וְ and יְהִ֖י yᵊhˌî היה be לְ lᵊ לְ to מַס־ mas- מַס forced labour עֹבֵֽד׃ ס ʕōvˈēḏ . s עבד work, serve
49:15. vidit requiem quod esset bona et terram quod optima et subposuit umerum suum ad portandum factusque est tributis serviensHe saw rest that it was good: and the land that it was excellent: and he bowed his shoulder to carry, and became a servant under tribute.
15. And he saw a resting place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under taskwork.
49:15. He saw that rest would be good, and that the land was excellent. And so he bent his shoulder to carry, and he became a servant under tribute.
49:15. And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute.
And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute:

15: и увидел он, что покой хорош, и что земля приятна: и преклонил плечи свои для ношения бремени и стал работать в уплату дани.
49:15
καὶ και and; even
ἰδὼν οραω view; see
τὴν ο the
ἀνάπαυσιν αναπαυσις respite; relief
ὅτι οτι since; that
καλή καλος fine; fair
καὶ και and; even
τὴν ο the
γῆν γη earth; land
ὅτι οτι since; that
πίων πιων submit; risk
τὸν ο the
ὦμον ωμος shoulder
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
πονεῖν πονεω and; even
ἐγενήθη γινομαι happen; become
ἀνὴρ ανηρ man; husband
γεωργός γεωργος farmer
49:15
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
מְנֻחָה֙ mᵊnuḥˌā מְנוּחָה resting place
כִּ֣י kˈî כִּי that
טֹ֔וב ṭˈôv טוב be good
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
נָעֵ֑מָה nāʕˈēmā נעם be pleasant
וַ wa וְ and
יֵּ֤ט yyˈēṭ נטה extend
שִׁכְמֹו֙ šiḵmˌô שְׁכֶם shoulder
לִ li לְ to
סְבֹּ֔ל sᵊbbˈōl סבל bear
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
לְ lᵊ לְ to
מַס־ mas- מַס forced labour
עֹבֵֽד׃ ס ʕōvˈēḏ . s עבד work, serve
49:15. vidit requiem quod esset bona et terram quod optima et subposuit umerum suum ad portandum factusque est tributis serviens
He saw rest that it was good: and the land that it was excellent: and he bowed his shoulder to carry, and became a servant under tribute.
49:15. He saw that rest would be good, and that the land was excellent. And so he bent his shoulder to carry, and he became a servant under tribute.
49:15. And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute.
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Adam Clarke: Commentary on the Bible - 1831
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 paraphrase 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, Jdg 5:15. And in Ch1 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 labor 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, Jdg 10:1.
16. Dan shall judge his people, As one of the tribes of Israel.
17. Dan shall be a serpent on the way, A cerastes upon the track, Biting the heels of the horse, And his rider shall fall backwards.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:15: rest: Jos 14:15; Jdg 3:11; Sa2 7:1
bowed: Psa 81:6; Eze 29:18; Mat 23:4
John Gill
49:15 And he saw that rest was good,.... Not the house of the sanctuary, and attendance there, and the service of that, as the Targum of Jerusalem; nor the rest of the world to come, the happiness of a future state, as that of Jonathan; but rather, as Onkelos, the part and portion of the good land allotted him; he saw that a quiet industry exercised in a diligent cultivation and manuring his land was preferable to the hurry of a court, or the fatigue of a camp, or the dangers of the seas:
and the land that it was pleasant; a fine delightful country, which, if well looked after and improved, would produce plenty of pleasant fruits; and within this tribe were the rich vale of Esdraelon or Jezreel, and the fruitful mountains of Gilboa: of the former it is agreed by all travellers the like has never been seen by them, being of vast extent and very fertile, and formerly abounded with corn, wine, and oil; See Gill on Hos 1:5 and the latter were famous for their fruitfulness, through the dews that descended on them, 2Kings 1:21.
and bowed his shoulders to bear; the fatigues of ploughing and sowing, and reaping, and carrying in the fruits of the earth:
and became a servant unto tribute; which greatly arises from agriculture and the fruits of the earth; and this tribe chose rather to pay more tribute than the rest, that they might abide at home and attend the business of their fields, when others were called to go forth to war.
49:1649:16: Դան՝ դատեսցէ զժողովուրդ իւր իբրեւ զմի՛ այր ՚ի մէջ Իսրայէլի.
16 Դանը կը դատի իր ժողովրդին Իսրայէլի մէջ մէկ մարդու նման.
16 Դանը իր ժողովուրդը պիտի դատէ, Իսրայէլին ցեղերէն մէկուն պէս։
Դան դատեսցէ զժողովուրդ իւր իբրեւ [653]զմի այր ի մէջ`` Իսրայելի:

49:16: Դան՝ դատեսցէ զժողովուրդ իւր իբրեւ զմի՛ այր ՚ի մէջ Իսրայէլի.
16 Դանը կը դատի իր ժողովրդին Իսրայէլի մէջ մէկ մարդու նման.
16 Դանը իր ժողովուրդը պիտի դատէ, Իսրայէլին ցեղերէն մէկուն պէս։
zohrab-1805▾ eastern-1994▾ western am▾
49:1616: Дан будет судить народ свой, как одно из колен Израиля;
49:16 Δαν δαν judge; decide τὸν ο the ἑαυτοῦ εαυτου of himself; his own λαὸν λαος populace; population ὡσεὶ ωσει as if; about καὶ και and; even μία εις.1 one; unit φυλὴ φυλη tribe ἐν εν in Ισραηλ ισραηλ.1 Israel
49:16 דָּ֖ן dˌān דָּן Dan יָדִ֣ין yāḏˈîn דין judge עַמֹּ֑ו ʕammˈô עַם people כְּ kᵊ כְּ as אַחַ֖ד ʔaḥˌaḏ אֶחָד one שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
49:16. Dan iudicabit populum suum sicut et alia tribus IsrahelDan shall judge his people like another tribe in Israel.
16. Dan shall judge his people, As one of the tribes of Israel.
49:16. Dan will judge his people just like any other tribe in Israel.
49:16. Dan shall judge his people, as one of the tribes of Israel.
Dan shall judge his people, as one of the tribes of Israel:

16: Дан будет судить народ свой, как одно из колен Израиля;
49:16
Δαν δαν judge; decide
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
λαὸν λαος populace; population
ὡσεὶ ωσει as if; about
καὶ και and; even
μία εις.1 one; unit
φυλὴ φυλη tribe
ἐν εν in
Ισραηλ ισραηλ.1 Israel
49:16
דָּ֖ן dˌān דָּן Dan
יָדִ֣ין yāḏˈîn דין judge
עַמֹּ֑ו ʕammˈô עַם people
כְּ kᵊ כְּ as
אַחַ֖ד ʔaḥˌaḏ אֶחָד one
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
49:16. Dan iudicabit populum suum sicut et alia tribus Israhel
Dan shall judge his people like another tribe in Israel.
49:16. Dan will judge his people just like any other tribe in Israel.
49:16. Dan shall judge his people, as one of the tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Колену Дана, сына Иакова от наложницы, усвояется равное право с племенами сыновей от Лии и Рахили (то же имеет силу о Гадовом, Асировом и Неффалимовом): оно будет судить (jaden — намек на значение Dan), т. е. управляться самостоятельно и даже влиять на жизнь др. колен, подобно всякому др. колену.

Таргум Онкел., Мидраш и мн. древние и новые толкователи видят здесь указание на данитянина Самсона. Врагов своих колено Даново будет побеждать не столько в открытой борьбе (как Иудино, олицетворяемое в образе льва), сколько тайными засадами и вообще хитростью — свойствами, отличающими в животном царстве змей: «Дан будет змеем и аспидом» (ст. 17). Эти непривлекательные черты племени Данова, исторические данные для пояснения которых с точностью не могут быть указаны (Таргумы и Мидр. относили эти качества к Самсону, др. толкователи к данитянам, захватившем Лаис, Суд 18), и неупоминание о колене Дана в Апокалипсисе в речи о запечатленных в каждом колене Израилевом (гл. 2) дали основание для предположения многих святых отцов и учителей Церкви, что из колена Данова произойдет антихрист. По мнению блаженного Феодорита, «Дух Божий, предрекший через патриарха о Спасителе нашем, в сем предречении говорит и об антихристе» (отв. на вопр. 112).

Молитвенное воззвание Иакова в ст. 18: имеет или частное отношение к пророчеству о Дане — скорбя о будущем отпадении данитян от веры и благочестия, Иаков поручает их заступлению Божию, или ко всем вообще коленам — с мыслью низвести на них благословение Божье. Восклицание это образует переход от первой группы, в которой главная и центральная фигура — Иуда и его колено, ко второй, где главное значение принадлежит потомству Иосифа, и заключает в себе моление о взаимном мире племен Иуды и Иосифа. Может быть, воззвание это — просто молитвенный вздох умирающего патриарха.
Adam Clarke: Commentary on the Bible - 1831
49:16: Dan shall judge - Dan, whose name signifies judgment, was the eldest of Jacob's sons by Bilhah, Rachel's maid, and he is here promised an equal rule with those tribes that sprang from either Leah or Rachel, the legal wives of Jacob. 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 Jdg 13:2; Jdg 15:20.
Albert Barnes: Notes on the Bible - 1834
49:16-18
The sons of the handmaids follow those of Leah. "Dan shall judge his people as one of the tribes of Israel." He will maintain his position as a tribe in the state. When threatened by overwhelming power he will put forth his native force for the discomfiture of the foe. The adder is the cerastes or horned serpent, of the color of the sand, and therefore, not easily recognized, that inflicts a fatal wound on him that unwarily treads on it. The few facts in the history of Dan afterward given correspond well with the character here drawn. Some of its features are conspicuous in Samson Judg. 13-16. "For thy salvation have I waited, O Lord." The patriarch, contemplating the power of the adversaries of his future people, breaks forth into the expression of his longing desire and hope of that salvation of the Almighty by which alone they can be delivered. That salvation is commensurate with the utmost extent and diversity of these adversaries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:16: Gen 30:6; Num 10:25; Deu 33:22; Jdg 13:2, Jdg 13:24, Jdg 13:25, Jdg 15:20, Jdg 18:1, Jdg 18:2
Carl Friedrich Keil and Franz Delitzsch
49:16
"Dan will procure his people justice as one of the tribes of Israel. Let Dan become a serpent by the way, a horned adder in the path, that biteth the horse's heels, so that its rider falls back." Although only the son of a maid-servant, Dan would not be behind the other tribes of Israel, but act according to his name (ידין דּן), and as much as any other of the tribes procure justice to his people (i.e., to the people of Israel; not to his own tribe, as Diestel supposes). There is no allusion in these words to the office of judge which was held by Samson; they merely describe the character of the tribe, although this character came out in the expedition of a portion of the Danites to Laish in the north of Canaan, a description of which is given in Judg 18, as well as in the "romantic chivalry of the brave, gigantic Samson, when the cunning of the serpent he overthrew the mightiest foes" (Del.). שׁפיפן: κεράστης, the very poisonous horned serpent, which is of the colour of the sand, and as it lies upon the ground, merely stretching out its feelers, inflicts a fatal wound upon any who may tread upon it unawares (Diod. Sic. 3, 49; Pliny. 8, 23).
Geneva 1599
49:16 Dan (m) shall judge his people, as one of the tribes of Israel.
(m) Shall have the honour of a tribe.
John Gill
49:16 Dan shall judge his people as one of the tribes of Israel. There is an elegant paronomasia, or an allusion to the name of Dan in those words, which signifies to judge, and the sense of them is, there should be heads, rulers, and judges of it, as the other tribes had; and this is the rather mentioned of him, because he is the first of the children of concubine wives as yet taken notice of; and what is here said of him is also to be understood of the rest of the sons of the concubines; for the meaning is not, that a judge should arise out of him as out of the other tribes, that should judge all Israel, restraining it to Samson, who was of this tribe, as the Targums and Jarchi; for no such judge did arise out of all the tribes of Israel; nor was Samson such a judge of Israel as David, who, according to Jarchi, is one of the tribes of Israel, namely, of Judah; for David did not judge as Samson, nor Samson as David, their form of government being different.
John Wesley
49:16 Dan shall judge his people - Though Dan was one of the sons of the concubines, yet he shall be a tribe governed by judges of his own as well as other tribes; and shall by art and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller.
49:1749:17: եւ եղիցի Դան՝ օձ դարանակալ ՚ի ճանապարհի, հարկանել զգարշապար երիվարի. եւ ընկենուլ զհեծեալն յետս,
17 Դանը թող լինի օձ դարանակալ ճանապարհի վրայ՝ խայթելու համար ձիու գարշապարն ու ցած գցելու հեծեալին նրա:
17 Դան ճամբու վրայ օձ մը պիտի ըլլայ Ու ճամբուն վրայ իժ մը, Որ ձիուն գարշապարը կը խածնէ, Այնպէս որ հեծեալը ետեւը կ’իյնայ։
Եւ եղիցի Դան օձ [654]դարանակալ ի ճանապարհի``, հարկանել զգարշապար երիվարի, եւ ընկենուլ զհեծեալն յետս:

49:17: եւ եղիցի Դան՝ օձ դարանակալ ՚ի ճանապարհի, հարկանել զգարշապար երիվարի. եւ ընկենուլ զհեծեալն յետս,
17 Դանը թող լինի օձ դարանակալ ճանապարհի վրայ՝ խայթելու համար ձիու գարշապարն ու ցած գցելու հեծեալին նրա:
17 Դան ճամբու վրայ օձ մը պիտի ըլլայ Ու ճամբուն վրայ իժ մը, Որ ձիուն գարշապարը կը խածնէ, Այնպէս որ հեծեալը ետեւը կ’իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1717: Дан будет змеем на дороге, аспидом на пути, уязвляющим ногу коня, так что всадник его упадет назад.
49:17 καὶ και and; even γενηθήτω γινομαι happen; become Δαν δαν serpent ἐφ᾿ επι in; on ὁδοῦ οδος way; journey ἐγκαθήμενος εγκαθημαι in; on τρίβου τριβος path δάκνων δακνω bite πτέρναν πτερνα heel ἵππου ιππος horse καὶ και and; even πεσεῖται πιπτω fall ὁ ο the ἱππεὺς ιππευς cavalry; rider εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after
49:17 יְהִי־ yᵊhî- היה be דָן֙ ḏˌān דָּן Dan נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent עֲלֵי־ ʕᵃlê- עַל upon דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way שְׁפִיפֹ֖ן šᵊfîfˌōn שְׁפִיפֹן snake עֲלֵי־ ʕᵃlê- עַל upon אֹ֑רַח ʔˈōraḥ אֹרַח path הַ ha הַ the נֹּשֵׁךְ֙ nnōšēḵ נשׁך bite עִקְּבֵי־ ʕiqqᵊvê- עָקֵב heel ס֔וּס sˈûs סוּס horse וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall רֹכְבֹ֖ו rōḵᵊvˌô רכב ride אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
49:17. fiat Dan coluber in via cerastes in semita mordens ungulas equi ut cadat ascensor eius retroLet Dan be a snake in the way, a serpent in the path, that biteth the horse's heels, that his rider may fall backward.
17. Dan shall be a serpent in the way, An adder in the path, That biteth the horse’s heels, So that his rider falleth backward.
49:17. Let Dan be a snake in the way, a viper in the path, biting the hooves of horses, so that his rider may fall backward.
49:17. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.
Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward:

17: Дан будет змеем на дороге, аспидом на пути, уязвляющим ногу коня, так что всадник его упадет назад.
49:17
καὶ και and; even
γενηθήτω γινομαι happen; become
Δαν δαν serpent
ἐφ᾿ επι in; on
ὁδοῦ οδος way; journey
ἐγκαθήμενος εγκαθημαι in; on
τρίβου τριβος path
δάκνων δακνω bite
πτέρναν πτερνα heel
ἵππου ιππος horse
καὶ και and; even
πεσεῖται πιπτω fall
ο the
ἱππεὺς ιππευς cavalry; rider
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
49:17
יְהִי־ yᵊhî- היה be
דָן֙ ḏˌān דָּן Dan
נָחָ֣שׁ nāḥˈāš נָחָשׁ serpent
עֲלֵי־ ʕᵃlê- עַל upon
דֶ֔רֶךְ ḏˈereḵ דֶּרֶךְ way
שְׁפִיפֹ֖ן šᵊfîfˌōn שְׁפִיפֹן snake
עֲלֵי־ ʕᵃlê- עַל upon
אֹ֑רַח ʔˈōraḥ אֹרַח path
הַ ha הַ the
נֹּשֵׁךְ֙ nnōšēḵ נשׁך bite
עִקְּבֵי־ ʕiqqᵊvê- עָקֵב heel
ס֔וּס sˈûs סוּס horse
וַ wa וְ and
יִּפֹּ֥ל yyippˌōl נפל fall
רֹכְבֹ֖ו rōḵᵊvˌô רכב ride
אָחֹֽור׃ ʔāḥˈôr אָחֹור back(wards)
49:17. fiat Dan coluber in via cerastes in semita mordens ungulas equi ut cadat ascensor eius retro
Let Dan be a snake in the way, a serpent in the path, that biteth the horse's heels, that his rider may fall backward.
49:17. Let Dan be a snake in the way, a viper in the path, biting the hooves of horses, so that his rider may fall backward.
49:17. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:17: Dan shall be a serpent - The original word is נחש nachash, and we have seen on Genesis 3 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, etc., the same creature may be intended as in Genesis 3.
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, etc. And the description that Nicander gives of this serpent in his Theriaca perfectly agrees with what is here said of the shephiphon.
εν δ' αμαθοισιν
Η και ἁματροχιῃσι παρα στιβον ενδυκες ανει.
v. 262.
It lies under the sand, or in some cart rut by the way.
It is intimated that this tribe should gain the principal part of its conquests more by cunning and stratagem, than by valor; and this is seen particularly in their conquest of Laish, Judges 18, and even in some of the transactions of Samson, such as burning the corn of the Philistines, and at last pulling down their temple, and destroying three thousand at one time, see Jdg 16:26-30.
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 endeavored 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 saviors 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 Jdg 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 Ch1 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 d 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 Jos 4:12, Jos 4:13, and Jos 22:1-2, Jos 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;" Deu 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, Gen 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, Deu 33:23 : O Naphtali, satisfied with favor, 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.
22. The son of a fruitful (vine) is Joseph; The son of a fruitful (vine) by the fountain: The daughters (branches) shoot over the wall.
23. They sorely afflicted him and contended with him; The chief archers had him in hatred.
24. But his bow remained in strength, And the arms of his hands were made strong By the hand of the Mighty One of Jacob: By the name of the Shepherd, the Rock of Israel.
25. By the God of thy father, for he helped thee; And God All-sufficient, he blessed thee, The blessing of the heavens from above, And the blessings lying in the deep beneath, The blessings of the breasts and of the womb
26. The blessings of thy father have prevailed Over the blessings of the eternal mountains, And the desirable things of the everlasting hills. These shall be on the head of Joseph, And on his crown who was separated from his brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:17: shall be: Judg. 14:1-15:20, Jdg 16:22-30, Jdg 18:22-31; Ch1 12:35
an adder: Heb. an arrow-snake
John Gill
49:17 Dan shall be a serpent by the way, an adder in the path,.... Or be like that sort of serpents called the adder; or rather, that which has the name of Cerastes, which lies among sand, and being of the same colour is not easily discerned, and is often trampled upon unawares, and bites at once, unexpected; as Bothart (h) from various writers has shown; particularly Diodorus Siculus (i) says, of this kind of serpents, that their bites are deadly, and being of the same colour with the sand, few discern them, so that many ignorantly treading on them fall into danger unawares; and so Onkelos paraphrases it, that lies in wait by the way; and is by another writer (k) interpreted, a very grievous and hurtful serpent as the adder is:
that biteth the horse heels, so that his rider shall fall backward; for this sort of serpents lying in horse ways and cart ruts, snaps at and bites horses as they pass along, which bites affecting their legs and thighs, cause them to fall and throw their riders: this, by the Jewish writers, who are followed by many Christian interpreters, is applied to Samson, who by craft and policy managed the Philistines, as in the affair of the foxes, and especially in his last enterprise, when he got placed between the two pillars of the house, which answer, as some think, to the horse heels, as the multitude on the roof of the house to the riders: but though this may be illustrated in a particular person in this tribe, as a specimen of the genius and disposition of the whole tribe, yet the prophecy respects the whole tribe, and points at the situation of it, which was "by the way", at the extreme part of the country; so that they had need of craft and policy as well as power to defend themselves against encroachers and invaders, and describes the general temper and disposition of this tribe, of which an instance may be seen in Judg 18:1 and it may have respect to the stumblingblocks and offences laid in this tribe to the rest of the tribes, by the idol of Micah, and more especially by the golden calf set up in Dan by Jeroboam.
(h) Hierozoic. par. 2. l. 3. c. 12. col. 418, 419, 420. (i) Bibliothec. l. 3. p. 183. (k) R. Sol. Urbin. Ohel Moed. fol. 57. 1.
Robert Jamieson, A. R. Fausset and David Brown
49:17 DAN--though the son of a secondary wife, was to be "as one of the tribes of Israel." (Gen 49:16-18)
Dan--"a judge."
a serpent . . . an adder--A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges.
49:1849:18: եւ մնալ փրկութեան Տեառն։
18 Մնա՜լ, սպասե՜լ Տիրոջ փրկութեան:
18 Ո՛վ Տէր, քու փրկութեանդ սպասեցի։
[655]Եւ մնալ փրկութեան Տեառն:

49:18: եւ մնալ փրկութեան Տեառն։
18 Մնա՜լ, սպասե՜լ Տիրոջ փրկութեան:
18 Ո՛վ Տէր, քու փրկութեանդ սպասեցի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1818: На помощь твою надеюсь, Господи!
49:18 τὴν ο the σωτηρίαν σωτηρια safety περιμένω περιμενω stay around for; wait for κυρίου κυριος lord; master
49:18 לִֽ lˈi לְ to ישׁוּעָתְךָ֖ yšûʕāṯᵊḵˌā יְשׁוּעָה salvation קִוִּ֥יתִי qiwwˌîṯî קוה wait for יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:18. salutare tuum expectabo DomineI will look for thy salvation, O Lord.
18. I have waited for thy salvation, O LORD.
49:18. I will wait for your salvation, O Lord.
49:18. I have waited for thy salvation, O LORD.
I have waited for thy salvation, O LORD:

18: На помощь твою надеюсь, Господи!
49:18
τὴν ο the
σωτηρίαν σωτηρια safety
περιμένω περιμενω stay around for; wait for
κυρίου κυριος lord; master
49:18
לִֽ lˈi לְ to
ישׁוּעָתְךָ֖ yšûʕāṯᵊḵˌā יְשׁוּעָה salvation
קִוִּ֥יתִי qiwwˌîṯî קוה wait for
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
49:18. salutare tuum expectabo Domine
I will look for thy salvation, O Lord.
49:18. I will wait for your salvation, O Lord.
49:18. I have waited for thy salvation, O LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:18: Psa 14:7, Psa 25:6, Psa 40:1, Psa 62:1, Psa 62:5, Psa 85:7, Psa 119:41, Psa 119:166, Psa 119:174, Psa 123:2, Psa 130:5; Isa 8:17, Isa 25:9, Isa 36:8, Isa 30:18, Isa 33:2; Lam 3:25; Mic 7:7; Mat 1:21; Mar 15:43; Luk 1:30, Luk 2:25, Luk 2:30, Luk 23:51; Rom 8:19, Rom 8:25; Gal 5:5; Th1 1:10
Carl Friedrich Keil and Franz Delitzsch
49:18
But this manifestation of strength, which Jacob expected from Dan and promised prophetically, presupposed that severe conflicts awaited the Israelites. For these conflicts Jacob furnished his sons with both shield and sword in the ejaculatory prayer, "I wait for Thy salvation, O Jehovah!" which was not a prayer for his own soul and its speedy redemption from all evil, but in which, as Calvin has strikingly shown, he expressed his confidence that his descendants would receive the help of his God. Accordingly, the later Targums (Jerusalem and Jonathan) interpret these words as Messianic, but with a special reference to Samson, and paraphrase Gen 49:18 thus: "Not for the deliverance of Gideon, the son of Joash, does my soul wait, for that is temporary; and not for the redemption of Samson, for that is transitory; and not for the redemption of Samson, for that is transitory; but for the redemption of the Messiah, the Son of David, which Thou through Thy word hast promised to bring to Thy people the children of Israel: for this Thy redemption my soul waits."
(Note: This is the reading according to the text of the Jerusalem Targum, in the London Polyglot as corrected from the extracts of Fagius in the Critt. Sacr., to which the Targum Jonathan also adds, "for Thy redemption, O Jehovah, is an everlasting redemption." But whilst the Targumists and several fathers connect the serpent in the way with Samson, by many others the serpent in the way is supposed to be Antichrist. On this interpretation Luther remarks: Puto Diabolum hujus fabulae auctorem fuisse et finxisse hanc glossam, ut nostras cogitationes a vero et praesente Antichristo abduceret.)
Geneva 1599
49:18 (o) I have waited for thy salvation, O LORD.
(o) Seeing the miseries that his posterity would fall into, he bursts out in prayer to God to remedy it.
John Gill
49:18 I have waited for thy salvation, O Lord. Jacob finding his spirits faint and flag, stops and breathes awhile before he proceeded any further in blessing the tribes; and as he found he was a dying man, and knew not how soon he should expire, expresses what he had been thoughtful of and concerned about in time past, and still was; that he had been waiting and hoping for, and expecting a state of happiness and bliss in another world, where he should be saved from sin and Satan, and the world, and from all his enemies, and out of all his troubles; and this he firmly believed he should enjoy, and hoped it would not be long ere he did; and especially he may have a regard to the Messiah, the promised Saviour, and salvation by him he had knowledge of, faith in, and expectation of; who may be truly called the salvation of God, because of his contriving, providing, and appointing, whom he had promised and spoken of by all the prophets; and whom in the fulness of time he would send into the world to work out salvation for his people; and to him all the Targums apply the words, which are to this purpose:"said our father Jacob, not for the salvation of Gideon, the son of Joash, which is a temporal salvation, do I wait; nor for the salvation of Samson the son of Manoah, which is a transitory salvation; but for the salvation of Messiah the son of David, (which is an everlasting one,) who shall bring the children of Israel to himself, and his salvation my soul desireth:''and though Jacob might be affected with the evils he foresaw would rise up in the tribe of Dan, he had last mentioned, and with the troubles that should come upon all the tribes; and had some pleasing sights of the deliverances and salvations, that should be wrought for them, by judges and saviours that should be raised up; yet his chief view was to the Messiah, and salvation by him.
John Wesley
49:18 I have waited for thy salvation, Lord - If he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breaths it out. The pious ejaculations of a warm and lively devotion, though sometimes they maybe incoherent, yet they are not impertinent; that may be uttered affectionately, which doth not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was, 1st, Christ, the promised seed, whom he had spoken of, Gen 49:10, now he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. 2ndly, Heaven, the better country, which he declared plainly that he sought, Heb 11:13-14, and continued seeking now he was in Egypt.
49:1949:19: Գադ՝ հինի ելցէ. եւ ինքն ելցէ հինիւ զհետ նոցա[485]։ [485] ՚Ի լուս՛՛. Գադ հինիւ ելցէ. համաձայն ոմանց ՚ի բնաբ՛՛։
19 Գադն աւազակների ծուղակը կ’ընկնի եւ ինքն էլ, սակայն, կը հետապնդի աւազակներին:
19 Գադին՝ գունդ մը վրան պիտի յարձակի։Բայց վերջապէս ինք պիտի յարձակի։
[656]Գադ հինի ելցէ``, եւ ինքն ելցէ հինիւ զհետ նոցա:

49:19: Գադ՝ հինի ելցէ. եւ ինքն ելցէ հինիւ զհետ նոցա[485]։
[485] ՚Ի լուս՛՛. Գադ հինիւ ելցէ. համաձայն ոմանց ՚ի բնաբ՛՛։
19 Գադն աւազակների ծուղակը կ’ընկնի եւ ինքն էլ, սակայն, կը հետապնդի աւազակներին:
19 Գադին՝ գունդ մը վրան պիտի յարձակի։Բայց վերջապէս ինք պիտի յարձակի։
zohrab-1805▾ eastern-1994▾ western am▾
49:1919: Гад, --толпа будет теснить его, но он оттеснит ее по пятам.
49:19 Γαδ γαδ Gad; Gath πειρατήριον πειρατηριον he; him αὐτὸς αυτος he; him δὲ δε though; while πειρατεύσει πειρατευω he; him κατὰ κατα down; by πόδας πους foot; pace
49:19 גָּ֖ד gˌāḏ גָּד Gad גְּד֣וּד gᵊḏˈûḏ גְּדוּד band יְגוּדֶ֑נּוּ yᵊḡûḏˈennû גוד attack וְ wᵊ וְ and ה֖וּא hˌû הוּא he יָגֻ֥ד yāḡˌuḏ גוד attack עָקֵֽב׃ ס ʕāqˈēv . s עָקֵב heel
49:19. Gad accinctus proeliabitur ante eum et ipse accingetur retrorsumGad, being girded, shall fight before him: and he himself shall be girded backward.
19. Gad, a troop shall press upon him: But he shall press upon their heel.
49:19. Gad, being girded, will fight before him. And he himself will be girded backward.
49:19. Gad, a troop shall overcome him: but he shall overcome at the last.
Gad, a troop shall overcome him: but he shall overcome at the last:

19: Гад, --толпа будет теснить его, но он оттеснит ее по пятам.
49:19
Γαδ γαδ Gad; Gath
πειρατήριον πειρατηριον he; him
αὐτὸς αυτος he; him
δὲ δε though; while
πειρατεύσει πειρατευω he; him
κατὰ κατα down; by
πόδας πους foot; pace
49:19
גָּ֖ד gˌāḏ גָּד Gad
גְּד֣וּד gᵊḏˈûḏ גְּדוּד band
יְגוּדֶ֑נּוּ yᵊḡûḏˈennû גוד attack
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יָגֻ֥ד yāḡˌuḏ גוד attack
עָקֵֽב׃ ס ʕāqˈēv . s עָקֵב heel
49:19. Gad accinctus proeliabitur ante eum et ipse accingetur retrorsum
Gad, being girded, shall fight before him: and he himself shall be girded backward.
19. Gad, a troop shall press upon him: But he shall press upon their heel.
49:19. Gad, being girded, will fight before him. And he himself will be girded backward.
49:19. Gad, a troop shall overcome him: but he shall overcome at the last.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: 19, 20: и 21, содержащие пророчества о Гаде, Асире и Неффалиме, образуют введение к пророчеству об Иосифе. Гад, изображение боевого положения которого связывается здесь с этимологией его имени (иной в сравн. с 30:11), обитавшей в Галааде, подвергался постоянным набегам арабских кочевых племен (Суд 10:7–8; 1: Пар 5:18–19: и др.), но их дикие орды всегда находили с его стороны готовый отпор, хотя бы только в виде партизанских преследований («по пятам»). Иеффай был гадитянин (Суд 11:1).
Albert Barnes: Notes on the Bible - 1834
49:19
Gad also shall be subject to the assaults of the enemy. But he shall resist the foe and harass his rear. This brief character agrees with his after history. He is reckoned among the valiant men in Scripture Ch1 5:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:19: Gen 30:11, Gen 46:16; Num. 32:1-42; Deu 33:20, Deu 33:21; Jos 13:8; Judg. 10:1-11:40; Ch1 3:18-22, Ch1 5:11-22, Ch1 5:26
Carl Friedrich Keil and Franz Delitzsch
49:19
"Gad - a press presses him, but he presses the heel." The name Gad reminds the patriarch of גּוּד to press, and גּדוּד the pressing host, warlike host, which invades the land. The attacks of such hosts Gad will bravely withstand, and press their heel, i.e., put them to flight and bravely pursue them, not smite their rear-guard; for עקב does not signify the rear-guard even in Josh 8:13, but only the reserves (see my commentary on the passage). The blessing, which is formed from a triple alliteration of the name Gad, contains no such special allusions to historical events as to enable us to interpret it historically, although the account in 1Chron 5:18. proves that the Gadites displayed, wherever it was needed, the bravery promised them by Jacob. Compare with this 1Chron 12:8-15, where the Gadites who come to David are compared to lions, and their swiftness to that of roes.
John Gill
49:19 Gad, a troop shall overcome him,.... There is a paronomasia, or an allusion to the name of Gad almost in every word of the verse, which signifies a troop: the whole is a prediction that this tribe would be a warlike one, and have the common fate of war, sometimes be conquered, and at other times conquer, but however should be at last entirely victorious; all the three Targums refer this to this tribe passing over Jordan at the head of the armies of Israel, into the land of Canaan, in Joshua's time, which, when they had subdued, they returned to their own inheritance on the other side Jordan, Josh 1:12 and so Jarchi; but it rather seems to refer to what befell them in their own tribe, which being seated on the other side Jordan was exposed to the incursions and spoils of the Moabites and Amonites; who came upon them like troops of robbers, and seized upon their possessions and retained them for some years; as in the times of the judges, see Judg 10:7 and in after times we find the Ammonites in possession of their country, Jer 49:1 whereby this part of the prophecy had its accomplishment:
but he shall overcome at the last; as the Gadites with the Reubenites and half tribe of Manasseh did overcome the Hagarites and Arabians, the war being of God, and succeeded, and they dwelt in their stead until the captivity of the ten tribes, 1Chron 5:18 and thus it is with the people of God in their present warfare state, who are often foiled with sin, Satan, and the world, their spiritual enemies; but at last they are more than conquerors over them all through Christ that has loved them.
John Wesley
49:19 Concerning Gad, he alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe; and so we find, 1Chron 12:8, the Gadites were men of war fit for the battle. He foresees, that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and that they might not be proud of their strength and valour, he foretells that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them, that they should overcome at the last, which was fulfilled, when in Saul's time and David's the Moabites and Ammonites were wholly subdued.
49:2049:20: Ասերայ՝ պարա՛րտ հաց իւր. եւ ինքն տացէ կերակուր իշխանաց։
20 Ասերի հացը առատ կը լինի, իշխաններին էլ նա պարէն կը տայ:
20 Ասերին հացը պարարտ պիտի ըլլայ. Եւ ինք թագաւորին համադամ կերակուրներ պիտի տայ։
Ասերայ պարարտ հաց իւր, եւ ինքն տացէ կերակուր իշխանաց:

49:20: Ասերայ՝ պարա՛րտ հաց իւր. եւ ինքն տացէ կերակուր իշխանաց։
20 Ասերի հացը առատ կը լինի, իշխաններին էլ նա պարէն կը տայ:
20 Ասերին հացը պարարտ պիտի ըլլայ. Եւ ինք թագաւորին համադամ կերակուրներ պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:2020: Для Асира--слишком тучен хлеб его, и он будет доставлять царские яства.
49:20 Ασηρ ασηρ Asēr; Asir πίων πιων he; him ὁ ο the ἄρτος αρτος bread; loaves καὶ και and; even αὐτὸς αυτος he; him δώσει διδωμι give; deposit τρυφὴν τρυφη self-indulgence ἄρχουσιν αρχων ruling; ruler
49:20 מֵ mē מִן from אָשֵׁ֖ר ʔāšˌēr אָשֵׁר Asher שְׁמֵנָ֣ה šᵊmēnˈā שָׁמֵן fat לַחְמֹ֑ו laḥmˈô לֶחֶם bread וְ wᵊ וְ and ה֥וּא hˌû הוּא he יִתֵּ֖ן yittˌēn נתן give מַֽעֲדַנֵּי־ mˈaʕᵃḏannê- מַעֲדָן dainty מֶֽלֶךְ׃ ס mˈeleḵ . s מֶלֶךְ king
49:20. Aser pinguis panis eius et praebebit delicias regibusAser, his bread shall be fat, and he shall yield dainties to kings.
20. Out of Asher his bread shall be fat, And he shall yield royal dainties.
49:20. Asher: his bread will be fat, and he will provide delicacies to the kings.
49:20. Out of Asher his bread [shall be] fat, and he shall yield royal dainties.
Out of Asher his bread [shall be] fat, and he shall yield royal dainties:

20: Для Асира--слишком тучен хлеб его, и он будет доставлять царские яства.
49:20
Ασηρ ασηρ Asēr; Asir
πίων πιων he; him
ο the
ἄρτος αρτος bread; loaves
καὶ και and; even
αὐτὸς αυτος he; him
δώσει διδωμι give; deposit
τρυφὴν τρυφη self-indulgence
ἄρχουσιν αρχων ruling; ruler
49:20
מֵ מִן from
אָשֵׁ֖ר ʔāšˌēr אָשֵׁר Asher
שְׁמֵנָ֣ה šᵊmēnˈā שָׁמֵן fat
לַחְמֹ֑ו laḥmˈô לֶחֶם bread
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יִתֵּ֖ן yittˌēn נתן give
מַֽעֲדַנֵּי־ mˈaʕᵃḏannê- מַעֲדָן dainty
מֶֽלֶךְ׃ ס mˈeleḵ . s מֶלֶךְ king
49:20. Aser pinguis panis eius et praebebit delicias regibus
Aser, his bread shall be fat, and he shall yield dainties to kings.
49:20. Asher: his bread will be fat, and he will provide delicacies to the kings.
49:20. Out of Asher his bread [shall be] fat, and he shall yield royal dainties.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Асиру обещается чрезвычайное плодородие почвы, обилие хлеба и пряностей, которые будут в употреблении и для царского стола (ср. Втор 33:24–25). Действительно, территория Асира между Кармилом и Ливаном на границе с Финикией была плодоноснейшей в Палестине местностью, и произведения ее доставлялись ко двору царей израильских и финикийских.
Albert Barnes: Notes on the Bible - 1834
49:20
Asher shall have a soil abounding in wheat and oil. He occupies the low lands along the coast north of Karmel. Hence, the products of his country are fit to furnish the table of kings. Gad and Asher are placed before Naphtali, the second son of Bilhah. We cannot tell whether they were older, or for what other reason they occupy this place. It may be that Naphtali was of a less decisive or self-reliant character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:20: Gen 30:13, Gen 46:17; Deu 33:24, Deu 33:25; Jos 19:24-31
Carl Friedrich Keil and Franz Delitzsch
49:20
"Out of Asher (cometh) fat, his bread, and he yieldeth royal dainties." לחמו is in apposition to שׁמנה, and the suffix is to be emphasized: the fat, which comes from him, is his bread, his own food. The saying indicates a very fruitful soil. Asher received as his inheritance the lowlands of Carmel on the Mediterranean as far as the territory of Tyre, one of the most fertile parts of Canaan, abounding in wheat and oil, with which Solomon supplied and household of king Hiram (3Kings 5:11).
Geneva 1599
49:20 Out of Asher his (p) bread [shall be] fat, and he shall yield royal dainties.
(p) He will abound in corn and pleasant fruits.
John Gill
49:20 Out of Asher his bread shall be fat,.... Which signifies that this tribe would have a sufficiency of food out of their own land, without being obliged to others, and that it would be of the best sort; it occupied a tract of land, as Andrichomius (l) says, reaching from great Zidon to Carmel of the sea, a space of twenty miles in length; and in breadth, from the great sea to Asor, and even to Naason, a space of nine miles; the land of this tribe is very fat, he says, and exceeding fruitful in wine and oil, especially in the best wheat: and in this tribe, as the same writer (m) observes, among other very fruitful places was the valley of Asher, called the fat valley, which began five miles from Ptolemais, and reached to the sea of Galilee, and contained more than ten miles in length; the soil of which was exceeding fat and fruitful, and produced the most delicate wine and wheat, and might be truly called the fat valley, see Deut 33:24.
and he shall yield royal dainties; food fit for kings, of all sorts, flesh, fish, and fowl: here King Solomon had one of his purveyors to provide food for him and his household, 3Kings 4:16. Asher's country answered to his name, which signifies happy or blessed: in those parts Christ was much in the days of his flesh on earth; in Cana of this tribe he turned water into wine and in this country discoursed concerning the bread of life himself, who is the best of bread and royal dainties.
(l) Theatrum Terrae sanctae, p. 1. (m) lb. p. 13.
John Wesley
49:20 Concerning Asher, he foretells, That it should be a rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties, and these exported out of Asher, to other tribes, perhaps to other lands. The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that needs not.
49:2149:21: Նեփթաղիմ ծա՛ռ բարձրացեալ, աճեցուցանե՛լ արմտեօք, զգեցուցանել արմտեօք զգեղեցկութիւն։
21 Նեփթաղիմը բարձրուղէշ ծառ է, որ իր բազում ճիւղերով գեղեցկութիւն է սփռում:
21 Նեփթաղիմը գեղեցիկ խօսքեր տուող Ազատ թողուած եղջերու մըն է։
Նեփթաղիմ [657]ծառ բարձրացեալ, աճեցուցանել արմտեօք, զգեցուցանել արմտեօք զգեղեցկութիւն:

49:21: Նեփթաղիմ ծա՛ռ բարձրացեալ, աճեցուցանե՛լ արմտեօք, զգեցուցանել արմտեօք զգեղեցկութիւն։
21 Նեփթաղիմը բարձրուղէշ ծառ է, որ իր բազում ճիւղերով գեղեցկութիւն է սփռում:
21 Նեփթաղիմը գեղեցիկ խօսքեր տուող Ազատ թողուած եղջերու մըն է։
zohrab-1805▾ eastern-1994▾ western am▾
49:2121: Неффалим--теревинф рослый, распускающий прекрасные ветви.
49:21 Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim στέλεχος στελεχος remiss; relax ἐπιδιδοὺς επιδιδωμι give to; give in ἐν εν in τῷ ο the γενήματι γεννημα spawn; product κάλλος καλλος beauty
49:21 נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali אַיָּלָ֣ה ʔayyālˈā אַיָּלָה doe שְׁלֻחָ֑ה šᵊluḥˈā שׁלח send הַ ha הַ the נֹּתֵ֖ן nnōṯˌēn נתן give אִמְרֵי־ ʔimrê- אֵמֶר antler שָֽׁפֶר׃ ס šˈāfer . s שֶׁפֶר antlers
49:21. Nepthalim cervus emissus et dans eloquia pulchritudinisNephthali, a hart let loose, and giving words of beauty.
21. Naphtali is a hind let loose: He giveth goodly words.
49:21. Naphtali is a stag sent forth, offering words of eloquent beauty.
49:21. Naphtali [is] a hind let loose: he giveth goodly words.
Naphtali [is] a hind let loose: he giveth goodly words:

21: Неффалим--теревинф рослый, распускающий прекрасные ветви.
49:21
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
στέλεχος στελεχος remiss; relax
ἐπιδιδοὺς επιδιδωμι give to; give in
ἐν εν in
τῷ ο the
γενήματι γεννημα spawn; product
κάλλος καλλος beauty
49:21
נַפְתָּלִ֖י naftālˌî נַפְתָּלִי Naphtali
אַיָּלָ֣ה ʔayyālˈā אַיָּלָה doe
שְׁלֻחָ֑ה šᵊluḥˈā שׁלח send
הַ ha הַ the
נֹּתֵ֖ן nnōṯˌēn נתן give
אִמְרֵי־ ʔimrê- אֵמֶר antler
שָֽׁפֶר׃ ס šˈāfer . s שֶׁפֶר antlers
49:21. Nepthalim cervus emissus et dans eloquia pulchritudinis
Nephthali, a hart let loose, and giving words of beauty.
49:21. Naphtali is a stag sent forth, offering words of eloquent beauty.
49:21. Naphtali [is] a hind let loose: he giveth goodly words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Обычное чтение еврейского масоретского текста и переводов: «Неффалим — стройная лань; он говорит прекрасные изречения» (Акила: ElafoV apestalmenoV o didouV callonhn), в чем толкователи усматривают намек на Варака из племени Неффалимова и вызванную его подвигами песнь Деворы (Суд 4–5), в дальнейшем смысле — на начало евангельской проповеди в земле Неффалима (Ис 9:1; Мф 4:15) — Галилее, откуда вышли и все апостолы. По чтению LXX (принятому в слав. и русск.): stelecoV aneimenon, epididouV en tw genhmati kalloV «теревинф рослый, распускающей прекрасные ветви»; значение менее ясно, и (по блаженному Феодориту «приращение потомства») сравнение может быть рассматриваемо тогда, как переход к благословению Иосифа.
Albert Barnes: Notes on the Bible - 1834
49:21
Naphtali is a hind let loose. The hind or "gazelle" is agile and nimble. When free on its native hills, it roams with instinctive confidence and delight. It is timid and irresolute in confinement. This is probably the character of Naphtali. "He giveth goodly words." Here we pass from the figure to the reality. Eloquence in prose and verse was characteristic of this particular tribe. The only important historical event in which they are concerned is the defeat of Jabin's host, which is celebrated in the song of Deborah and Barak Jdg 4:5. In this passage we may study the character of the tribe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:21: Gen 30:8, Gen 46:24; Deu 33:23; Jos 19:32-39; Jdg 4:6, Jdg 4:10, Jdg 5:18; Psa 18:33, Psa 18:34; Mat 4:15, Mat 4:16, Nepthalim
Carl Friedrich Keil and Franz Delitzsch
49:21
"Naphtali is a hind let loose, who giveth goodly words." The hind or gazelle is a simile of a warrior who is skilful and swift in his movements (2Kings 2:18; 1Chron 12:8, cf. Ps 18:33; Hab 3:19). שׁלהה here is neither hunted, nor stretched out or grown slim; but let loose, running freely about (Job 39:5). The meaning and allusion are obscure, since nothing further is known of the history of the tribe of Naphtali, than that Naphtali obtained a great victory under Barak in association with Zebulun over the Canaanitish king Jabin, which the prophetess Deborah commemorated in her celebrated song (Judg 4 and 5). If the first half of the verse be understood as referring to the independent possession of a tract of land, upon which Naphtali moved like a hind in perfect freedom, the interpretation of Masius (on Josh 19) is certainly the correct one: "Sicut cervus emissus et liber in herbosa et fertili terra exultim ludit, ita et in sua fertili sorte ludet et excultabit Nephtali." But the second half of the verse can hardly refer to "beautiful sayings and songs, in which the beauty and fertility of their home were displayed." It is far better to keep, as Vatablius does, to the general thought: tribus Naphtali erit fortissima, elegantissima et agillima et erit facundissima.
Geneva 1599
49:21 Naphtali [is] a hind let loose: he giveth (q) goodly words.
(q) Overcoming more by fair words than by force.
John Gill
49:21 Naphtali is a hind let loose,.... Onkelos applies it to the tribe itself, and to the goodness of its land,"as for Naphtali, his lot fell in a good land, and his inheritance a fruit bearing one,''as it was; for in it was the most fruitful country of Gennesaret, which gave name to a sea or lake by it, and which abounded with gardens, with palm trees, fig trees, and olive trees; and which, Josephus says (n) one might call the ambition of nature; and Strabo (o), an Heathen writer, says of it, that it was an happy blessed country, and bearing all sorts of good things; and Jarchi on the place observes, this is the vale of Gennesaret, which is as quick to bring forth fruit, as a hind is swift to run. Some will have this prophecy to be fulfilled in Barak, as Ben Gersom, Abendana, and others, who was of this tribe, and who at first was fearful like the hind, and backward to go out to war when called, but afterwards readily went out with Deborah, and at last gave goodly words in the song they both sung: but it better describes the genius, disposition, and manners of the tribe, who were kind and loving, swift and expeditious in their affairs; lovers of liberty, well spoken persons, humane, affable, courteous, of a good address and pleasing language, as follows:
he giveth goodly words; to those he converses with; and it may be applied, particularly to Christ and his disciples, and to the inhabitants of this tribe in his time, among whom they much were, see Mt 4:13 he himself is compared to the hind of the morning, Ps 22:1 in the title, and to a roe or a young hart, Song 2:9 Song 8:14 for his amiableness and loveliness in himself, and for his lovingness to his people, and for his swiftness to do the will and work of his father, being sent out (p), as the word here used signifies, by him into this world, on the business of man's salvation: and so his disciples, who were Galilaeans, were swift to obey his call, and left all and followed him, and were sent out by him to preach his Gospel; and both he and they may be said to "give goodly words", as the doctrines of the Gospel are, words of grace, truth, and life; wholesome, comfortable, pleasant and delightful; good tidings of good things, of peace, pardon, righteousness, salvation and eternal life by Christ: and the inhabitants of this country in Christ's time were swift to run after him, and hear him; panted after him as the hart after the water brooks, and both received and gave out the goodly words of the Gospel, and were made free thereby, and so like an hind let loose. Bochart gives a different version of these words, which is countenanced by the Septuagint version, Naphtali is a tree full of shoots, or "a tree shot out, sprouting out beautiful branches"; but as this is contrary to the points, and coincides with the next verse, it is rejected by many learned men.
(n) De Bello Jud. l. 3. c. 9. sect. 3. (o) Geograph. l. 16. p. 519. (p) Hierozoic. par. 1. l. 3. c. 18. col. 896.
John Wesley
49:21 Naphtali is a hind let loose - Those of this tribe were, as the loosen'd hind, zealous for their liberty, and yet affable and courteous, their language refined, and they complaisant, giving goodly words. Among God's Israel there is to be found a great variety of dispositions, yet all contributing to the beauty and strength of the body. He closes with the blessings of his best beloved sons, Joseph and Benjamin, with these he will breathe his last.
49:2249:22: Որդեակ աճեցեալ Յովսէփ. որդեակ՝ աճեցեա՛լ նախանձելի. որդեակ իմ մատաղ առ իս դարձի՛ր. զոր բանսարկուքն բամբասէին,
22 Փառքի բարձրացած որդեա՛կ իմ Յովսէփ, որդեա՛կ իմ՝ դարձած դու նախանձելի, դարձի՛ր դու ինձ մօտ, որդեա՛կ իմ մատաղ, բանսարկուները բամբասում էին, դատափետում քեզ:
22 Յովսէփը պտղատու ոստ մըն է, Աղբիւրին քով տնկուած պտղաբեր ոստ մը, Որուն բողբոջները պատի վրայ կ’ելլեն.
Որդեակ աճեցեալ Յովսէփ, որդեակ աճեցեալ նախանձելի. որդեակ իմ մատաղ, առ իս դարձիր:

49:22: Որդեակ աճեցեալ Յովսէփ. որդեակ՝ աճեցեա՛լ նախանձելի. որդեակ իմ մատաղ առ իս դարձի՛ր. զոր բանսարկուքն բամբասէին,
22 Փառքի բարձրացած որդեա՛կ իմ Յովսէփ, որդեա՛կ իմ՝ դարձած դու նախանձելի, դարձի՛ր դու ինձ մօտ, որդեա՛կ իմ մատաղ, բանսարկուները բամբասում էին, դատափետում քեզ:
22 Յովսէփը պտղատու ոստ մըն է, Աղբիւրին քով տնկուած պտղաբեր ոստ մը, Որուն բողբոջները պատի վրայ կ’ելլեն.
zohrab-1805▾ eastern-1994▾ western am▾
49:2222: Иосиф--отрасль плодоносного [дерева], отрасль плодоносного [дерева] над источником; ветви его простираются над стеною;
49:22 υἱὸς υιος son ηὐξημένος αυξανω grow; increase Ιωσηφ ιωσηφ Iōsēph; Iosif υἱὸς υιος son ηὐξημένος αυξανω grow; increase ζηλωτός ζηλωτος son μου μου of me; mine νεώτατος νεος new; young πρός προς to; toward με με me ἀνάστρεψον αναστρεφω overturn; turn up / back
49:22 בֵּ֤ן bˈēn בֵּן son פֹּרָת֙ pōrˌāṯ פֹּרָת tamarisk? יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph בֵּ֥ן bˌēn בֵּן son פֹּרָ֖ת pōrˌāṯ פֹּרָת tamarisk? עֲלֵי־ ʕᵃlê- עַל upon עָ֑יִן ʕˈāyin עַיִן eye בָּנֹ֕ות bānˈôṯ בַּת daughter צָעֲדָ֖ה ṣāʕᵃḏˌā צעד march עֲלֵי־ ʕᵃlê- עַל upon שֽׁוּר׃ šˈûr שׁוּר wall
49:22. filius adcrescens Ioseph filius adcrescens et decorus aspectu filiae discurrerunt super murumJoseph is a growing son, a growing son and comely to behold: the daughters run to and fro upon the wall;
22. Joseph is a fruitful bough, A fruitful bough by a fountain; His branches run over the wall.
49:22. Joseph is a growing son, a growing son and stately to behold; the daughters run back and forth on the wall.
49:22. Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall:
Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall:

22: Иосиф--отрасль плодоносного [дерева], отрасль плодоносного [дерева] над источником; ветви его простираются над стеною;
49:22
υἱὸς υιος son
ηὐξημένος αυξανω grow; increase
Ιωσηφ ιωσηφ Iōsēph; Iosif
υἱὸς υιος son
ηὐξημένος αυξανω grow; increase
ζηλωτός ζηλωτος son
μου μου of me; mine
νεώτατος νεος new; young
πρός προς to; toward
με με me
ἀνάστρεψον αναστρεφω overturn; turn up / back
49:22
בֵּ֤ן bˈēn בֵּן son
פֹּרָת֙ pōrˌāṯ פֹּרָת tamarisk?
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
בֵּ֥ן bˌēn בֵּן son
פֹּרָ֖ת pōrˌāṯ פֹּרָת tamarisk?
עֲלֵי־ ʕᵃlê- עַל upon
עָ֑יִן ʕˈāyin עַיִן eye
בָּנֹ֕ות bānˈôṯ בַּת daughter
צָעֲדָ֖ה ṣāʕᵃḏˌā צעד march
עֲלֵי־ ʕᵃlê- עַל upon
שֽׁוּר׃ šˈûr שׁוּר wall
49:22. filius adcrescens Ioseph filius adcrescens et decorus aspectu filiae discurrerunt super murum
Joseph is a growing son, a growing son and comely to behold: the daughters run to and fro upon the wall;
49:22. Joseph is a growing son, a growing son and stately to behold; the daughters run back and forth on the wall.
49:22. Joseph [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-26: Если в величественном благословении Иуде говорило божество, внушение Иакову, то теперь, в благословении любимца Иосифа, уже раз благословенного им в лице сынов, проявляется привязанность сердца Иакова к Иосифу. Особенно изящная форма, в которой выражено это благословение, которым, однако, Иаков не возвышает Иосифа над Иудой и не уделяет первому обещанных последнему высоких духовных благ, а блага главным образом материальные, объясняется исключительным положением Иосифа между братьями, как благодетеля их и «князя» (ст. 26). Иосиф здесь является:

1) плодоносным деревом (евр. porat — намек на имя Ефрем: повторение — указание на 2: колена от Иосифа), простирающим свои ветви и над истиной — над своими и чужими, евреями и египтянами (ст. 22),
2) при всех бедствиях (лично пережитых Иосифом и предстоящих его коленам, особенно Манассиину, из которого, напр., был Гедеон) несокрушимой твердыней, укрепляемой тем же пастырем-Богом, который с Иаковом (48:15); по некоторым, здесь — пророчество об ефремлянине Иисусе Навине;
3) любимцем отца, который преподает ему благословения: а) небесные свыше, т. е. росу и дождь (ср. 27:28); б) благословения бездны — почвы, орошаемой водами; в) благословения сосцов и утроб — обилие молока и скота (ст. 25);
4) князем (nazir «коронованный») между братьями — лично и в потомстве (дарственное Ефремово колено, ст. 26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 23 The archers have sorely grieved him, and shot at him, and hated him: 24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. 27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
He closes with the blessings of his best beloved sons, Joseph and Benjamin; with these he will breathe his last.
I. The blessing of Joseph, which is very large and full. He is compared (v. 22) to a fruitful bough, or young tree; for God had made him fruitful in the land of his affliction; he owned it, ch. xli. 52. His two sons were as branches of a vine, or other spreading plant, running over the wall. Note, God can make those fruitful, great comforts to themselves and others, who have been looked upon as dry and withered. More is recorded in the history concerning Joseph than concerning any other of Jacob's sons; and therefore what Jacob says of him is historical as well as prophetical. Observe,
1. The providences of God concerning Joseph, v. 23, 24. These are mentioned to the glory of God, and for the encouragement of Jacob's faith and hope, that God had blessings in store for his seed. Here observe (1.) Joseph's straits and troubles, v. 23. Though he now lived at ease and in honour, Jacob reminds him of the difficulties he had formerly waded through. He had had many enemies, here called archers, being skilful to do mischief, masters of their art of persecution. They hated him: there persecution begins. They shot their poisonous darts at him, and thus they sorely grieved him. His brethren, in his father's house, were very spiteful towards him, mocked him, stripped him, threatened him, sold him, thought they had been the death of him. His mistress, in the house of Potiphar, sorely grieved him, and shot at him, when she impudently assaulted his chastity (temptations are fiery darts, thorns in the flesh, sorely grievous to gracious souls); when she prevailed not in this, she hated him, and shot at him by her false accusations, arrows against which there is little fence but the hold God has in the consciences of the worst of men. Doubtless he had enemies in the court of Pharaoh, that envied his preferment, and sought to undermine him. (2.) Joseph's strength and support under all these troubles (v. 24): His bow abode in strength, that is, his faith did not fail, but he kept his ground, and came off a conqueror. The arms of his hands were made strong, that is, his other graces did their part, his wisdom, courage, and patience, which are better than weapons of war. In short, he maintained both his integrity and his comfort through all his trials; he bore all his burdens with an invincible resolution, and did not sink under them, nor do any thing unbecoming him. (3.) The spring and fountain of this strength; it was by the hands of the mighty God, who was therefore able to strengthen him, and the God of Jacob, a God in covenant with him, and therefore engaged to help him. All our strength for the resisting of temptations, and the bearing of afflictions, comes from God: his grace is sufficient, and his strength is perfected in our weakness. (4.) The state of honour and usefulness to which he was subsequently advanced: Thence (from this strange method of providence) he became the shepherd and stone, the feeder and supporter, of God's Israel, Jacob and his family. Herein Joseph was a type, [1.] Of Christ; he was shot at and hated, but borne up under his sufferings (Isa. l. 7-9), and was afterwards advanced to be the shepherd and stone. [2.] Of the church in general, and particular believers; hell shoots its arrows against the saints, but Heaven protects and strengthens them, and will crown them.
2. The promises of God to Joseph. See how these are connected with the former: Even by the God of thy father Jacob, who shall help thee, v. 25. Note, Our experiences of God's power and goodness in strengthening us hitherto are our encouragements still to hope for help from him; he that has helped us will help: we may build much upon our Eben-ezers. See what Joseph may expect from the Almighty, even the God of his father. (1.) He shall help thee in difficulties and dangers which may yet be before thee, help thy seed in their wars. Joshua came from him, who commanded in chief in the wars of Canaan. (2.) He shall bless thee; and he only blesses indeed. Jacob prays for a blessing upon Joseph, but the God of Jacob commands the blessing. Observe the blessings conferred on Joseph. [1.] Various and abundant blessings: Blessings of heaven above (rain in its season, and fair weather in its season, and the benign influences of the heavenly bodies); blessings of the deep that lieth under this earth, which, compared with the upper world, is but a great deep, with subterraneous mines and springs. Spiritual blessings are blessings of heaven above, which we ought to desire and seek for in the first place, and to which we must give the preference; while temporal blessings, those of this earth, must lie under in our account and esteem. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. In the word of God, by which we are born again, and nourished up (1 Pet. i. 23; ii. 2), there are to the new man blessings both of the womb and the breasts. [2.] Eminent and transcendent blessings, which prevail above the blessings of my progenitors, v. 26. His father Isaac had but one blessing, and, when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. The great blessing entailed upon that family was increase, which did not so immediately and so signally follow the blessings which Abraham and Isaac gave to their sons as it followed the blessing which Jacob gave to his; for, soon after his death, they multiplied exceedingly. [3.] Durable and extensive blessings: Unto the utmost bounds of the everlasting hills, including all the productions of the most fruitful hills, and lasting as long as they last, Isa. liv. 10. Note, the blessings of the everlasting God include the riches of the everlasting hills, and much more. Well, of these blessings it is here said, They shall be, so it is a promise, or, Let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it and a helmet to protect it. Joseph was separated from his brethren (so we read it) for a time; yet, as others read it, he was a Nazarite among his brethren, better and more excellent than they. Note, It is no new thing for the best men to meet with the worst usage, for Nazarites among their brethren to be cast out and separated from their brethren; but the blessing of God will make it up to them.
II. The blessing of Benjamin (v. 27): He shall raven as a wolf; it is plain by this that Jacob was guided in what he said by a spirit of prophecy, and not by natural affection; else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foresees and foretels this, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoils of their enemies--that they should be active and busy in the world, and a tribe as much feared by their neighbours as any other: In the morning, he shall devour the prey, which he seized and divided over night. Or, in the first times of Israel, they shall be noted for activity, though many of them left-handed, Judg. iii. 15; xx. 16. Ehud the second judge, and Saul the first king, were of this tribe; and so also in the last times Esther and Mordecai, by whom the enemies of the Jews were destroyed, were of this tribe. The Benjamites ravened like wolves when they desperately espoused the cause of the men of Gibeah, those men of Belial, Judg. xx. 14. Blessed Paul was of this tribe (Rom. xi. 1; Phil. iii. 5); and he did, in the morning of his day, devour the prey as a persecutor, but, in the evening, divided the spoil as a preacher. Note, God can serve his own purposes by the different tempers of men; the deceived and the deceiver are his.
Adam Clarke: Commentary on the Bible - 1831
49:22: The sum of a fruitful vine - This appears to me to refer to Jacob himself, who was blessed with such a numerous posterity that in two hundred and fifteen years after this his own descendants amounted to upwards of 600,000 effective men; and the figures here are intended to point out the continual growth and increase of his posterity. Jacob was a fruitful tree planted by a fountain, which because it was good would yield good fruit; and because it was planted near a fountain, from being continually watered, would be perpetually fruitful. The same is used and applied to Jacob, Deu 33:28 : The Fountain Of Jacob shall be upon a land of corn, and wine, etc.
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, etc. 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, etc., to see him as he passed by. This is agreeable to the view taken of the subject by the Koran. See Clarke on Gen 39:6 (note).
Albert Barnes: Notes on the Bible - 1834
49:22-26
Jacob had doubtless been made acquainted with the history of his beloved son Joseph from the time of his disappearance until he met him on the borders of Egypt. It had been the meditation and the wonder of his last seventeen years. When he comes to Joseph, therefore, the mingled emotions of affection and gratitude burst forth from his heart in language that cannot be restrained by the ordinary rules of speech. The first thing connected with Joseph in the patriarch's mind is fruitfulness. The image is vivid and striking. "Son of a fruitful tree." A branch or rather a shoot transplanted from the parent stem. "By a well;" from which it may draw the water of life. "Whose daughters" - luxuriant branches. Run over a wall - transcend all the usual boundaries of a well-enclosed garden. This fruitfulness attaches to Joseph in two respects. First, he is the prudent gatherer and the inexhaustible dispenser of the produce of Egypt, by which the lives of his father and brethren were preserved. And then he is in prospect the twofold tribe, that bursts the bounds assigned to a twelfth of the chosen people, and overspreads the area of two tribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:22: a fruitful: Gen 30:22-24, Gen 41:52, Gen 46:27, Gen 48:1, Gen 48:5, Gen 48:16, Gen 48:19, Gen 48:20; Num. 32:1-42; Deu 33:17; Jos 16:1-10, Jos 17:14-17; Psa 1:1-3, Psa 128:1, Psa 128:3; Eze 19:11
branches: Heb. daughters
Carl Friedrich Keil and Franz Delitzsch
49:22
Turning to Joseph, the patriarch's heart swelled with grateful love, and in the richest words and figures he implored the greatest abundance of blessings upon his head.
Gen 49:22
"Son of a fruit-tree is Joseph, son of a fruit-tree at the well, daughters run over the wall." Joseph is compared to the branch of a fruit-tree planted by a well (Ps 1:3), which sends it shoots over the wall, and by which, according to Ps 80, we are probably to understand a vine. בּן an unusual form of the construct state for בּן, and פּרת equivalent to פּריּה with the old feminine termination ath, like זמרת, Ex 15:2. - בּנות are the twigs and branches, formed by the young fruit-tree. The singular צעדה is to be regarded as distributive, describing poetically the moving forward, i.e., the rising up of the different branches above the wall (Ges. 146, 4). עלי, a poetical form, as in Gen 49:17.
Gen 49:23-24
"Archers provoke him, and shoot and hate him; but his bow abides in strength, and the arms of his hands remain pliant, from the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel." From the simile of the fruit-tree Jacob passed to a warlike figure, and described the mighty and victorious unfolding of the tribe of Joseph in conflict with all its foes, describing with prophetic intuition the future as already come (vid., the perf. consec.). The words are not to be referred to the personal history of Joseph himself, to persecutions received by him from his brethren, or to his sufferings in Egypt; still less to any warlike deeds of his in Egypt (Diestel): they merely pointed to the conflicts awaiting his descendants, in which they would constantly overcome all hostile attacks. מרר: Piel, to embitter, provoke, lacessere. רבּוּ: perf. o from רבב to shoot. בּאיתן: "in a strong, unyielding position" (Del.). פּזז: to be active, flexible; only found here, and in 2Kings 6:16 of a brisk movement, skipping or jumping. זרעי: the arms, "without whose elasticity the hands could not hold or direct the arrow." The words which follow, "from the hands of the Mighty One of Jacob," are not to be linked to what follows, in opposition to the Masoretic division of the verses; they rather form one sentence with what precedes: "pliant remain the arms of his hands from the hands of God," i.e., through the hands of God supporting them. "The Mighty One of Jacob," He who had proved Himself to be the Mighty One by the powerful defence afforded to Jacob; a title which is copied from this passage in Is 1:24, etc. "From thence," an emphatic reference to Him, from whom all perfection comes - "from the Shepherd (Gen 48:15) and Stone of Israel." God is called "the Stone," and elsewhere "the Rock" (Deut 32:4, Deut 32:18, etc.), as the immoveable foundation upon which Israel might trust, might stand firm and impregnably secure.
Gen 49:25-26
"From the God of thy father, may He help thee, and with the help of the Almighty, may He bless thee, (may there come) blessings of heaven from above, blessings of the deep, that lieth beneath, blessings of the breast and of the womb. The blessing of thy father surpass the blessings of my progenitors to the border of the everlasting hills, may they come upon the head of Joseph, and upon the crown of the illustrious among his brethren." From the form of a description the blessing passes in Gen 49:25 into the form of a desire, in which the "from" of the previous clause is still retained. The words "and may He help thee," "may He bless thee," form parentheses, for "who will help and bless thee." ואת is neither to be altered into ואל (and from God), as Ewald suggests, in accordance with the lxx, Sam., Syr., and Vulg., nor into מאת as Knobel proposes; and even the supplying of מן before את from the parallel clause (Ges. 154, 4) is scarcely allowable, since the repetition of מן before another preposition cannot be supported by any analogous case; but את may be understood here, as in Gen 4:1; Gen 5:24, in the sense of helpful communion: "and with," i.e., with (in) the fellowship of, "the Almighty, may He bless thee, let there be (or come) blessings," etc. The verb תּחיין follows in Gen 49:26 after the whole subject, which is formed of many parallel members. The blessings were to come from heaven above and from the earth beneath. From the God of Jacob and by the help of the Almighty should the rain and dew of heaven (Gen 27:28), and fountains and brooks which spring from the great deep or the abyss of the earth, pour their fertilizing waters over Joseph's land, "so that everything that had womb and breast should become pregnant, bring forth, and suckle."
(Note: "Thus is the whole composed in pictorial words. Whatever of man and cattle can be fruitful shall multiply and have enough. Childbearing, and the increase of cattle, and of the corn in the field, are not our affair, but the mercy and blessing of God." - Luther.)
הרים from הרה signifies parentes (Chald., Vulg.); and תּאוה signifies not desiderium from אוה, but boundary from תּאה, Num 34:7-8, = תּוה, 1Kings 21:14; Ezek 9:4, to mark or bound off, as most of the Rabbins explain it. על גּבר to be strong above, i.e., to surpass. The blessings which the patriarch implored for Joseph were to surpass the blessings which his parents transmitted to him, to the boundary of the everlasting hills, i.e., surpass them as far as the primary mountains tower above the earth, or so that they should reach to the summits of the primeval mountains. There is no allusion to the lofty and magnificent mountain-ranges of Ephraim, Bashan, and Gilead, which fell to the house of Joseph, either here or in Deut 33:15. These blessings were to descend upon the head of Joseph, the נזיר among his brethren, i.e., "the separated one," from נזר separavit. Joseph is so designated, both here and Deut 33:16, not on account of his virtue and the preservation of his chastity and piety in Egypt, but propter dignitatem, qua excellit, ab omnibus sit segregatus (Calv.), on account of the eminence to which he attained in Egypt. For this meaning see Lam 4:7; whereas no example can be found of the transference of the idea of Nasir to the sphere of morality.
John Gill
49:22 Joseph is a fruitful bough,.... Or as one, like the bough or branch of a tree laden with fruit, as he was with children; one of which he called Ephraim from his fruitfulness, and both his sons became numerous, and the heads of two tribes in Israel; and with other temporal fruits and blessings, as riches, honour, &c. and especially with the fruits of grace and righteousness:
even a fruitful bough by a well; those are the most fruitful that are near a well or fountain of water, as such trees are which are planted by rivers of water, see Ps 1:3 this being repeated may have respect to the two boughs or branches of Joseph's family, or the two fruitful and numerous tribes that sprung from him:
whose branches run over the wall; as such trees that are set against one, and by the reflected heat of the sun grow the more, and become more fruitful. The word for "branches" is "daughters", which some refer to the daughters of Manasseh and Zelophehad, who received their inheritance on both sides of Jordan; and others interpret it of the cities of the tribes of Ephraim and Manasseh, as cities are sometimes called.
John Wesley
49:22 Joseph is a fruitful bough, or young tree, for God had made him fruitful in the land of his affliction, as branches of a vine, or other spreading plant, running over the wall.
Robert Jamieson, A. R. Fausset and David Brown
49:22 JOSEPH-- (Gen 49:22-26)
a fruitful bough, &c.--denotes the extraordinary increase of that tribe (compare Num 1:33-35; Josh 17:17; Deut 33:17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude; yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel; and then he proceeds to shower blessings of every kind upon the head of this favorite son. The history of the tribes of Ephraim and Manasseh shows how fully these blessings were realized.
49:2349:23: եւ դատափե՛տ առնէին։ Եւ ոխանային ընդ նմա ա՛րք աղեղանց.
23 Նրա դէմ ոխով բորբոքւում էին աղեղնաւորներ:
23 Աղեղնաւորները վշտացուցին զանիկա Ու նետաձիգ եղան անոր ու ատեցին զանիկա.
Զոր բանսարկուք բամբասէին եւ դատափետ առնէին, եւ ոխանային ընդ նմա արք աղեղանց:

49:23: եւ դատափե՛տ առնէին։ Եւ ոխանային ընդ նմա ա՛րք աղեղանց.
23 Նրա դէմ ոխով բորբոքւում էին աղեղնաւորներ:
23 Աղեղնաւորները վշտացուցին զանիկա Ու նետաձիգ եղան անոր ու ատեցին զանիկա.
zohrab-1805▾ eastern-1994▾ western am▾
49:2323: огорчали его, и стреляли и враждовали на него стрельцы,
49:23 εἰς εις into; for ὃν ος who; what διαβουλευόμενοι διαβουλευω revile; reproach καὶ και and; even ἐνεῖχον ενεχω have in; hold in αὐτῷ αυτος he; him κύριοι κυριος lord; master τοξευμάτων τοξευμα arrow
49:23 וַֽ wˈa וְ and יְמָרֲרֻ֖הוּ yᵊmārᵃrˌuhû מרר be bitter וָ wā וְ and רֹ֑בּוּ rˈōbbû רבב shoot וַֽ wˈa וְ and יִּשְׂטְמֻ֖הוּ yyiśṭᵊmˌuhû שׂטם bear grudge בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal חִצִּֽים׃ ḥiṣṣˈîm חֵץ arrow
49:23. sed exasperaverunt eum et iurgati sunt invideruntque illi habentes iaculaBut they that held darts, provoked him, and quarrelled with him, and envied him.
23. The archers have sorely grieved him, And shot at him, and persecuted him:
49:23. But those who held darts, provoked him, and they contend with him, and they envied him.
49:23. The archers have sorely grieved him, and shot [at him], and hated him:
The archers have sorely grieved him, and shot [at him], and hated him:

23: огорчали его, и стреляли и враждовали на него стрельцы,
49:23
εἰς εις into; for
ὃν ος who; what
διαβουλευόμενοι διαβουλευω revile; reproach
καὶ και and; even
ἐνεῖχον ενεχω have in; hold in
αὐτῷ αυτος he; him
κύριοι κυριος lord; master
τοξευμάτων τοξευμα arrow
49:23
וַֽ wˈa וְ and
יְמָרֲרֻ֖הוּ yᵊmārᵃrˌuhû מרר be bitter
וָ וְ and
רֹ֑בּוּ rˈōbbû רבב shoot
וַֽ wˈa וְ and
יִּשְׂטְמֻ֖הוּ yyiśṭᵊmˌuhû שׂטם bear grudge
בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal
חִצִּֽים׃ ḥiṣṣˈîm חֵץ arrow
49:23. sed exasperaverunt eum et iurgati sunt invideruntque illi habentes iacula
But they that held darts, provoked him, and quarrelled with him, and envied him.
23. The archers have sorely grieved him, And shot at him, and persecuted him:
49:23. But those who held darts, provoked him, and they contend with him, and they envied him.
49:23. The archers have sorely grieved him, and shot [at him], and hated him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, Gen 37:4. Thus they sorely afflicted him, and were incessantly scolding or finding fault.
Albert Barnes: Notes on the Bible - 1834
49:23-24
The memory then Rev_erts to the past history of Joseph. A new figure is now called up. A champion is assailed by a host of archers. They vex him, shoot at him, and in every way act the part of an enemy. But his bow continues elastic, and his arms are enabled to bend it, because he receives strength from the God of his fathers, "the Might of Jacob, the Shepherd, the Stone of Israel." Such is the rich and copious imagery that flows from the lips of Jacob. "The Might," the exalted upholder; "the Shepherd, the Stone," the fostering guardian as well as the solid foundation of his being. His great hands upheld Joseph against the brother and the stranger. "From him." This seems the free rendering of the word requisite to bring the two members of the parallel into harmony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:23: Gen 37:4, Gen 37:18, Gen 37:24, Gen 37:28, Gen 39:7-20, Gen 42:21; Psa 64:3, Psa 118:13; Joh 16:33; Act 14:22
Geneva 1599
49:23 (r) The archers have sorely grieved him, and shot [at him], and hated him:
(r) As his brethren when they were his enemies, Potiphar and others.
John Gill
49:23 The archers have sorely grieved him, and shot at him, and hated him. His brethren who grieved him with their ill usage, shot out bitter words against him, and hated him for his dreams, and because his father loved him; and they could not speak peaceably to him, they mocked at him, conspired to kill him, stripped him of his clothes, cast him into a pit, and then sold him; in all which he was a type of Christ, as used by the Jews. His mistress also, and Satan by her, grieved him with her temptations and solicitations to sin, which were as fiery darts shot at him; but being resisted, her impure love was turned into hatred to him, and she shot her lies, calumnies, and reproaches, as so many darts at him; and, as the Targum of Jonathan, the magicians of Egypt, who envied him for his superior knowledge, and perhaps many others in Pharaoh's court, who were displeased at his preferments, might bring accusations to Pharaoh against him, out of hatred to him; and Satan and his principalities and powers, whose temptations are compared to fiery darts, are not to be exempted, which they shoot at and grieve the people of God, who are hated by them. Perhaps reference may be had to the wars of the posterity of Joseph under Joshua, who was of the tribe of Ephraim, with the Canaanites.
John Wesley
49:23 The archer have sorely grieved him - Tho' he now lived at ease and in honour, Jacob minds him of the difficulties he had formerly waded through. He had many enemies here called archers, being skilful to do mischief; they hated him, they shot their poisonous darts at him. His brethren were spiteful towards him, mocked him, stripped him, sold him, thought they had been the death of him. His mistress sorely grieved him, and shot at him, when she solicited his chastity; and then shot at him by her false accusations.
49:2449:24: եւ փշրեցան զօրութեամբ աղեղունք իւրեանց, եւ լուծան ջիլք բազկաց նոցա ձեռամբ Հզօրին Յակոբայ։ Անտի՛ որ զօրացոյց զԻսրայէլ,
24 Փշրուեցին զօրութեամբ աղեղները նրանց, ու թուլացան ջլերը նրանց բազուկների Յակոբի հզօր Աստծու ձեռքով,
24 Բայց անոր աղեղը զօրաւոր մնաց Եւ իր ձեռքերուն բազուկները ուժովցան, Յակոբին հզօր Աստուծոյն ձեռքերովը։Իսրայէլին վէմը եղող հովիւը անկէ է։
Եւ փշրեցան զօրութեամբ աղեղունք իւրեանց, եւ լուծան ջիղք բազկաց նոցա ձեռամբ Հզօրին Յակոբայ. անտի որ զօրացոյց զԻսրայէլ:

49:24: եւ փշրեցան զօրութեամբ աղեղունք իւրեանց, եւ լուծան ջիլք բազկաց նոցա ձեռամբ Հզօրին Յակոբայ։ Անտի՛ որ զօրացոյց զԻսրայէլ,
24 Փշրուեցին զօրութեամբ աղեղները նրանց, ու թուլացան ջլերը նրանց բազուկների Յակոբի հզօր Աստծու ձեռքով,
24 Բայց անոր աղեղը զօրաւոր մնաց Եւ իր ձեռքերուն բազուկները ուժովցան, Յակոբին հզօր Աստուծոյն ձեռքերովը։Իսրայէլին վէմը եղող հովիւը անկէ է։
zohrab-1805▾ eastern-1994▾ western am▾
49:2424: но тверд остался лук его, и крепки мышцы рук его, от рук мощного [Бога] Иаковлева. Оттуда Пастырь и твердыня Израилева,
49:24 καὶ και and; even συνετρίβη συντριβω fracture; smash μετὰ μετα with; amid κράτους κρατος dominion τὰ ο the τόξα τοξον bow αὐτῶν αυτος he; him καὶ και and; even ἐξελύθη εκλυω faint; let loose τὰ ο the νεῦρα νευρον arm χειρῶν χειρ hand αὐτῶν αυτος he; him διὰ δια through; because of χεῖρα χειρ hand δυνάστου δυναστης dynasty; dynast Ιακωβ ιακωβ Iakōb; Iakov ἐκεῖθεν εκειθεν from there ὁ ο the κατισχύσας κατισχυω force down; prevail Ισραηλ ισραηλ.1 Israel
49:24 וַ wa וְ and תֵּ֤שֶׁב ttˈēšev ישׁב sit בְּ bᵊ בְּ in אֵיתָן֙ ʔêṯˌān אֵיתָן ever-flowing קַשְׁתֹּ֔ו qaštˈô קֶשֶׁת bow וַ wa וְ and יָּפֹ֖זּוּ yyāfˌōzzû פזז be agile זְרֹעֵ֣י zᵊrōʕˈê זְרֹועַ arm יָדָ֑יו yāḏˈāʸw יָד hand מִ mi מִן from ידֵי֙ yḏˌê יָד hand אֲבִ֣יר ʔᵃvˈîr אָבִיר strong יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there רֹעֶ֖ה rōʕˌeh רעה pasture אֶ֥בֶן ʔˌeven אֶבֶן stone יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
49:24. sedit in forti arcus eius et dissoluta sunt vincula brachiorum et manuum illius per manus potentis Iacob inde pastor egressus est lapis IsrahelHis bow rested upon the strong, and the bands of his arms and his hands were loosed, by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.
24. But his bow abode in strength, And the arms of his hands were made strong, By the hands of the Mighty One of Jacob, ( From thence is the shepherd, the stone of Israel,)
49:24. His bow sits in strength, and the bands of his arms and hands have been let loose by the hands of the mighty one of Jacob. From there he went forth as a pastor, the stone of Israel.
49:24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the stone of Israel:)
But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; ( from thence [is] the shepherd, the stone of Israel:

24: но тверд остался лук его, и крепки мышцы рук его, от рук мощного [Бога] Иаковлева. Оттуда Пастырь и твердыня Израилева,
49:24
καὶ και and; even
συνετρίβη συντριβω fracture; smash
μετὰ μετα with; amid
κράτους κρατος dominion
τὰ ο the
τόξα τοξον bow
αὐτῶν αυτος he; him
καὶ και and; even
ἐξελύθη εκλυω faint; let loose
τὰ ο the
νεῦρα νευρον arm
χειρῶν χειρ hand
αὐτῶν αυτος he; him
διὰ δια through; because of
χεῖρα χειρ hand
δυνάστου δυναστης dynasty; dynast
Ιακωβ ιακωβ Iakōb; Iakov
ἐκεῖθεν εκειθεν from there
ο the
κατισχύσας κατισχυω force down; prevail
Ισραηλ ισραηλ.1 Israel
49:24
וַ wa וְ and
תֵּ֤שֶׁב ttˈēšev ישׁב sit
בְּ bᵊ בְּ in
אֵיתָן֙ ʔêṯˌān אֵיתָן ever-flowing
קַשְׁתֹּ֔ו qaštˈô קֶשֶׁת bow
וַ wa וְ and
יָּפֹ֖זּוּ yyāfˌōzzû פזז be agile
זְרֹעֵ֣י zᵊrōʕˈê זְרֹועַ arm
יָדָ֑יו yāḏˈāʸw יָד hand
מִ mi מִן from
ידֵי֙ yḏˌê יָד hand
אֲבִ֣יר ʔᵃvˈîr אָבִיר strong
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
מִ mi מִן from
שָּׁ֥ם ššˌām שָׁם there
רֹעֶ֖ה rōʕˌeh רעה pasture
אֶ֥בֶן ʔˌeven אֶבֶן stone
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
49:24. sedit in forti arcus eius et dissoluta sunt vincula brachiorum et manuum illius per manus potentis Iacob inde pastor egressus est lapis Israhel
His bow rested upon the strong, and the bands of his arms and his hands were loosed, by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.
49:24. His bow sits in strength, and the bands of his arms and hands have been let loose by the hands of the mighty one of Jacob. From there he went forth as a pastor, the stone of Israel.
49:24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the stone of Israel:)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, etc., were all rendered successful by the hand - the powerful succor 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 Gen 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, Joh 10:11-17; and who, beyond all controversy, was the person with whom Jacob wrestled. See Clarke on Gen 16:7 (note) and Gen 32:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:24: his bow: Neh 6:9; Psa 27:14, Psa 28:8, Psa 89:1; Col 1:11; Ti2 4:17
were made: Job 29:20; Psa 18:32-35, Psa 37:14, Psa 37:15, Psa 44:7; Zac 10:12; Rom 14:4
the mighty: Gen 35:10, Gen 35:11; Exo 3:6; Psa 18:1, Psa 18:30, Psa 18:32, Psa 18:34, Psa 132:2, Psa 132:5; Isa 29:24, Isa 60:16
the shepherd: Gen 45:5, Gen 45:7, Gen 45:11, Gen 47:12, Gen 50:21; Num 27:16-18; Deu 34:9; Jos 1:1-9, Jos 24:1-33; Psa 80:1
the stone: Deu 32:4; Psa 118:22; Isa 28:16; Zac 3:9; Mat 21:42; Mar 12:10; Luk 20:17; Act 4:11; Eph 2:20; Pe1 2:4-8
Geneva 1599
49:24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the (s) stone of Israel:)
(s) That is God.
John Gill
49:24 But his bow abode in strength,.... For as his enemies were archers, and had bows and arrows, so had he, and repelled force by force; but then his bow and arrows were of a different sort, the virtues and graces that he was possessed of, as innocence and integrity, chastity, fortitude, wisdom, prudence and patience, faith, hope, and the like, which remained unmoved, and in their full exercise, notwithstanding the powerful attacks made upon them; and so his posterity were unmoved and unshaken, and stood firm and undaunted, notwithstanding the powerful enemies they had to deal with, until they were wholly subdued:
and the arms of his hands were made strong by the hands of the mighty God of Jacob; so that he held his bow, and drew it with great strength against his enemies, as an archer being used to the bow, his nerves become strong, and he is not weakened by drawing it, nor weary of using it; but Joseph had not his strength of himself, but from the Lord, the mighty One, that had strengthened his father Jacob, and supported him under all his trouble: saints, like Joseph, have their strength, as well as their righteousness, in and from Christ; and when they are weak in themselves, they are strong in him, to exercise grace and perform duty:
from thence is the shepherd, the stone of Israel; from Jacob descended Joseph; or from the God of Jacob it was that Joseph through divine Providence was sent into Egypt to be as a shepherd, to feed his father's family, and as a stone to uphold and support it; in which he was a type of Christ, the great and good Shepherd of the flock, and the stone that is laid in Zion, on which the whole spiritual Israel of God is built; the foundation stone on which they are laid, and are safe, and the corner stone which knits them together. And some think that Christ is principally meant, who in his office capacity was from the mighty God of Jacob, a Shepherd of his providing and appointing, and a stone of his laying; and so Nachmahides says, the stone here made mention of is the same as in Ps 118:22.
John Wesley
49:24 But his bow abode in strength - His faith did not fail; he kept his ground, and came off conqueror. The arms of his hands were made strong - That is, his other graces did their part, his wisdom, courage, patience, which are better than weapons of war: By the hands of the mighty God - Who was therefore able to strengthen him; and the God of Jacob, a God in covenant with him. From thence, from this strange method of Providence, he became the shepherd and stone, the feeder and supporter of Israel, Jacob and his family. Herein Joseph was a type of Christ: He was shot at and hated, but borne up under his sufferings, and was afterwards advanced to be the shepherd and stone: and of the church in general, hell shoots its arrows against her, but heaven protects and strengthens her.
49:2549:25: յԱստուծոյ հօրն քոյ, եւ օգնեաց քեզ Աստուած իմ. եւ օրհնեաց զքեզ յօրհնութիւն երկնից ՚ի վերուստ. եւ զօրհնութիւն երկրի՝ լի՛ ամենայնիւ. վասն օրհնութեանց ստեանց եւ արգանդի[486] [486] Ոսկան. Աստուած հօր քո օգնեաց քեզ, եւ Աստուած իմ օրհնեաց զքեզ։
25 նրա՛ կողմից, ով զօրացրեց Իսրայէլին՝ Աստծուց քո հօր: Եւ քեզ օգնեց Աստուածն իմ, նա օրհնեց քեզ ի վերուստ օրհնութեամբ մի երկնային, ամէն ինչով լի երկրի օրհնութեամբ եւ օրհնեց նաեւ ստինք ու արգանդ:
25 Ասիկա քու հօրդ Աստուծմէն է, որ քեզի պիտի օգնէ Եւ Ամենակարողէն, որ քեզ պիտի օրհնէ, Վերէն երկնքի օրհնութիւններովը, Ծիծերուն ու արգանդին օրհնութիւններովը։
յԱստուծոյ հօրն քո, եւ օգնեաց քեզ Աստուած իմ, եւ օրհնեաց զքեզ օրհնութիւն երկնից ի վերուստ, եւ զօրհնութիւն երկրի` լի ամենայնիւ. վասն օրհնութեանց ստեանց եւ արգանդի:

49:25: յԱստուծոյ հօրն քոյ, եւ օգնեաց քեզ Աստուած իմ. եւ օրհնեաց զքեզ յօրհնութիւն երկնից ՚ի վերուստ. եւ զօրհնութիւն երկրի՝ լի՛ ամենայնիւ. վասն օրհնութեանց ստեանց եւ արգանդի[486]
[486] Ոսկան. Աստուած հօր քո օգնեաց քեզ, եւ Աստուած իմ օրհնեաց զքեզ։
25 նրա՛ կողմից, ով զօրացրեց Իսրայէլին՝ Աստծուց քո հօր: Եւ քեզ օգնեց Աստուածն իմ, նա օրհնեց քեզ ի վերուստ օրհնութեամբ մի երկնային, ամէն ինչով լի երկրի օրհնութեամբ եւ օրհնեց նաեւ ստինք ու արգանդ:
25 Ասիկա քու հօրդ Աստուծմէն է, որ քեզի պիտի օգնէ Եւ Ամենակարողէն, որ քեզ պիտի օրհնէ, Վերէն երկնքի օրհնութիւններովը, Ծիծերուն ու արգանդին օրհնութիւններովը։
zohrab-1805▾ eastern-1994▾ western am▾
49:2525: от Бога отца твоего, [Который] и да поможет тебе, и от Всемогущего, Который и да благословит тебя благословениями небесными свыше, благословениями бездны, лежащей долу, благословениями сосцов и утробы,
49:25 παρὰ παρα from; by θεοῦ θεος God τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even ἐβοήθησέν βοηθεω help σοι σοι you ὁ ο the θεὸς θεος God ὁ ο the ἐμὸς εμος mine; my own καὶ και and; even εὐλόγησέν ευλογεω commend; acclaim σε σε.1 you εὐλογίαν ευλογια commendation; acclamation οὐρανοῦ ουρανος sky; heaven ἄνωθεν ανωθεν from above; from upward καὶ και and; even εὐλογίαν ευλογια commendation; acclamation γῆς γη earth; land ἐχούσης εχω have; hold πάντα πας all; every ἕνεκεν ενεκα for the sake of; on account of εὐλογίας ευλογια commendation; acclamation μαστῶν μαστος breast καὶ και and; even μήτρας μητρα womb
49:25 מֵ mē מִן from אֵ֨ל ʔˌēl אֵל god אָבִ֜יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and יַעְזְרֶ֗ךָּ yaʕzᵊrˈekkā עזר help וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת together with שַׁדַּי֙ šaddˌay שַׁדַּי Almighty וִ wi וְ and יבָ֣רְכֶ֔ךָּ yvˈārᵊḵˈekkā ברך bless בִּרְכֹ֤ת birᵊḵˈōṯ בְּרָכָה blessing שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens מֵ mē מִן from עָ֔ל ʕˈāl עַל height בִּרְכֹ֥ת birᵊḵˌōṯ בְּרָכָה blessing תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean רֹבֶ֣צֶת rōvˈeṣeṯ רבץ lie down תָּ֑חַת tˈāḥaṯ תַּחַת under part בִּרְכֹ֥ת birᵊḵˌōṯ בְּרָכָה blessing שָׁדַ֖יִם šāḏˌayim שַׁד breast וָ wā וְ and רָֽחַם׃ rˈāḥam רֶחֶם womb
49:25. Deus patris tui erit adiutor tuus et Omnipotens benedicet tibi benedictionibus caeli desuper benedictionibus abyssi iacentis deorsum benedictionibus uberum et vulvaeThe God of thy father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth beneath, with the blessings of the breasts and of the womb.
25. Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee, With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb.
49:25. The God of your father will be your helper, and the Almighty will bless you with the blessings of heaven above, with the blessings of the abyss that lies beneath, with the blessings of the breasts and of the womb.
49:25. [Even] by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:
Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

25: от Бога отца твоего, [Который] и да поможет тебе, и от Всемогущего, Который и да благословит тебя благословениями небесными свыше, благословениями бездны, лежащей долу, благословениями сосцов и утробы,
49:25
παρὰ παρα from; by
θεοῦ θεος God
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
ἐβοήθησέν βοηθεω help
σοι σοι you
ο the
θεὸς θεος God
ο the
ἐμὸς εμος mine; my own
καὶ και and; even
εὐλόγησέν ευλογεω commend; acclaim
σε σε.1 you
εὐλογίαν ευλογια commendation; acclamation
οὐρανοῦ ουρανος sky; heaven
ἄνωθεν ανωθεν from above; from upward
καὶ και and; even
εὐλογίαν ευλογια commendation; acclamation
γῆς γη earth; land
ἐχούσης εχω have; hold
πάντα πας all; every
ἕνεκεν ενεκα for the sake of; on account of
εὐλογίας ευλογια commendation; acclamation
μαστῶν μαστος breast
καὶ και and; even
μήτρας μητρα womb
49:25
מֵ מִן from
אֵ֨ל ʔˌēl אֵל god
אָבִ֜יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
יַעְזְרֶ֗ךָּ yaʕzᵊrˈekkā עזר help
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת together with
שַׁדַּי֙ šaddˌay שַׁדַּי Almighty
וִ wi וְ and
יבָ֣רְכֶ֔ךָּ yvˈārᵊḵˈekkā ברך bless
בִּרְכֹ֤ת birᵊḵˈōṯ בְּרָכָה blessing
שָׁמַ֨יִם֙ šāmˈayim שָׁמַיִם heavens
מֵ מִן from
עָ֔ל ʕˈāl עַל height
בִּרְכֹ֥ת birᵊḵˌōṯ בְּרָכָה blessing
תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean
רֹבֶ֣צֶת rōvˈeṣeṯ רבץ lie down
תָּ֑חַת tˈāḥaṯ תַּחַת under part
בִּרְכֹ֥ת birᵊḵˌōṯ בְּרָכָה blessing
שָׁדַ֖יִם šāḏˌayim שַׁד breast
וָ וְ and
רָֽחַם׃ rˈāḥam רֶחֶם womb
49:25. Deus patris tui erit adiutor tuus et Omnipotens benedicet tibi benedictionibus caeli desuper benedictionibus abyssi iacentis deorsum benedictionibus uberum et vulvae
The God of thy father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth beneath, with the blessings of the breasts and of the womb.
49:25. The God of your father will be your helper, and the Almighty will bless you with the blessings of heaven above, with the blessings of the abyss that lies beneath, with the blessings of the breasts and of the womb.
49:25. [Even] by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 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, See Clarke on Gen 17:1 (note).
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 (Numbers 1). 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, Jos 17:14.
Albert Barnes: Notes on the Bible - 1834
49:25-26
These two thoughts - the peaceful abundance of his old age, which he owed to Joseph, and the persecutions his beloved son had endured - stir the fountains of his affections until they overflow with blessings. "From the God of thy father" - the Eternal One who is the source of all blessing. "And the Almighty," who is able to control all adverse influences. "Blessings of heaven above" - the air, the rain, and the sun. "Blessings of the deep" - the springs and streams, as well as the fertile soil. "Blessings of the breasts and the womb" - the children of the home and the young of the flocks and herds. "Have pRev_ailed." The benedictions of Jacob pronounced upon Joseph exceed those that came upon Jacob himself from his fathers. To Joseph is given a double portion, with a double measure of affection from a father's heart. "Unto the bound of the perpetual hills." Like an overflowing flood they have risen to the very summits of the perpetual hills in the conceptions of the venerable patriarch. "Of him who was distinguished from his brethren;" not only by a long period of persecution and humiliation, but by a subsequent elevation to extraordinary dignity and pre-eminence.
It is to be noted that this benediction, when fairly interpreted, though it breathes all the fondness of a father's heart, yet contains no intimation that the supremacy or the priesthood were to belong to Joseph, or that the Messiah was to spring from him. At the same time Joseph was in many events of his history a remarkable type of the Messiah, and by intermarriage he, as well as many foreigners, was no doubt among the ancestors of the Messiah Kg2 8:18, Kg2 8:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:25: the God: Gen 28:13, Gen 28:21, Gen 35:3, Gen 43:23; Deu 8:17, Deu 28:12, Deu 33:1, Deu 33:13-17
the Almighty: Gen 17:1, Gen 35:11
with blessings: Deu 28:2-12, Deu 33:13; Psa 84:11, Psa 85:12; Mat 6:33; Co1 3:21, Co1 3:22; Eph 1:3; Phi 4:19; Ti1 4:8
John Gill
49:25 Even by the God of thy father, who shall help thee,.... The same with the mighty God of Jacob, by whom his hands had been made strong, and he would be still helped, protected, and defended against his powerful enemies; and by whom Christ, the antitype, was helped as man and Mediator against his enemies, and to do all the work he engaged in; and by whom all the Lord's people are helped to fight his battles with their spiritual enemies, to withstand temptations, exercise every grace, and do the will and work of God:
and by the Almighty, who shall bless thee with blessings of heaven above; with those blessings which may be ascribed to the sun, moon, and stars, and their influences as means, and to the rain and dew which descend from thence; and as with such temporal blessings, so with spiritual ones in heavenly things in Christ:
blessings of the deep that lieth under; of rivers, fountains and springs that rise out of the earth from below, which water and make fruitful:
blessings of the breasts, and of the womb an increase of children, and of cattle, and those healthy, thriving, and prosperous, which are great temporal mercies; as are the word and ordinances spiritual ones, those breasts of consolation, which such that are born again partake of, and grow thereby.
John Wesley
49:25 Even by the God of thy father Jacob, who shall help thee - Our experiences of God's power and goodness in strengthning us hitherto, are encouragements still to hope for help from him. He that has helped us, will. And by the Almighty, who shall bless thee; and he only blesseth indeed. Observe the blessings conferred on Joseph; First, Various and abundant blessings. Blessings of heaven above, rain in its season, and fair weather in its season; blessings of the deep that lies under this earth, or with subterraneous mines and springs. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. Secondly, Eminent and transcendent blessings, which prevail above the blessings of my progenitors - His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph. Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills - Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said they shall be, so it is a promise; or, let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a helmet to protect it.
49:2649:26: օրհնութեանց հօր քոյ եւ մօր քոյ. որ զօրացան քան զօրհնութիւնս լերանց մշտնջենաւորաց, եւ քան զօրհնութիւնս բլրոց յաւիտենականաց. եղիցին ՚ի վերայ գլխոյ Յովսեփու, եւ ՚ի վերայ գլխոց եղբարցն որոց առաջնորդեաց[487]։ [487] Յօրինակին պակասէր. Եւ ՚ի վերայ գլխոց եղբարցն։
26 Քո հօր օրհնութիւնն ու մօր օրհնութիւնն առաւել ուժեղ, քան օրհնանքը յաւերժական լեռների, քան օրհնանքը յաւիտենական բլուրների, իջնի թող գլխի վրայ Յովսէփի ու գլխին նրա եղբայրների, որոնց առաջնորդեց նա:
26 Քու հօրդ օրհնութիւնները իմ նախնիքներուս օրհնութիւններէն Մինչեւ յաւիտենական բլուրներուն գագաթը* զօրացան. Յովսէփին գլխուն վրայ պիտի ըլլան Եւ անոր գագաթին վրայ, որ իր եղբայրներէն գերազանց է։
Օրհնութեանց հօր քո եւ մօր քո, որ զօրացան քան զօրհնութիւնս լերանց մշտնջենաւորաց, եւ քան զօրհնութիւնս բլրոց յաւիտենականաց, եղիցի ի վերայ գլխոյ Յովսեփայ, եւ ի վերայ գլխոյ եղբարցն որոց առաջնորդեաց:

49:26: օրհնութեանց հօր քոյ եւ մօր քոյ. որ զօրացան քան զօրհնութիւնս լերանց մշտնջենաւորաց, եւ քան զօրհնութիւնս բլրոց յաւիտենականաց. եղիցին ՚ի վերայ գլխոյ Յովսեփու, եւ ՚ի վերայ գլխոց եղբարցն որոց առաջնորդեաց[487]։
[487] Յօրինակին պակասէր. Եւ ՚ի վերայ գլխոց եղբարցն։
26 Քո հօր օրհնութիւնն ու մօր օրհնութիւնն առաւել ուժեղ, քան օրհնանքը յաւերժական լեռների, քան օրհնանքը յաւիտենական բլուրների, իջնի թող գլխի վրայ Յովսէփի ու գլխին նրա եղբայրների, որոնց առաջնորդեց նա:
26 Քու հօրդ օրհնութիւնները իմ նախնիքներուս օրհնութիւններէն Մինչեւ յաւիտենական բլուրներուն գագաթը* զօրացան. Յովսէփին գլխուն վրայ պիտի ըլլան Եւ անոր գագաթին վրայ, որ իր եղբայրներէն գերազանց է։
zohrab-1805▾ eastern-1994▾ western am▾
49:2626: благословениями отца твоего, которые превышают благословения гор древних и приятности холмов вечных; да будут они на голове Иосифа и на темени избранного между братьями своими.
49:26 εὐλογίας ευλογια commendation; acclamation πατρός πατηρ father σου σου of you; your καὶ και and; even μητρός μητηρ mother σου σου of you; your ὑπερίσχυσεν υπερισχυω in; on εὐλογίαις ευλογια commendation; acclamation ὀρέων ορος mountain; mount μονίμων μονιμος and; even ἐπ᾿ επι in; on εὐλογίαις ευλογια commendation; acclamation θινῶν θις be ἐπὶ επι in; on κεφαλὴν κεφαλη head; top Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἐπὶ επι in; on κορυφῆς κορυφη who; what ἡγήσατο ηγεομαι lead; consider ἀδελφῶν αδελφος brother
49:26 בִּרְכֹ֣ת birᵊḵˈōṯ בְּרָכָה blessing אָבִ֗יךָ ʔāvˈîḵā אָב father גָּֽבְרוּ֙ gˈāvᵊrû גבר be superior עַל־ ʕal- עַל upon בִּרְכֹ֣ת birᵊḵˈōṯ בְּרָכָה blessing הֹורַ֔י hôrˈay הרה be pregnant עַֽד־ ʕˈaḏ- עַד unto תַּאֲוַ֖ת taʔᵃwˌaṯ תַּאֲוָה desire גִּבְעֹ֣ת givʕˈōṯ גִּבְעָה hill עֹולָ֑ם ʕôlˈām עֹולָם eternity תִּֽהְיֶ֨ין֙ tˈihyˈeʸn היה be לְ lᵊ לְ to רֹ֣אשׁ rˈōš רֹאשׁ head יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וּ û וְ and לְ lᵊ לְ to קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp נְזִ֥יר nᵊzˌîr נָזִיר singled out אֶחָֽיו׃ פ ʔeḥˈāʸw . f אָח brother
49:26. benedictiones patris tui confortatae sunt benedictionibus patrum eius donec veniret desiderium collium aeternorum fiant in capite Ioseph et in vertice nazarei inter fratres suosThe blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come: may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
26. The blessings of thy father Have prevailed above the blessings of my progenitors Unto the utmost bound of the everlasting hills: They shall be on the head of Joseph, And on the crown of the head of him that was separate from his brethren.
49:26. The blessings of your father are strengthened by the blessings of his fathers, until the desire of the hills of eternity shall arrive. May they be at the head of Joseph, and at the summit of the Nazarite, among his brothers.
49:26. The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren:

26: благословениями отца твоего, которые превышают благословения гор древних и приятности холмов вечных; да будут они на голове Иосифа и на темени избранного между братьями своими.
49:26
εὐλογίας ευλογια commendation; acclamation
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
μητρός μητηρ mother
σου σου of you; your
ὑπερίσχυσεν υπερισχυω in; on
εὐλογίαις ευλογια commendation; acclamation
ὀρέων ορος mountain; mount
μονίμων μονιμος and; even
ἐπ᾿ επι in; on
εὐλογίαις ευλογια commendation; acclamation
θινῶν θις be
ἐπὶ επι in; on
κεφαλὴν κεφαλη head; top
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἐπὶ επι in; on
κορυφῆς κορυφη who; what
ἡγήσατο ηγεομαι lead; consider
ἀδελφῶν αδελφος brother
49:26
בִּרְכֹ֣ת birᵊḵˈōṯ בְּרָכָה blessing
אָבִ֗יךָ ʔāvˈîḵā אָב father
גָּֽבְרוּ֙ gˈāvᵊrû גבר be superior
עַל־ ʕal- עַל upon
בִּרְכֹ֣ת birᵊḵˈōṯ בְּרָכָה blessing
הֹורַ֔י hôrˈay הרה be pregnant
עַֽד־ ʕˈaḏ- עַד unto
תַּאֲוַ֖ת taʔᵃwˌaṯ תַּאֲוָה desire
גִּבְעֹ֣ת givʕˈōṯ גִּבְעָה hill
עֹולָ֑ם ʕôlˈām עֹולָם eternity
תִּֽהְיֶ֨ין֙ tˈihyˈeʸn היה be
לְ lᵊ לְ to
רֹ֣אשׁ rˈōš רֹאשׁ head
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וּ û וְ and
לְ lᵊ לְ to
קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp
נְזִ֥יר nᵊzˌîr נָזִיר singled out
אֶחָֽיו׃ פ ʔeḥˈāʸw . f אָח brother
49:26. benedictiones patris tui confortatae sunt benedictionibus patrum eius donec veniret desiderium collium aeternorum fiant in capite Ioseph et in vertice nazarei inter fratres suos
The blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come: may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.
49:26. The blessings of your father are strengthened by the blessings of his fathers, until the desire of the hills of eternity shall arrive. May they be at the head of Joseph, and at the summit of the Nazarite, among his brothers.
49:26. The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:26: The blessing of thy father, etc. - 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."
27. Benjamin is a ravenous wolf: In the morning he shall devour the prey, And in the evening he shall divide the spoil.
This tribe is very fitly compared to a ravenous wolf, because of the rude courage and ferocity which they have invariably displayed, particularly in their war with the other tribes, in which they killed more men than the whole of their own numbers amounted to.
"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 19, 20." 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, Deu 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: -
The Beloved Of The Lord shall dwell with him in safety,
And shall cover him all the day long,
And shall dwell between his shoulders.
Deu 33:12.
In the morning, etc. - These expressions have been variously understood. The sense given above is that in which the principal interpreters agree; but Houbigant protests against the prophecy signifying the continuance of this tribe, as the words, "in the morning devouring the prey," and "in the evening dividing the spoil," are supposed to imply; "because," he observes, "after the return from the Babylonish captivity, this tribe is no more mentioned." But this may be accounted for from the circumstance of its being associated with that of Judah, (see Kg1 12:21-24), after which it is scarcely ever mentioned but in that union. Being thus absorbed in the tribe of Judah, it continued from the morning till the evening of the Jewish dispensation, and consequently till the Lion of the tribe of Judah was seen in the wilderness of Israel. 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, Jdg 3:15, etc. Saul of Benjamin was the first king of Israel; he and his son were great warriors, making a prey of many enemies, Sa1 11:6, Sa1 11:7, Sa1 11:11; Sa1 14:13, Sa1 14:15, Sa1 14:47, Sa1 14:48. And the evening, the latter times; for Mordecai and Esther of Benjamin delivered the Jews from a great destruction, and slew their enemies, Est 8:7, Est 8:9, Est 8:11; Est 9:5, Est 9:6, Est 9:15, Est 9:16."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:26: have pRev_ailed: Gen 27:27-29, Gen 27:39, Gen 27:40, Gen 28:3, Gen 28:4; Eph 1:3
everlasting hills: Deu 33:15; Psa 89:36; Isa 54:10; Eze 37:25, Eze 37:26; Jon 2:6; Hab 3:6
they shall: Deu 33:16; Psa 132:18
was separate: Gen 37:28; Num 6:2; Psa 105:17-22; Isa 66:5; Act 7:9
Geneva 1599
49:26 The blessings of thy father have (t) prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was (u) separate from his brethren.
(t) In as much as he was closer to the accomplishment of the promise and it had been more often confirmed.
(u) Either in dignity, or when he was sold from his brethren.
John Gill
49:26 The blessings of thy father have prevailed above the blessings of my progenitors,.... Jacob's blessings were greater and more numerous, both those which he himself had, and bestowed upon his offspring, than those that Abraham and Isaac had, he having more children than they, and blessings for everyone of them; whereas they each of them had but two, and one of these two were excluded the blessing: and besides, though these blessings were the same in substance bestowed on his progenitors, and by them on him, yet these were more clearly and distinctly given out by him to his posterity, and were nearer their accomplishment:
unto the utmost bounds of the everlasting hills, they shall be on the head of Joseph: that is, continue on him as long as the everlasting hills continue, particularly those of a spiritual kind, for they endure for ever. The word for "bounds" signifies "desire"; and Onkelos paraphrases the words,"which the princes that were of old desired:''meaning either the angels who desire to look into heavenly things, or the patriarchs, who were desirous of the coming of the Messiah, and salvation by him; and so the Vulgate Latin version is, "until the desire of the everlasting hills should come"; that is, Christ, who is the desire of all nations, in whom all nations of the earth are to be blessed, and therefore desirable; blessings of all kinds are upon the head of the just, as they were on Joseph, Prov 10:6.
and on the crown of the head of him that was separate from his brethren; who shunned company and conversation with him, and at length sold him into Egypt, where he was parted from them, and remained separate for many years; and when they came to dwell in the land of Egypt, they lived in Goshen, and he at Pharaoh's court, where he was distinguished with peculiar honours, and advanced above them. Of Christ his antitype, see Heb 7:26.
49:2749:27: Բենիամին՝ գա՛յլ յափշտակօղ, զայգո՛ւնն դեռեւս ուտիցէ. եւ առ երեկս բաշխեսցէ կերակուրս։
27 Բենիամի՛ն՝ յափշտակող գա՛յլ, առաւօտեան իր որսն ուտող, երեկոյեան պատառ բաշխող»:
27 Բենիամինը պատառող գայլ պիտի ըլլայ. Առտուն որսը պիտի ուտէ Եւ գիշերը կողոպուտը պիտի բաժնէ»։
Բենիամին գայլ յափշտակող, զայգունն դեռ եւս ուտիցէ, եւ առ երեկս բաշխիցէ [658]կերակուրս:

49:27: Բենիամին՝ գա՛յլ յափշտակօղ, զայգո՛ւնն դեռեւս ուտիցէ. եւ առ երեկս բաշխեսցէ կերակուրս։
27 Բենիամի՛ն՝ յափշտակող գա՛յլ, առաւօտեան իր որսն ուտող, երեկոյեան պատառ բաշխող»:
27 Բենիամինը պատառող գայլ պիտի ըլլայ. Առտուն որսը պիտի ուտէ Եւ գիշերը կողոպուտը պիտի բաժնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2727: Вениамин, хищный волк, утром будет есть ловитву и вечером будет делить добычу.
49:27 Βενιαμιν βενιαμιν Beniamin; Veniamin λύκος λυκος wolf ἅρπαξ αρπαξ rapacious τὸ ο the πρωινὸν πρωινος early ἔδεται εσθιω eat; consume ἔτι ετι yet; still καὶ και and; even εἰς εις into; for τὸ ο the ἑσπέρας εσπερα evening διαδώσει διαδιδωμι give out τροφήν τροφη nourishment; provisions
49:27 בִּנְיָמִין֙ binyāmîn בִּנְיָמִן Benjamin זְאֵ֣ב zᵊʔˈēv זְאֵב wolf יִטְרָ֔ף yiṭrˈāf טרף tear בַּ ba בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning יֹ֣אכַל yˈōḵal אכל eat עַ֑ד ʕˈaḏ עַד prey וְ wᵊ וְ and לָ lā לְ to † הַ the עֶ֖רֶב ʕˌerev עֶרֶב evening יְחַלֵּ֥ק yᵊḥallˌēq חלק divide שָׁלָֽל׃ šālˈāl שָׁלָל plunder
49:27. Beniamin lupus rapax mane comedet praedam et vespere dividet spoliaBenjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.
27. Benjamin is a wolf that ravineth: In the morning he shall devour the prey, And at even he shall divide the spoil.
49:27. Benjamin is a ravenous wolf, in the morning he will eat the prey, and in the evening he will divide the spoil.”
49:27. Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil:

27: Вениамин, хищный волк, утром будет есть ловитву и вечером будет делить добычу.
49:27
Βενιαμιν βενιαμιν Beniamin; Veniamin
λύκος λυκος wolf
ἅρπαξ αρπαξ rapacious
τὸ ο the
πρωινὸν πρωινος early
ἔδεται εσθιω eat; consume
ἔτι ετι yet; still
καὶ και and; even
εἰς εις into; for
τὸ ο the
ἑσπέρας εσπερα evening
διαδώσει διαδιδωμι give out
τροφήν τροφη nourishment; provisions
49:27
בִּנְיָמִין֙ binyāmîn בִּנְיָמִן Benjamin
זְאֵ֣ב zᵊʔˈēv זְאֵב wolf
יִטְרָ֔ף yiṭrˈāf טרף tear
בַּ ba בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
יֹ֣אכַל yˈōḵal אכל eat
עַ֑ד ʕˈaḏ עַד prey
וְ wᵊ וְ and
לָ לְ to
הַ the
עֶ֖רֶב ʕˌerev עֶרֶב evening
יְחַלֵּ֥ק yᵊḥallˌēq חלק divide
שָׁלָֽל׃ šālˈāl שָׁלָל plunder
49:27. Beniamin lupus rapax mane comedet praedam et vespere dividet spolia
Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.
49:27. Benjamin is a ravenous wolf, in the morning he will eat the prey, and in the evening he will divide the spoil.”
49:27. Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Вениаминову колену предрекается воинственность и некоторая дикость нрава (доказательство — известный случай с левитом в Гиве, Суд 20). Из него происходили Аод (Суд 3), Саул, впоследствии Апостол Павел.
Albert Barnes: Notes on the Bible - 1834
49:27
Benjamin is described as a wolf who is engaged morning and evening, that is, all day long, in hunting after prey. He was warlike by character and conduct Judg. 20-21, and among his descendants are Ehud, Saul, and Jonathan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:27: ravin: Gen 35:18, Gen 46:21; Deu 33:12
a wolf: Num 23:24; Jdg 3:15-29, Jdg 20:21, Jdg 20:25; Sa1 11:4-11, Sa1 14:1-15:35, 17:1-58; Act 8:3, Act 9:1; Phi 3:5
at night: Jer 5:6; Eze 22:25, Eze 22:27; Hos 13:7, Hos 13:8; Zep 3:3; Mat 7:15, Mat 10:16; Act 20:29
Carl Friedrich Keil and Franz Delitzsch
49:27
"Benjamin - a world, which tears in pieces; in the morning he devours prey, and in the evening he divides spoil." Morning and evening together suggest the idea of incessant and victorious capture of booty (Del.). The warlike character which the patriarch here attributes to Benjamin, was manifested by that tribe, not only in the war which he waged with all the tribes on account of their wickedness in Gibeah (Judg 20), but on other occasions also (Judg 5:14), in its distinguished archers and slingers (Judg 20:16; 1Chron 8:40, 1Chron 8:12; 2Chron 14:8; 2Chron 17:17), and also in the fact that the judge Ehud (Judg 3:15.), and Saul, with his heroic son Jonathan, sprang from this tribe (1Kings 11:1-15 and 13; 2Kings 1:19.).
John Gill
49:27 Benjamin shall ravin as a wolf,.... All the three Targums apply this prophecy to the priests offering the daily sacrifice, morning and evening, in the temple, which stood in the lot of Benjamin, and dividing what was left, and eating it. But it respects the tribe itself, compared to a wolf for its fortitude, courage, and valour, as well as for its rapaciousness, it being a warlike tribe; and the Jewish writers (q) say, that it is compared to a wolf, because of its strength. Wolves, said to be devoted to Mars, are called "martial" wolves by Virgil (r) and Horace (s); and we have an early instance of the valour and success of this tribe in a war waged with all the other tribes, and in two pitched battles, in one with 26,000 men it beat 400,000, Judg 20:15, and if this tribe is compared to a wolf for rapaciousness, this may be illustrated by the remainder of those, after the loss of a third battle, catching and carrying away the daughters of Shiloh, and making them their wives, Judg 21:23. Some apply this to particular persons of this tribe, as to Saul the first king of Israel, who was of Benjamin; and who as soon as he took the kingdom of Israel, in the morning, in the beginning of that state, fought against all his enemies on every side, against Moab, Ammon, Edom, the kings of Zobah, and the Philistines, and the Amalekites, 1Kings 14:47 and to Mordecai and Esther, who were of the same tribe, who after the captivity, and in the evening of that state, divided the spoil of Haman, Esther 8:1 this is observed by Jarchi, Aben Ezra, and Ben Gersom. Some of the Christian fathers have applied the prophecy to the Apostle Paul, who was of the tribe of Benjamin; who in the morning of his youth was a fierce and ravenous persecutor, and made havoc of the church of God: and in the evening, or latter part of his life, spent his days in dividing the spoil of Satan among the Gentiles, taking the prey out of his hands, turning men from the power of Satan unto God, and distributed food to the souls of men. In a spiritual sense he was a warlike man, a good soldier of Christ, and accoutred as such, had a warfare to accomplish, and enemies to fight with; and did fight the good fight of faith, conquered, and was more than a conqueror through Christ, and is now crowned: and why may it not be applied to Christ himself, seeing the blessing of Benjamin by Moses, Deut 33:12 seems to belong to him? he is God's Benjamin, the son and man of his right hand, as dear to him as his right hand, in whom his power has been displayed, and who is exalted at his right hand; and may as well be compared to a wolf as to a lion, as he is the lion of the tribe of Judah, and as God himself is compared to a lion and bear, Hos 13:7 and who is expressly said to divide the spoil with the strong, Is 53:12 spoiled principalities and powers, delivered his people as a prey out of the hands of the mighty, and will make an utter destruction of all his and their enemies. Some of these things were done in the morning of the Gospel dispensation, and others will be done in the evening of it, Col 2:15.
(q) Targum Jon. Aben Ezra & Gersom, in loc. (r) Virgil. Aeneid. 9. (s) Horat. Carmin. l. 1. Ode. 17.
John Wesley
49:27 Benjamin shall ravin as a wolf - It is plain, Jacob was guided in what he said by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness of his beloved son Benjamin, concerning whom he only foretells, that his posterity should be a warlike tribe, strong and daring, and that they should enrich themselves with the spoil of their enemies, that they should be active in the world, and a tribe as much feared by their neighbours as any other; in the morning he shall devour the prey which he seized and divided over night.
Robert Jamieson, A. R. Fausset and David Brown
49:27 BENJAMIN (Gen 49:27-33)
shall ravin like a wolf--This tribe in its early history spent its energies in petty or inglorious warfare and especially in the violent and unjust contest (Jdg. 19:1-20:48), in which it engaged with the other tribes, when, notwithstanding two victories, it was almost exterminated.
49:2849:28: Ամենեքեան սոքա որդիք Յակոբայ՝ ազգք երկոտասան. եւ ա՛յս է զոր խօսեցաւ ընդ նոսա հայրն իւրեանց, եւ օրհնեաց զնոսա։ Իւրաքանչիւր ըստ օրհնութեան իւրում[488] [488] Ոմանք. Ամենեքին սոքա ազգք Յակոբայ երկոտասանք։
28 Այս բոլորը՝ Յակոբի որդիները, տասներկու ցեղերն են: Սա է ահա, ինչ որ խօսեց նրանց հայրը իրենց հետ: Նա իւրաքանչիւրին օրհնեց իրեն արժանի օրհնութեամբ:
28 Ասոնք ամէնքը Իսրայէլին տասնըերկու ցեղերն են եւ այս է՝ որ անոնց հայրը խօսեցաւ անոնց ու օրհնեց զանոնք։ Ամէն մէկուն օրհնութեանը պէս օրհնեց զանոնք
Ամենեքեան սոքա [659]որդիք Յակոբայ` ազգք`` երկոտասան. եւ այս է զոր խօսեցաւ ընդ նոսա հայրն իւրեանց, եւ օրհնեաց զնոսա. իւրաքանչիւր ըստ օրհնութեան իւրում օրհնեաց զնոսա:

49:28: Ամենեքեան սոքա որդիք Յակոբայ՝ ազգք երկոտասան. եւ ա՛յս է զոր խօսեցաւ ընդ նոսա հայրն իւրեանց, եւ օրհնեաց զնոսա։ Իւրաքանչիւր ըստ օրհնութեան իւրում[488]
[488] Ոմանք. Ամենեքին սոքա ազգք Յակոբայ երկոտասանք։
28 Այս բոլորը՝ Յակոբի որդիները, տասներկու ցեղերն են: Սա է ահա, ինչ որ խօսեց նրանց հայրը իրենց հետ: Նա իւրաքանչիւրին օրհնեց իրեն արժանի օրհնութեամբ:
28 Ասոնք ամէնքը Իսրայէլին տասնըերկու ցեղերն են եւ այս է՝ որ անոնց հայրը խօսեցաւ անոնց ու օրհնեց զանոնք։ Ամէն մէկուն օրհնութեանը պէս օրհնեց զանոնք
zohrab-1805▾ eastern-1994▾ western am▾
49:2828: Вот все двенадцать колен Израилевых; и вот что сказал им отец их; и благословил их, и дал им благословение, каждому свое.
49:28 πάντες πας all; every οὗτοι ουτος this; he υἱοὶ υιος son Ιακωβ ιακωβ Iakōb; Iakov δώδεκα δωδεκα twelve καὶ και and; even ταῦτα ουτος this; he ἐλάλησεν λαλεω talk; speak αὐτοῖς αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτῶν αυτος he; him καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him ἕκαστον εκαστος each κατὰ κατα down; by τὴν ο the εὐλογίαν ευλογια commendation; acclamation αὐτοῦ αυτος he; him εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him
49:28 כָּל־ kol- כֹּל whole אֵ֛לֶּה ʔˈēlleh אֵלֶּה these שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two עָשָׂ֑ר ʕāśˈār עָשָׂר -teen וְ֠ wᵊ וְ and זֹאת zōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak לָהֶ֤ם lāhˈem לְ to אֲבִיהֶם֙ ʔᵃvîhˌem אָב father וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֹותָ֔ם ʔôṯˈām אֵת [object marker] אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] כְּ kᵊ כְּ as בִרְכָתֹ֖ו virᵊḵāṯˌô בְּרָכָה blessing בֵּרַ֥ךְ bērˌaḵ ברך bless אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
49:28. omnes hii in tribubus Israhel duodecim haec locutus est eis pater suus benedixitque singulis benedictionibus propriisAll these are the twelve tribes of Israel: these things their father spoke to them, and he blessed every one with their proper blessings.
28. All these are the twelve tribes of Israel: and this is it that their father spake unto them and blessed them; every one according to his blessing he blessed them.
49:28. All these are the twelve tribes of Israel. These things their father spoke to them, and he blessed each one with their proper blessings.
49:28. All these [are] the twelve tribes of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them.
All these [are] the twelve tribes of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them:

28: Вот все двенадцать колен Израилевых; и вот что сказал им отец их; и благословил их, и дал им благословение, каждому свое.
49:28
πάντες πας all; every
οὗτοι ουτος this; he
υἱοὶ υιος son
Ιακωβ ιακωβ Iakōb; Iakov
δώδεκα δωδεκα twelve
καὶ και and; even
ταῦτα ουτος this; he
ἐλάλησεν λαλεω talk; speak
αὐτοῖς αυτος he; him
ο the
πατὴρ πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
ἕκαστον εκαστος each
κατὰ κατα down; by
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
αὐτοῦ αυτος he; him
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
49:28
כָּל־ kol- כֹּל whole
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two
עָשָׂ֑ר ʕāśˈār עָשָׂר -teen
וְ֠ wᵊ וְ and
זֹאת zōṯ זֹאת this
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֨ר dibbˌer דבר speak
לָהֶ֤ם lāhˈem לְ to
אֲבִיהֶם֙ ʔᵃvîhˌem אָב father
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
כְּ kᵊ כְּ as
בִרְכָתֹ֖ו virᵊḵāṯˌô בְּרָכָה blessing
בֵּרַ֥ךְ bērˌaḵ ברך bless
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
49:28. omnes hii in tribubus Israhel duodecim haec locutus est eis pater suus benedixitque singulis benedictionibus propriis
All these are the twelve tribes of Israel: these things their father spoke to them, and he blessed every one with their proper blessings.
49:28. All these are the twelve tribes of Israel. These things their father spoke to them, and he blessed each one with their proper blessings.
49:28. All these [are] the twelve tribes of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Нарочито замечается, что обетования относятся и к потомству. Ст. 29–30, составляющие повторение (47:29–31) завещания Иосифу, сообщают последнее распоряжение Иакова и смерть его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28: Death of Jacob.B. C. 1689.
28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them. 29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite, 30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. 32 The purchase of the field and of the cave that is therein was from the children of Heth. 33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.
Here is, I. The summing up of the blessings of Jacob's sons, v. 28. Though Reuben, Simeon, and Levi were put under the marks of their father's displeasure, yet he is said to bless them every one according to his blessing; for none of them were rejected as Esau was. Note, Whatever rebukes of God's word or providence we are under at any time, yet, as long as we have an interest in God's covenant, a place and a name among his people, and good hopes of a share in the heavenly Canaan, we must account ourselves blessed.
II. The solemn charge Jacob gave them concerning his burial, which is a repetition of what he had before given to Joseph. See how he speaks of death, now that he is dying: I am to be gathered unto my people, v. 29. Note, It is good to represent death to ourselves under the most desirable images, that the terror of it may be taken off. Though it separates us from our children and our people in this world, it gathers us to our fathers and to our people in the other world. Perhaps Jacob uses this expression concerning death as a reason why his sons should bury him in Canaan; for, says he, "I am to be gathered unto my people, my soul must go to the spirits of just men made perfect: and therefore bury me with my fathers, Abraham and Isaac, and their wives," v. 31. Observe, 1. His heart was very much upon it, not so much from a natural affection to his native soil as from a principle of faith in the promise of God, that Canaan should be the inheritance of his seed in due time. Thus he would keep up in his sons a remembrance of the promised land, and not only would have their acquaintance with it renewed by a journey thither on that occasion, but their desire towards it and their expectation of it preserved. 2. He is very particular in describing the place both by the situation of it and by the purchase Abraham had made of it for a burying-place, v. 30, 32. He was afraid lest his sons, after seventeen years' sojourning in Egypt, had forgotten Canaan, and even the burying-place of their ancestors there, or lest the Canaanites should dispute his title to it; and therefore he specifies it thus largely, and the purchase of it, even when he lies a-dying, not only to prevent mistakes, but to show how mindful he was of that country. Note, It is, and should be, a great pleasure to dying saints to fix their thoughts upon the heavenly Canaan, and the rest they hope for there after death.
III. The death of Jacob, v. 33. When he had finished both his blessing and his charge (both which are included in the commanding of his sons), and so had finished his testimony, he addressed himself to his dying work. 1. He put himself into a posture for dying; having before seated himself upon the bed-side, to bless his sons (the spirit of prophecy bringing fresh oil to his expiring lamp, Dan. x. 19), when that work was done, he gathered up his feet into the bed, that he might lie along, not only as one patiently submitting to the stroke, but as one cheerfully composing himself to rest, now that he was weary. I will lay me down, and sleep. 2. He freely resigned his spirit into the hand of God, the Father of spirits: He yielded up the ghost. 3. His separated soul went to the assembly of the souls of the faithful, which, after they are delivered from the burden of the flesh, are in joy and felicity: he was gathered to his people. Note, If God's people be our people, death will gather us to them.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
49:28-33
After the benediction Jacob gives directions concerning his burial. "All these are the twelve tribes". This implies that the benedictions refer not to the heads only, but to the whole tribes. "Each according to his blessing." All are blessed, but the form of the blessing is suited to the character of the individual "Bury me with my fathers" - with Abraham and Sarah, Isaac and Rebekah, and Leah. This dying command he now lays on the twelve, as he had before bound Joseph by oath to its performance. "Gathered up his feet into the bed." He had been sitting upright while pronouncing the benedictory address and giving his last directions. He now lies down and calmly breathes his last.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:28: the twelve: Num 23:24; Est 8:7, Est 8:9, Est 8:11, Est 9:1-10:3; Eze 39:8-10; Zac 14:1-7
every one: Gen 35:22; Exo 28:21; Kg1 18:31; Act 26:7; Jam 1:1; Rev 7:4
Carl Friedrich Keil and Franz Delitzsch
49:28
The concluding words in Gen 49:28, "All these are the tribes of Israel, twelve," contain the thought, that in his twelve sons Jacob blessed the future tribes. "Every one with that which was his blessing, he blessed them," i.e., every one with his appropriate blessing (אשׁר accus. dependent upon בּרך which is construed with a double accusative); since, as has already been observed, even Reuben, Simeon, and Levi, though put down through their own fault, received a share in the promised blessing.
John Gill
49:28 All these are the twelve tribes of Israel,.... The twelve sons of Jacob before mentioned were heads of twelve tribes, who were afterwards seated, and had their part in the land of Canaan; there were indeed thirteen tribes, two springing from Joseph; but then the tribe of Levi had no part in the land of Canaan, which was divided into twelve parts; this shows that the above predictions respect not the persons of the patriarchs, but their tribes:
and this is it that their father spake unto them, and blessed them: the above is the sum and substance of what he had delivered in his patriarchal benediction of them, a little before his death; and though some of them, as Reuben, Simeon, and Levi, may seem rather to be cursed than blessed, yet the greater part of them were clearly and manifestly blessed; and what he said by way of correction and rebuke to the others, might be blessed to them for their good; nor is it improbable, that after he had delivered out the above predictions, he might wish for and implore a blessing on them all; and certain it is, that they all had a part in the blessing of Abraham, Isaac, and Jacob, as it related to the land of Canaan:
everyone according to his blessing he blessed them; according to the blessing which was appointed to them of God, and was in later times bestowed on them, Jacob under a spirit of prophecy was directed to bless them with, or to foretell what blessings should come upon them, and which accordingly did.
Robert Jamieson, A. R. Fausset and David Brown
49:28 all these are the twelve tribes of Israel--or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel.
49:2949:29: օրհնեաց զնոսա։ Եւ պատուիրեաց նոցա, եւ ասէ ցնոսա. Ես յաւելո՛ւմ առ ժողովուրդ իմ։ Թաղեցէ՛ք զիս ընդ հարս իմ յայրի անդ՝ որ է յագարակին Եփրոնի Քետացւոյ. յայրին ※ որ յանդի անդ է ՚ի կրկնում,
29 Նա պատուիրեց նրանց՝ ասելով. «Ես գնում եմ իմ նախնիների գիրկը: Ինձ թաղեցէ՛ք իմ նախնիների մօտ, այն քարայրում, որ քետացի Եփրոնի ագարակում է, այն զոյգ քարայրում, որ այդ դաշտում է,
29 Եւ պատուիրեց անոնց ու ըսաւ. «Ես իմ ժողովուրդիս պիտի խառնուիմ. իմ հայրերուս հետ այն այրին մէջ թաղեցէք զիս, որ Քետացի Եփրոնին արտին մէջ է.
Եւ պատուիրեաց նոցա եւ ասէ ցնոսա. Ես յաւելում առ ժողովուրդ իմ. թաղեցէք զիս ընդ հարս իմ յայրի անդ որ է յագարակին Եփրոնի Քետացւոյ:

49:29: օրհնեաց զնոսա։ Եւ պատուիրեաց նոցա, եւ ասէ ցնոսա. Ես յաւելո՛ւմ առ ժողովուրդ իմ։ Թաղեցէ՛ք զիս ընդ հարս իմ յայրի անդ՝ որ է յագարակին Եփրոնի Քետացւոյ. յայրին ※ որ յանդի անդ է ՚ի կրկնում,
29 Նա պատուիրեց նրանց՝ ասելով. «Ես գնում եմ իմ նախնիների գիրկը: Ինձ թաղեցէ՛ք իմ նախնիների մօտ, այն քարայրում, որ քետացի Եփրոնի ագարակում է, այն զոյգ քարայրում, որ այդ դաշտում է,
29 Եւ պատուիրեց անոնց ու ըսաւ. «Ես իմ ժողովուրդիս պիտի խառնուիմ. իմ հայրերուս հետ այն այրին մէջ թաղեցէք զիս, որ Քետացի Եփրոնին արտին մէջ է.
zohrab-1805▾ eastern-1994▾ western am▾
49:2929: И заповедал он им и сказал им: я прилагаюсь к народу моему; похороните меня с отцами моими в пещере, которая на поле Ефрона Хеттеянина,
49:29 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἐγὼ εγω I προστίθεμαι προστιθημι add; continue πρὸς προς to; toward τὸν ο the ἐμὸν εμος mine; my own λαόν λαος populace; population θάψατέ θαπτω bury; have a funeral for με με me μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father μου μου of me; mine ἐν εν in τῷ ο the σπηλαίῳ σπηλαιον cave ὅ ος who; what ἐστιν ειμι be ἐν εν in τῷ ο the ἀγρῷ αγρος field Εφρων εφρων the Χετταίου χετταιος Chettaios; Khetteos
49:29 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command אֹותָ֗ם ʔôṯˈām אֵת [object marker] וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to אֲנִי֙ ʔᵃnˌî אֲנִי i נֶאֱסָ֣ף neʔᵉsˈāf אסף gather אֶל־ ʔel- אֶל to עַמִּ֔י ʕammˈî עַם people קִבְר֥וּ qivrˌû קבר bury אֹתִ֖י ʔōṯˌî אֵת [object marker] אֶל־ ʔel- אֶל to אֲבֹתָ֑י ʔᵃvōṯˈāy אָב father אֶל־ ʔel- אֶל to הַ֨ hˌa הַ the מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in שְׂדֵ֖ה śᵊḏˌē שָׂדֶה open field עֶפְרֹ֥ון ʕefrˌôn עֶפְרֹון Ephron הַֽ hˈa הַ the חִתִּֽי׃ ḥittˈî חִתִּי Hittite
49:29. et praecepit eis dicens ego congregor ad populum meum sepelite me cum patribus meis in spelunca duplici quae est in agro Ephron HettheiAnd he charged them, saying: I am now going to be gathered to my people: bury me with my fathers in the double cave, which is in the field of Ephron the Hethite,
29. And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,
49:29. And he instructed them, saying: “I am being gathered to my people. Bury me with my fathers in the double cave, which is in the field of Ephron the Hittite,
49:29. And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that [is] in the field of Ephron the Hittite,
And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that [is] in the field of Ephron the Hittite:

29: И заповедал он им и сказал им: я прилагаюсь к народу моему; похороните меня с отцами моими в пещере, которая на поле Ефрона Хеттеянина,
49:29
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἐγὼ εγω I
προστίθεμαι προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
ἐμὸν εμος mine; my own
λαόν λαος populace; population
θάψατέ θαπτω bury; have a funeral for
με με me
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
μου μου of me; mine
ἐν εν in
τῷ ο the
σπηλαίῳ σπηλαιον cave
ος who; what
ἐστιν ειμι be
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
Εφρων εφρων the
Χετταίου χετταιος Chettaios; Khetteos
49:29
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
אֹותָ֗ם ʔôṯˈām אֵת [object marker]
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
אֲנִי֙ ʔᵃnˌî אֲנִי i
נֶאֱסָ֣ף neʔᵉsˈāf אסף gather
אֶל־ ʔel- אֶל to
עַמִּ֔י ʕammˈî עַם people
קִבְר֥וּ qivrˌû קבר bury
אֹתִ֖י ʔōṯˌî אֵת [object marker]
אֶל־ ʔel- אֶל to
אֲבֹתָ֑י ʔᵃvōṯˈāy אָב father
אֶל־ ʔel- אֶל to
הַ֨ hˌa הַ the
מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׂדֵ֖ה śᵊḏˌē שָׂדֶה open field
עֶפְרֹ֥ון ʕefrˌôn עֶפְרֹון Ephron
הַֽ hˈa הַ the
חִתִּֽי׃ ḥittˈî חִתִּי Hittite
49:29. et praecepit eis dicens ego congregor ad populum meum sepelite me cum patribus meis in spelunca duplici quae est in agro Ephron Hetthei
And he charged them, saying: I am now going to be gathered to my people: bury me with my fathers in the double cave, which is in the field of Ephron the Hethite,
49:29. And he instructed them, saying: “I am being gathered to my people. Bury me with my fathers in the double cave, which is in the field of Ephron the Hittite,
49:29. And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that [is] in the field of Ephron the Hittite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
49:29: Bury me with my fathers, etc. - 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 Gen 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 Gen 50:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:29: gathered: Rom. 12:6-21
bury me: Gen 15:15, Gen 25:8-17, Gen 35:29; Heb 12:23
in the cave: Gen 47:30; Sa2 19:37
Ephron: Gen 50:13
Carl Friedrich Keil and Franz Delitzsch
49:29
Death of Jacob. - After the blessing, Jacob again expressed to his twelve sons his desire to be buried in the sepulchre of his fathers (Gen 24), where Isaac and Rebekah and his own wife Leah lay by the side of Abraham and Sarah, which Joseph had already promised on oath to perform (Gen 47:29-31). He then drew his feet into the bed to lie down, for he had been sitting upright while blessing his sons, and yielded up the ghost, and was gathered to his people (vid., Gen 25:8). ויּגוע instead of ויּמת indicates that the patriarch departed from this earthly life without a struggle. His age is not given here, because that has already been done at Gen 47:28.
John Gill
49:29 And he charged them, and said unto them,.... The same charge he had given to Joseph he here renews, and lays it upon his sons, who were everyone of them to go along with Joseph to bury him in Canaan:
I am to be gathered unto my people; the people of God, the spirits of just men made perfect, the souls of all the saints who before this time had departed this life, and were in a state of happiness and bliss; called his people, because he and they were of the same mystical body the church, belonged to the same general assembly, and church of the firstborn; the company of God's elect, who were in the same covenant of grace, and partakers of the same blessings and promises of grace: this shows that the souls of men are immortal; that there is a future state after death, which is a state of happiness, and into which saints immediately enter as soon as they die, and where Jacob expected to be in a short time:
bury me with my fathers; the other part of himself, his body, which should not be gathered to his people, as his soul would be, he orders to be interred with his fathers Abraham and Isaac:
in the cave that is in the field of Ephron the Hittite; which is more particularly described in the following verse, being the place of his father's sepulchre.
John Wesley
49:29 I am to be gathered unto my people - Though death separate us from our children, and our people in this world, it gathers us to our fathers, and to our people in the other world. Perhaps Jacob useth this expression concerning death, as a reason why his sons should bury him in Canaan, for (saith he) I am to be gathered unto my people, my soul must be gone to the spirits of just men made perfect, and therefore bury me with my fathers Abraham and Isaac, and their wives.
Robert Jamieson, A. R. Fausset and David Brown
49:29 he charged them--The charge had already been given and solemnly undertaken (Gen 47:31). But in mentioning his wishes now and rehearsing all the circumstances connected with the purchase of Machpelah, he wished to declare, with his latest breath, before all his family, that he died in the same faith as Abraham.
49:3049:30: յանդիման Մամբրէի յերկրին Քանանացւոց՝ զոր ստացաւ Աբրաամ յԵփրոնէ Քետացւոյ ՚ի ստացուածս շիրմի[489]։ [489] Այլք. Զոր ստացաւ Աբրաամ զայրն յԵփրոնէ։
30 Մամբրէի կաղնու դիմաց, Քանանացիների երկրում: Այդ քարայրը Աբրահամը գնել էր քետացի Եփրոնից իբրեւ սեփական շիրմավայր:
30 Այն այրին մէջ, որ Քանանի երկիրը՝ Մամբրէի ծայրը եղող Մաքփելայի արտին մէջ է, որ Աբրահամ արտին հետ մէկտեղ գերեզմանի կալուածքի համար Քետացի Եփրոնէն ծախու առաւ։
յայրին որ յանդի անդ է, [660]ի կրկնում, յանդիման Մամբրէի յերկրին Քանանացւոց` զոր ստացաւ Աբրահամ [661]զայրն յԵփրոնէ Քետացւոյ ի ստացուածս շիրմի:

49:30: յանդիման Մամբրէի յերկրին Քանանացւոց՝ զոր ստացաւ Աբրաամ յԵփրոնէ Քետացւոյ ՚ի ստացուածս շիրմի[489]։
[489] Այլք. Զոր ստացաւ Աբրաամ զայրն յԵփրոնէ։
30 Մամբրէի կաղնու դիմաց, Քանանացիների երկրում: Այդ քարայրը Աբրահամը գնել էր քետացի Եփրոնից իբրեւ սեփական շիրմավայր:
30 Այն այրին մէջ, որ Քանանի երկիրը՝ Մամբրէի ծայրը եղող Մաքփելայի արտին մէջ է, որ Աբրահամ արտին հետ մէկտեղ գերեզմանի կալուածքի համար Քետացի Եփրոնէն ծախու առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:3030: в пещере, которая на поле Махпела, что пред Мамре, в земле Ханаанской, которую купил Авраам с полем у Ефрона Хеттеянина в собственность для погребения;
49:30 ἐν εν in τῷ ο the σπηλαίῳ σπηλαιον cave τῷ ο the διπλῷ διπλους double; twice τῷ ο the ἀπέναντι απεναντι before; contrary Μαμβρη μαμβρη in τῇ ο the γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ὃ ος who; what ἐκτήσατο κταομαι acquire Αβρααμ αβρααμ Abraam; Avraam τὸ ο the σπήλαιον σπηλαιον cave παρὰ παρα from; by Εφρων εφρων the Χετταίου χετταιος in κτήσει κτησις memorial; tomb
49:30 בַּ ba בְּ in † הַ the מְּעָרָ֞ה mmᵊʕārˈā מְעָרָה cave אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in שְׂדֵ֧ה śᵊḏˈē שָׂדֶה open field הַ ha הַ the מַּכְפֵּלָ֛ה mmaḵpēlˈā מַכְפֵּלָה Machpelah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵי־ pᵊnê- פָּנֶה face מַמְרֵ֖א mamrˌē מַמְרֵא Mamre בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] קָנָ֨ה qānˌā קנה buy אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with עֶפְרֹ֥ן ʕefrˌōn עֶפְרֹון Ephron הַ ha הַ the חִתִּ֖י ḥittˌî חִתִּי Hittite לַ la לְ to אֲחֻזַּת־ ʔᵃḥuzzaṯ- אֲחֻזָּה land property קָֽבֶר׃ qˈāver קֶבֶר grave
49:30. contra Mambre in terra Chanaan quam emit Abraham cum agro ab Ephron Hettheo in possessionem sepulchriOver against Mambre, in the land of Chanaan, which Abraham bought together with the field, of Ephron the Hethite, for a possession to bury in.
30. in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a buryingplace:
49:30. opposite Mamre, in the land of Canaan, which Abraham bought, along with its field, from Ephron the Hittite, as a possession for burial.
49:30. In the cave that [is] in the field of Machpelah, which [is] before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace.
In the cave that [is] in the field of Machpelah, which [is] before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace:

30: в пещере, которая на поле Махпела, что пред Мамре, в земле Ханаанской, которую купил Авраам с полем у Ефрона Хеттеянина в собственность для погребения;
49:30
ἐν εν in
τῷ ο the
σπηλαίῳ σπηλαιον cave
τῷ ο the
διπλῷ διπλους double; twice
τῷ ο the
ἀπέναντι απεναντι before; contrary
Μαμβρη μαμβρη in
τῇ ο the
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ος who; what
ἐκτήσατο κταομαι acquire
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
σπήλαιον σπηλαιον cave
παρὰ παρα from; by
Εφρων εφρων the
Χετταίου χετταιος in
κτήσει κτησις memorial; tomb
49:30
בַּ ba בְּ in
הַ the
מְּעָרָ֞ה mmᵊʕārˈā מְעָרָה cave
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׂדֵ֧ה śᵊḏˈē שָׂדֶה open field
הַ ha הַ the
מַּכְפֵּלָ֛ה mmaḵpēlˈā מַכְפֵּלָה Machpelah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵי־ pᵊnê- פָּנֶה face
מַמְרֵ֖א mamrˌē מַמְרֵא Mamre
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
קָנָ֨ה qānˌā קנה buy
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
מֵ מִן from
אֵ֛ת ʔˈēṯ אֵת together with
עֶפְרֹ֥ן ʕefrˌōn עֶפְרֹון Ephron
הַ ha הַ the
חִתִּ֖י ḥittˌî חִתִּי Hittite
לַ la לְ to
אֲחֻזַּת־ ʔᵃḥuzzaṯ- אֲחֻזָּה land property
קָֽבֶר׃ qˈāver קֶבֶר grave
49:30. contra Mambre in terra Chanaan quam emit Abraham cum agro ab Ephron Hettheo in possessionem sepulchri
Over against Mambre, in the land of Chanaan, which Abraham bought together with the field, of Ephron the Hethite, for a possession to bury in.
49:30. opposite Mamre, in the land of Canaan, which Abraham bought, along with its field, from Ephron the Hittite, as a possession for burial.
49:30. In the cave that [is] in the field of Machpelah, which [is] before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a buryingplace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:30: Abraham bought: Gen 23:8
John Gill
49:30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan,.... This is so exactly described, that there might be no mistake about the place, see Gen 23:17,
which Abraham bought with the field of Ephron the Hittite, for a possession of a burying place; this is observed if any of the successors of Ephron, or any of the Hittites, should lay any claim unto it, or dispute the right of Jacob's sons to bury him there.
49:3149:31: Ա՛նդ թաղեցին զԱբրաամ եւ զՍառա կին նորա։ Ա՛նդ թաղեցին զԻսահակ եւ զՌեբեկա կին նորա։ Ա՛նդ թաղեցին զԼիա ՚ի ստացուածի ագարակին եւ այրին որ է ՚ի նմա առ ՚ի յորդւոցն Քետայ։
31 Այնտեղ են թաղել Աբրահամին ու նրա կնոջը՝ Սառային: Այնտեղ են թաղել Իսահակին ու նրա կնոջը՝ Ռեբեկային: Այնտեղ են թաղել Լիային. սա ագարակի եւ նրա մէջ գտնուող քարայրի այն կալուածքն է, որ գնուեց Քետի որդիներից:
31 Աբրահամն ու անոր կինը Սառան հոն թաղեցին։ Իսահակն ու անոր կինը Ռեբեկան հոն թաղեցին. ես ալ Լիան հոն թաղեցի։
Անդ թաղեցին զԱբրահամ եւ զՍառա զկին նորա. անդ թաղեցին զԻսահակ եւ զՌեբեկա կին նորա. անդ [662]թաղեցին զԼիա: Ի ստացուածի ագարակին եւ այրին որ է ի նմա առ ի յորդւոցն Քետայ:

49:31: Ա՛նդ թաղեցին զԱբրաամ եւ զՍառա կին նորա։ Ա՛նդ թաղեցին զԻսահակ եւ զՌեբեկա կին նորա։ Ա՛նդ թաղեցին զԼիա ՚ի ստացուածի ագարակին եւ այրին որ է ՚ի նմա առ ՚ի յորդւոցն Քետայ։
31 Այնտեղ են թաղել Աբրահամին ու նրա կնոջը՝ Սառային: Այնտեղ են թաղել Իսահակին ու նրա կնոջը՝ Ռեբեկային: Այնտեղ են թաղել Լիային. սա ագարակի եւ նրա մէջ գտնուող քարայրի այն կալուածքն է, որ գնուեց Քետի որդիներից:
31 Աբրահամն ու անոր կինը Սառան հոն թաղեցին։ Իսահակն ու անոր կինը Ռեբեկան հոն թաղեցին. ես ալ Լիան հոն թաղեցի։
zohrab-1805▾ eastern-1994▾ western am▾
49:3131: там похоронили Авраама и Сарру, жену его; там похоронили Исаака и Ревекку, жену его; и там похоронил я Лию; [32]: это поле и пещера, которая на нем, куплена у сынов Хеттеевых.
49:31 ἐκεῖ εκει there ἔθαψαν θαπτω bury; have a funeral for Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Σαρραν σαρρα Sarra τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἐκεῖ εκει there ἔθαψαν θαπτω bury; have a funeral for Ισαακ ισαακ Isaak καὶ και and; even Ρεβεκκαν ρεβεκκα Rebecca τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἐκεῖ εκει there ἔθαψα θαπτω bury; have a funeral for Λειαν λεια Leia; Lia
49:31 שָׁ֣מָּה šˈāmmā שָׁם there קָֽבְר֞וּ qˈāvᵊrˈû קבר bury אֶת־ ʔeṯ- אֵת [object marker] אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] שָׂרָ֣ה śārˈā שָׂרָה Sarah אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman שָׁ֚מָּה ˈšāmmā שָׁם there קָבְר֣וּ qāvᵊrˈû קבר bury אֶת־ ʔeṯ- אֵת [object marker] יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] רִבְקָ֣ה rivqˈā רִבְקָה Rebekah אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and שָׁ֥מָּה šˌāmmā שָׁם there קָבַ֖רְתִּי qāvˌartî קבר bury אֶת־ ʔeṯ- אֵת [object marker] לֵאָֽה׃ lēʔˈā לֵאָה Leah
49:31. ibi sepelierunt eum et Sarram uxorem eius ibi sepultus est Isaac cum Rebecca coniuge ibi et Lia condita iacetThere they buried him, and Sara his wife: there was Isaac buried with Rebecca, his wife: there also Lia doth lie buried.
31. there they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah:
49:31. There they buried him, with his wife Sarah.” And there Isaac was buried with his wife Rebekah. There also Leah lies preserved.
49:31. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.
There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. KJV [32] The purchase of the field and of the cave that [is] therein [was] from the children of Heth:

31: там похоронили Авраама и Сарру, жену его; там похоронили Исаака и Ревекку, жену его; и там похоронил я Лию; [32]: это поле и пещера, которая на нем, куплена у сынов Хеттеевых.
49:31
ἐκεῖ εκει there
ἔθαψαν θαπτω bury; have a funeral for
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Σαρραν σαρρα Sarra
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
ἔθαψαν θαπτω bury; have a funeral for
Ισαακ ισαακ Isaak
καὶ και and; even
Ρεβεκκαν ρεβεκκα Rebecca
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκεῖ εκει there
ἔθαψα θαπτω bury; have a funeral for
Λειαν λεια Leia; Lia
49:31
שָׁ֣מָּה šˈāmmā שָׁם there
קָֽבְר֞וּ qˈāvᵊrˈû קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
שָׂרָ֣ה śārˈā שָׂרָה Sarah
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
שָׁ֚מָּה ˈšāmmā שָׁם there
קָבְר֣וּ qāvᵊrˈû קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
רִבְקָ֣ה rivqˈā רִבְקָה Rebekah
אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
שָׁ֥מָּה šˌāmmā שָׁם there
קָבַ֖רְתִּי qāvˌartî קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
לֵאָֽה׃ lēʔˈā לֵאָה Leah
49:31. ibi sepelierunt eum et Sarram uxorem eius ibi sepultus est Isaac cum Rebecca coniuge ibi et Lia condita iacet
There they buried him, and Sara his wife: there was Isaac buried with Rebecca, his wife: there also Lia doth lie buried.
49:31. There they buried him, with his wife Sarah.” And there Isaac was buried with his wife Rebekah. There also Leah lies preserved.
49:31. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:31: Gen 23:3, Gen 23:16-20, Gen 25:9, Gen 35:29, Gen 47:30, Gen 50:13; Act 7:16

49:32: Gen 23:17-20

John Gill
49:31 There they buried Abraham and Sarah his wife,.... Abraham buried Sarah there himself, and his two sons, Isaac and Ishmael, buried him there:
there they buried Isaac and Rebekah his wife; we have no other account of the death of Rebekah, and her burial, but here; it is probable she died before Isaac, and that Isaac buried her in this cave; and here Esau and Jacob buried him:
and there I buried Leah; of whose death and burial we also read nowhere else but here; it is probable she died before Isaac, and that Isaac buried her in this cave; and here Esau and Jacob buried him:
49:3249:32: Եւ դադարեա՛ց Յակոբ ՚ի պատուիրելոյ որդւոցն իւրոց։ Եւ առեալ զոտսն իւր անդէն ՚ի մահիճսն՝ պակասեաց. եւ յաւելաւ առ ժողովուրդ իւր[490]։[490] Ոմանք. Անդրէն ՚ի մահիճս իւր.. եւ յաւելաւ ՚ի ժողովուրդ իւ։
32 Յակոբը դադարեց իր որդիներին պատուիրան տալուց, ոտքերը յետ բերեց մահիճի մէջ, մեռաւ եւ գնաց իր նախնիների գիրկը:
32 Այն արտը ու հոն եղած այրը Քետի որդիներէն ծախու առնուեցան»։
Եւ դադարեաց Յակոբ ի պատուիրելոյ որդւոցն իւրոց, եւ առեալ զոտս իւր անդէն ի մահիճսն` պակասեաց, եւ յաւելաւ առ ժողովուրդ իւր:

49:32: Եւ դադարեա՛ց Յակոբ ՚ի պատուիրելոյ որդւոցն իւրոց։ Եւ առեալ զոտսն իւր անդէն ՚ի մահիճսն՝ պակասեաց. եւ յաւելաւ առ ժողովուրդ իւր[490]։
[490] Ոմանք. Անդրէն ՚ի մահիճս իւր.. եւ յաւելաւ ՚ի ժողովուրդ իւ։
32 Յակոբը դադարեց իր որդիներին պատուիրան տալուց, ոտքերը յետ բերեց մահիճի մէջ, մեռաւ եւ գնաց իր նախնիների գիրկը:
32 Այն արտը ու հոն եղած այրը Քետի որդիներէն ծախու առնուեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
49:3333: И окончил Иаков завещание сыновьям своим, и положил ноги свои на постель, и скончался, и приложился к народу своему.
49:32 ἐν εν in κτήσει κτησις the ἀγροῦ αγρος field καὶ και and; even τοῦ ο the σπηλαίου σπηλαιον cave τοῦ ο the ὄντος ειμι be ἐν εν in αὐτῷ αυτος he; him παρὰ παρα from; by τῶν ο the υἱῶν υιος son Χετ χετ Chet; Khet
49:32 מִקְנֵ֧ה miqnˈē מִקְנֶה purchase הַ ha הַ the שָּׂדֶ֛ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and הַ ha הַ the מְּעָרָ֥ה mmᵊʕārˌā מְעָרָה cave אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֖ו bˌô בְּ in מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with בְּנֵי־ bᵊnê- בֵּן son חֵֽת׃ ḥˈēṯ חֵת Heth
49:32. finitisque mandatis quibus filios instruebat collegit pedes suos super lectulum et obiit adpositusque est ad populum suumAnd when he had ended the commandments, wherewith he instructed his sons, he drew up his feet upon the bed, and died: and he was gathered to his people.
32. the field and the cave that is therein, which was purchased from the children of Heth.
49:32. - - -
49:32. The purchase of the field and of the cave that [is] therein [was] from the children of Heth.
And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people:

33: И окончил Иаков завещание сыновьям своим, и положил ноги свои на постель, и скончался, и приложился к народу своему.
49:32
ἐν εν in
κτήσει κτησις the
ἀγροῦ αγρος field
καὶ και and; even
τοῦ ο the
σπηλαίου σπηλαιον cave
τοῦ ο the
ὄντος ειμι be
ἐν εν in
αὐτῷ αυτος he; him
παρὰ παρα from; by
τῶν ο the
υἱῶν υιος son
Χετ χετ Chet; Khet
49:32
מִקְנֵ֧ה miqnˈē מִקְנֶה purchase
הַ ha הַ the
שָּׂדֶ֛ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
הַ ha הַ the
מְּעָרָ֥ה mmᵊʕārˌā מְעָרָה cave
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֖ו bˌô בְּ in
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
בְּנֵי־ bᵊnê- בֵּן son
חֵֽת׃ ḥˈēṯ חֵת Heth
49:32. finitisque mandatis quibus filios instruebat collegit pedes suos super lectulum et obiit adpositusque est ad populum suum
And when he had ended the commandments, wherewith he instructed his sons, he drew up his feet upon the bed, and died: and he was gathered to his people.
49:32. - - -
49:32. The purchase of the field and of the cave that [is] therein [was] from the children of Heth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
49:33: had made: Gen 49:1, Gen 49:24-26; Jos 24:27-29; Heb 11:22
and yielded: Gen 49:29, Gen 15:5, Gen 25:8, Gen 25:17, Gen 35:29; Job 5:26, Job 14:10, Job 30:23; Ecc 12:7; Isa 57:1, Isa 57:2; Luk 2:29; Heb 11:13-16, Heb 12:23
John Gill
49:32 The purchase of the field, and of the cave that is there, was from the children of Heth. Which is repeated for the certainty of it, and that it might be taken notice of, that both the field and cave were bought by Abraham of Ephron the Hittite, and that the children of Heth were witnesses of the bargain, and of the payment of the money, and by whom the estate was made sure to Abraham; all which might be urged, if any controversy should arise about it; see