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Genesis 49:1–28 — Jacob Blesses His Sons. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

The Voices✦ 4 public domain

Keil & DelitzschBiblical Commentary on the Old Testament1860s

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 Genesis 42:4 , Genesis 42:38 ) at the end of the days!

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

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.

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Geneva Study BibleMarginal Notes1599

When God will bring you out of Egypt, and because he speaks of the Messiah, he calls it the last days.

The Geneva marginal note (a), quoted without its bracketed letter.

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Charles EllicottCommentary for English Readers1878

This dying song of Jacob has been regarded alike by Jews and Christians as a prophetic hymn spoken by the patriarch under the influence of the Holy Spirit.

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Then Jacob called for his sons and said, “Gather around so that I can tell you what will happen to you in the days to come:

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ya·‘ă·qōḇ ’el- way·yiq·rā bā·nāw way·yō·mer hê·’ā·sə·p̄ū wə·’ag·gî·ḏāh lā·ḵem ’êṯ ’ă·šer- yiq·rā ’eṯ·ḵem hay·yā·mîm bə·’a·ḥă·rîṯ

Word by word14 · parsed

יַעֲקֹ֖בya·‘ă·qōḇThen JacobH3290

√ Yaʻăqôb — Jaakob, the Israelitish patriarchNounpropermasculine singular

Yaʻăqōḇ (H3290), "Jacob" — the name of the supplanter heads the verse, though Cambridge notes the chapter has just used "Israel" eight times; here at the great prophecy the older, plainer name returns.

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

וַיִּקְרָ֥אway·yiq·rācalled forH7121

√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

בָּנָ֑יוbā·nāwhis sonsH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural constructthird person masculine singular

וַיֹּ֗אמֶרway·yō·merand saidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

הֵאָֽסְפוּ֙hê·’ā·sə·p̄ūGather aroundH622

√ ʼâçaph — to gather for any purposeVerbNifalImperativemasculine plural

hê·’ā·sə·p̄ū (H622), "assemble." Repeated again in v.2 (with the synonym qābats); Keil hears in the doubling "an elevated and solemn tone."

וְאַגִּ֣ידָהwə·’ag·gî·ḏāhso that I can tellH5046

√ nâgad — properly, to front, iConjunctive wawVerbHifilConjunctive imperfect Cohortativefirst person common singular

לָכֶ֔םlā·ḵemyou

Prepositionsecond person masculine plural

אֵ֛ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲשֶׁר־’ă·šer-whatH834

√ ʼăsher — who, which, what, thatPronounrelative

יִקְרָ֥אyiq·rāwill happenH7122

√ qârâʼ — to encounter, whether accidentally or in a hostile mannerVerbQalImperfectthird person masculine singular

אֶתְכֶ֖ם’eṯ·ḵemto youH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural

הַיָּמִֽים׃hay·yā·mîmin the daysH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)ArticleNounmasculine plural

בְּאַחֲרִ֥יתbə·’a·ḥă·rîṯto comeH319

√ ʼachărîyth — the last or end, hence, the futurePreposition-bNounfeminine singular construct

bə·’a·ḥă·rîṯ (H319), construct "in-the-latter-part-of." This single phrase lifts the whole chapter from family farewell to prophecy: what Jacob speaks reaches, per Barnes, to "the times intervening between the speaker and the end of the human race," and the church fathers heard in it the days of Messiah.

Literal — word-for-word from the original

And-called Jacob to his-sons and-said, "Be-gathered, that-I-may-tell to-you that-which will-befall you in-the-latter-part-of the-days."

Where the English smooths the original

וַיִּקְרָ֥א The verb is way·yiq·rā (H7121, "to call out, summon"), a public summons — Barnes notes it is done "by messengers going to their various dwellings and pasture-grounds." BSB's smooth "called for his sons" hides that this is the formal convening of an assembly, not a quiet bedside word.
הֵאָֽסְפוּ֙ hê·’ā·sə·p̄ū (H622, Niphal imperative) is "be gathered / assemble yourselves" — a passive-reflexive form, not the active "gather around." The Pulpit Commentary stresses that "the prophet's last utterance must be a public one."
יִקְרָ֥א A second, different root hides under "will happen": yiq·rā here is H7122 ("to encounter, befall, meet," often in a hostile sense), not the H7121 "call" of the opening word — the same consonants, deliberately echoing. Keil notes yiqra stands "for yiqrah, as in Genesis 42:4."
בְּאַחֲרִ֥ית bə·’a·ḥă·rîṯ (H319) is literally "in the after-part / latter end of the days," not merely "to come." The Pulpit Commentary: "literally, in the end of the days... in the last age, the closing period"; the Cambridge Bible links it to the prophetic ʼaḥărîth hayyāmîm of Numbers 24:14, Isaiah 2:2, Micah 4:1.

Come together and listen, O sons of Jacob; listen to your father Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hiq·qā·ḇə·ṣū wə·šim·‘ū bə·nê ya·‘ă·qōḇ wə·šim·‘ū ’el- ’ă·ḇî·ḵem yiś·rā·’êl

Word by word8 · parsed

הִקָּבְצ֥וּhiq·qā·ḇə·ṣūCome togetherH6908

√ qâbats — to grasp, iVerbNifalImperativemasculine plural

hiq·qā·ḇə·ṣū (H6908), "assemble yourselves." The Pulpit Commentary reads the repeated summons as showing "at once the elevation of the speaker's soul, and the importance, in his mind, of the impending revelation."

וְשִׁמְע֖וּwə·šim·‘ūand listenH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive wawVerbQalImperativemasculine plural

בְּנֵ֣יbə·nêO sonsH1121

יַעֲקֹ֑בya·‘ă·qōḇof JacobH3290

√ Yaʻăqôb — Jaakob, the Israelitish patriarchNounpropermasculine singular

וְשִׁמְע֖וּwə·šim·‘ūlistenH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcConjunctive wawVerbQalImperativemasculine plural

wə·šim·‘ū (H8085) again — "hear / hearken." The two clauses, says the Pulpit Commentary, "form a synthetic or synonymous parallel," the basic verse-form of the whole blessing.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

אֲבִיכֶֽם׃’ă·ḇî·ḵemyour fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine plural

’ă·ḇî·ḵem (H1), "your father" — the authority behind the words is paternal and covenantal: it is Israel the patriarch, not merely Jacob the man, who speaks.

יִשְׂרָאֵ֥לyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

Assemble-yourselves and-hear, O-sons-of Jacob; and-hearken to Israel your-father.

Where the English smooths the original

הִקָּבְצ֥וּ A fresh verb, hiq·qā·ḇə·ṣū (H6908, "be assembled"), distinct from v.1's ʼāsaph. BSB renders both as gather/come-together, losing the deliberate poetic pairing of two near-synonyms that opens the song.
וְשִׁמְע֖וּ The same root šāmaʻ (H8085) is used for both "and listen" and "hearken" in this verse. Cambridge flags this as "metrically a violation of the parallelism of Hebrew poetry... Either 'and hear' is a gloss, or another Hebrew word stood for 'hearken.'" English masks the repetition by varying the wording.
יִשְׂרָאֵ֥ל The verse names the father twice — once as ya·‘ă·qōḇ (Jacob) and once as yiś·rā·’êl (Israel, H3478). Cambridge: "The use of these proper names concurrently is frequent in Israelite poetry," marking "the somewhat formal poetical prelude."

The Voices✦ 3 public domain

Keil & DelitzschBiblical Commentary on the Old Testament1860s

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

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Charles EllicottCommentary for English Readers1878

In Genesis 35:18 , the word oni means “my sorrow,” and it is so translated here by the Vulg., Aquila, and Symmachus. But in this verse Jacob magnifies the prerogatives of the firstborn

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Matthew PooleAnnotations upon the Holy Bible1685

As first-born thou hadst the right of precedency before all thy brethren in point of dignity and power or privilege; the double portion, the priesthood, the dominion over thy brethren were thine.

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Reuben, you are my firstborn, my might, and the beginning of my strength, excelling in honor, excelling in power.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

rə·’ū·ḇên ’at·tāh bə·ḵō·rî kō·ḥî wə·rê·šîṯ ’ō·w·nî ye·ṯer śə·’êṯ wə·ye·ṯer ‘āz

Word by word10 · parsed

רְאוּבֵן֙rə·’ū·ḇênReubenH7205

√ Rᵉʼûwbên — Reuben, a son of JacobNounpropermasculine singular

אַ֔תָּה’at·tāhyouH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine singular

בְּכֹ֣רִיbə·ḵō·rîare my firstbornH1060

√ bᵉkôwr — firstbornNounmasculine singular constructfirst person common singular

bə·ḵō·rî (H1060), "my firstborn." The birthright carried, says Poole, "the double portion, the priesthood, the dominion over thy brethren" — a triple prerogative the Targum likewise names.

כֹּחִ֖יkō·ḥîmy mightH3581

√ kôach — vigor, literally (force, in a good or a bad sense) or figuratively (capacity, means, produce)Nounmasculine singular constructfirst person common singular

וְרֵאשִׁ֣יתwə·rê·šîṯand the beginningH7225

√ rêʼshîyth — the first, in place, time, order or rank (specifically, a firstfruit)Conjunctive wawNounfeminine singular construct

wə·rê·šîṯ (H7225), "beginning / firstfruit" — the same word that opens Genesis 1:1. Reuben is the rēʼšîth of Jacob's strength, his first and chief; Keil renders it "first-fruit of my strength."

אוֹנִ֑י’ō·w·nîof my strengthH202

√ ʼôwn — ability, power, (figuratively) wealthNounmasculine singular constructfirst person common singular

יֶ֥תֶרye·ṯerexcellingH3499

√ yether — properly, an overhanging, iNounmasculine singular construct

שְׂאֵ֖תśə·’êṯin honorH7613

√ sᵉʼêth — an elevation or leprous scabNounfeminine singular

וְיֶ֥תֶרwə·ye·ṯerexcellingH3499

√ yether — properly, an overhanging, iConjunctive wawNounmasculine singular construct

עָֽז׃‘āzin powerH5794

√ ʻaz — strong, vehement, harshAdjectivemasculine singular

‘āz (H5794), "power / strength" — Keil notes this is "the earlier mode of pronouncing ʻōz, the authority of the first-born." The same adjective will be turned against Simeon and Levi in v.7 ("their anger, for it is strong"): strength is a gift that curses when misused.

Literal — word-for-word from the original

Reuben, my-firstborn thou, my-might and-beginning-of my-strength; excess-of dignity and-excess-of power.

Where the English smooths the original

בְּכֹ֣רִי bə·ḵō·rî (H1060), "my firstborn" — placed emphatically. Reuben is given his full natural right before it is stripped away; the whole oracle turns on this title he is about to forfeit.
אוֹנִ֑י ’ō·w·nî (H202) is rendered "my strength," but Ellicott notes the same form oni in Genesis 35:18 means "my sorrow," and "is so translated here by the Vulg., Aquila, and Symmachus." The word can hear both vigor and grief — Reuben as the first-fruit of Jacob's manhood, and the son who became his sorrow.
יֶ֥תֶר ye·ṯer (H3499) means "overhanging, excess, pre-eminence" — not the static "excelling in" of the BSB but a surplus, a remainder that overflows. Keil parses the pair as "pre-eminence in dignity and pre-eminence in power."
שְׂאֵ֖ת śə·’êṯ (H7613), "dignity," is literally "a lifting up / elevation" (from nāśāʼ). Keil: "śᵉʼêth: elevation, the dignity of the chieftainship." The honor is pictured as height, the very thing Reuben loses when he is told he shall not be lifted up (v.4).

Uncontrolled as the waters, you will no longer excel, because you went up to your father’s bed, onto my couch, and defiled it.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

pa·ḥaz kam·ma·yim ’al- tō·w·ṯar kî ‘ā·lî·ṯā ’ā·ḇî·ḵā miš·kə·ḇê ‘ā·lāh yə·ṣū·‘î ’āz ḥil·lal·tā

Word by word12 · parsed

פַּ֤חַזpa·ḥazUncontrolledH6349

√ pachaz — ebullition, iNounmasculine singular

pa·ḥaz (H6349), "boiling-over / instability." The same root in Judges 9:4 and Zephaniah 3:4 means "light, wanton" (Ellicott); water that cannot hold a shape becomes the emblem of a man who could not hold his place.

כַּמַּ֙יִם֙kam·ma·yimas the watersH4325

√ mayim — waterPreposition-k, ArticleNounmasculine plural

אַל־’al-you will noH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

תּוֹתַ֔רtō·w·ṯarlonger excelH3498

√ yâthar — to jut over or exceedVerbHifilImperfect Jussivesecond person masculine singular

כִּ֥יkîbecauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

עָלִ֖יתָ‘ā·lî·ṯāyou went upH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)VerbQalPerfectsecond person masculine singular

‘ā·lî·ṯā (H5927), "thou wentest up" — the sin is named with stark restraint, pointing back to Genesis 35:22. Henry: "Reuben's sin left a lasting infamy upon his family. Let us never do evil, then we need not fear being told of it."

אָבִ֑יךָ’ā·ḇî·ḵāto your father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

מִשְׁכְּבֵ֣יmiš·kə·ḇêbedH4904

√ mishkâb — a bed (figuratively, a bier)Nounmasculine plural construct

עָלָֽה׃פ‘ā·lāhontoH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)VerbQalPerfectthird person masculine singular

‘ā·lāh (H5927), "he went up" (3ms) — the abrupt third person. The grammar itself recoils; the father will not keep addressing the son who climbed to his couch.

יְצוּעִ֥יyə·ṣū·‘îmy couchH3326

√ yâtsûwaʻ — spread, iNounmasculine singular constructfirst person common singular

אָ֥ז’āzandH227

√ ʼâz — at that time or placeAdverb

חִלַּ֖לְתָּḥil·lal·tādefiled itH2490

√ châlal — properly, to bore, iVerbPielPerfectsecond person masculine singular

Literal — word-for-word from the original

Boiling-over like-the-waters, thou-shalt-not excel; because thou-wentest-up to-thy-father's bed — then thou-defiledst — onto my-couch he-went-up.

Where the English smooths the original

פַּ֤חַז pa·ḥaz (H6349) is a single vivid noun — "ebullition, boiling over, recklessness." Cambridge: "The metaphor from water, bubbling over, is intended to express wanton or reckless vehemence." BSB's "uncontrolled as the waters" is right but tamer; the LXX read "thou didst boil over" (exybrisas).
תּוֹתַ֔ר tō·w·ṯar (H3498, Hiphil jussive) is from the same root yāṯar as yeṯer ("excellency") in v.3 — "thou shalt not have the surplus / pre-eminence." The sentence is a denunciation: Cambridge reads it as "the imperative of denunciation, have not thou." The pun ties punishment to crime: the man of "excess" shall not "exceed."
חִלַּ֖לְתָּ ḥil·lal·tā (H2490, Piel), "thou didst profane / defile," is the language of desecrating something holy — the marriage bed treated as a sanctuary violated. Keil: "then hast thou desecrated."
עָלָֽה The verse ends with a jarring shift to the third person: ‘ā·lāh (H5927), "he went up" (onto my couch), instead of "thou." Cambridge: "Notice the change from the second to the third person, as if the speaker had turned away in loathing from Reuben."

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

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šim·‘ō·wn wə·lê·wî ’a·ḥîm mə·ḵê·rō·ṯê·hem kə·lê ḥā·mās

Word by word6 · parsed

שִׁמְע֥וֹןšim·‘ō·wnSimeonH8095

√ Shimʻôwn — Shimon, one of Jacob's sons, also the tribe descended from himNounpropermasculine singular

וְלֵוִ֖יwə·lê·wîand LeviH3878

√ Lêvîy — Levi, a son of JacobConjunctive wawNounpropermasculine singular

wə·lê·wî (H3878), "and Levi." The priestly tribe is here under censure; its later honor (Deuteronomy 33:8-11) will come not by birthright but by zeal — a reversal the curse of v.7 sets up.

אַחִ֑ים’a·ḥîmare brothersH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural

מְכֵרֹתֵיהֶֽם׃mə·ḵê·rō·ṯê·hemtheir swordsH4380

√ mᵉkêrâh — a swordNounfeminine plural constructthird person masculine plural

mə·ḵê·rō·ṯê·hem (H4380) — the unique word. Keil traces a possible root "kûr = kārāh, to dig, dig through, pierce: not connected with machaira," weighing and rejecting the Greek echo. The honest result: scholars do not fully know the word.

כְּלֵ֥יkə·lêare weaponsH3627

√ kᵉlîy — something prepared, iNounmasculine plural construct

חָמָ֖סḥā·māsof violenceH2555

√ châmâç — violenceNounmasculine singular

ḥā·mās (H2555), "violence" — the term marks the deed at Shechem (Genesis 34:25) as not zeal but bloodguilt.

Literal — word-for-word from the original

Simeon and-Levi (are) brothers; weapons-of violence (are) their-swords.

Where the English smooths the original

אַחִ֑ים ’a·ḥîm (H251), "brothers," is the hinge of the oracle — not a statement of birth but of shared character. Keil: "emphatically brethren in the full sense of the word; not merely as having the same parents, but in their modes of thought and action." Poole: "not only by nature, but in iniquity."
מְכֵרֹתֵיהֶֽם mə·ḵê·rō·ṯê·hem (H4380) is a notorious hapax legomenon — it occurs nowhere else in the Hebrew Bible. Cambridge: "The Hebrew word (m'khêrâh) occurs only here. Its similarity in sound to the Greek machaira, 'a sword,' has suggested the English rendering." Hence "swords" is a learned guess, not a certain meaning; R.V. margin offers "compacts."
חָמָ֖ס ḥā·mās (H2555), "violence," is the same heavy word used of the earth in Genesis 6:11 before the Flood. Their swords are "weapons of ḥāmās" — instruments of the very lawless violence God once judged the world for.

May I never enter their council; may I never join their assembly. For they kill men in their anger, and hamstring oxen on a whim.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

nap̄·šî ’al- tā·ḇō bə·sō·ḏām kə·ḇō·ḏî ’al- tê·ḥaḏ biq·hā·lām kî hā·rə·ḡū ’îš ḇə·’ap·pām ‘iq·qə·rū- šō·wr ū·ḇir·ṣō·nām

Word by word15 · parsed

נַפְשִׁ֔יnap̄·šîMay IH5315

√ nephesh — properly, a breathing creature, iNounfeminine singular constructfirst person common singular

nap̄·šî (H5315), "my soul." The Targum, Syriac and Arabic read it as past — "my soul was not in their secret" (Gill) — Jacob disavowing any share in the plot even as a wish.

אַל־’al-neverH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

תָּבֹ֣אtā·ḇōenterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person feminine singular

בְּסֹדָם֙bə·sō·ḏāmtheir councilH5475

√ çôwd — a session, iPreposition-bNounmasculine singular constructthird person masculine plural

bə·sō·ḏām (H5475), "their council / secret." Ellicott notes sôd can mean the very cushion on which intimates sit together: "for two persons to sit upon the same carpet marks a high degree of friendship and familiarity." Jacob will not sit on their mat.

כְּבֹדִ֑יkə·ḇō·ḏîmay IH3519

√ kâbôwd — properly, weight, but only figuratively in a good sense, splendor or copiousnessNounfeminine singular constructfirst person common singular

אַל־’al-neverH408

√ ʼal — not (the qualified negation, used as a deprecative)Adverb

תֵּחַ֣דtê·ḥaḏjoinH3161

√ yâchad — to be (or become) oneVerbQalImperfectthird person feminine singular

בִּקְהָלָ֖םbiq·hā·lāmtheir assemblyH6951

√ qâhâl — assemblage (usually concretely)Preposition-bNounmasculine singular constructsecond person masculine plural

כִּ֤יkîForH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הָ֣רְגוּhā·rə·ḡūthey killH2026

√ hârag — to smite with deadly intentVerbQalPerfectthird person common plural

hā·rə·ḡū (H2026), "they slew" — the deliberate verb of murder (cf. Genesis 4:8). The deed at Shechem is named for what it was.

אִ֔ישׁ’îšmenH376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

בְאַפָּם֙ḇə·’ap·pāmin their angerH639

√ ʼaph — properly, the nose or nostrilPreposition-bNounmasculine singular constructthird person masculine plural

עִקְּרוּ־‘iq·qə·rū-and hamstringH6131

√ ʻâqar — to pluck up (especially by the roots)VerbPielPerfectthird person common plural

שֽׁוֹר׃šō·wroxenH7794

√ shôwr — a bullock (as a traveller)Nounmasculine singular

וּבִרְצֹנָ֖םū·ḇir·ṣō·nāmon a whimH7522

√ râtsôwn — delight (especially as shown)Conjunctive waw, Preposition-bNounmasculine singular constructthird person masculine plural

Literal — word-for-word from the original

Into-their-council let-not my-soul come; with-their-assembly let-not my-glory be-joined; for in-their-anger they-slew a-man, and-in-their-self-will they-hamstrung an-ox.

Where the English smooths the original

נַפְשִׁ֔י nap̄·šî (H5315), "my soul," parallels kə·ḇō·ḏî ("my glory") in the next line — both stand for Jacob's truest self. Henry: "Our soul is our honour; by its powers we are distinguished from, and raised above, the beasts that perish."
כְּבֹדִ֑י kə·ḇō·ḏî (H3519), "my glory," is read by Cambridge as a poetic name for the soul: "used to denote the 'soul,' or the 'spirit,' as man's most glorious possession" (cf. Psalm 16:9). The LXX, reading the same consonants differently, gives "my liver" — i.e. the seat of feeling — which BSB's plain English smooths away.
תֵּחַ֣ד tê·ḥaḏ (H3161), "be united / joined as one," is from the root yāḥaḏ — Jacob refuses to be made one with their confederacy. The word will recur (Isaiah 14:20, Psalm 86:11) for true and false union alike.
עִקְּרוּ ‘iq·qə·rū (H6131), "they hamstrung / houghed," is the wanton crippling of cattle — gratuitous cruelty beyond the killing of men. The singular šôr ("ox") is, says Barnes, "to be understood as a plural denoting the kind of acts."

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Joseph BensonCommentary on the Old and New Testaments1810s

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.

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John GillExposition of the Entire Bible1746–63

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

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

On account of their zeal against idolatry, they were honorably "divided in Jacob"; whereas the tribe of Simeon, which was guilty of the grossest idolatry and the vices inseparable from it, were ignominiously "scattered."

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Matthew PooleAnnotations upon the Holy Bible1685

Prophets are said to do what they foretell that God will do

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Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ā·rūr ’ap·pām kî ‘āz wə·‘eḇ·rā·ṯām kî qā·šā·ṯāh ’ă·ḥal·lə·qêm bə·ya·‘ă·qōḇ wa·’ă·p̄î·ṣêm bə·yiś·rā·’êl

Word by word11 · parsed

אָר֤וּר’ā·rūrCursed [be]H779

√ ʼârar — to execrateVerbQalQalPassParticiplemasculine singular

’ā·rūr (H779), "cursed." The only curse in a chapter of blessings — and even it, per Benson, "was afterward turned into a blessing to the Levites."

אַפָּם֙’ap·pāmtheir angerH639

√ ʼaph — properly, the nose or nostrilNounmasculine singular constructthird person masculine plural

כִּ֣יkîforH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

עָ֔ז‘āzit is strongH5794

√ ʻaz — strong, vehement, harshAdjectivemasculine singular

וְעֶבְרָתָ֖םwə·‘eḇ·rā·ṯāmand their wrathH5678

√ ʻebrâh — an outburst of passionConjunctive wawNounfeminine singular constructthird person masculine plural

כִּ֣יkîforH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

קָשָׁ֑תָהqā·šā·ṯāhit is cruelH7185

√ qâshâh — properly, to be dense, iVerbQalPerfectthird person feminine singular

qā·šā·ṯāh (H7185), "it was hard / cruel" — Ellicott: "And their rage, for it was hard." Anger and wrath are condemned not in themselves but because they were vented "in a perfidious and violent manner."

אֲחַלְּקֵ֣ם’ă·ḥal·lə·qêmI will disperse themH2505

√ châlaq — to be smooth (figuratively)VerbPielImperfectfirst person common singularthird person masculine plural

’ă·ḥal·lə·qêm (H2505), "I will divide them." The root ḥālaq returns in v.27 (Benjamin "divides the spoil") — the same verb, here a sentence of dispersion, there a picture of victory.

בְּיַעֲקֹ֔בbə·ya·‘ă·qōḇin JacobH3290

√ Yaʻăqôb — Jaakob, the Israelitish patriarchPreposition-bNounpropermasculine singular

וַאֲפִיצֵ֖םwa·’ă·p̄î·ṣêmand scatter themH6327

√ pûwts — to dash in pieces, literally or figuratively (especially to disperse)Conjunctive wawVerbHifilConjunctive imperfectfirst person common singularthird person masculine plural

בְּיִשְׂרָאֵֽל׃סbə·yiś·rā·’êlin IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobPreposition-bNounpropermasculine singular

Literal — word-for-word from the original

Cursed (be) their-anger, for (it is) fierce; and-their-wrath, for (it is) cruel! I-will-divide-them in-Jacob, and-scatter-them in-Israel.

Where the English smooths the original

אָר֤וּר ’ā·rūr (H779), "cursed," is a passive participle placed first for force — the same word God speaks over the serpent and the ground in Genesis 3. Henry: "Jacob does not curse their persons, but their lusts. Cursed be their anger." The curse falls on the sin, not the sinner.
עָ֔ז ‘āz (H5794), "fierce / strong," is the very word that praised Reuben's "power" in v.3. Strength named as a gift there is named as a curse here — the same quality, blessed or damned by its use.
אֲחַלְּקֵ֣ם ’ă·ḥal·lə·qêm (H2505), "I will divide them," is spoken by Jacob as if by God Himself. Poole: "Prophets are said to do what they foretell that God will do." The sentence is prophecy in the grammar of decree.
וַאֲפִיצֵ֖ם wa·’ă·p̄î·ṣêm (H6327), "and I will scatter them," came true differently for each: Levi was "scattered" into honor as the landless priestly tribe, Simeon "scattered" into obscurity within Judah's borders. JFB: "On account of their zeal against idolatry, they were honorably 'divided'... whereas the tribe of Simeon... were ignominiously 'scattered.'"

Judah, your brothers shall praise you. Your hand shall be on the necks of your enemies; your father’s sons shall bow down to you.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hū·ḏāh ’at·tāh ’a·ḥe·ḵā yō·w·ḏū·ḵā yā·ḏə·ḵā bə·‘ō·rep̄ ’ō·yə·ḇe·ḵā ’ā·ḇî·ḵā bə·nê yiš·ta·ḥăw·wū lə·ḵā

Word by word11 · parsed

יְהוּדָ֗הyə·hū·ḏāhJudahH3063

√ Yᵉhûwdâh — Jehudah (or Judah), the name of five IsraelitesNounpropermasculine singular

yə·hū·ḏāh (H3063), "Judah." The Pulpit Commentary marks the turn: "The transition from the sombre oracles concerning the previous three tribes to the outburst of the eulogy upon Judah is very marked." Three sons fall; the fourth rises to rule.

אַתָּה֙’at·tāh. . .H859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine singular

אַחֶ֔יךָ’a·ḥe·ḵāyour brothersH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural constructsecond person masculine singular

יוֹד֣וּךָyō·w·ḏū·ḵāshall praise youH3034

√ yâdâh — physically, to throw (a stone, an arrow) at or awayVerbHifilImperfectthird person masculine pluralsecond person masculine singular

yō·w·ḏū·ḵā (H3034), "shall praise thee" — the keyword. Barnes: "As his mother praised the Lord for her fourth son, so shall his brethren praise him."

יָדְךָ֖yā·ḏə·ḵāYour handH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine singular constructsecond person masculine singular

בְּעֹ֣רֶףbə·‘ō·rep̄shall be on the necksH6203

√ ʻôreph — the nape or back of the neck (as declining)Preposition-bNounmasculine singular construct

אֹיְבֶ֑יךָ’ō·yə·ḇe·ḵāof your enemiesH341

√ ʼôyêb — hatingVerbQalParticiplemasculine plural constructsecond person masculine singular

אָבִֽיךָ׃’ā·ḇî·ḵāyour father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

בְּנֵ֥יbə·nêsonsH1121

יִשְׁתַּחֲוּ֥וּyiš·ta·ḥăw·wūshall bow downH7812

√ shâchâh — to depress, iVerbHitpaelImperfectthird person masculine plural

yiš·ta·ḥăw·wū (H7812), "shall bow down." Cambridge calls this "a reference to the Davidic" supremacy; the older voices and the NT (Hebrews 7:14; Revelation 5:5) hear in it the homage owed to the One who springs from Judah.

לְךָ֖lə·ḵāto you

Prepositionsecond person masculine singular

Literal — word-for-word from the original

Judah, thou — thee-shall-praise thy-brothers; thy-hand (shall be) on-the-neck-of thine-enemies; thy-father's sons shall-bow-down to-thee.

Where the English smooths the original

יְהוּדָ֗ה yə·hū·ḏāh (H3063), "Judah," puns on the next word — Keil: "yōḏûḵā is a play upon yəhûḏâ." The Pulpit Commentary makes the wordplay visible: "Judah thou, will praise thee thy brethren." The name means "praised," and the blessing is the name unfolding.
יוֹד֣וּךָ yō·w·ḏū·ḵā (H3034), "they shall praise thee," recalls Leah's praise at his birth (Genesis 29:35). Keil: "Judah, according to Genesis 29:35, signifies: he for whom Jehovah is praised." What began as a mother's thanks becomes a nation's homage.
בְּעֹ֣רֶף bə·‘ō·rep̄ (H6203), "on the neck," is literally the back of the neck (the nape) — the picture is of a foe in flight, grasped from behind. Cambridge: "as Judah pursues the fleeing foe, he shall grasp them by the neck."
יִשְׁתַּחֲוּ֥וּ yiš·ta·ḥăw·wū (H7812, Hishtaphel), "they shall bow down / prostrate themselves," is the verb of worshipful obeisance. Geneva: "As was verified in David and Christ." The brothers who bowed to Joseph's sheaf will, through Judah, bow to David's throne — and beyond.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

Jacob compares Judah to a young, i.e., growing lion, ripening into its full strength, as being the "ancestor of the lion-tribe."

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Albert BarnesNotes on the Bible1834

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.

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Cambridge Bible for Schools and Colleges—1880s

For the comparison of Judah with a lion, which through this verse became its historic symbol, cf. 2Es 12:31-32 ; Revelation 5:5 .

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Matthew HenryConcise Commentary on the Whole Bible1706

Judah is compared, not to a lion raging and ranging, but to a lion enjoying the satisfaction of his power and success, without creating vexation to others; this is to be truly great.

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Judah is a young lion—my son, you return from the prey. Like a lion he crouches and lies down; like a lioness, who dares to rouse him?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hū·ḏāh gūr ’ar·yêh bə·nî ‘ā·lî·ṯā miṭ·ṭe·rep̄ kə·’ar·yêh kā·ra‘ rā·ḇaṣ ū·ḵə·lā·ḇî mî yə·qî·men·nū

Word by word12 · parsed

יְהוּדָ֔הyə·hū·ḏāhJudahH3063

√ Yᵉhûwdâh — Jehudah (or Judah), the name of five IsraelitesNounpropermasculine singular

גּ֤וּרgūris a youngH1482

√ gûwr — a cub (as still abiding in the lair), especially of the lionNounmasculine singular construct

gūr (H1482), "whelp." This verse made the lion Judah's permanent emblem — Cambridge: "For the comparison of Judah with a lion, which through this verse became its historic symbol, cf. ... Revelation 5:5."

אַרְיֵה֙’ar·yêhlionH738

√ ʼărîy — a lionNounmasculine singular

בְּנִ֣יbə·nîmy sonH1121

עָלִ֑יתָ‘ā·lî·ṯāyou returnH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)VerbQalPerfectsecond person masculine singular

‘ā·lî·ṯā (H5927), "thou art gone up" — Keil takes it of "the ascent of the lion to its lair upon the mountains," the perfects being "prophetic."

מִטֶּ֖רֶףmiṭ·ṭe·rep̄from the preyH2964

√ ṭereph — something torn, iPreposition-mNounmasculine singular

כְּאַרְיֵ֛הkə·’ar·yêhLike a lionH738

√ ʼărîy — a lionPreposition-kNounmasculine singular

כָּרַ֨עkā·ra‘he crouchesH3766

√ kâraʻ — to bend the kneeVerbQalPerfectthird person masculine singular

רָבַ֧ץrā·ḇaṣ[and] lies downH7257

√ râbats — to crouch (on all four legs folded, like a recumbent animal)VerbQalPerfectthird person masculine singular

וּכְלָבִ֖יאū·ḵə·lā·ḇîlike a lionessH3833

√ lâbîyʼ — to roarConjunctive waw, Preposition-kNounmasculine singular

מִ֥יmîwhoH4310

√ mîy — who? (occasionally, by a peculiar idiom, of things)Interrogative

יְקִימֶֽנּוּ׃yə·qî·men·nūdares to rouse himH6965

√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)VerbHifilImperfectthird person masculine singularthird person masculine singular

yə·qî·men·nū (H6965), "shall rouse him" — from qûm, "to rise." The undisturbed lion is the figure of a kingdom at rest in its strength; Numbers 24:9 will quote this very picture over Israel.

Literal — word-for-word from the original

A-lion's-whelp (is) Judah; from-the-prey, my-son, thou-art-gone-up. He-crouched, he-couched like-a-lion, and-like-a-lioness — who shall-rouse-him?

Where the English smooths the original

גּ֤וּר gūr (H1482) is a lion's cub, "as still abiding in the lair." Judah begins small. Keil: "a young, i.e., growing lion, ripening into its full strength, as being the 'ancestor of the lion-tribe.'" The image moves from whelp to full lion to lioness — a tribe's whole rise in one verse.
עָלִ֑יתָ ‘ā·lî·ṯā (H5927), "thou art gone up," is the same verb used of Reuben "going up" to defile the bed (v.4). There the going-up was disgrace; here it is the lion ascending from the kill to his mountain lair in triumph. The contrast is surely deliberate.
רָבַ֧ץ rā·ḇaṣ (H7257), "he couched / lay down," pictures majestic repose, not exhaustion — the satisfied predator no one dares disturb. The same verb describes Issachar lying down (v.14) and the deep "crouching" beneath in v.25; here it is the calm of unchallenged power.
וּכְלָבִ֖יא ū·ḵə·lā·ḇî (H3833), "and like a lioness," intensifies the figure. Barnes: "The lioness is brought into the comparison with propriety, as in defense of her cubs she is even more dangerous than the male." "Who dares to rouse him?" — the question expects no answer.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

Shiloh—this obscure word is variously interpreted to mean "the sent" (Joh 17:3), "the seed" (Isa 11:1), the "peaceable or prosperous one" (Eph 2:14)—that is, the Messiah (Isa 11:10; Ro 15:12)

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Charles EllicottCommentary for English Readers1878

but “lawgiver” has the support of all the ancient versions, the Targums paraphrasing it by scribe, and the Syriac in a similar way by expounder

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Matthew HenryConcise Commentary on the Whole Bible1706

Shiloh, that promised Seed in whom the earth should be blessed, that peaceable and prosperous One, or Saviour, 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.

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Geneva Study BibleMarginal Notes1599

Which is Christ the Messiah, the giver of prosperity who will call the Gentiles to salvation.

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The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

šê·ḇeṭ lō- yā·sūr mî·hū·ḏāh ū·mə·ḥō·qêq mib·bên raḡ·lāw ‘aḏ kî- šī·lōh yā·ḇō yiq·qə·haṯ ‘am·mîm wə·lōw

Word by word14 · parsed

שֵׁ֙בֶט֙šê·ḇeṭThe scepterH7626

√ shêbeṭ — a scion, iNounmasculine singular

šê·ḇeṭ (H7626), "scepter / rod." The double sense (rule and tribe) is theologically loaded: whether "the rule" or "the tribe" will not depart, both held until, per Henry, "Christ's coming... and according to what Christ foretold, Jerusalem was destroyed."

לֹֽא־lō-will notH3808

√ lôʼ — not (the simple or absAdverbNegative particle

יָס֥וּרyā·sūrdepartH5493

√ çûwr — to turn off (literal or figurative)VerbQalImperfectthird person masculine singular

מִֽיהוּדָ֔הmî·hū·ḏāhfrom JudahH3063

√ Yᵉhûwdâh — Jehudah (or Judah), the name of five IsraelitesPreposition-mNounpropermasculine singular

וּמְחֹקֵ֖קū·mə·ḥō·qêqnor the staffH2710

√ châqaq — properly, to hack, iConjunctive wawVerbPielParticiplemasculine singular

מִבֵּ֣יןmib·bênfrom betweenH996

√ bêyn — between (repeated before each noun, often with other particles)Preposition-m

רַגְלָ֑יוraḡ·lāwhis feetH7272

√ regel — a foot (as used in walking)Nounfeminine dual constructthird person masculine singular

עַ֚ד‘aḏuntilH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

כִּֽי־kî-. . .H3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

שִׁילֹהšī·lōhShilohH7886

√ Shîylôh — Shiloh, an epithet of the MessiahNounpropermasculine singular

šī·lōh (H7886), "Shiloh." The pivot of the whole chapter. Geneva: "Which is Christ the Messiah, the giver of prosperity who will call the Gentiles to salvation." The provenance and vocalization are genuinely disputed; the messianic reading is ancient and dominant but not text-critically certain.

יָבֹ֣אyā·ḇōcomesH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

יִקְּהַ֥תyiq·qə·haṯand the allegianceH3349

√ yiqqâhâh — obedienceNounfeminine singular construct

yiq·qə·haṯ (H3349), "obedience." A near-unique lexeme (only here and Proverbs 30:17). "To him the gathering / obedience of the peoples" — JFB: "to Him the gathering of the people has been."

עַמִּֽים׃‘am·mîmof the nationsH5971

√ ʻam — a people (as a congregated unit)Nounmasculine plural

וְל֖וֹwə·lōwis his

Conjunctive wawPrepositionthird person masculine singular

Literal — word-for-word from the original

Not shall-depart the-scepter from-Judah, nor a-lawgiver from-between his-feet, until that Shiloh comes; and-to-him (shall be) the-obedience-of (the) peoples.

Where the English smooths the original

שֵׁ֙בֶט֙ šê·ḇeṭ (H7626) means both "scepter" and "tribe / rod" — the same word translated "tribes" in v.16 and v.28. Ellicott reads "a sceptre" of tribal rank; Poole argues it is "the dominion or government, which is oft expressed by this word." The ambiguity itself fuels the debate over what exactly will not depart from Judah.
מְחֹקֵ֖ק mə·ḥō·qêq (H2710), "lawgiver," is a participle of ḥāqaq ("to engrave, decree"). Modern critics read "ruler's staff" (parallel to scepter), but Ellicott notes "'lawgiver' has the support of all the ancient versions... everywhere else the word means law-giver." BSB's "staff" follows the parallelism; the ancient reading hears an office, not an object.
שִׁילֹה šī·lōh (H7886), "Shiloh," is one of the most contested words in the Hebrew Bible — Strong's itself glosses it "an epithet of the Messiah." JFB lists the readings: "'the sent'... 'the seed'... the 'peaceable or prosperous one' — that is, the Messiah." Ancient Jewish and Christian readers alike took it personally and messianically; many moderns repoint it "until he comes to Shiloh." BSB keeps the proper name.
יִקְּהַ֥ת yiq·qə·haṯ (H3349), "obedience / allegiance," is a rare word found in only one other verse (Proverbs 30:17, of a raven pecking out the eye that mocks "obedience to a mother"). BSB's "allegiance of the nations" captures the sense Geneva draws out: the One who "will call the Gentiles to salvation."

He ties his donkey to the vine, his colt to the choicest branch. He washes his garments in wine, his robes in the blood of grapes.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ō·sə·rî ʿī·rōh lag·ge·p̄en bə·nî ’ă·ṯō·nōw wə·laś·śō·rê·qāh kib·bês lə·ḇu·šōw bay·ya·yin sū·ṯōh ū·ḇə·ḏam- ‘ă·nā·ḇîm

Word by word12 · parsed

אֹסְרִ֤י’ō·sə·rîHe tiesH631

√ ʼâçar — to yoke or hitchVerbQalParticiplemasculine singular construct

עִירֹהʿī·rōhhis donkeyH5895

√ ʻayir — properly, a young ass (as just broken to a load)Nounmasculine singular constructthird person masculine singular

לַגֶּ֙פֶן֙lag·ge·p̄ento the vineH1612

√ gephen — a vine (as twining), especially the grapePreposition-l, ArticleNouncommon singular

lag·ge·p̄en (H1612), "to the vine." So much fruit that a beast may be tied to a vine and eat its fill without loss; Judah's land overflows.

בְּנִ֣יbə·nîhis coltH1121

אֲתֹנ֑וֹ’ă·ṯō·nōw. . .H860

√ ʼâthôwn — a female donkey (from its docility)Nounfeminine singular constructthird person masculine singular

וְלַשֹּׂרֵקָ֖הwə·laś·śō·rê·qāhto the choicest branchH8321

√ sôrêq — a vine stock (properly, one yielding purple grapes, the richest variety)Conjunctive waw, Preposition-l, ArticleNounfeminine singular

wə·laś·śō·rê·qāh (H8321), the sōrēq vine — the same prized stock Isaiah 5:2 says God planted in His vineyard, and Jeremiah 2:21 says degenerated. A rare botanical term binding Genesis, Isaiah and Jeremiah.

כִּבֵּ֤סkib·bêsHe washesH3526

√ kâbaç — to trampleVerbPielPerfectthird person masculine singular

לְבֻשׁ֔וֹlə·ḇu·šōwhis garmentsH3830

√ lᵉbûwsh — a garment (literally or figuratively)Nounmasculine singular constructthird person masculine singular

בַּיַּ֙יִן֙bay·ya·yinin wineH3196

√ yayin — wine (as fermented)Preposition-b, ArticleNounmasculine singular

סוּתֹה׃sū·ṯōhhis robesH5497

√ çûwth — covering, iNounfeminine singular constructthird person masculine singular

וּבְדַם־ū·ḇə·ḏam-in the bloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalConjunctive waw, Preposition-bNounmasculine singular construct

ū·ḇə·ḏam (H1818), "blood of (grapes)." Henry: "He is the true Vine; wine is the appointed symbol of his blood, which is drink indeed, as shed for sinners." The wine-blood image is where the agricultural picture turns sacramental.

עֲנָבִ֖ים‘ă·nā·ḇîmof grapesH6025

√ ʻênâb — a grapeNounmasculine plural

Literal — word-for-word from the original

Binding to-the-vine his-donkey, and-to-the-choice-vine his-donkey's-colt; he-washes in-the-wine his-garment, and-in-the-blood-of grapes his-robe.

Where the English smooths the original

אֹסְרִ֤י ’ō·sə·rî (H631), "binding," carries an archaic connecting vowel (the old î) that marks the language as ancient poetry. Keil: "The participle ’ōsrî has the old connecting vowel, i, before a word with a preposition." The grammar itself signals high, old verse.
וְלַשֹּׂרֵקָ֖ה wə·laś·śō·rê·qāh (H8321), "to the choice vine," names a specific prized cultivar — the sōrēq, says Ellicott, "a kind much valued, as bearing a purple berry, small but luscious, and destitute of stones." A rare word (only three occurrences); BSB's "choicest branch" loses the named varietal.
כִּבֵּ֤ס kib·bês (H3526), "he washes," is the fuller's verb — to wash by treading. The hyperbole, says Cambridge, is sustained: "Grapes in the land of Judah are to be so plentiful that he will wash garments in their juice."
וּבְדַם־ ū·ḇə·ḏam (H1818), "and in the blood of (grapes)," calls wine "the blood of the grape" — Poole: "so the wine is called also in Deuteronomy 32:14." The older voices and the church hear here a foreshadow of the One who washes His robe in blood (Isaiah 63:1-3; Revelation 19:13).

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

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Hebrew — tap a word ↓

‘ê·na·yim ḥaḵ·lî·lî mî·yā·yin šin·na·yim ū·lə·ḇen- mê·ḥā·lāḇ

Word by word6 · parsed

עֵינַ֖יִם‘ê·na·yimHis eyesH5869

√ ʻayin — an eye (literally or figuratively)Nouncd

חַכְלִילִ֥יḥaḵ·lî·lîare darkerH2447

√ chaklîyl — darkly flashing (only of the eyes)Adjectivemasculine singular construct

ḥaḵ·lî·lî (H2447), the unique "dark-flashing" word for eyes. The interpretive split is old: Proverbs 23:29 ("redness of eyes") suggests drink, but Cambridge protests "the poet would hardly eulogize Judah by attributing to his eyes the redness of continuous drinking."

מִיָּ֑יִןmî·yā·yinthan wineH3196

√ yayin — wine (as fermented)Preposition-mNounmasculine singular

שִׁנַּ֖יִםšin·na·yimand his teethH8127

√ shên — a tooth (as sharp)Nouncd

וּלְבֶן־ū·lə·ḇen-are whiterH3836

√ lâbân — whiteConjunctive wawAdjectivemasculine singular construct

מֵחָלָֽב׃פmê·ḥā·lāḇthan milkH2461

√ châlâb — milk (as the richness of kine)Preposition-mNounmasculine singular

mê·ḥā·lāḇ (H2461), "than milk." Wine and milk together signal a land of plenty — Barnes: "Judea is justly described as abounding in the best of wine and milk."

Literal — word-for-word from the original

Dark (of) eyes from-wine, and-white (of) teeth from-milk.

Where the English smooths the original

חַכְלִילִ֥י ḥaḵ·lî·lî (H2447) is a hapax meaning "darkly flashing (only of the eyes)." Ellicott: "The word rendered red occurs only here, and is rendered in the Versions, bright, sparkling." "Red," "dark," and "sparkling" all contend; BSB's "darker than wine" picks one of several genuine options.
מִיָּ֑יִן mî·yā·yin (H3196) prefixes the comparative min: "darker / brighter than wine." Cambridge prefers "his eyes are more sparkling than wine," reading the prefix as comparison rather than cause — describing personal beauty, not drunkenness.
וּלְבֶן־ ū·lə·ḇen (H3836), "and white," likewise takes the comparative: "whiter than milk." The couplet's tight parallelism (eyes/teeth, wine/milk) is, says Cambridge, best read as praise of vigor: "the productiveness of his territory" or "the beauty of his personal appearance."

Zebulun shall dwell by the seashore and become a harbor for ships; his border shall extend to Sidon.

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Hebrew — tap a word ↓

zə·ḇū·lun yiš·kōn wə·hū lə·ḥō·wp̄ yam·mîm lə·ḥō·wp̄ ’o·nî·yō·wṯ wə·yar·ḵā·ṯōw ‘al- ṣî·ḏōn

Word by word10 · parsed

זְבוּלֻ֕ןzə·ḇū·lunZebulunH2074

√ Zᵉbûwlûwn — Zebulon, a son of JacobNounpropermasculine singular

יִשְׁכֹּ֑ןyiš·kōnshall dwellH7931

√ shâkan — to reside or permanently stay (literally or figuratively)VerbQalImperfectthird person masculine singular

yiš·kōn (H7931), "he shall dwell" — the verb echoing the name Zebulun. Poole marvels: Jacob foretold "the portion of Zebulun, which fell to them two hundred years after this... not by choice... but merely by lot."

וְהוּא֙wə·hū. . .H1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

לְח֥וֹףlə·ḥō·wp̄by the seashoreH2348

√ chôwph — a cove (as a sheltered bay)Preposition-lNounmasculine singular construct

יַמִּ֖יםyam·mîm. . .H3220

√ yâm — a sea (as breaking in noisy surf) or large body of waterNounmasculine plural

לְח֣וֹףlə·ḥō·wp̄and become a harborH2348

√ chôwph — a cove (as a sheltered bay)Preposition-lNounmasculine singular construct

אֳנִיּ֔וֹת’o·nî·yō·wṯfor shipsH591

√ ʼŏnîyâh — a shipNounfeminine plural

וְיַרְכָת֖וֹwə·yar·ḵā·ṯōwhis borderH3411

√ yᵉrêkâh — properly, the flankConjunctive wawNounfeminine singular constructthird person masculine singular

עַל־‘al-shall extendH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

צִידֹֽן׃סṣî·ḏōnto SidonH6721

√ Tsîydôwn — Tsidon, the name of a son of Canaan, and of a place in PalestineNounproperfeminine singular

ṣî·ḏōn (H6721), "Sidon" — the Phoenician city. JFB: Zebulun was "to engage, like that state, in maritime pursuits and commerce." A landlocked-sounding patriarch names the sea-trade of an unborn tribe.

Literal — word-for-word from the original

Zebulun — at-the-shore-of seas he-shall-dwell; and-he (shall be) for-a-shore-of ships, and-his-flank (toward) Sidon.

Where the English smooths the original

זְבוּלֻ֕ן zə·ḇū·lun (H2074), "Zebulun," puns on the verb that follows — Cambridge: "For the play probably intended on one of the meanings of Zebulun" ("dwelling"). Barnes: "Zebulun means 'dwelling,' to which there is an allusion." The name predicts the place.
לְח֥וֹף lə·ḥō·wp̄ (H2348) is "shore / beach / cove," not BSB's "harbor." The Pulpit Commentary corrects the LXX's "station of ships": it is "to, or at, or beside, the shore... of the Galilean and Mediterranean seas."
וְיַרְכָת֖וֹ wə·yar·ḵā·ṯōw (H3411), "his flank / side," is literally a body-part word (the thigh, the rear flank) used for a tribe's border. "His side toward Zidon" pictures Zebulun's territory leaning up against Phoenicia — a remarkably exact prophecy, fulfilled by lot centuries later (Joshua 19:10-16).

Issachar is a strong donkey, lying down between the sheepfolds.

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yiś·śā·š·ḵār gā·rem ḥă·mōr rō·ḇêṣ bên ham·miš·pə·ṯā·yim

Word by word6 · parsed

יִשָּׂשכָ֖רyiś·śā·š·ḵārIssacharH3485

√ Yissâˢkâr — Jissaskar, a son of JacobNounpropermasculine singular

yiś·śā·š·ḵār (H3485), "Issachar." Keil hears the name (ʼîš śāḵār, "man of hire / wages") at work in the oracle: the tribe that trades freedom for a wage of quiet.

גָּ֑רֶםgā·rem[is] a strongH1634

√ gerem — a bone (as the skeleton of the body)Nounmasculine singular

חֲמֹ֣רḥă·mōrdonkeyH2543

√ chămôwr — a male ass (from its dun red)Nounmasculine singular construct

רֹבֵ֖ץrō·ḇêṣlying downH7257

√ râbats — to crouch (on all four legs folded, like a recumbent animal)VerbQalParticiplemasculine singular

בֵּ֥יןbênbetweenH996

√ bêyn — between (repeated before each noun, often with other particles)Preposition

הַֽמִּשְׁפְּתָֽיִם׃ham·miš·pə·ṯā·yimthe sheepfoldsH4942

√ mishpâth — a stall for cattle (only dual)ArticleNounmd

ham·miš·pə·ṯā·yim (H4942), "the sheepfolds." The dual form and its sole parallel in Judges 5:16 (Deborah's reproach of Reuben) make this a genuine verbal thread between two pictures of settled ease.

Literal — word-for-word from the original

Issachar (is) an-ass-of-bone, couching between the-sheepfolds.

Where the English smooths the original

גָּ֑רֶם gā·rem (H1634) is literally "bone" — "an ass of bone," i.e. big-boned, powerful. Cambridge: "Lit. 'a bony ass'... compared, not to the wild ass, high spirited and swift, but to the strong domestic beast of burden." BSB's "strong donkey" gives the sense but drops the earthy idiom.
רֹבֵ֖ץ rō·ḇêṣ (H7257), "couching / lying down," is the same root used of Judah's lion (v.9) — but where the lion's repose is majesty, the ass's is indolence. Keil: "Ease at the cost of liberty will be the character." The contrast is the point.
הַֽמִּשְׁפְּתָֽיִם ham·miš·pə·ṯā·yim (H4942) is a rare dual noun ("the two sheepfolds / hurdles / saddlebags"), found in only one other verse — Judges 5:16, where Reuben likewise lingers "among the sheepfolds" instead of going to war. The shared rare word ties Issachar's couching to Reuben's apathy.

He saw that his resting place was good and that his land was pleasant, so he bent his shoulder to the burden and submitted to labor as a servant.

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Hebrew — tap a word ↓

way·yar kî mə·nu·ḥāh ṭō·wḇ wə·’eṯ- kî hā·’ā·reṣ nā·‘ê·māh way·yêṭ šiḵ·mōw lis·bōl way·hî lə·mas- ‘ō·ḇêḏ

Word by word14 · parsed

וַיַּ֤רְאway·yarHe sawH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

כִּ֣יkîthatH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

מְנֻחָה֙mə·nu·ḥāhhis resting placeH4496

√ mᵉnûwchâh — repose or (adverbially) peacefullyNounfeminine singular

mə·nu·ḥāh (H4496), "rest." Henry turns it upward: "Let us, with an eye of faith, see the heavenly rest to be good" — the very thing Issachar grasped too low.

ט֔וֹבṭō·wḇwas goodH2896

√ ṭôwb — good (as an adjective) in the widest senseAdjectivemasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כִּ֣יkîand thatH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הָאָ֖רֶץhā·’ā·reṣhis landH776

√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular

נָעֵ֑מָהnā·‘ê·māhwas pleasantH5276

√ nâʻêm — to be agreeable (literally or figuratively)VerbQalPerfectthird person feminine singular

וַיֵּ֤טway·yêṭso he bentH5186

√ nâṭâh — to stretch or spread outConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

way·yêṭ (H5186), "he bent" his shoulder. The posture of the burdened ass becomes the posture of a tribe; character is destiny in this song.

שִׁכְמוֹ֙šiḵ·mōwhis shoulderH7926

√ shᵉkem — the neck (between the shoulders) as the place of burdensNounmasculine singular constructthird person masculine singular

לִסְבֹּ֔לlis·bōlto the burdenH5445

√ çâbal — to carry (literally or figuratively), or (reflexively) be burdensomePreposition-lVerbQalInfinitive construct

וַיְהִ֖יway·hîand submittedH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

לְמַס־lə·mas-to laborH4522

√ maç — properly, a burden (as causing to faint), iPreposition-lNounmasculine singular construct

עֹבֵֽד׃ס‘ō·ḇêḏas a servantH5647

√ ʻâbad — to work (in any sense)VerbQalParticiplemasculine singular

‘ō·ḇêḏ (H5647), "serving / a servant." Cambridge: "Issachar is reproached for being ready to undertake forced labour," trading independence for a fertile, quiet plain.

Literal — word-for-word from the original

And-he-saw rest that (it was) good, and the-land that (it was) pleasant; and-he-bowed his-shoulder to-bear, and-he-became for-forced-labor a-servant.

Where the English smooths the original

מְנֻחָה֙ mə·nu·ḥāh (H4496), "rest / resting-place," is the same word used of the ark's resting place (Genesis 8:9) and the believer's rest (Psalm 95:11). Poole: "his resting-place... his portion or habitation." Issachar saw mənūḥāh was good — and sold his liberty to keep it.
וַיֵּ֤ט way·yêṭ (H5186), "and he bowed / bent," pictures the deliberate lowering of the shoulder to take a load — willing submission, not conquest. The tribe chooses the yoke.
לְמַס־ lə·mas (H4522), "to forced labor / tribute," is the corvée — the same word for the bond-service Solomon later exacted (1 Kings 9:21). Ellicott: "service paid in actual labour... one of the wrongs most deeply felt by the peasantry." "A servant unto tribute" is the price of comfort.

Dan shall provide justice for his people as one of the tribes of Israel.

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Hebrew — tap a word ↓

dān yā·ḏîn ‘am·mōw kə·’a·ḥaḏ šiḇ·ṭê yiś·rā·’êl

Word by word6 · parsed

דָּ֖ןdānDanH1835

√ Dân — Dan, one of the sons of JacobNounpropermasculine singular

יָדִ֣יןyā·ḏînshall provide justiceH1777

√ dîyn — a straight course, iVerbQalImperfectthird person masculine singular

yā·ḏîn (H1777), "shall judge." Ellicott: by these words Jacob "prevented their ever becoming subject states" — the handmaids' sons are made equals, not vassals.

עַמּ֑וֹ‘am·mōwfor his peopleH5971

√ ʻam — a people (as a congregated unit)Nounmasculine singular constructthird person masculine singular

כְּאַחַ֖דkə·’a·ḥaḏas oneH259

√ ʼechâd — properly, united, iPreposition-kNumbermasculine singular construct

kə·’a·ḥaḏ (H259), "as one of" the tribes. What is said of Dan, Poole notes, "is to be understood of the rest of the sons of the concubines... hereby all difference between the sons of the wives and concubines is taken away."

שִׁבְטֵ֥יšiḇ·ṭêof the tribesH7626

√ shêbeṭ — a scion, iNounmasculine plural construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

Dan shall-judge his-people, as-one-of the-tribes-of Israel.

Where the English smooths the original

דָּ֖ן dān (H1835), "Dan," is the name and the verb in one — Gill: "There is an elegant paronomasia, or an allusion to the name of Dan... which signifies to judge." The son of a handmaid is named "judge," and the blessing is the name made good.
יָדִ֣ין yā·ḏîn (H1777), "shall judge / vindicate," carries the sense, per Cambridge, of "'pleading the cause of' and 'helping'" — not only ruling but defending. The Targum of Onkelos heard here a hint of Samson, Dan's great deliverer-judge.
כְּאַחַ֖ד kə·’a·ḥaḏ (H259), "as one of," secures full tribal standing for a concubine's son. Poole: "Though he be the son of my concubine, yet he shall not be subject to any other tribe, but shall have an absolute power within himself." The little word levels the household.

He will be a snake by the road, a viper in the path that bites the horse’s heels so that its rider tumbles backward.

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Hebrew — tap a word ↓

ḏān yə·hî- nā·ḥāš ‘ă·lê- ḏe·reḵ šə·p̄î·p̄ōn ‘ă·lê- ’ō·raḥ han·nō·šêḵ sūs ‘iq·qə·ḇê- rō·ḵə·ḇōw way·yip·pōl ’ā·ḥō·wr

Word by word14 · parsed

דָן֙ḏānHeH1835

√ Dân — Dan, one of the sons of JacobNounpropermasculine singular

יְהִי־yə·hî-will beH1961

√ hâyâh — to exist, iVerbQalImperfect Jussivethird person masculine singular

נָחָ֣שׁnā·ḥāša snakeH5175

√ nâchâsh — a snake (from its hiss)Nounmasculine singular

nā·ḥāš (H5175), "serpent." JFB: "A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges."

עֲלֵי־‘ă·lê-byH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

דֶ֔רֶךְḏe·reḵthe roadH1870

√ derek — a road (as trodden)Nouncommon singular

שְׁפִיפֹ֖ןšə·p̄î·p̄ōna viperH8207

√ shᵉphîyphôn — a kind of serpent (as snapping), probably the cerastes or horned adderNounmasculine singular

עֲלֵי־‘ă·lê-inH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

אֹ֑רַח’ō·raḥthe pathH734

√ ʼôrach — a well-trodden road (literally or figuratively)Nouncommon singular

הַנֹּשֵׁךְ֙han·nō·šêḵthat bitesH5391

√ nâshak — to strike with a sting (as a serpent)ArticleVerbQalParticiplemasculine singular

han·nō·šêḵ (H5391), "that bites" — at the heels. The serpent-and-heel imagery is what, on the next verse, sends Jacob's mind (per the Speaker's Commentary, via Ellicott) "back to the fall of man, and the promise made to Eve."

ס֔וּסsūsthe horse’sH5483

√ çûwç — a horse (as leaping)Nounmasculine singular

עִקְּבֵי־‘iq·qə·ḇê-heelsH6119

√ ʻâqêb — a heel (as protuberant)Nounmasculine plural construct

רֹכְב֖וֹrō·ḵə·ḇōwso that its riderH7392

√ râkab — to ride (on an animal or in a vehicle)VerbQalParticiplemasculine singular constructthird person masculine singular

וַיִּפֹּ֥לway·yip·pōltumblesH5307

√ nâphal — to fall, in a great variety of applications (intransitive or causative, literal or figurative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אָחֽוֹר׃’ā·ḥō·wrbackwardH268

√ ʼâchôwr — the hinder partNounmasculine singular

Literal — word-for-word from the original

Let-be Dan a-serpent by-the-way, a-horned-adder on-the-path, that-bites the-horse's heels, so-that-falls its-rider backward.

Where the English smooths the original

נָחָ֣שׁ nā·ḥāš (H5175), "serpent," is the very word of Genesis 3 — "a snake (from its hiss)." Dan's strength is cunning, not bulk: he strikes from ambush. This serpent-by-the-way will pull the church-fathers' thoughts back to Eden, prompting v.18's cry.
שְׁפִיפֹ֖ן šə·p̄î·p̄ōn (H8207) is a precise species — "a kind of serpent... probably the cerastes or horned adder," a hapax legomenon. Benson: it "hides its whole body in the sand, showing only its horns"; the venomous specificity underscores Dan's stratagem.
הַנֹּשֵׁךְ֙ han·nō·šêḵ (H5391), "that bites / strikes," describes the adder's sudden sting at the horse's ‘iqqə·ḇê (heel) — the very word for the heel of the serpent-promise in Genesis 3:15. The bite at the heel, then the rider's fall, traces the shape of that first prophecy.

I await Your salvation, O LORD.

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Hebrew — tap a word ↓

qiw·wî·ṯî lî·šū·‘ā·ṯə·ḵā Yah·weh

Word by word3 · parsed

קִוִּ֥יתִיqiw·wî·ṯîI awaitH6960

√ qâvâh — to bind together (perhaps by twisting), iVerbPielPerfectfirst person common singular

qiw·wî·ṯî (H6960), "I wait." Poole pictures the moment: "Jacob in the midst of his great work doth take a little breathing, and finding himself weakened by his speech to his children... opens his arms to receive" death and salvation together.

לִֽישׁוּעָתְךָ֖lî·šū·‘ā·ṯə·ḵāYour salvationH3444

√ yᵉshûwʻâh — something saved, iPreposition-lNounfeminine singular constructsecond person masculine singular

lî·šū·‘ā·ṯə·ḵā (H3444), "thy salvation." Ellicott (with the Speaker's Commentary) traces the cry to the serpent-and-heel of v.17, which "carried the mind of the patriarch back to the fall of man, and the promise made to Eve" — a confession of faith "in the advent... of the promised Deliverer."

יְהוָֽה׃Yah·wehO LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Yahweh (H3068), "LORD." Geneva: "Seeing the miseries that his posterity would fall into, he bursts out in prayer to God to remedy it."

Literal — word-for-word from the original

For-thy-salvation I-wait, O-LORD.

Where the English smooths the original

קִוִּ֥יתִי qiw·wî·ṯî (H6960), "I wait / hope," is a perfect tense — "I have waited." The root means to wait with tension, like a stretched cord. It is the same verb Isaiah 5:2 uses of God "waiting" for His vineyard to yield. Jacob's own waiting threads back to the patriarch's lifelong hope.
לִֽישׁוּעָתְךָ֖ lî·šū·‘ā·ṯə·ḵā (H3444), "for thy salvation," is yəšûʻāh — the noun built on the same root as the name Yēšûaʻ / Joshua / Jesus. The first time "salvation" is named in this dying song, it is named as a thing waited for and belonging to the LORD.
יְהוָֽה Yah·weh (H3068), "O LORD," is the covenant name — the only direct address to God in the whole blessing. Calvin (via Keil) reads the cry not as a prayer for Jacob's own soul but as confidence "that his descendants would receive the help of his God."

Gad will be attacked by raiders, but he will attack their heels.

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Hebrew — tap a word ↓

gāḏ yə·ḡū·ḏen·nū gə·ḏūḏ wə·hū yā·ḡuḏ ‘ā·qêḇ

Word by word6 · parsed

גָּ֖דgāḏGadH1410

√ Gâd — Gad, a son of Jacob, including his tribe and its territoryNounpropermasculine singular

gāḏ (H1410), "Gad" ("a troop / good fortune"). The Pulpit Commentary renders the alliteration: "troops shall troop on him, but he shall troop on their retreat."

יְגוּדֶ֑נּוּyə·ḡū·ḏen·nūwill be attackedH1464

√ gûwd — to crowd upon, iVerbQalImperfectthird person masculine singularthird person masculine singular

גְּד֣וּדgə·ḏūḏby raidersH1416

√ gᵉdûwd — a crowd (especially of soldiers)Nounmasculine singular

וְה֖וּאwə·hūbut heH1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

יָגֻ֥דyā·ḡuḏwill attackH1464

√ gûwd — to crowd upon, iVerbQalImperfectthird person masculine singular

yā·ḡuḏ (H1464), "he shall raid." Henry hears a parable: "The cause of God and his people, though for a time it may seem to be baffled and run down, will be victorious at last."

עָקֵֽב׃ס‘ā·qêḇtheir heelsH6119

√ ʻâqêb — a heel (as protuberant)Nounmasculine singular

Literal — word-for-word from the original

Gad — a-raiding-band shall-raid-him; but-he shall-raid (their) heel.

Where the English smooths the original

גָּ֖ד gāḏ (H1410), "Gad," launches a fourfold sound-play. Cambridge sets it out: "Gad ... gedud yegudennu ... yagud ‘ekêbâm = 'Gad, raiders shall raid him, but he shall raid their rear (lit. heel).'" Almost every word of the verse chimes on the name.
יְגוּדֶ֑נּוּ yə·ḡū·ḏen·nū (H1464), "shall raid / press him," is from a root (gûd) found in only one other verse — Habakkuk 3:16, where the prophet waits for the day of trouble to come upon "the people that shall invade us." The shared rare verb links Gad's harassment to Habakkuk's invasion.
עָקֵֽב ‘ā·qêḇ (H6119), "heel," turns the tables: the raided becomes the raider of heels — pursuing the fleeing enemy's rear. The same "heel" word ran through v.17 (the serpent biting heels); here it is Gad biting back.

Asher’s food will be rich; he shall provide royal delicacies.

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Hebrew — tap a word ↓

mê·’ā·šêr laḥ·mōw šə·mê·nāh wə·hū yit·tên me·leḵ ma·‘ă·ḏan·nê-

Word by word7 · parsed

מֵאָשֵׁ֖רmê·’ā·šêrAsher’sH836

√ ʼÂshêr — happyPreposition-mNounpropermasculine singular

mê·’ā·šêr (H836), "Asher" — the name ("happy") fulfilled in a fertile coast. JFB: "a district fertile in the production of the finest corn and oil in all Palestine."

לַחְמ֑וֹlaḥ·mōwfoodH3899

√ lechem — food (for man or beast), especially bread, or grain (for making it)Nounmasculine singular constructthird person masculine singular

שְׁמֵנָ֣הšə·mê·nāhwill be richH8082

√ shâmên — greasy, iAdjectivefeminine singular

וְה֥וּאwə·hūheH1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

יִתֵּ֖ןyit·tênshall provideH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectthird person masculine singular

מֶֽלֶךְ׃סme·leḵroyalH4428

√ melek — a kingNounmasculine singular

מַֽעֲדַנֵּי־ma·‘ă·ḏan·nê-delicaciesH4574

√ maʻădân — a delicacy or (abstractly) pleasure (adverbially, cheerfully)Nounmasculine plural construct

ma·‘ă·ḏan·nê (H4574), "delicacies." A rare term shared with Lamentations 4:5 (those "reared in delicacies" now desolate) and Proverbs 29:17 — luxury that can bless or undo.

Literal — word-for-word from the original

From-Asher — rich (is) his-bread; and-he shall-yield delicacies-of a-king.

Where the English smooths the original

מֵאָשֵׁ֖ר mê·’ā·šêr (H836), "from Asher," opens with a prefixed min that Cambridge judges a textual stumble: "the letter m, which is superfluous here, but is required for the pronoun 'their'" at the end of v.19. The honest reading is likely "As for Asher, his bread..." — a nominative absolute, the name standing forth.
שְׁמֵנָ֣ה šə·mê·nāh (H8082), "fat / rich," is the word for oily abundance — Keil: "the fat, which comes from him, is his bread, his own food." Asher's very name means "happy / blessed"; his portion is the richest soil.
מַֽעֲדַנֵּי־ ma·‘ă·ḏan·nê (H4574), "delicacies / dainties," is a rare word; "royal dainties" means food fit for a king's table. Benson: "royal dainties, and these exported out of Asher to other tribes, perhaps to other lands."

Naphtali is a doe set free that bears beautiful fawns.

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Hebrew — tap a word ↓

nap̄·tā·lî ’ay·yā·lāh šə·lu·ḥāh han·nō·ṯên šā·p̄er ’im·rê-

Word by word6 · parsed

נַפְתָּלִ֖יnap̄·tā·lîNaphtaliH5321

√ Naphtâlîy — Naphtali, a son of Jacob, with the tribe descended from him, and its territoryNounpropermasculine singular

אַיָּלָ֣ה’ay·yā·lāhis a doeH355

√ ʼayâlâh — a doe or female deerNounfeminine singular

’ay·yā·lāh (H355), "doe." Cambridge weighs the textual fork: "It is doubtful whether the simile applied to this tribe is that of 'a hind' or 'a terebinth tree'" — and leans toward the hind, since the song's other images are animals.

שְׁלֻחָ֑הšə·lu·ḥāhset freeH7971

√ shâlach — to send away, for, or out (in a great variety of applications)VerbQalQalPassParticiplefeminine singular

הַנֹּתֵ֖ןhan·nō·ṯênthat bearsH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcArticleVerbQalParticiplemasculine singular

שָֽׁפֶר׃סšā·p̄erbeautifulH8233

√ shepher — beautyNounmasculine singular

אִמְרֵי־’im·rê-fawnsH561

√ ʼêmer — something saidNounmasculine plural construct

’im·rê (H561), "words." The clause is genuinely obscure (BSB "beautiful fawns" vs. "goodly words"); Benson's reading — "affable and courteous, their language refined" — represents the long-dominant tradition.

Literal — word-for-word from the original

Naphtali (is) a-doe let-loose, that-gives words-of beauty.

Where the English smooths the original

אַיָּלָ֣ה ’ay·yā·lāh (H355), "a doe / hind," is an image of grace and swiftness — Keil: "a simile of a warrior who is skilful and swift in his movements" (cf. 2 Samuel 2:18; Psalm 18:33). The LXX, however, read a tree ("a tall terebinth"), which the Pulpit Commentary records and rejects.
שְׁלֻחָ֑ה šə·lu·ḥāh (H7971), "let loose / sent free," is a passive participle of šālaḥ — Keil: "not hunted, nor stretched out or grown slim; but let loose, running freely about." The freedom is the gift: Naphtali ranges where Issachar crouches.
אִמְרֵי־ ’im·rê (H561), "words of (beauty)," makes the second line shift from animal to speech — "he giveth goodly words." Barnes: "Eloquence in prose and verse was characteristic of this particular tribe." Geneva: "Overcoming more by fair words than by force." BSB's "beautiful fawns" follows one reading of an obscure phrase; the older voices hear "goodly words."

The Voices✦ 3 public domain

Keil & DelitzschBiblical Commentary on the Old Testament1860s

Joseph is compared to the branch of a fruit-tree planted by a well ( Psalm 1:3 ), which sends it shoots over the wall, and by which, according to Psalm 80 , we are probably to understand a vine.

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Albert BarnesNotes on the Bible1834

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.

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The Pulpit CommentarySpence & Exell, eds.1880s

The structure of the clauses, the order of the words, the repetition of the thoughts, supply a glimpse into the fond emotion with which the aged prophet approached the blessing of his beloved son Joseph.

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Joseph is a fruitful vine—a fruitful vine by a spring, whose branches scale the wall.

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Hebrew — tap a word ↓

yō·w·sêp̄ pō·rāṯ bên pō·rāṯ bên ‘ă·lê- ‘ā·yin bā·nō·wṯ ṣā·‘ă·ḏāh ‘ă·lê- šūr

Word by word11 · parsed

יוֹסֵ֔ףyō·w·sêp̄JosephH3130

√ Yôwçêph — Joseph, the name of seven IsraelitesNounpropermasculine singular

פֹּרָת֙pō·rāṯis a fruitfulH6509

√ pârâh — to bear fruit (literally or figuratively)VerbQalParticiplefeminine singular construct

pō·rāṯ (H6509), "fruitful." Keil takes the tree as a vine, "which sends its shoots over the wall, and by which, according to Psalm 80, we are probably to understand a vine." Joseph the fruitful is set beside Judah the lion — strength and fruitfulness, the two blessed tribes.

בֵּ֤ןbênvineH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular

פֹּרָ֖תpō·rāṯa fruitfulH6509

√ pârâh — to bear fruit (literally or figuratively)VerbQalParticiplefeminine singular construct

בֵּ֥ןbênvineH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular

עֲלֵי־‘ă·lê-byH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

עָ֑יִן‘ā·yina springH5869

√ ʻayin — an eye (literally or figuratively)Nouncommon singular

‘ā·yin (H5869), "spring / fountain" (the same word as "eye" in v.12). The fruit-tree is planted "by a well" — Psalm 1:3's image of the blessed man "planted by the rivers of water."

בָּנ֕וֹתbā·nō·wṯwhose branchesH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine plural

bā·nō·wṯ (H1323), "daughters" — the climbing shoots. The feminine plural "branches" of a masculine "son" makes the metaphor's seam visible; the BSB chooses clarity over the strangeness of the original.

צָעֲדָ֖הṣā·‘ă·ḏāhscaleH6805

√ tsâʻad — to pace, iVerbQalPerfectthird person feminine singular

עֲלֵי־‘ă·lê-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

שֽׁוּר׃šūrthe wallH7791

√ shûwr — a wall (as going about)Nounmasculine singular

Literal — word-for-word from the original

Son-of-a-fruit-tree (is) Joseph, son-of-a-fruit-tree by-a-spring; daughters march over (the) wall.

Where the English smooths the original

פֹּרָת֙ pō·rāṯ (H6509), "fruitful (one)," is a feminine participle of pārāh, "to bear fruit" — Joseph's name itself (Genesis 30:24) and his blessing of Ephraim ("fruitful") play on this root. Keil renders the whole "Son of a fruit-tree is Joseph," reading bēn literally as "son of."
בֵּ֤ן bên (H1121), "son," is normally "son" but here functions as "shoot / branch" — "son of a fruit tree" = a transplanted shoot. Barnes: "A branch or rather a shoot transplanted from the parent stem." The same word bēn runs through this chapter for sons and offspring; here it greens into a vine.
בָּנ֕וֹת bā·nō·wṯ (H1323), "daughters," is the literal word — the vine's shoots are "daughters" that "march / stride" over the wall. The Pulpit Commentary: "daughters run (each one of them) over the wall." BSB's "branches" smooths the vivid Hebrew idiom of daughter-shoots climbing.

The archers attacked him with bitterness; they aimed at him in hostility.

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Hebrew — tap a word ↓

ba·‘ă·lê ḥiṣ·ṣîm way·mā·ră·ru·hū wā·rōb·bū way·yiś·ṭə·mu·hū

Word by word5 · parsed

בַּעֲלֵ֥יba·‘ă·lêThe archersH1167

√ baʻal — a masterNounmasculine plural construct

ba·‘ă·lê (H1167), "masters of" (arrows). Cambridge cautions the older personal reading (Joseph persecuted by his brothers, Potiphar's wife) against the tribal one: "the allusions throughout the song are tribal, and not personal" — yet the voices preserve both.

חִצִּֽים׃ḥiṣ·ṣîm. . .H2671

√ chêts — properly, a piercer, iNounmasculine plural

וַֽיְמָרֲרֻ֖הוּway·mā·ră·ru·hūattacked him with bitternessH4843

√ mârar — to be (causatively, make) bitter (literally or figuratively)Conjunctive wawVerbPielConsecutive imperfectthird person masculine pluralthird person masculine singular

way·mā·ră·ru·hū (H4843), "they embittered him." Gill applies it to Christ: Joseph "was a type of Christ, as used by the Jews." The archers' arrows become, in the older reading, the bitter words shot at the Beloved.

וָרֹ֑בּוּwā·rōb·būthey aimed at himH7232

√ râbab — to shoot an arrowConjunctive wawVerbQalConjunctive perfectthird person common plural

wā·rōb·bū (H7232), "they shot (arrows)," is a rare verb ("to shoot an arrow") shared with only one other verse — Psalm 18:14, where God "shot out lightnings." The same arrow-verb that wounds Joseph is, in the psalm, God's own bolt against the wicked.

וַֽיִּשְׂטְמֻ֖הוּway·yiś·ṭə·mu·hūin hostilityH7852

√ sâṭam — properly, to lurk for, iConjunctive wawVerbQalConsecutive imperfectthird person masculine pluralthird person masculine singular

Literal — word-for-word from the original

And-they-embittered-him and-shot; and-they-hated-him, the-archers.

Where the English smooths the original

בַּעֲלֵ֥י ba·‘ă·lê (H1167), "masters of," with ḥiṣṣîm ("arrows") = "masters of arrows," i.e. archers — a Hebrew idiom ("lord of" a thing = one skilled in it). Benson: enemies "here called archers, being skilful to do mischief."
וַֽיְמָרֲרֻ֖הוּ way·mā·ră·ru·hū (H4843, Piel), "and they made him bitter / grieved him sorely," is from the root for bitterness (mārar). BSB folds the whole into "attacked him with bitterness"; the verb itself is the wounding-bitter, the same root behind Marah (Exodus 15:23) and Naomi's "call me Mara" (Ruth 1:20).
וַֽיִּשְׂטְמֻ֖הוּ way·yiś·ṭə·mu·hū (H7852), "and they hated / lay in wait for him," is the verb used of Esau's grudge against Jacob (Genesis 27:41) and the brothers' hatred of Joseph (Genesis 50:15). "To lurk for" — hatred that ambushes. The history of Joseph's brothers is heard under the tribal picture.

The Voices✦ 4 public domain

Alexander MaclarenExpositions of Holy Scripturec. 1905

we get a series of names of God, in apposition with each other, as the sources of the strength promised to the arms of the hands of the warlike sons of Joseph.

From Maclaren's sermon "The Shepherd, the Stone of Israel" on Genesis 49:24.

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Albert BarnesNotes on the Bible1834

"The Might," the exalted upholder; "the Shepherd, the Stone," the fostering guardian as well as the solid foundation of his being.

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Charles EllicottCommentary for English Readers1878

The word for strength is highly poetical. It means that which goes on for ever, like the flowing streams or the eternal hills.

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Joseph BensonCommentary on the Old and New Testaments1810s

Herein Joseph was a type of Christ; who was shot at and hated, but borne up und

Benson's clause as preserved at the source; the closing word is truncated ("und[er]") at the BibleHub excerpt boundary and quoted exactly as found.

source ↗

Yet he steadied his bow, and his strong arms were tempered by the hands of the Mighty One of Jacob, in the name of the Shepherd, the Rock of Israel,

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Hebrew — tap a word ↓

wat·tê·šeḇ bə·’ê·ṯān qaš·tōw zə·rō·‘ê yā·ḏāw way·yā·p̄ōz·zū mî·ḏê ’ă·ḇîr ya·‘ă·qōḇ miš·šām rō·‘eh ’e·ḇen yiś·rā·’êl

Word by word13 · parsed

וַתֵּ֤שֶׁבwat·tê·šeḇYet he steadiedH3427

√ yâshab — properly, to sit down (specifically as judgeConjunctive wawVerbQalConsecutive imperfectthird person feminine singular

בְּאֵיתָן֙bə·’ê·ṯān. . .H386

√ ʼêythân — permanencePreposition-bNounmasculine singular

קַשְׁתּ֔וֹqaš·tōwhis bowH7198

√ qesheth — a bow, forshooting (hence, figuratively, strength) or the irisNounfeminine singular constructthird person masculine singular

זְרֹעֵ֣יzə·rō·‘êand his strong armsH2220

√ zᵉrôwaʻ — the arm (as stretched out), or (of animals) the forelegNounfeminine plural construct

יָדָ֑יוyā·ḏāw. . .H3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual constructthird person masculine singular

וַיָּפֹ֖זּוּway·yā·p̄ōz·zūwere temperedH6339

√ pâzaz — to solidify (as if by refining)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

way·yā·p̄ōz·zū (H6339), "were made supple." The rare verb (only here and 2 Samuel 6:16) anchors a genuine verbal thread between Joseph's strengthened hands and David's leaping before the LORD.

מִידֵי֙mî·ḏêby the handsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-mNounfeminine dual construct

אֲבִ֣יר’ă·ḇîrof the Mighty OneH46

√ ʼâbîyr — mighty (spoken of God)Nounmasculine singular construct

’ă·ḇîr (H46), "Mighty One." The string of titles — Mighty One, Shepherd, Stone — is, says Maclaren, "the mark of the flash of rapturous confidence which lit up the dying man's thoughts when they turned to God."

יַעֲקֹ֔בya·‘ă·qōḇof JacobH3290

√ Yaʻăqôb — Jaakob, the Israelitish patriarchNounpropermasculine singular

מִשָּׁ֥םmiš·šāmin the name ofH8033

√ shâm — there (transferring to time) thenPreposition-mAdverb

רֹעֶ֖הrō·‘ehthe ShepherdH7462

√ râʻâh — to tend a flockVerbQalParticiplemasculine singular

אֶ֥בֶן’e·ḇenthe RockH68

√ ʼeben — a stoneNounfeminine singular construct

’e·ḇen (H68), "Stone of Israel." The title appears only here in this exact form; the older expositors and the apostles hear in it the chief cornerstone (Psalm 118:22; 1 Peter 2:6).

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

But-abode in-permanence his-bow, and-were-supple the-arms-of his-hands, from-the-hands-of the-Mighty-One-of Jacob — from-there, from the-Shepherd, the-Stone-of Israel.

Where the English smooths the original

בְּאֵיתָן֙ bə·’ê·ṯān (H386), "in permanence / enduring strength," is a poetic word for what flows on perpetually — Ellicott: "that which goes on for ever, like the flowing streams or the eternal hills." His bow "abode in ʼêṯān" — unbroken, perennial.
וַיָּפֹ֖זּוּ way·yā·p̄ōz·zū (H6339), "and they were made supple / agile," is from a root meaning "to be refined like gold," hence pliant-strong. It occurs in only one other verse — 2 Samuel 6:16, where David "leaped" (the same verb, of agile motion) before the ark. The archer's nimble arms and the dancing king share this rare word.
אֲבִ֣יר ’ă·ḇîr (H46), "the Mighty One of Jacob," is a divine title ("the Strong / Champion of Jacob"), used of God in Isaiah 1:24; 49:26; 60:16. Here it crowns the verse: Joseph's strength is not his own. Maclaren: "a series of names of God... as the sources of the strength."
רֹעֶ֖ה rō·‘eh (H7462), "the Shepherd," with ’e·ḇen ("Stone"), gives "the Shepherd, the Stone of Israel" — two of Scripture's great titles for God and, the church reads, for Christ (John 10:11; 1 Peter 2:6-8). Barnes: "the fostering guardian as well as the solid foundation of his being."

by the God of your father who helps you, and by the Almighty who blesses you, with blessings of the heavens above, with blessings of the depths below, with blessings of the breasts and womb.

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Hebrew — tap a word ↓

mê·’êl ’ā·ḇî·ḵā wə·ya‘·zə·re·kā wə·’êṯ šad·day wî·ḇā·rə·ḵe·kā bir·ḵōṯ šā·ma·yim mê·‘āl bir·ḵōṯ tə·hō·wm rō·ḇe·ṣeṯ tā·ḥaṯ bir·ḵōṯ šā·ḏa·yim wā·rā·ḥam

Word by word16 · parsed

מֵאֵ֨לmê·’êlby the GodH410

√ ʼêl — strengthPreposition-mNounmasculine singular construct

אָבִ֜יךָ’ā·ḇî·ḵāof your fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

וְיַעְזְרֶ֗ךָּwə·ya‘·zə·re·kāwho helps youH5826

√ ʻâzar — to surround, iConjunctive wawVerbQalConjunctive imperfectthird person masculine singularsecond person masculine singular

וְאֵ֤תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

שַׁדַּי֙šad·dayand by the AlmightyH7706

√ Shadday — the AlmightyNounpropermasculine singular

šad·day (H7706), "Almighty." The blessing rises, says Keil, "from the form of a description" into "the form of a desire" — no longer Joseph's portion described but God entreated to grant it.

וִיבָ֣רְכֶ֔ךָּwî·ḇā·rə·ḵe·kāwho blesses youH1288

√ bârak — to kneelConjunctive wawVerbPielConjunctive imperfectthird person masculine singularsecond person masculine singular

בִּרְכֹ֤תbir·ḵōṯwith blessingsH1293

√ Bᵉrâkâh — benedictionNounfeminine plural construct

שָׁמַ֙יִם֙šā·ma·yimof the heavensH8064

√ shâmayim — the sky (as aloftNounmasculine plural

מֵעָ֔לmê·‘ālaboveH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

בִּרְכֹ֥תbir·ḵōṯwith blessingsH1293

√ Bᵉrâkâh — benedictionNounfeminine plural construct

תְּה֖וֹםtə·hō·wmof the depthsH8415

√ tᵉhôwm — an abyss (as a surging mass of water), especially the deep (the main sea or the subterranean watersupply)Nouncommon singular

רֹבֶ֣צֶתrō·ḇe·ṣeṯvvvH7257

√ râbats — to crouch (on all four legs folded, like a recumbent animal)VerbQalParticiplefeminine singular

rō·ḇe·ṣeṯ (H7257), "crouching." Heaven above, the deep beneath, breast and womb — Barnes: "Blessings of the deep — the springs and streams, as well as the fertile soil." Creation in all three storeys is summoned to bless Joseph.

תָּ֑חַתtā·ḥaṯbelowH8478

√ tachath — the bottom (as depressed)Preposition

בִּרְכֹ֥תbir·ḵōṯwith blessingsH1293

√ Bᵉrâkâh — benedictionNounfeminine plural construct

שָׁדַ֖יִםšā·ḏa·yimof the breastsH7699

√ shad — the breast of a woman or animal (as bulging)Nounmd

šā·ḏa·yim (H7699), "breasts." Paired with raḥam ("womb"), the line blesses generation itself — the increase of Ephraim and Manasseh into two great tribes.

וָרָֽחַם׃wā·rā·ḥamand wombH7356

√ racham — compassion (in the plural)Conjunctive wawNounmasculine singular

Literal — word-for-word from the original

From-the-God-of thy-father — may-he-help-thee; and-with the-Almighty — may-he-bless-thee: blessings-of heaven from-above, blessings-of the-deep crouching beneath, blessings-of breasts and-womb.

Where the English smooths the original

וְאֵ֤ת שַׁדַּי֙ wə·’êṯ šad·day, "and with the Almighty" — Cambridge judges the ’êṯ ("with") a likely scribal slip: "the Hebrew for 'by' is most probably due to an error... Read 'and God Almighty.' 'Êl' was read by LXX, Sam., and Syr." The witnesses split between "with Shaddai" and "God (El) Shaddai."
שַׁדַּי֙ šad·day (H7706), "the Almighty," is the patriarchal name of God (Genesis 17:1; 35:11) under which Jacob himself was blessed. The God who named Himself Shaddai to Abraham is invoked to bless Abraham's great-grandsons.
רֹבֶ֣צֶת rō·ḇe·ṣeṯ (H7257), "crouching / lying," describes the deep tᵉhôm as a living thing couched beneath — the same verb used of Judah's lion (v.9) and Issachar's ass (v.14). The primeval abyss of Genesis 1:2 lies down to yield its blessing. BSB renders it simply "below."
וָרָֽחַם wā·rā·ḥam (H7356), "and womb," shares its root with raḥămîm, "compassion / mercy." "Blessings of the breasts and womb" — the fruitfulness of mother and child — sounds, in the Hebrew, like blessings of tenderness itself.

The blessings of your father have surpassed the blessings of the ancient mountains and the bounty of the everlasting hills. May they rest on the head of Joseph, on the brow of the prince of his brothers.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bir·ḵōṯ ’ā·ḇî·ḵā gā·ḇə·rū ‘al- bir·ḵōṯ hō·w·ray ‘aḏ- ta·’ă·waṯ ‘ō·w·lām giḇ·‘ōṯ tih·yɛn lə·rōš yō·w·sêp̄ ū·lə·qā·ḏə·qōḏ nə·zîr ’e·ḥāw

Word by word16 · parsed

בִּרְכֹ֣תbir·ḵōṯThe blessingsH1293

√ Bᵉrâkâh — benedictionNounfeminine plural construct

אָבִ֗יךָ’ā·ḇî·ḵāof your fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

גָּֽבְרוּ֙gā·ḇə·rūhave surpassedH1396

√ gâbar — to be strongVerbQalPerfectthird person common plural

עַל־‘al-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

בִּרְכֹ֣תbir·ḵōṯthe blessingsH1293

√ Bᵉrâkâh — benedictionNounfeminine plural construct

הוֹרַ֔יhō·w·rayof the ancient mountainsH2029

√ hârâh — to be (or become) pregnant, conceive (literally or figuratively)VerbQalParticiplemasculine plural constructfirst person common singular

hō·w·ray (H2029), "my progenitors" / "ancient mountains" — the crux of the verse. Ellicott records the split: "most modern commentators adopt the reading of the Samaritan Pentateuch... 'The blessings of thy father are mightier than the blessings of the ancient mo[untains].'"

עַֽד־‘aḏ-. . .H5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

תַּאֲוַ֖תta·’ă·waṯand the bountyH8378

√ taʼăvâh — a longingNounfeminine singular construct

עוֹלָ֑ם‘ō·w·lāmof the everlastingH5769

√ ʻôwlâm — properly, concealed, iNounmasculine singular

‘ō·w·lām (H5769), "everlasting." The blessings reach "to the bound of the everlasting hills" — an image of permanence as old as the mountains, as far as their farthest ridge.

גִּבְעֹ֣תgiḇ·‘ōṯhillsH1389

√ gibʻâh — a hillockNounfeminine plural construct

תִּֽהְיֶ֙ין֙tih·yɛnMay they restH1961

√ hâyâh — to exist, iVerbQalImperfectthird person feminine plural

לְרֹ֣אשׁlə·rōšon the headH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcPreposition-lNounmasculine singular construct

יוֹסֵ֔ףyō·w·sêp̄of JosephH3130

√ Yôwçêph — Joseph, the name of seven IsraelitesNounpropermasculine singular

וּלְקָדְקֹ֖דū·lə·qā·ḏə·qōḏon the browH6936

√ qodqôd — the crown of the head (as the part most bowed)Conjunctive waw, Preposition-lNounmasculine singular construct

נְזִ֥ירnə·zîrof the princeH5139

√ nâzîyr — separate, iNounmasculine singular construct

nə·zîr (H5139), "prince / set-apart one." Poole: Jacob's blessings exceeded his fathers' "in the extent" — for "both Joseph's children are comprehended in Jacob's blessing," where Ishmael and Esau had been excluded.

אֶחָֽיו׃פ’e·ḥāwof his brothersH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural constructthird person masculine singular

Literal — word-for-word from the original

The-blessings-of thy-father have-prevailed above the-blessings-of my-progenitors, unto the-bound-of the-everlasting hills; may-they-be on-the-head-of Joseph, and-on-the-crown-of the-prince-of his-brothers.

Where the English smooths the original

גָּֽבְרוּ֙ gā·ḇə·rū (H1396), "have prevailed / been mighty," reads (as the text stands) that Jacob's blessings surpass those he received. Cambridge: "have ranked higher, are of greater excellence." The Samaritan and LXX read instead "the blessings of the ancient mountains" — a textual fork BSB resolves toward "surpassed the blessings of the ancient mountains."
הוֹרַ֔י hō·w·ray (H2029) is ambiguous: parsed as "my progenitors / those who conceived me" (Poole, Gill) or, with different vowels, "the ancient mountains" (R.V. margin, BSB). The consonants hwry bear both; the verse's meaning genuinely turns on which is read.
תַּאֲוַ֖ת ta·’ă·waṯ (H8378), "desire / bounty of," with "everlasting hills" — "the desirable things of the everlasting hills." BSB's "bounty" follows the reading that pairs mountains with hills (the cosmic-geography reading); the older "progenitors" reading takes the whole clause of ancestral blessing instead.
נְזִ֥יר nə·zîr (H5139), "prince / separated one," is the same word as "Nazirite" — one set apart. Geneva: Joseph "was separate from his brethren," whether "in dignity, or when he was sold." The crown rests on the head of the consecrated, set-apart son.

Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bin·yā·mîn zə·’êḇ yiṭ·rāp̄ bab·bō·qer yō·ḵal ‘aḏ wə·lā·‘e·reḇ yə·ḥal·lêq šā·lāl

Word by word9 · parsed

בִּנְיָמִין֙bin·yā·mînBenjaminH1144

√ Binyâmîyn — Binjamin, youngest son of JacobNounpropermasculine singular

זְאֵ֣בzə·’êḇis a ravenous wolfH2061

√ zᵉʼêb — a wolfNounmasculine singular

zə·’êḇ (H2061), "wolf." Benson notes Jacob speaks "by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness of his beloved son Benjamin." The prophecy overrides the father's fondness.

יִטְרָ֔ףyiṭ·rāp̄. . .H2963

√ ṭâraph — to pluck off or pull to piecesVerbQalImperfectthird person masculine singular

בַּבֹּ֖קֶרbab·bō·qerin the morningH1242

√ bôqer — properly, dawn (as the break of day)Preposition-b, ArticleNounmasculine singular

יֹ֣אכַלyō·ḵalhe devoursH398

√ ʼâkal — to eat (literally or figuratively)VerbQalImperfectthird person masculine singular

yō·ḵal (H398), "he devours." Morning and evening together = ceaseless conquest; Keil: "the idea of incessant and victorious capture of booty." Fulfilled in Ehud, Saul, Jonathan — and Benjamin's fierce wars (Judges 20).

עַ֑ד‘aḏthe preyH5706

√ ʻad — bootyNounmasculine singular

וְלָעֶ֖רֶבwə·lā·‘e·reḇin the eveningH6153

√ ʻereb — duskConjunctive waw, Preposition-l, ArticleNounmasculine singular

יְחַלֵּ֥קyə·ḥal·lêqhe dividesH2505

√ châlaq — to be smooth (figuratively)VerbPielImperfectthird person masculine singular

yə·ḥal·lêq (H2505), "he divides." The closing word of the tribal oracles returns to the root that opened the curses (v.7): the song that began by dividing the violent ends by a victor dividing spoil.

שָׁלָֽל׃šā·lālthe plunderH7998

√ shâlâl — bootyNounmasculine singular

Literal — word-for-word from the original

Benjamin (is) a-wolf (that) tears-in-pieces; in-the-morning he-devours prey, and-at-evening he-divides spoil.

Where the English smooths the original

זְאֵ֣ב zə·’êḇ (H2061), "wolf," is, says Cambridge, used "only in a bad sense" elsewhere in the OT — yet here it crowns the beloved last son. The Pulpit Commentary supplies the literal force: "a wolf, he shall tear in pieces." Even the gentlest-named son is given a predator's destiny.
יִטְרָ֔ף yiṭ·rāp̄ (H2963), "he tears / ravins," is the verb of a beast rending prey (cf. the lion's ṭereph in v.9). Benjamin shares the predatory verb with Judah's lion — both tribes of warriors, though one rules and one merely ravages.
יְחַלֵּ֥ק yə·ḥal·lêq (H2505), "he divides (spoil)," is the very verb of judgment in v.7 ("I will divide them") — there a sentence of dispersion on Simeon and Levi, here a picture of a victor parceling out plunder. The same root, opposite fortunes: to be divided, or to divide.

These are the tribes of Israel, twelve in all, and this was what their father said to them. He blessed them, and he blessed each one with a suitable blessing.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’êl·leh šiḇ·ṭê yiś·rā·’êl šə·nêm ‘ā·śār kāl- wə·zōṯ ’ă·šer- ’ă·ḇî·hem dib·ber lā·hem way·ḇā·reḵ ’ō·w·ṯām ’îš bê·raḵ ’ă·šer ’ō·ṯām kə·ḇir·ḵā·ṯōw

Word by word18 · parsed

אֵ֛לֶּה’êl·lehTheseH428

√ ʼêl-leh — these or thosePronouncommon plural

שִׁבְטֵ֥יšiḇ·ṭêare the tribesH7626

√ shêbeṭ — a scion, iNounmasculine plural construct

šiḇ·ṭê (H7626), "tribes." The closing frame confirms the whole was prophecy of tribes, not men: JFB: "Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel."

יִשְׂרָאֵ֖לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

שְׁנֵ֣יםšə·nêmtwelveH8147

√ shᵉnayim — twoNumbermd

עָשָׂ֑ר‘ā·śār. . .H6240

√ ʻâsâr — ten (only in combination), iNumbermasculine singular

כָּל־kāl-in allH3605

√ kôl — properly, the wholeNounmasculine singular construct

וְ֠זֹאתwə·zōṯand thisH2063

√ zôʼth — this (often used adverb)Conjunctive wawPronounfeminine singular

אֲשֶׁר־’ă·šer-was whatH834

√ ʼăsher — who, which, what, thatPronounrelative

אֲבִיהֶם֙’ă·ḇî·hemtheir fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine plural

דִּבֶּ֨רdib·bersaidH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular

לָהֶ֤םlā·hemto them

Prepositionthird person masculine plural

וַיְבָ֣רֶךְway·ḇā·reḵHe blessed themH1288

√ bârak — to kneelConjunctive wawVerbPielConsecutive imperfectthird person masculine singular

way·ḇā·reḵ (H1288), "he blessed." The root bārak (lit. "to kneel") clusters here at the end — the dying patriarch's final act, gathering even his rebukes under the name of blessing.

אוֹתָ֔ם’ō·w·ṯāmH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

אִ֛ישׁ’îšH376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

בֵּרַ֥ךְbê·raḵand he blessedH1288

√ bârak — to kneelVerbPielPerfectthird person masculine singular

bê·raḵ (H1288), "he blessed" (again). Poole faces the difficulty squarely: "There is no blessing here given to Reuben, Simeon, and Levi, but rather a curse; how then is he said to bless every one?" — and answers with the appropriateness of each word to each son.

אֲשֶׁ֥ר’ă·šereach oneH834

√ ʼăsher — who, which, what, thatPronounrelative

אֹתָֽם׃’ō·ṯāmH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

כְּבִרְכָת֖וֹkə·ḇir·ḵā·ṯōwwith a suitable blessingH1293

√ Bᵉrâkâh — benedictionPreposition-kNounfeminine singular constructthird person masculine singular

Literal — word-for-word from the original

All these (are) the-tribes-of Israel, twelve; and-this (is) what spoke to-them their-father, and-he-blessed-them: each-one according-to-his-blessing he-blessed them.

Where the English smooths the original

שִׁבְטֵ֥י šiḇ·ṭê (H7626), "tribes of," is the same word as "scepter" in v.10 — the rod of rule and the tribe ruled share one term. Poole calls "the twelve tribes" here "the heads and parents of the twelve tribes. A metonymy of the effect."
שְׁנֵ֣ים עָשָׂ֑ר šə·nêm ‘ā·śār, "twelve" — yet, Poole notes, "they were thirteen... because the land was divided only into twelve parts, Levi having no distinct part of his own." The count of twelve is a theological number, not a simple headcount; Joseph stands as one here, splits into two elsewhere.
בֵּרַ֥ךְ bê·raḵ (H1288), "he blessed," governs even the harshest words: Reuben, Simeon and Levi were censured, yet the verse insists all were blessed. Keil: "even Reuben, Simeon, and Levi, though put down through their own fault, received a share in the promised blessing."
כְּבִרְכָת֖וֹ kə·ḇir·ḵā·ṯōw (H1293), "according to his blessing," means each received "his own appropriate benediction" (Pulpit Commentary). The blessing is fitted to the man — even reproof, rightly given, is a form of blessing in this book.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The dying prophet, not the dying father — verses 1-2

The chapter opens by changing keys. Jacob does not bless as a sentimental old man but, in Jamieson, Fausset & Brown's words, as one over whose words "attention is called" not "to the sayings of the dying saint, so much as of the inspired prophet... Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction." The Hebrew underwrites this: he summons his sons not for a private farewell but with the Niphal imperative hê·’ā·sə·p̄ū, "be assembled" (v.1), doubled in v.2 by hiq·qā·ḇə·ṣū — a public convening. Keil hears "an elevated and solemn tone" in the repetition. And the horizon is set by one phrase: bə·’a·ḥă·rîṯ hayyāmîm, "in the latter part of the days" (v.1), which the Cambridge Bible links to the prophetic formula of Numbers 24:14 and Isaiah 2:2. Whatever else this is, it is prophecy reaching, as Barnes says, toward "the end of the human race."

ii. The three who fell — strength turned to curse — verses 3-7

The first three sons are addressed by the gifts they wasted. Reuben is named "my firstborn... my might, and the firstfruit of my strength" (v.3) — and then, in one word, undone: pa·ḥaz, "boiling over like water" (v.4). The Cambridge Bible: "The metaphor from water, bubbling over, is intended to express wanton or reckless vehemence." The grammar even recoils — "Notice the change from the second to the third person, as if the speaker had turned away in loathing." Simeon and Levi are bound together not by birth but by character: Keil insists they are "brethren in the full sense of the word... in their modes of thought and action." Their oracle hangs on a word no one fully understands — mə·ḵê·rō·ṯê·hem, which the Cambridge Bible notes "occurs only here," guessed as "swords" from its chime with Greek machaira. Over them falls the one curse in a chapter of blessings: ’ā·rūr (v.7). Yet Matthew Henry draws the line carefully: "Jacob does not curse their persons, but their lusts." The same adjective ‘āz that praised Reuben's "power" (v.3) now condemns their "fierce" anger (v.7) — the song's quiet thesis that strength blesses or damns by its use.

iii. Judah the lion and the Shiloh to come — verses 8-12

With Judah the tone breaks into eulogy. The Cambridge Bible marks "the outburst of the eulogy upon Judah" after "the sombre oracles." His name is praise, and the blessing is the name unfolding: Keil notes yōḏûḵā, "thy brethren shall praise thee," is "a play upon yəhûḏâ" (v.8). He is the lion — whelp, lion, lioness in three breaths (v.9) — and, the Cambridge Bible observes, this verse is what made the lion "through this verse... its historic symbol, cf. Revelation 5:5." Then the pivot of the whole chapter: "The scepter will not depart from Judah... until Shiloh comes" (v.10). On šī·lōh the voices are openly divided — Jamieson, Fausset & Brown catalogue the readings, "'the sent'... 'the seed'... the 'peaceable or prosperous one' — that is, the Messiah," while the Geneva note is flat: "Which is Christ the Messiah... who will call the Gentiles to salvation." Matthew Henry: "dying Jacob at a great distance saw Christ's day, and it was his comfort and support on his death-bed." The vine-and-blood imagery that follows (vv.11-12) pours out a land so rich one washes robes in wine — and Henry hears the sacrament: "He is the true Vine; wine is the appointed symbol of his blood... shed for sinners."

iv. The handmaids' sons and a cry for salvation — verses 13-21

The middle tribes are sketched by name-puns and animal emblems. Zebulun "dwells" by the sea his name half-predicts (v.13) — Poole stands amazed that Jacob foretold "the portion of Zebulun, which fell to them two hundred years after this... merely by lot." Issachar is "an ass of bone" (v.14), couching between the sheepfolds — a phrase whose rare dual word ham·miš·pə·ṯā·yim recurs only in Deborah's reproach of Reuben (Judges 5:16); Keil reads his fate: "Ease at the cost of liberty." Dan, a concubine's son, is leveled to full standing — Gill notes "an elegant paronomasia... Dan, which signifies to judge" (v.16) — and then made a serpent striking at the heel (v.17), the word ‘āqêḇ reaching back to Genesis 3:15. It is precisely there, mid-catalogue, that the old man breaks off: "I await Your salvation, O LORD" (v.18). Ellicott (with the Speaker's Commentary) traces the cry to the serpent-and-heel just spoken, which "carried the mind of the patriarch back to the fall of man, and the promise made to Eve." Keil, citing Calvin, reads it not as a prayer for himself but as confidence "that his descendants would receive the help of his God." Gad's verse alliterates fourfold on his name (v.19); Asher yields "royal dainties" (v.20); Naphtali is "a hind let loose" who "giveth goodly words" (v.21, Geneva: "Overcoming more by fair words than by force").

v. Joseph the fruitful, and the God of three names — verses 22-26

For his beloved son the patriarch's words swell. Joseph is "son of a fruit-tree... by a well, whose daughters march over the wall" (v.22) — Barnes: "A branch or rather a shoot transplanted from the parent stem," Keil reading the tree, with Psalm 80, as a vine. Then the archers (v.23): the verbs way·mā·ră·ru·hū ("they embittered him") and way·yiś·ṭə·mu·hū ("they hated him") echo the brothers' hatred, though the Cambridge Bible warns "the allusions throughout the song are tribal, and not personal." Above the conflict rises the source of strength: "the hands of the Mighty One of Jacob... the Shepherd, the Stone of Israel" (v.24). Maclaren marvels at the pile-up of divine titles — "the mark of the flash of rapturous confidence which lit up the dying man's thoughts when they turned to God." The blessing then turns to entreaty (vv.25-26), heaping heaven, deep, breast and womb, and reaching "to the bound of the everlasting hills" — a text whose every other clause (Cambridge, Ellicott) carries a known variant between the Masoretic "my progenitors" and the Samaritan/LXX "ancient mountains."

vi. The wolf, the twelve, and the blessing that holds even rebuke — verses 27-28

Benjamin, the gentlest-named and best-loved, is given a predator's oracle: "a ravenous wolf" who "in the morning devours the prey, in the evening divides the plunder" (v.27). Benson notes Jacob spoke "by a spirit of prophecy, and not by natural affection, else he would have spoken with more tenderness." The closing verse (v.28) then frames the whole as the blessing of tribes, not merely men — JFB: "Jacob's prophetic words obviously refer not so much to the sons as to the tribes." And it makes a startling claim about the curses: "He blessed them, every one according to his blessing." Poole asks the obvious question — "There is no blessing here given to Reuben, Simeon, and Levi, but rather a curse; how then is he said to bless every one?" — and Keil answers: "even Reuben, Simeon, and Levi, though put down through their own fault, received a share in the promised blessing." The book of beginnings ends its great deathbed prophecy by insisting that a true word, even a hard one, fitted to the man, is a blessing.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Held to the rule that Scripture interprets Scripture, three things in this chapter stand out — offered as a reading to be tested, not a verdict to be trusted. First, the whole song is governed by one phrase that lifts it off the deathbed. Jacob says he will tell what befalls his sons bə·’a·ḥă·rîṯ hayyāmîm, "in the latter part of the days" (v.1) — the prophetic formula that elsewhere reaches to Messiah's age (Numbers 24:14; Isaiah 2:2). What follows is therefore not a father reading his children's temperaments but a prophet seeing tribes, and beyond the tribes, an end. Second, the chapter is built on the conviction that character is destiny and that the same gift blesses or curses by its use. The adjective ‘āz, "strong," praises Reuben's "power" in v.3 and damns Simeon and Levi's "anger" in v.7. The verb ḥālaq, "divide," is a sentence of dispersion on the violent (v.7) and a victor's parceling of spoil on Benjamin (v.27). The verb ‘ālāh, "go up," is Reuben's shame climbing to the bed (v.4) and Judah's lion ascending in triumph (v.9). The text rhymes crime with punishment and gift with glory on purpose. Third, the center of gravity is Judah, and the center of Judah is a coming One. The scepter holds "until Shiloh comes" (v.10) — a word so contested that honesty forbids leaning the whole weight of doctrine on its etymology. Yet the chapter does not depend on that one word alone: it gives Judah the homage of the nations, the lion that Revelation will name, the wine that is the blood of grapes, and at its heart the old man's own cry, "I await Your salvation, O LORD" (v.18). A dying man, cataloguing the futures of twelve flawed sons, stops to say he is waiting for a salvation that has a name. That cry, more than any single disputed noun, is where this chapter looks forward.

Twelve flawed sons, named for what they were and what they would become — and at the dead center of the list, a dying man stops to say he is waiting for a salvation that has a name.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Shiloh and the obedience of the nations (Judah's scepter) verbal / quotation — confirmed

The promise that "the scepter will not depart from Judah... until Shiloh comes, and the obedience of the peoples is his" (v.10) hangs on a word found almost nowhere else. Yiqqâhâh ("obedience / allegiance," H3349) occurs in only two verses of the entire Hebrew Bible — here and Proverbs 30:17. The Verifier confirms this rarity (freq 2). Because the word is so nearly unique, the verbal contact between Genesis 49:10 and Proverbs 30:17 is real, though the sense differs (filial obedience to a mother in Proverbs; the peoples' obedience to Shiloh here). The thread is recorded as a verbal link on the strength of the rare shared lexeme, not as a thematic equivalence.

Genesis 49:10 · Proverbs 30:17

basis: Verifier: shared rare lexeme H3349 yiqqâhâh, which occurs in only 2 verses of the Hebrew Bible (Genesis 49:10; Proverbs 30:17). The near-unique frequency makes this a confirmed verbal link; the contexts differ, so it is a lexical, not a thematic, equivalence.

The lion's whelp couched — Judah and the lioness of Ezekiel structural / thematic — confirmed

Jacob's lion-portrait of Judah (v.9) — "a lion's whelp (gûr)... he crouches and lies down (rābats) like a lion; like a lioness (lābîʼ), who dares to rouse him?" — reappears, image for image, in Ezekiel's lament over the princes of Israel: "What was your mother? A lioness (lābîʼ); she crouched among lions, among young lions (gûr) she reared her cubs" (Ezekiel 19:2). The Verifier finds four shared lexemes, but none of them is rare: gûr (whelp, 7 vv), lābîʼ (lioness, 14 vv), rābats (crouch, 30 vv), and ʼărî (lion, 72 vv). With no near-unique word and no quotation formula, the honest tier is structural, not verbal — a shared lion-image pattern, not a recorded citation. Yet the convergence of four lion-terms in one tableau is no accident: Ezekiel takes the Genesis song of Judah's couched strength and inverts it into a dirge over a mother-lioness whose cubs are caged. The motif of the kingly lion of Judah travels from blessing (Genesis) to lament (Ezekiel) and on to triumph (Revelation 5:5).

Genesis 49:9 · Ezekiel 19:2

basis: Verifier: shared lexemes H1482 gûwr (7 vv), H3833 lâbîyʼ (14 vv), H7257 râbats (30 vv), H738 ʼărîy (72 vv) — none rare. Downgraded from verbal to structural: the link is a shared lion-image pattern (whelp + crouch + lioness), not a quotation or a near-unique lexeme. The motif is real and confirmed, the tier honest.

The choice vine (Sorek) — Genesis, Isaiah, Jeremiah verbal / quotation — confirmed

Judah's land is so rich he ties his colt to "the choicest branch," literally the śōrēq vine (v.11) — a prized purple-grape stock named by Ellicott. The word śōrēq (H8321) is rare, appearing in only three verses. The Verifier links Genesis 49:11 to both Isaiah 5:2 (God plants His vineyard "with the choicest vine," śōrēq, also sharing ʻênāb, "grape") and Jeremiah 2:21 ("I planted you a choice vine," śōrēq, sharing gephen, "vine"). The rare shared botanical term makes both confirmed verbal links: the lavish vine promised to Judah becomes, in the prophets, the figure of Israel as the LORD's own vineyard — planted choice, then judged for yielding wild grapes.

Genesis 49:11 · Isaiah 5:2 · Jeremiah 2:21

basis: Verifier: shared rare lexeme H8321 sôrêq (in only 3 vv) links all three; plus H6025 ʻênâb (Isaiah 5:2) and H1612 gephen (Jeremiah 2:21). The near-unique vine-term confirms verbal contact.

Couched between the sheepfolds — Issachar and Reuben's apathy verbal / quotation — confirmed

Issachar "lying down between the sheepfolds" (v.14) shares a genuinely rare word with the Song of Deborah. The dual noun mishpᵉthayim ("sheepfolds / hurdles," H4942) occurs in only two verses of the Hebrew Bible: here and Judges 5:16, where Reuben is reproached — "Why did you sit among the sheepfolds, to hear the whistlings for the flocks?" The Verifier confirms the frequency (2 vv). The same picture — a tribe settled comfortably among the folds instead of rising to act — is used of Issachar's chosen servitude here and of Reuben's failure to fight there. A confirmed verbal link by the rare shared lexeme, carrying a shared motif of ease that forfeits honor.

Genesis 49:14 · Judges 5:16

basis: Verifier: shared rare lexeme H4942 mishpâth, which occurs in only 2 verses (Genesis 49:14; Judges 5:16); also the common H996 bêyn ("between"). The rarity of mishpâth confirms the verbal link.

Gad and the day of invasion (Habakkuk) verbal / quotation — confirmed

The fourfold pun on Gad's name (v.19) turns on the verb gûd ("to raid, press upon," H1464): "Gad — a raiding band shall raid him; but he shall raid their heel." This verb is rare, found in only two verses. The Verifier links it to Habakkuk 3:16, where the prophet, trembling, awaits "the day of trouble to come upon the people that shall invade us (yᵉgûdennû)" — the same form used of Gad's raiders here. A confirmed verbal link by the rare shared lexeme; both texts use the word of an invading band, Gad to promise eventual victory, Habakkuk to brace for the day of distress.

Genesis 49:19 · Habakkuk 3:16

basis: Verifier: shared rare lexeme H1464 gûwd, which occurs in only 2 verses (Genesis 49:19; Habakkuk 3:16). The near-unique frequency confirms the verbal link.

Strengthened, agile hands — Joseph's arms and David's dance verbal / quotation — confirmed

Of Joseph it is said his "strong arms were made supple" (v.24): the verb pāzaz (H6339), "to be agile / refined-pliant," occurs in only two verses of the Hebrew Bible. The Verifier links Genesis 49:24 to 2 Samuel 6:16, where David, bringing up the ark, was "leaping (mᵉp̄azzêz) and dancing before the LORD" — the same rare verb of nimble, joyful motion. The link is verbal by the unique shared lexeme. The connection is lexical rather than thematic (an archer's supple arms vs. a king's dance), and is recorded as such; but it is a true and rare verbal contact, and both occurrences locate the agility's source in the LORD.

Genesis 49:24 · 2 Samuel 6:16

basis: Verifier: shared rare lexeme H6339 pâzaz, which occurs in only 2 verses (Genesis 49:24; 2 Samuel 6:16). Near-unique frequency confirms the verbal link; the contexts differ (supple arms vs. leaping dance), so it is lexical, not thematic.

The archers who shot at Joseph — and the bolts of God (Psalm 18) verbal / quotation — confirmed

Joseph's enemies "shot at him" (v.23): the verb rābab ("to shoot an arrow," H7232) is one of the rarest in the Hebrew Bible, occurring in only two verses. The Verifier links Genesis 49:23 to Psalm 18:14, where the LORD, descending in storm, "sent out His arrows (ḥêts) and scattered them; He shot out (rābab) lightnings and routed them." The near-unique shared verb makes this a confirmed verbal contact, and the two uses face opposite ways: in Genesis the arrow-verb is aimed at the persecuted Beloved by his foes, while in the psalm the same verb is God's own bolt loosed against the wicked. The archer-verb that wounds Joseph in v.23 is, in v.24, answered by "the hands of the Mighty One of Jacob" — the very Champion whose lightnings Psalm 18 says He shoots.

Genesis 49:23 · Psalm 18:14

basis: Verifier: shared rare lexeme H7232 râbab, which occurs in only 2 verses (Genesis 49:23; Psalm 18:14); also the common H2671 chêts ("arrow"). The near-unique frequency of râbab confirms the verbal link; the directions differ (arrows shot at Joseph vs. God's bolts at the wicked), so it is lexical, not a claim of equivalence.

"I await Your salvation, O LORD" and the serpent's bruised heel structural / thematic — confirmed

The sudden ejaculation of v.18 — "I await Your salvation, O LORD" — interrupts the oracle on Dan, who is a serpent biting "the horse's heels" (‘iqqᵉḇê, v.17). Ellicott, following the Speaker's Commentary, reads the cry as triggered by that very image, which "carried the mind of the patriarch back to the fall of man, and the promise made to Eve" — the protevangelium of Genesis 3:15, where the seed of the woman bruises the serpent's head and the serpent bruises His heel. This is a thematic/structural link within Genesis, carried by the shared serpent-and-heel motif rather than by a single rare lexeme; it is recorded as the long-held reading of these expositors, not as a quotation.

Genesis 49:17 · Genesis 49:18 · Genesis 3:15

basis: Shared serpent-and-heel motif (the wounded heel, Genesis 3:15 and 49:17) prompting the cry for salvation in 49:18; recorded as the reading of Ellicott / the Speaker's Commentary. No claim of a single rare shared lexeme, hence thematic rather than verbal.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Lion of the tribe of Judah ancient/widely-held

When the elder comforts the weeping John in Revelation 5:5 — "Weep not: behold, the Lion of the tribe of Judah, the Root of David, has prevailed" — he is reading Genesis 49 aloud. The lion that crouches "like a lioness, who dares to rouse him?" (v.9) becomes Judah's permanent emblem; the Cambridge Bible notes flatly that "through this verse" the lion became Judah's "historic symbol, cf. Revelation 5:5." The scepter that "will not depart from Judah until Shiloh comes" (v.10) is read, from the Geneva note ("Which is Christ the Messiah") through Jamieson, Fausset & Brown's catalogue of messianic readings, as fulfilled in the One born of Judah's line. The connection from the Greek of Revelation to the Hebrew of Genesis is thematic and typological — there is no shared original-language word, since the Testaments differ in language — but the reading is ancient, apostolic, and all but universal: the Lion who lay down in Judah rises in the Lamb who was slain.

Genesis 49:9 · Genesis 49:10 · Revelation 5:5 · Hebrews 7:14

Shiloh, and the obedience of the nations ancient/widely-held

"The scepter will not depart from Judah... until Shiloh comes, and the obedience of the peoples is his" (v.10). The church has heard in Shiloh a name of Christ since antiquity. Jamieson, Fausset & Brown survey the readings — "'the sent' (John 17:3), 'the seed' (Isaiah 11:1), the 'peaceable or prosperous one'... that is, the Messiah" — and the Geneva Bible is unhesitating: "Which is Christ the Messiah, the giver of prosperity who will call the Gentiles to salvation." Matthew Henry: "dying Jacob at a great distance saw Christ's day, and it was his comfort and support on his death-bed." Honesty requires the flag that the vocalization and etymology of šî·lōh are genuinely disputed (modern critics repoint it "until he comes to Shiloh"), so no doctrine should rest on the one word alone. But the surrounding promise — homage of the nations to a coming ruler of Judah's line — is the soil from which the New Testament's "to him shall the obedience of the peoples be" grows toward Christ. The link is thematic/typological across the Testaments, ancient and widely held, but appropriately tempered by the textual uncertainty of the name itself.

Genesis 49:10 · Genesis 49:18 · John 17:3

The Shepherd, the Stone of Israel ancient/widely-held

In Joseph's blessing the source of all strength is named in a rush of divine titles: "the hands of the Mighty One of Jacob... the Shepherd, the Stone of Israel" (v.24). The fathers and the apostles heard both titles converge on Christ. He is "the good Shepherd" who "lays down his life for the sheep" (John 10:11); He is the "living Stone, rejected by men but chosen and precious in God's sight," the cornerstone of 1 Peter 2:4-8 and Psalm 118:22. Maclaren, preaching on this verse, lingered over the heaped names as "the manifold preciousness of Him whom no name, nor crowd of names, can rightly praise." The link is typological — Hebrew titles of God read forward to the incarnate Son — and is recorded as the historic Christian reading rather than as a quotation; there is no shared original-language word between this Hebrew and the Greek of John or Peter. Ancient and widely held: the Shepherd-Stone of the patriarch's last breath is, the church confesses, the Shepherd and Stone of the gospel.

Genesis 49:24 · John 10:11 · 1 Peter 2:6-8

Joseph — the Beloved shot at, hated, and upheld ancient/widely-held

The oracle on Joseph traces a shape the older expositors heard echoed in Christ: the beloved son set apart from his brethren (v.26, nāzîr, "separated"), "sorely grieved" and "shot at" and "hated" by archers (v.23), yet whose "bow abode in strength" by "the hands of the Mighty One of Jacob" (v.24). John Gill reads v.23 of Joseph's brethren who "shot out bitter words against him, and hated him for his dreams... they mocked at him, conspired to kill him... and then sold him; in all which he was a type of Christ, as used by the Jews." Joseph Benson on v.24 says the same in a clause cut off at the source: "Herein Joseph was a type of Christ; who was shot at and hated, but borne up und[er it]." This is a typological reading, not a quotation: there is no shared original-language word, since the link runs from a Hebrew oracle to the Greek gospel. But the figure is among the oldest in Christian and even pre-Christian reading — the rejected and sold brother who is exalted to save the very brothers who wronged him (Genesis 45:5-7; cf. Acts 7:9-13) — and it is offered as the historic type, to be tested, not as a proof from the text's vocabulary.

Genesis 49:22 · Genesis 49:23 · Genesis 49:24 · Genesis 49:26 · Acts 7:9

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

The biblical text is the Berean Standard Bible (BSB), public domain (CC0); the Hebrew parsing, transliteration, and Strong's numbers are from the Berean/Strong's data supplied in the unit input and are not contradicted here. The named voices are quoted verbatim from public-domain commentaries on these verses at BibleHub: Charles Ellicott, Joseph Benson, Matthew Henry, Albert Barnes, Jamieson-Fausset-Brown, Matthew Poole, John Gill, the Geneva Study Bible, the Cambridge Bible for Schools and Colleges, the Pulpit Commentary, Keil & Delitzsch, and Alexander Maclaren's sermon "The Hands of the Mighty God of Jacob" (on vv. 23-24). Each excerpt is a contiguous substring of its source; where a BibleHub source text was itself cut off mid-word (Keil on v.14, Henry on v.15, Benson on v.24, Ellicott on v.26), the excerpt is quoted exactly as found and trimmed at that boundary, with an editorial note — never silently completed or altered.

Honesty notes specific to this unit: (1) Genesis 49:10 ("Shiloh") is one of the most text-critically and lexically disputed verses in the Pentateuch; the messianic reading is ancient and dominant but the vocalization of šî·lōh is not certain, and this is flagged in the Christ section rather than asserted as settled. (2) Several oracles turn on genuine textual variants — v.25 (’êṯ "with" vs. ’êl "God," per Cambridge/LXX/Samaritan) and v.26 (hôray "my progenitors" vs. "the ancient mountains," per Samaritan/LXX); both are reported, not resolved. (3) v.5 (mᵉkêrāh) and several others rest on hapax legomena whose meaning the commentators themselves do not claim to know with certainty; the divergence notes say so. (4) The cross-Testament Christ threads (Lion of Judah → Revelation 5:5; Shepherd/Stone → John 10 / 1 Peter 2; Joseph as type of Christ → Acts 7) cannot use shared Strong's numbers, since the Testaments differ in language; they are tiered as typological/thematic and marked ancient/widely-held, never "verbal." The Hebrew↔Hebrew threads do cite the Verifier's computed shared lexemes, with frequencies, as their recorded basis. (5) One Hebrew↔Hebrew thread has been downgraded in this editorial pass: the Judah-lion link to Ezekiel 19:2 shares four lion-words but none rare (lowest frequency 7), so it is tiered structural / thematic, not "verbal," since there is no near-unique lexeme or quotation formula — only a shared image. The threads tiered "verbal" all rest on a genuinely rare shared lexeme (frequency 2–3): H3349 (Proverbs 30:17), H4942 (Judges 5:16), H1464 (Habakkuk 3:16), H6339 (2 Samuel 6:16), H7232 (Psalm 18:14), and H8321 (Isaiah 5:2; Jeremiah 2:21). The ⚙ machine layer (literal renderings, divergence notes, word notes, the grand commentary's synthesis, the sola reading, and all thread/Christ framing) is fallible and offered to be tested against the Word.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)