translation_id: net-engnet

book_id: GEN

label: NET translator note

text: After the imperative, the cohortative with prefixed vav ( ו ) indicates purpose/result.


text: The expression “in the future” ( אַחֲרִית הַיָּמִים , ’ akharit hayyamim , “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: ,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28 ” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of ,” CBQ 17 (1955): 1-18.


text: The Hebrew noun פַּחַז ( pakhaz ) only occurs here in the OT. A related verb occurs twice in the prophets ( Jer 23:32 ; Zeph 3:4 ) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder ( Judg 9:4 ). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in , but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28 ” (Th.D. dissertation, Dallas Theological Seminary, 1985).


text: Heb “Do not excel!” The Hiphil of the verb יָתַר ( yatar ) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1 ).


text: The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.


text: The meaning of the Hebrew word מְכֵרָה ( mÿkherah ) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת ( karat ) and formed after noun patterns for instruments and tools ( maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5 ,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob ( Gen 49:5 )?” JBL 100 [1981]: 335-422).


text: The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד ) for which the heart is the modern equivalent.


text: Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.


text: The Hebrew form שִׁילֹה ( shiloh ) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.


text: “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.


text: The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.


text: Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.


text: The verb שָׁכַן ( shakhan ) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.


text: For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


text: The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.


text: Or “govern.”


label: NET textual note

text: Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.” sn In Hebrew the name Gad ( גָּד , gad ) sounds like the words translated “raided” ( יְגוּדֶנּוּ , yÿgudennu ) and “marauding bands” ( גְּדוּד , gÿdud ).


text: Heb “from Asher,” but the initial mem ( מ ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”


text: The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.


text: The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.


text: Heb “a doe set free.”


text: Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’ imre ) as a reference to young animals, not words (see HALOT 67 s.v. * אִמֵּר ). sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe ), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited ( free running ), but then settled down with young children.


text: The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה ( parah , “to be fruitful”). The translation “bough” is employed for בֵּן ( ben , elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” ( Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה ( ben parah , “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.


text: Heb “daughters.”


text: The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.


text: Heb “the arms of his hands.”


text: Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”


text: Or “Stone.”


text: Heb “and he will help you.”


text: Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1 . The preposition אֵת (’ et ) in the Hebrew text should probably be emended to אֵל (’ el , “God”).


text: Heb “and he will bless you.”


text: Heb “have prevailed over.”


text: One could interpret the phrase הוֹרַי ( horay ) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי ( harare , “mountains of”) because it forms a better parallel with the next clause. In this case the final yod ( י ) on the form is a construct plural marker, not a pronominal suffix.


text: For further discussion of this passage, see I. Sonne, “ Genesis 49:24-26 ,” JBL 65 (1946): 303-6.


text: Heb “All these.”


text: Heb “and he blessed them, each of whom according to his blessing, he blessed them.”


text: The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.


text: Heb “I am about to be gathered” The participle is used here to describe what is imminent.


text: Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3 ), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15 ), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World , 152-53.


text: Heb “was gathered.”