Kejadian 49:1-33
Konteks49:1 Jacob called for his sons and said, “Gather together so I can tell you 1 what will happen to you in the future. 2
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 3 like water and will not excel, 4
for you got on your father’s bed, 5
then you defiled it – he got on my couch! 6
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 7
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 8
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 9
49:8 Judah, 10 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 11
until he comes to whom it belongs; 12
the nations will obey him. 13
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 14 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 15
49:13 Zebulun will live 16 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 17
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 18 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 19
49:16 Dan 20 will judge 21 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 22
49:18 I wait for your deliverance, O Lord. 23
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 24
49:20 Asher’s 25 food will be rich, 26
and he will provide delicacies 27 to royalty.
49:21 Naphtali is a free running doe, 28
he speaks delightful words. 29
49:22 Joseph is a fruitful bough, 30
a fruitful bough near a spring
whose branches 31 climb over the wall.
49:23 The archers will attack him, 32
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 33 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 34 the Shepherd, the Rock 35 of Israel,
49:25 because of the God of your father,
who will help you, 36
because of the sovereign God, 37
who will bless you 38
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 39
49:26 The blessings of your father are greater
than 40 the blessings of the eternal mountains 41
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 42
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 43 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 44
49:29 Then he instructed them, 45 “I am about to go 46 to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 49:32 The field and the cave in it were acquired from the sons of Heth.” 47
49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went 48 to his people.
Kejadian 24:3
Konteks24:3 so that I may make you solemnly promise 49 by the Lord, the God of heaven and the God of the earth: You must not acquire 50 a wife for my son from the daughters of the Canaanites, among whom I am living.
Yoel 3:13
Konteks3:13 Rush forth with 51 the sickle, for the harvest is ripe!
Come, stomp the grapes, 52 for the winepress is full!
The vats overflow.
Indeed, their evil is great! 53
Wahyu 14:15-19
Konteks14:15 Then 54 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 55 your sickle and start to reap, 56 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 57 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 58 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 59 angel, who was in charge of 60 the fire, came from the altar and called in a loud voice to the angel 61 who had the sharp sickle, “Use 62 your sharp sickle and gather 63 the clusters of grapes 64 off the vine of the earth, 65 because its grapes 66 are now ripe.” 67 14:19 So 68 the angel swung his sickle over the earth and gathered the grapes from the vineyard 69 of the earth and tossed them into the great 70 winepress of the wrath of God.
[49:1] 1 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[49:1] 2 tn 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: Genesis 49,” 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 Genesis 49,” CBQ 17 (1955): 1-18.
[49:4] 3 tn 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 Gen 35, 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).
[49:4] 4 tn 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).
[49:4] 5 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 6 tn 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.
[49:5] 7 tn 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 Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 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).
[49:6] 8 tn 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.
[49:7] 9 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
[49:8] 10 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 11 tn 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.
[49:10] 12 tn 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.
[49:10] 13 tn “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.
[49:11] 14 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 15 tn 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.
[49:13] 16 tn 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.
[49:13] 17 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 18 tn 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.
[49:15] 19 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
[49:16] 20 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
[49:17] 22 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
[49:18] 23 sn I wait for your deliverance, O
[49:19] 24 tc 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.”
[49:19] sn In Hebrew the name Gad (גָּד, gad ) sounds like the words translated “raided” (יְגוּדֶנּוּ, yÿgudennu) and “marauding bands” (גְּדוּד, gÿdud).
[49:20] 25 tc 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.”
[49:20] 26 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
[49:20] 27 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
[49:21] 28 tn Heb “a doe set free.”
[49:21] 29 tn 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).
[49:21] 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.
[49:22] 30 tn 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 Gen 49 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.
[49:22] 31 tn Heb “daughters.”
[49:23] 32 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
[49:24] 33 tn Heb “the arms of his hands.”
[49:24] 34 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
[49:25] 36 tn Heb “and he will help you.”
[49:25] 37 tn 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”).
[49:25] 38 tn Heb “and he will bless you.”
[49:25] 39 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
[49:26] 40 tn Heb “have prevailed over.”
[49:26] 41 tn 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.
[49:26] 42 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
[49:28] 43 tn Heb “All these.”
[49:28] 44 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[49:29] 45 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
[49:29] 46 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
[49:32] 47 tn 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.
[49:33] 48 tn Heb “was gathered.”
[24:3] 49 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 50 tn Heb “because you must not take.”
[3:13] 52 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (rÿdu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
[3:13] 53 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
[14:15] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 56 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 57 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 59 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 60 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 61 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
[14:18] 63 tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”
[14:18] 64 tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”
[14:18] 65 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 66 tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”
[14:18] 67 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 68 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 69 tn Or “vine.” BDAG 54 s.v. ἄμπελος a states, “τρυγᾶν τοὺς βότρυας τῆς ἀ. τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; but ἀ may be taking on the meaning of ἀμπελών, as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation (ἀμπελών = “vineyard”).
[14:19] 70 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lhnon, fem.) it has been taken to modify that word (as do most English translations).
