Bibelkommentare

19. a troop] Heb. gedud, “a marauding band.”

shall press] Heb. gad, to press. These words furnish a double play upon the name of the tribe Gad. Gad … gedud yegudennu … yagud ‘ekêbâm = “Gad, raiders shall raid him, but he shall raid their rear (lit. heel).” LXX πειρατήριον πειρατεύσει αὐτόν• αὐτὸς δὲ πειρατεύσει αὐτῷ κατὰ πόδας. This warlike and independent tribe seem to have been successful in repelling the bands of marauders, Ammonites, Moabites, and Aramaeans, who threatened the eastern border of Gilead. Cf. Jdg 10:7-12; 1 Chronicles 5:18-22. Later on, however, the tribe seems to have succumbed. Jeremiah 49:1.

upon their heel] i.e. he will repulse and pursue them closely, and hang upon their rear.

20. Out of Asher] Almost certainly the marg. gives the right reading, Asher, his bread &c. The preposition rendered “out of” is the letter m, which is superfluous here, but is required for the pronoun “their,” in the words “their heel” at the close of the preceding verse. The name of the tribe will then open the verse as a kind of nominativus pendens, i.e. “As for Asher, his bread, &c.” Cf. Deuteronomy 32:4, “The Rock, his work is perfect.” So the versions, LXX, Lat., Syr.

bread shall be fat] Cf. Deuteronomy 33:24, “Blessed be Asher … and let him dip his foot in oil.”

yield royal dainties] The fertility of Asher’s land will supply the wants of the kings of Tyre and Sidon. In Jdg 5:17 Asher rests on the sea coast. There is a play intended on the name of the tribe Asher, and the Hebrew word for “happy” (cf. Genesis 30:13), referring to the “happiness” of its fertility. Cf. Arabia Felix.

21. Naphtali] It is doubtful whether the simile applied to this tribe is that of “a hind” or “a terebinth tree.” The comparisons in the song are for the most part taken from animals, e.g. the lion of Judah, the ass of Issachar, the serpent of Dan, the wolf of Benjamin. On the other hand, Joseph is compared to a vine.

a hind let loose] Lat. cervus emissus, an image of swiftness and grace in movement, associated with the thought of open and extensive country. For the idea of freedom expressed in “let loose,” cf. Job 39:5, “who hath sent out the wild ass free, or who hath loosed the bands of the wild ass?”

He giveth goodly words] A sudden change in the description, referring apparently to the tribe’s reputation for eloquence; but the transition to such a subject seems scarcely probable. The rendering “goodly lambs” is suggested, but the translation “lambs” cannot be supported from the O.T., and gives, at the best, a very prosaic sense.

By a different vocalization an entirely different turn is given to the verse. “Naphtali is a tall shoot of terebinth, one that putteth forth goodly topmost branches.” “Topmost branches” would then be metaphorical for “leaders” like Barak (Jdg 4:5), but this rendering is very questionable; though it may explain LXX Νεφθαλεὶ στέλεχος ἀνειμένον ἐπιδιδοὺς ἐν τῷ γεννήματι κάλλος.

22. Joseph] The blessing of Joseph extends over Genesis 49:22-26. Its subject matter falls into four divisions: (1) Joseph’s prosperity under the simile of a vine (Genesis 49:22); (2) his contest with bitter foes (Genesis 49:23); (3) the invocation for aid from the God of Jacob (Genesis 49:24-25 a); (4) the blessing from heaven, sea, and earth, pronounced upon Joseph (25b, 26).

The elaborate eulogy pronounced on Joseph reflects the predominance of Ephraim and Manasseh among the tribes of Israel, in virtue both of their central position in Canaan and of their power and wealth. The impression we derive from this description of Joseph is that of 1 Chronicles 5:1-2, “his (Reuben’s) birthright was given unto the sons of Joseph … Judah prevailed above his brethren, and of him came the prince; but the birthright was Joseph’s.”

The text in the following verses has in several places suffered from corruption. The meaning is often very obscure, and no certainty of translation is to be looked for.

A fruitful bough] Heb. the son of a fruitful tree. The word “fruitful” in the original contains a play upon the name “Ephraim”; see note on Genesis 41:52; cf. Joshua 17:14 ff. “Bough” is probably that of a vine. Cf. Psalm 128:3; Isaiah 32:12, “the fruitful vine.” The simile is that of a young fruitful tree, planted near a spring, whose tendrils trail down over the wall.

by a fountain] i.e. in a fertile spot. In Canaan, wherever there was moisture, there was fertility.

The versions give an entirely different rendering.

run over the wall] The branches and tendrils of the strongly growing vine throw themselves over the wall, which has been built for their protection and training. They hang down in graceful luxuriance, a pretty metaphor from nature.

23. The archers] The simile changes. Joseph’s prosperity has attracted the attacks of jealous foes. He is beset by the archers. This verse used to be explained as containing a reference to the persecution of Joseph by his brethren. But, apart from the question whether such a topic would here be suitably introduced, the allusions throughout the song are tribal, and not personal. The enemies of Ephraim and Manasseh may have been the Canaanites (Joshua 17:16), or the Midianites (Jdg 1:6), or the nomad Arab tribes (1 Chronicles 5:19). Or, if Joseph be identified with the tribes of the northern kingdom, and a later date be possible, the reference may be to the attacks delivered from the north by the Syrians, e.g. 1 Kings 20. “Grieved” = Old English for “harassed by hostile action.”

24. his bow abode in strength] Cf. Job 29:20, “my bow is renewed in my hand.” Joseph was able by God’s help to resist. He overthrew his assailants. His strength was unshaken. LXX καὶ συνετρίβη μετὰ κράτους τὰ τόξα αὐτῶν = “and their bows with might were broken,” follows a variety of reading.

the arms of his hands] Probably meaning “the strength of his hands,” which held and drew the bow.

were made strong] Better, as R.V. marg., active. The idea is nimbleness rather than strength.

By the hands] More lit. “from the hands.” The source of the deliverance of Joseph, rather than the instrumentality of it, is expressed.

the Mighty One of Jacob] A Divine title, ’âbîr = “the Strong One,” which appears elsewhere, Psalm 132:2; Psalm 132:5; Isaiah 1:24; Isaiah 49:26; Isaiah 60:16.

From thence] No rendering gives an entirely satisfactory sense. The text is probably corrupt. (1) According to the R.V. text, the clause is a parenthesis; “from thence” means “from the Mighty One of Jacob.” “The shepherd,” and “the stone of Israel,” are appellations of Joseph. (2) According to the R.V. marg. “from thence from the shepherd,” the clause continues the thought of the previous words, and expands “by the hands of.” “The shepherd,” and “the stone of Israel,” are then Divine titles, in apposition to “the Mighty One of Jacob.” (3) “By the name of the shepherd.” This is a variety of the last ‘rendering, with the reading shêm = “name,” instead of shâm = “there.”

The rendering (1) seems to be improbable, since it applies to Joseph the titles of “shepherd” and “stone of Israel,” which certainly we should not expect to see applied to the son of Jacob. Between (2) and (3) it is difficult to make a selection, and the text cannot be relied on. But the word mis-shâm (= “from thence”) seems more prosaic and less impressive than mis-shêm (= “from the Name”); and on the whole (3) seems more probable. For the “Shepherd,” as a Divine title, cf. Genesis 48:15; Psalm 23:1; Psalm 80:1.

Prof. G. F. Moore conjectures “By the arms of the stone of Israel,” which would supply a parallel to “By the hands of the Mighty One of Jacob,” and would expand the thought of the previous clause (“the arms of his hands”). Encycl. Bibl. iii. 2977, n. 14.

the stone of Israel] If used as a Divine title, the “stone” (’eben) is here substituted for the more usual “rock” (ṣûr). Cf. Deuteronomy 32:4; 1 Samuel 2:2; 2 Samuel 22:2; Psalm 18:2; Psalm 18:31. It is very possible that the allusion may be to the stone (’eben) of Bethel (Genesis 28:18), or even to the great stone of Shechem (Joshua 24:26-27), the sanctuary of the tribe and the burial-place of Joseph.

“The Name of the Shepherd of the Stone of Israel” is thus a possible, though a cumbrous title with a reference to the stone of Bethel (Genesis 31:13).

25. Even by the God of thy father] This verse continues the subject of the two previous clauses, the Divine source of help for Joseph. For “the God of thy father,” cf. Genesis 31:5, Genesis 50:17.

And by the Almighty] Lit. “and with (êth = ‘with the help of,’ see Genesis 4:2) the Almighty.” The Hebrew, however, for “by” is most probably due to an error in the transcription of one letter (êth for êl). Read “and God Almighty.” “Êl” was read by LXX, Sam., and Syr. Pesh.

“Almighty,” i.e. Shaddai, see note on Genesis 17:1, Genesis 35:11.

who shall bless thee] Rather a prayer, = “and may he bless thee.” The next words should be compared with the blessing of Joseph in Deuteronomy 33:13, “blessed of the Lord be his land; for the precious things of heaven, for the dew, and for the deep that coucheth beneath, &c.” Here three types of blessing are invoked, those of the sky, the waters, and the human race, as three sources of fruitfulness.

blessings of] Either continuing the sentence, “May he bless thee with blessings,” or beginning a new sentence, “May there be to thee, &c.”

heaven above] The blessings of rain and dew. Cf. Genesis 27:28.

the deep that coucheth beneath] Cf. the identical words of Deut. quoted above. For “the deep that coucheth beneath” (Lat. abyssi jacentis deorsum), see note on Genesis 1:9. “The deep,” Heb. tehôm (Genesis 1:2), the great subterranean reservoir of water from which, according to Israelite ideas, the springs, fountains, and rivers welled up, and gave fertility to the soil.

the breasts] For the converse of this blessing, see Hosea 9:14. The fruitfulness of a family was deemed a proof of Divine blessing.

26. The blessings of thy father] i. e. the blessings invoked by Jacob, thy father, when fulfilled in the greatness and influence of the people that shall spring from thee.

Have prevailed above] i.e. have ranked higher, are of greater excellence, than the material blessings of the fair country assigned to Joseph.

the blessings of my progenitors] Better, as R.V. marg., according to some ancient authorities, the blessings of the ancient mountains, the desire (or desirable things) of the everlasting hills. The rendering of the R.V. text in this difficult passage depends upon a practically impossible translation, i.e. “my progenitors” (Lat. patrum ejus), where the Hebrew literally means “my conceivers.” It is better to follow the rendering in the marg., which requires a very slight change in the text. Instead of “my progenitors,” read “the mountains of”; and, instead of “unto,” read “eternity.” This has the support of LXX, ὀρέων μονίμων; and it is supported also by the parallelism of the clauses. “The everlasting hills,” in the next clause, will then balance “the ancient mountains” of this clause; as is the case in the blessing of Joseph, Deuteronomy 33:15, “and for the chief things of the ancient mountains, and for the precious things of the everlasting hills.” Cf. also Habakkuk 3:6.

Unto the utmost bound] A doubtful rendering, required by the translation of the previous word, ‘ad = “unto.” According to the better reading, this word, ‘ad, should be rendered “eternity.” Instead of “bound,” we should render “desire” (which is the ordinary translation of the Heb. word), in the sense of “the desirable things,” thus balancing the words “the blessings” in the previous clause.

They shall be] Better, “may they be,” a prayer, as in the very similar passage in Deuteronomy 33:16, with which these two clauses should be compared; “let the blessing come upon the head of Joseph, and upon the crown of the head of him that was separate from his brethren.”

on the head … crown] Words implying a benediction, with the hand resting upon the head.

that was separate from] In Hebrew the Nazir is “one set apart,” or “consecrated,” by a vow, or otherwise, for high duties. Thus Samson was a “Nazirite,” separated to be the champion of his people’s liberties. Perhaps, but not probably, the mention of “the crown of the head” has an allusion to the Naziritic vow. Lat. Nazaraei inter fratres suos. Some connect nazir with nezer = “a diadem,” and render by “prince”; so R.V. marg. that is prince among (cf. LXX ὧν ἡγήσατο ἀδελφῶν), a possible allusion to the Ephraimite kingdom.