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11. Binding … vine] Judah is represented as having so fruitful a soil that the vines grew richly by the wayside. The vine stem which would usually be protected from animals is used by Judah for fastening up the animal on which he rides.

The “ass” is the universal beast of burden in the East for all classes. See Jdg 5:10; Jdg 10:4; 2 Samuel 16:1-2; Zechariah 9:9.

washed] The same hyperbolical description is maintained in this and the following couplet. Grapes in the land of Judah are to be so plentiful that he will wash garments in their juice.

12. His eyes] It may be doubted whether our rendering “red” gives the right meaning. The passage is usually illustrated from Proverbs 23:29, “who hath redness of eyes?” But, surely, the poet would hardly eulogize Judah by attributing to his eyes the redness of continuous drinking! It will be better to assume that the writer meant “sparkling.” The versions, LXX and Vulg., give another rendering, which is probably to be preferred, “his eyes are more sparkling than wine, and his teeth whiter than milk.” In this case, the verse will symbolically describe the beauty of his personal appearance, rather than the productiveness of his territory.

13. shall dwell] For the play probably intended on one of the meanings of Zebulun, see note on Genesis 30:20.

haven] Rather, as R.V. marg., Heb. beach or shore. The same word is used to describe the beach washed by the sea (Joshua 9:1), and the shore which is sought by the ships. Zebulun’s territory evidently at one time included the coast line. In Joshua 19:10-16 the tribe of Asher comes in between Zebulun and the Mediterranean. In Jdg 5:17 it is Asher who is abiding by “the haven of the sea.” But, in Deuteronomy 33:18-19, Zebulun is joined with Issachar in sucking “the treasure of the seas and the hidden treasures of the sand.”

upon] or, by. See note on Genesis 48:7. Delitzsch understood the preposition to mean “towards.” The versions, Sam., LXX, Vulg., Syr. Pesh., render “up to,” “as far as,” following a different reading (‘ad, for ‘al). “Border,” better “flank,” or “further side.”

Zidon] The famous Phoenician capital whose neighbourhood must have been a source of wealth to the nearest Israelite tribe. See note on Genesis 10:15.

14. a strong ass] Lit. “a bony ass,” as Aquila ὄνος ὀστώδης; Lat. asinus fortis. Issachar is compared, not to the wild ass, high spirited and swift, but to the strong domestic beast of burden. The territory of Issachar included the southern part of Galilee and the Valley of Jezreel. Slightly different readings are represented by the Sam. gêrim (instead of gerem), i.e. “the ass of strangers,” “bearing the burdens imposed by foreigners,” “a tributary.” The LXX τὸ καλὸν ἐπεθύμησεν = “he desired the beautiful,” gives an entirely different turn to the sense.

between the sheepfolds] For this word, see Jdg 5:16, “why satest thou among the sheepfolds?,” and Psalm 68:13. Issachar is represented as lying contentedly among his flocks, regardless of his brethren. Instead of “sheepfolds,” the versions give “boundaries.” Thus LXX ἀνὰ μέσον τῶν κλήρων = “between the lots”; Lat. inter terminos. Another proposed rendering is “dung-heaps” or “ash-heaps.” Skinner conjectures “panniers,” which would be more appropriate to the metaphor.

15. a resting place] Better, as R.V. marg., rest. “Rest,” as opposed to the wandering life of nomads. Cf. Deuteronomy 12:9; Psalm 95:11.

pleasant] Vulg. optima. LXX πίων = “fat,” possibly following a slightly different reading.

bowed his shoulder] Issachar was ready to kneel, and bear any heavy burden, for the sake of a quiet life in a fertile land.

a servant under taskwork] Cf. Joshua 16:10, “became servants to do taskwork.” Issachar is reproached for being ready to undertake forced labour, and so to acknowledge the Canaanites as his overlords. The phrase is the regular one for becoming tributary; cf. Deuteronomy 20:11; Jdg 1:30; Isaiah 31:8. In all probability there is a play upon the name “Issachar” and its derivation in the sense of “a man of hire,” îsh and sâchar; cf. Genesis 30:18. LXX, apparently seeking to mitigate the severity of the reproach, ἐγενήθη ἀνὴρ γεωργός = “became a labourer.” Targ. Onk. “he will subdue the provinces of the peoples, destroy their inhabitants, and those who are left among them shall be servants unto him and bringers of tribute.”

16. Dan] In this and the following verse we have two independent oracles concerning the tribe of Dan. (1) Genesis 49:16 deals with its position in Israel; (2) Genesis 49:17, with its attitude towards its foes.

judge] For the play on the name Dan, see Genesis 30:6. The word “judge” carries with it the sense of “pleading the cause of” and “helping.” Cf. Jeremiah 22:16, “he judged the cause of the poor and needy.” Targum of Onkelos understood a reference to Samson to be contained in the word “judge” (Judges 13-16.).

his people] The people of his tribe; not the people of Israel generally. The tribe possessed independence, not supremacy.

As one of the tribes] Dan, though smaller than other tribes (cf. Joshua 19:47-48; Jdg 1:34-35; Jdg 18:11), will not be inferior in position and power, within its own domains, to the other tribes. It seems probable that Dan, standing here after Zebulun and Issachar, represents only the small northern portion of the tribe. Cf. Jdg 18:1; Jdg 18:29.

17. shall be] Rather, “let Dan become.”

adder] or, horned snake. The horned snake, or κεράστης, is a small, dangerous, and venomous serpent. The simile is that of a small serpent disturbed, and suddenly with deadly fangs striking a horse from behind. Dan is dangerous to his foes by ambuscades, secret raids, and guerilla warfare; cf. Jdg 18:27. The mention of the horse and horseman indicates the more wealthy, warrior class of the enemy.

18. I have waited] This parenthetical ejaculation of prayer is thought by many scholars to be a gloss. But all authorities contain the verse. There is no obvious reason for inserting such a gloss at this particular point. (a) The ejaculation has by some been thought to shew that, at the time of the composition of this song, Dan was engaged in a long conflict with his foes, and the issue was still doubtful. (b) By others it has been explained as a cry of physical weakness by Jacob. It is very possible that the verse is intended to mark the point at which the song is half finished; but it is not necessarily, therefore, an interpolation.

thy salvation] i.e. deliverance wrought by Thee. For the thought of the prayer, cf. Psalm 25:5; Psalm 27:14; Psalm 119:81; Psalm 119:166; Psalm 119:174; Isaiah 25:9.