Genesis 49 Study Notes

49:20 Asher, Jacob’s eighth-born, was prophetically foreseen to enjoy prosperity that, associated with its coastal land allotment, would produce royal delicacies supporting Israel’s prosperity.

49:21 Jacob’s sixth-born son, Naphtali, whose descendants would live just west of the Sea of Galilee, was foreseen to produce a people who would be free and populous, like a doe that bears beautiful fawns. Naphtali’s freedom may have been realized historically by the fact that its tribal territory had no northern boundary—the tribe was free to expand its holdings to whatever extent it was able to do so.

49:22-26 Jacob’s longest blessing (sixty-one Hebrew words) was associated with Joseph, Rachel’s firstborn son (his eleventh son). This section contains the largest number and variety of references to God (five: Mighty One of Jacob . . . Shepherd . . . Rock of Israel . . . God of your father . . . Almighty) and the greatest number of references to “blessing” (six: one verb, five nouns). Joseph alone is termed the prince of his brothers and is the one who uniquely receives from God both blessings of the heavens above, blessings of the deep, and blessings of numerous offspring.

49:27 Jacob’s final prophetic blessing was reserved for his last-born son Benjamin. Metaphorically compared to a wolf, Jacob identified him as one who tears and devours prey and divides the plunder. Benjamin’s descendants were thus characterized as dangerous fighters, but also as ones who would provide benefits for others. Benjamin’s fighting skills were most clearly seen in the sordid events of Jdg 20:14-25, but more positively in the capable military leadership of Saul and Jonathan (1Sm 11:4-11; 14:1-23,47-48). Benjamin was the fifth of the sons to be prophetically compared to an animal (also Judah: lion; Issachar: donkey; Dan: snake; Naphtali: deer).

49:28 Jacob’s twelve prophetic blessings were for the tribes of Israel founded by his sons/grandsons. Each blessing would prove suitable to later historical realities.

49:29-33 The dying patriarch emphasized two matters in his final words: where he was to be buried, and with whom he was to be buried. The burial site was in Canaan, two miles north of Hebron and some seventeen miles west of the Dead Sea. Wishing to reestablish family solidarity in death, Jacob asked to be buried with his grandparents Abraham and his wife Sarah, his parents Isaac and his wife Rebekah, and his first wife Leah.

His last request made and his strength now spent, Jacob drew his feet into the bed, lay down, and died. At death Jacob was spiritually gathered to his people; as his sons fulfilled his request, his physical remains would soon be gathered to those of his ancestors. Jacob, who had spent seventeen years in Egypt (47:28), outlived the famine by approximately twelve years.

The root behind bakah means weep in all Semitic languages. Bakah also suggests weep (Lv 10:6; Nm 11:4), and lament (Ps 78:64). Bakah is often vocal, involving loud (2Sm 15:23) or bitter (Ezr 10:1) weeping. There is mention of tears (1Sm 1:10), and fasting that accompanies weeping (2Sm 1:12). Weeping was natural during days of mourning (Gn 50:3) but also signaled complaining (Nm 11:4), repentance (2Ch 34:27), infatuation (Gn 29:11), or reunion (Gn 33:4). Weeping is contrasted with laughing (Ec 3:4). The inner being weeps (Jr 13:17). Bekiy is weeping (Dt 34:8), sometimes as the object of bakah (Jdg 21:2). Once it signifies tears (Ps 102:9), and once the flowing of a stream (Jb 28:11). So bakah apparently implied tears. Bekiyt is mourning (Gn 50:4). Bakut (Gn 35:8), bekeh (Ezr 10:1), and the proper name Bochim (bokiym; Jdg 2:5) all imply weeping.