Exegetical and Hermeneutical Commentary of Genesis 49:26
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
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, ; 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, Deu 33:15, “and for the chief things of the ancient mountains, and for the precious things of the everlasting hills.” Cf. also Hab 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 Deu 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 ), a possible allusion to the Ephraimite kingdom.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 26. The blessing of thy father, c.] The blessings which thy father now prays for and pronounces are neither temporal nor transitory they shall exceed in their duration the eternal mountains, and in their value and spiritual nature all the conveniences, comforts, and delicacies which the everlasting hills can produce. They shall last when the heavens and the earth are no more, and shall extend throughout eternity. They are the blessings which shall be communicated to the world by means of the Messiah.
The Jerusalem Targum paraphrases the place thus: “The blessing of this father shall be added unto the blessings wherewith thy fathers Abraham and Isaac, who are likened to mountains, have blessed thee; and they shall exceed the blessings of the four mothers, Sarah, Rebekah, Rachel, and Leah, who are likened to the hills: all these blessings shall be a crown of magnificence on the head of Joseph, and on the crown of the head of him who was a prince and governor in the land of Egypt.”
27. Benjamin is a ravenous wolf: In the morning
he shall devour the prey, And in the evening
he shall divide the spoil.
This tribe is very fitly compared to a ravenous wolf, because of the rude courage and ferocity which they have invariably displayed, particularly in their war with the other tribes, in which they killed more men than the whole of their own numbers amounted to.
“This last tribe,” says Dr. Hales, “is compared to a wolf for its ferocious and martial disposition, such as was evinced by their contests with the other tribes, in which, after two victories, they were almost exterminated, Jdg 20:18-48.” Its union with the tribe of Judah seems to be intimated in their joint conquests, expressed nearly in the same terms: “Judah went up from the prey;” “Benjamin devoured the prey.” Moses in his parallel prophecy, De 33:12, confirms this by signifying that the sanctuary should be fixed in his lot, and that he should continue as long as the existence of the temple itself: –
THE BELOVED OF THE LORD shall dwell with him in safety,
And shall cover him all the day long,
And shall dwell between his shoulders.
De 33:12.
In the morning, c.] These expressions have been variously understood. The sense given above is that in which the principal interpreters agree but Houbigant protests against the prophecy signifying the continuance of this tribe, as the words, “in the morning devouring the prey,” and “in the evening dividing the spoil,” are supposed to imply; “because,” he observes, “after the return from the Babylonish captivity, this tribe is no more mentioned.” But this may be accounted for from the circumstance of its being associated with that of Judah, (see 1Kg 12:21-24), after which it is scarcely ever mentioned but in that union. Being thus absorbed in the tribe of Judah, it continued from the morning till the evening of the Jewish dispensation, and consequently till the Lion of the tribe of Judah was seen in the wilderness of Israel.
In the morning, according to Mr. Ainsworth, “signifies the first times; for Ehud of Benjamin was the second judge that saved the Israelites from the hands of the Moabites, Jdg 3:15, c. Saul of Benjamin was the first king of Israel he and his son were great warriors, making a prey of many enemies, 1Sa 11:6-7, 1Sa 11:11; 1Sa 14:13, 1Sa 14:15, 1Sa 14:47-48. And the evening, the latter times; for Mordecai and Esther of Benjamin delivered the Jews from a great destruction, and slew their enemies, Est 8:7, Est 8:9, Est 8:11; Est 9:5-6, Est 9:15-16.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The blessings which I
thy father have conferred upon thee, are much more considerable than those which I received from my father Isaac, or from my grandfather Abraham This was true,
1. In the extent of the blessings; Ishmael was excluded from Abrahams blessing, and my brother excluded from Isaacs blessing, but both Josephs children are comprehended in Jacobs blessing.
2. In the distinctness and clearness of them; for that land of Canaan which was transmitted to Isaac and to Jacob only in the general, was now in some sort particularly distributed to Joseph, and to the rest of his brethren, as afterwards it was by Joshua.
3. In the nearness of the accomplishment. Now there was a more likely prospect of the multiplication of their seed, than there was to Abraham or Isaac; and in not very many years after this they multiplied to astonishment, and drew nearer to the possession of the promised land.
Unto the utmost bound of the everlasting hills: these words seem to note the duration of Josephs blessing, that it should continue even to the bounds of the everlasting, or lasting, or ancient hills, i.e. as long as the most solid and stable mountains shall last, i.e. for ever. Perpetuity is described by the continuance of the mountains, as Isa 54:10; or of the sun and moon, as Psa 72:5,7,17; or of the heavens and earth, as Mat 5:18. In the foregoing words of this verse he commends these blessings from their excellency above all former blessings; and here he commends them from their durableness.
They shall be; or, let them be; for this may be a prayer to God that these blessings may be constant and perpetual.
Him that was separate from his brethren; so he was, when he was sold into Egypt, and abode there in the court when his brethren were in Goshen. Or, the crowned of, or among his brethren, i.e. who though he was once scorned and trampled upon by his brethren, yet now is highly honoured and advanced above them. Others, the Nazarite of, or among his brethren; as he may be called either for his purity and sanctity, or for his eminency and dignity. But we must remember that the Nazarites were as yet unknown, being instituted long after this time.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The blessings of thy father have prevailed above the blessings of my progenitors,…. Jacob’s blessings were greater and more numerous, both those which he himself had, and bestowed upon his offspring, than those that Abraham and Isaac had, he having more children than they, and blessings for everyone of them; whereas they each of them had but two, and one of these two were excluded the blessing: and besides, though these blessings were the same in substance bestowed on his progenitors, and by them on him, yet these were more clearly and distinctly given out by him to his posterity, and were nearer their accomplishment:
unto the utmost bounds of the everlasting hills, they shall be on the head of Joseph: that is, continue on him as long as the everlasting hills continue, particularly those of a spiritual kind, for they endure for ever. The word for “bounds” signifies “desire”; and Onkelos paraphrases the words,
“which the princes that were of old desired:”
meaning either the angels who desire to look into heavenly things, or the patriarchs, who were desirous of the coming of the Messiah, and salvation by him; and so the Vulgate Latin version is, “until the desire of the everlasting hills should come”; that is, Christ, who is the desire of all nations, in whom all nations of the earth are to be blessed, and therefore desirable; blessings of all kinds are upon the head of the just, as they were on Joseph, Pr 10:6
and on the crown of the head of him that was separate from his brethren; who shunned company and conversation with him, and at length sold him into Egypt, where he was parted from them, and remained separate for many years; and when they came to dwell in the land of Egypt, they lived in Goshen, and he at Pharaoh’s court, where he was distinguished with peculiar honours, and advanced above them. Of Christ his antitype, see Heb 7:26.
Fuente: John Gill’s Exposition of the Entire Bible
(26) The blessings of thy father.As the passage now stands, it means that the blessings which Jacob bestows upon Joseph are greater than those which he had himself received from his ancestors, Abraham and Isaac. This was scarcely the case, as the chief spiritual blessing was bestowed upon Judah, while for Joseph there was only earthly prosperity. For this reason most modern commentators adopt the reading of the Samaritan Pentateuch, supported by the Samaritan Targum and the LXX., The blessings of thy father are mightier than the blessings of the ancient mountains, than the desire (or beauty) of the everlasting hills. Not only is the parallelism of the poetry thus preserved, but the rendering is easy and natural, while the other translation is full of difficulties, especially as to the words, my progenitors, and the utmost bound. The sense thus given to them cannot be obtained by any ordinary philological process.
Him that was separate from his brethren.This scarcely gives the force of the verb, which means, set apart, consecrated. Hence the Vulg. renders Nazarite, the Hebrew word being nezir. The Syriac and Samaritan Targum translate, him that is the crown of his brethren; and the LXX., him who was the leader of his brethren. Many see in this an allusion to the sovereignty over the ten tribes being finally attained to by Ephraim, but probably the meaning is that Joseph was the noblest and highest in rank among Jacobs children.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Enduring mountains everlasting hills This version adheres strictly to the natural meaning of the words, sustains the parallelism, and seems, therefore, much preferable to the more common reading, blessings of my progenitors unto the bounds of the everlasting hills . To sustain this latter we must derive from , and use it in a sense which has no parallel or support elsewhere in Hebrew; and also use in a sense which it nowhere else has . The parallel passage (Deu 33:15-16) is also against this interpretation. The blessings of the mountains, and the desire (or desirable things) of the hills, poetically denote all natural beauties, products, health-fulness and defences which one might desire in a pleasant land; and the thought here is, that Jacob’s blessing pronounced on Joseph surpasses all such blessings of the hills.
They shall be for the head They are destined to the head, or shall come upon the head, of Joseph; allusion to the custom of putting the hand upon one’s head in blessing. The consecrated , the Nazir, the separated one . From this root we have the word Nazarite, one consecrated and set apart by some sacred vow . Joseph was the separated one among his brothers .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 49:26. The blessings of thy father, &c. This verse is variously rendered. The common interpretation given is this; thy father’s blessings, or prayers, in thy behalf, are more ample, prevalent, and comprehensive, than the blessings of My progenitors in behalf of Me; and these blessings shall be, or, may they be, upon the head of Joseph, unto the utmost bounds or duration of the everlasting hills; i.e.. may they over-top and out-stretch the everlasting mountains, and prove to him more fruitful and lasting than they. Junius renders it, “May the blessings of thy father, with the blessings of my progenitors, whose powerful effect will continue while the lasting hills endure, may they all descend upon the head of Joseph.”
The everlasting hills The word oulam, when applied to time, signifies a duration which is concealed, (for that is the import of the root,) as being an unknown or great length, with respect either to time past or to come; thus, perpetual hills mean hills which have been from the beginning, and shall continue to the end of the world.
That was separate from his brethren Or, That was prince of his brethren. Durell renders this, On the crown-of-the-head of the prince of his brethren. That nazir, (the word here used, and in our version rendered, was separate,) implies, one highly distinguished in eminence and dignity, is agreed by the most judicious critics: and Sir John Chardin says, that it is still the very name which is given in Persia to the first officer of state, or superintendant of all the demesnes. See his account of the coronation of Solyman III. Jacob therefore might use this term with reference to the same office, which Joseph enjoyed at that very time; but yet he might very possibly carry his view farther, and here obliquely suggest, that Joseph’s posterity would be long distinguished in an eminent manner above their brethren, by being vested with the sovereign power, which they enjoyed for many centuries. However that be, Joseph is called a GOVERNOR OF HIS BRETHREN, in allusion, no doubt, to this place.
The whole scope of this verse will best appear by some such paraphrase as this: “The blessing of a fruitful and numerous progeny (a blessing far superior to the possession of a delightful, fertile, and extensive country) is a blessing which thy father particularly promises as the lot of his son Joseph, who is, and shall be, of a very distinguished rank among his brethren.” See note on ch. Gen 48:20.
REFLECTIONS.Joseph, being the beloved child, comes in for a peculiar blessing. His sons are the branches of the spreading tree. Though sore afflictions had been his lot, severely treated by his brethren, and more severely tempted by his mistress, (what fiery darts so sharp!) yet firm he stood, unmoved, unshaken: glory be given to Divine Grace! Joseph is Jacob’s shepherd, to feed him in the time of dearth, and the support of his sinking family, and his reward shall be accordingly. God, his father’s God, shall make his seed victorious, the best of blessings shall descend upon him, and greater than those of his progenitors, in the immediate vast increase of his posterity; and all those blessings should be as enduring as the mountains. Thus, though separated from and hated of his brethren, a crown of excellence is bestowed upon him. Note; On the spiritual seed of Jesus, the hated of his brethren, shall be the blessings of heaven above. They shall be fed by breasts of present consolations, and have their mansions on those mountains which are truly everlasting, separated from the world which lieth in wickedness, and blest with the transcendently glorious favour of Jacob’s God. My soul, may this blessing be thine, and then every present trial will be light, every suffering joyous!
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 28:13 ; Deu 33:13-17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 49:26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
Ver. 26. Above the blessings of my progenitors. ] Chiefly because Jacob pointed them out the particular tribe whereof, and the very time wherein, Shiloh should come. This mystery was made known to the Church, not all at once, but by degrees. Adam was told “the seed of the woman should break,” &c.; but whether Jew or Gentile, he heard not a word. Abraham, the Hebrew, long after was certified that “in his seed all nations should be blessed”; but of what tribe Christ should come, till now, the world never heard. After this, David was made to know that Christ should be a male; but that he should be born of a virgin was not known till Isaiah’s time. Thus God crumbles his mercies to mankind; and we have his blessings by retail, saith one, to maintain trading and communion betwixt him and us. So the cloud empties not itself at a sudden burst, but dissolves upon the earth, drop after drop.
Unto the utmost bound of the everlasting hills.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
separate = or set apart. Hebrew. nazir, the consecrated one.
Fuente: Companion Bible Notes, Appendices and Graphics
have prevailed: Gen 27:27-29, Gen 27:39, Gen 27:40, Gen 28:3, Gen 28:4, Eph 1:3
everlasting hills: Deu 33:15, Psa 89:36, Isa 54:10, Eze 37:25, Eze 37:26, Jon 2:6, Hab 3:6
they shall: Deu 33:16, Psa 132:18
was separate: Gen 37:28, Num 6:2, Psa 105:17-22, Isa 66:5, Act 7:9
Reciprocal: Gen 22:17 – in blessing 1Ch 5:2 – birthright was Eze 47:13 – Joseph
Fuente: The Treasury of Scripture Knowledge
49:26 The blessings of thy father have {t} prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was {u} separate from his brethren.
(t) In as much as he was closer to the accomplishment of the promise and it had been more often confirmed.
(u) Either in dignity, or when he was sold from his brethren.