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The younger preferred before the elder.

Before CHRIST 1689.

↑ Heb. fulness.

GENESIS.

a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.

18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

19 And his father refused, and said, I know it my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a +mul

titude of nations.

20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Eph

raim before Manasseh.

having his name named on them, is as much as to be one's children. For thus they, that are said to be called by God's name, became his peculiar people. Bp. Patrick. Let my name, as their father, be named on them as my sons; and the name of my fathers Abraham and Isaac be consequently named on them, as if Isaac had been their grandfather only, and Abraham their great grandfather. Dr. Wells.

17. And when Joseph saw &c.] Joseph, supposing that his father, through weakness of sight, had committed a mistake in placing his hands, would have rectified it before he began his blessing. Pyle.

19. greater] In number, Numb. i. 33. 35; Deut. xxxiii. 17. And in dignity: for this is called the tribe of Joseph, Numb. i. 32. 34; Rev. vii. 8; and is put for the whole kingdom of Israel, Isa. vii. 2. Bp. Kidder.

his seed shall become a multitude of nations.] How rapidly the tribe of Ephraim increased in its population, we may judge from the pedigree of Joshua, Chron. vii. 20-27, who was in the tenth generation. Dr. Hales.

20. And he blessed them that day,] He concluded with a solemn benediction upon them both. And when he pronounced it, "worshipped God," as the Apostle tells us, Heb. xi. 21, "leaning upon the top of his staff." This he did to support himself from falling. Bp. Pa

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In thee shall Israel bless,] When the Israelites, my posterity, would wish all happiness to others, they shall use this form of speech, I God make thee as Ephraim and as Manasseh;" which is said to continue among the Jews to this day. Bp. Patrick.

22.—which I took out of the hand of the Amorite] It is probable, that Jacob bought this part, which he here gives to Joseph, of Shechem's father, chap. xxxiii. 19: and that upon Jacob's removal, after the Shechemites were destroyed, the Amorite took possession of it, whom Jacob upon his return dispossessed by force of arms, and recovered his unquestionable right. Bp. Kidder.

This parcel of land he here promised to the posterity of Joseph, though it should not fall to their lot on the division of Canaan. It did however lie in that part which fell by lot to Joseph's descendants; Providence

Jacob calleth his sons

21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.

22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

CHAP. XLIX.

1 Jacob calleth his sons to bless them. 3 Their blessing in particular. 29 He chargeth them about his burial. 33 He dieth.

Jacul, un AND Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

3¶ Reuben, thou art my firstborn,

Before CHRIST 1689.

perhaps so ordering it, to prevent all occasion of difference between them and any other tribe. Dr. Wells.

Chap. XLIX. ver. 1.- that I may tell you that which shall befall you &c.] It is a very ancient opinion, that the nearer men approach to their dissolution, their souls grow more divine, and discern more of futurity. We find this opinion as early as Homer; and testimonies to this purpose might be produced from various authorities. What might principally give rise to this opinion, was the tradition of some of the Patriarchs being divinely inspired in their last moments to foretel the condition of their descendants, as Jacob on his deathbed summoned his children together, that he might inform them of what should befal them in the latter or the last days. Bp. Newton.

Jacob is the first we read of, who particularly declared the future state of every one of his sons, when he left the world. These last words of his may be called prophecies, rather than benedictions; some of them containing no blessing in them; but all of them predictions. Bp. Patrick.

These

in the last days.] That is, hereafter. words denote not any one precise time. The predictions were to be fulfilled in sundry times: and part of them to extend to the time of the Messiah, which is called "the last days," Isa. ii. 2; Acts ii. 17; Heb. i. 2. Bp. Kidder.

2. Gather yourselves together, &c.] The style, in which Jacob speaks to his sons, is much more lofty than that hitherto used in this book. The spirit of prophecy, now coming upon him, probably raised his style as well as his understanding; as it did that of Moses also, who delivered his benedictions in Deut. xxxiii. in a strain more sublime than his other writings. Bp. Patrick.

3. Reuben, thou art my firstborn,] The prerogatives of the birthright consisted chiefly in a double portion of the father's estate; the priesthood; and the kingdom, that is, the chief authority among his brethren. The first of these was given to Joseph; the second to Levi; and the third to Judah, to descend to their re

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Or, their swords are weapons of violence.

5¶Simeon and Levi are brethren; instruments of cruelty are in their habitations.

6 O my soul, come not thou into spective tribes; whilst the tribe of Reuben, who had forfeited his prerogative by his crime, recorded before by Moses, and now alluded to by Jacob, was to continue in obscurity. Bp. Patrick, Štackhouse.

my might, and the beginning of my strength,] Whom I begot, when I was in my full vigour; and the firstfruits of my strength. The firstborn is called the "beginning of strength" in Deut. xxi. 17; and "the chief of strength" in Ps. cv. 36. Bp. Patrick. Or the phrase may signify, not the personal vigour of Jacob, but the beginning of his strength," as a tribe. The strength of the Patriarch consisted in the number and valour of his sons; and the future greatness of the tribe depended on their increase. Edit.

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the excellency of dignity, and the excellency of power:] Who hadst the pre-eminence among thy brethren, if thou hadst not lost it by thy folly: and who wast born to the highest authority among them. Bp. Patrick.

4. Unstable as water,] Or, poured out like water. It denotes Reuben's fall from dignity, as water suddenly disappears, when it is poured out on the earth, and sucked up into it. Bp. Patrick. Rather unconfinable, licentious not to be restrained by mounds and banks, but overflowing all restrictions: "impetuous as a deluge, or a cataract." Script. illust.

thou shalt not excel;] Nothing great or excellent is recorded of this tribe. In number and power they were inferiour to several other tribes. Less numerous, by a third part, than the tribe of Judah, to whom God gave part of Reuben's prerogative, Numb. i. 21. 27. Bps. Newton and Patrick.

-thou wentest up] At one end of each chamber there is a little gallery, raised four or five feet above the floor, with a balustrade in the front of it. Here they place their beds: a situation frequently alluded to in the holy Scriptures; Gen. xlix. 4; 2 Kings i. 6, and 16; Ps. cxxxii. 3. Dr. Shaw.

5. Simeon and Levi are brethren ;] That is, not only born of the same father and mother, for so were Reuben and Judah also; but as they conspired against Joseph, whose life Reuben and Judah studied to preserve; and especially because of their conspiracy against the Shechemites, chap. xxxiv. 25; the swords, there mentioned, being the instruments of cruelty mentioned here. In the Scripture phrase, brethren are those who are alike in manners, and agree in the same design. Compare Job xxx. 29; Ps. cii. 6; Prov. xviii. 9. Bp. Kidder. 6. O my soul, come not thou &c.] He utterly disclaims all knowledge of their wicked deed beforehand; and all approbation of it afterwards. By soul is meant himself: and the word honour seems to mean the same; or else it signifies the tongue, as in other places of Scripture, particularly Ps. xxx. 12. The meaning then is, He never in thought, much less in word, assented to what they did. Bp. Patrick. Though Jacob seems, from what is recorded in chap. xxxiv, to have urged only

The blessing of Judah.

Before CHRIST 1689.

their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they || digged Or, houghed down a wall.

7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel I will divide them in Jacob, and scatter them in Israel.

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8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy prudential reasons against the crime committed by these two brethren, yet we may fairly conclude, from the manly abhorrence which he expresses here, that his conduct in that transaction was altogether free from censure. Dr. Durell. secret ;] A secret place or closet, where cabals usually held. Bp. Patrick. Their secret cruel deDr. Wells.

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signs. they slew a man,] The original word, though singular in its form, is frequently used for any number of men: though it may be matter of indifference, which of the two numbers we adopt here. The singular answers more exactly to Hamor, the chief of the Shechemites; but the plural represents in a stronger light the murder of "all the males." Dr. Durell.

they digged down a wall.] In order to break into Hamor's house, and so kill him and his son. Dr. Wells. Or, as the inhabitants of Shechem are meant by the former sentence, so is the town of Shechem by "the wall," which they are here said to have "digged down." Locke. Many read, "They slew a bullock,” that is, a prince: meaning the prince of Shechem, chap. xxxiv. 26. Script. illust.

7.- I will divide them in Jacob, &c.] The tribe of Simeon had not any inheritance properly of their own, but only a portion in the midst of the tribe of Judah, Josh. xix. 1-9; whence several of them afterwards went in quest of new habitations, 1 Chron. iv. 39. 42, and so were divided from the rest of their brethren. As to the tribe of Levi, they had no inheritance allotted to them, but were dispersed among all the tribes, having certain cities assigned to them, with a little land adjoining. This indeed did not prove a curse to them, they having the tenth of all the increase of the land: for this curse seems to have been taken off, by reason of their eminent service in falling on the worshippers of the golden calf, and so consecrating themselves to the Lord, Exod. xxxii. 26. 29; on which account Moses blesses this tribe a little before his death, Deut. xxxiii. 9: whereas he gives no blessing to the tribe of Simeon, but leaves them under the curse here pronounced by Jacob. Bp. Patrick.

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8. Judah, thou art he whom thy brethren shall praise:] Or, confess. The rest of the nation shall be called Jews, and their whole country Judea, from Judah. Esth. iii. 6; Matt. xxvii. 37. This tribe was famous also for their conquests over their enemies, Judges i. 2, and the dominion, which it enjoyed over their brethren. It was famous for the kingdom of the house of David; but especially, because the Messiah was born of this tribe, whose kingdom is everlasting. Bp. Kidder.

The name of Judah signifies praise: it was given him by his mother, in gratitude to God for him; and his father here alludes to it, with a view to the applause, which Judah should receive from his brethren. Bp. Patrick.

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9. Judah is a lion's whelp:] He sets forth in this verse the warlike temper of this tribe, their undaunted courage, and the terrour they inspired into their enemies. Bps. Patrick and Kidder.

This tribe gave early proofs of its valour, being the first that went to fight against the Canaanites after Joshua's death. Bp. Patrick.

—from the prey, my son, thou art gone up:] He speaks as if he saw them returning in triumph with the spoils of their enemies: alluding to lions, who, having gotten their prey in the plain, returned satiated to the mountains. Bp. Patrick.

he stooped down, he couched as a lion,] The Hebrew word signifies a grown lion, come to his full strength by whose stooping down, and couching to take his rest, Jacob sets forth the ease and quiet, that Judah should enjoy after their victories, without any fear of disturbance. Bp. Patrick.

- who shall rouse him up?] That is, as all other creatures are afraid to disturb a full-grown lion, so shall all the neighbouring nations be afraid to assault the tribe of Judah or any of the Israelites, during the great power which that tribe shall possess in the days of David and Solomon. And this shall be fulfilled in a much higher manner, when the kingdoms of the earth shall become the kingdom of Christ, who is expressly and emphatically styled "the Lion of the tribe of Juda,' as He in whom this prophecy is to receive its utmost completion. Dr. Wells.

10. The sceptre shall not depart from Judah,] The word, translated sceptre, signifies a rod or staff of any kind; and particularly the rod or staff, which belonged to each tribe as an ensign of their authority. What is here meant is, that such authority as Judah then had, was to remain with his posterity; that is, that he should not cease from being a tribe, or body politick, having rulers and governours of his own, till a certain period here foretold. Bp. Newton.

and unto him shall the gathering of the people be.

11 Binding his fole unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

12 His eyes shall be red with wine, and his teeth white with milk.

13 Zebulun shall dwell at the haven of the sea; and he shall be for

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Zebulun,

Before CHRIST 1689.

from Judah, it was implied that it should depart from the other tribes: accordingly the tribe of Benjamin became an appendage to the kingdom of Judah, and the other ten tribes were carried into Assyria, whence they never returned. The Jews also were carried captive to Babylon, but returned after seventy years. During their captivity they had lived as a distinct people; had rulers and governours of their own; and a prince of Judah," Ezra i. 8. These princes and rulers managed their return and settlement afterwards. After the Babylonish captivity, they lived under the dominion of the Persians, Greeks, and Romans, not so free as before; but still as a distinct people under their own laws. The authority of their rulers and governours subsisted under these foreign masters; afterwards under the Asmonean princes; and even in our Saviour's time. Their power indced in capital causes, especially those relating to the state, was abridged. The sceptre was then departing; and in about forty years it totally departed. Their city was taken; their temple was destroyed; and they themselves were either slain with the sword, or sold for slaves. And from that time to this, they have never formed one body or society, but have been dispersed among all nations; their tribes and genealogies have been all confounded; and they have lived without a ruler, without a lawgiver, and without supreme authority and government in any part of the earth. And this a captivity not for seventy years, but for seventeen hundred. Bp. Newton.

unto him shall the gathering of the people be.] That is, of the Gentiles. This is foretold in many other Scriptures. It began to be fulfilled in Cornelius the centurion, Acts x. and in a few years the Gospel was disseminated in the most considerable parts of the then known world. We ourselves were of the Gentiles, but are now gathered unto Christ. Bp. Newton.

11. Binding his fole unto the vine, &c.] The expressions in this verse are somewhat hyperbolical; for they nor a lawgiver from between his feet,] The imply that vines in this country were as common as word, rendered lawgiver, signifies, not only one who thorns in other places, so that they might tie asses with makes laws, but likewise one who exercises jurisdiction. their colts to them; and wine as plentiful as water, so The meaning is, there should not be wanting a judge of that they might wash their clothes in it. They were the race and posterity of Judah, according to the He- however in a great measure fulfilled in that fertile land, brew phrase of children's coming from between the feet, which fell to the tribe of Judah: for here was the valley until the time here foretold. Bp. Newton. of Eshcol, from which a bunch of grapes was brought by the spies as a specimen of the fruitfulness of the land, Numb. xiii. 23.

until Shiloh come;] That is, until the coming of the Messiah. For howsoever the word Shiloh be explained, whether it signify He who is to be sent, or the Peacemaker, or any other of the senses usually given by interpreters, the Messiah is the person plainly intended. The promise then to Judah means, that his tribe should continue a distinct tribe with rulers and judges and governours of its own, until the coming of the Messiah. In early times the tribe of Judah made as considerable a figure as any other. The second king of Israel was of the tribe of Judah; and from that time to the Babylonish captivity, Judah had not only the sceptre of a tribe, but the sceptre of a kingdom. When it was promised, that the sceptre should not depart

And here was a brook, or torrent of the same name, along the banks of which were the most delicious pasture grounds for cattle. Modern travellers tell us of the large grapes and rich pasture grounds, about Jerusalem and the valley of Hebron. Stackhouse.

13. Zebulun shall dwell at the haven of the sea;] Had Jacob been present at the division of the land of Canaan, he could hardly have described Zebulun's lot more exactly, than he did two hundred and fifty years before it happened. It extended from the Mediterranean sea on the west, to the lake of Gennesaret on the east, and was very commodious for trade and navigation. Such particularities as these must have con

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+ Heb. an arrow-snake.

14 ¶ Issachar is a strong ass couching down between two burdens:

15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

16 ¶ Dan shall judge his people, as one of the tribes of Israel.

17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

18 I have waited for thy salvation, O LORD.

vinced the Israelites, that it was not chance, nor power, nor policy, that gave them the land of Canaan; but God's right hand, and his arm, and the light of his countenance, because He had a favour unto them. Stackhouse.

-unto Zidon.] Not the city of Zidon, for the tribe of Zebulun did not extend beyond mount Carmel, forty miles from thence; but the country of Zidon, or Phenicia, which Zebulun touched. Bp. Patrick.

14. Issachar is a strong ass] The description of Issachar is no less remarkable: since, though a laborious people in rural employments, they had no inclination to war; and were therefore frequently subjected by strangers, especially in the time of the Judges. Stackhouse.

As he compares Judah to a lion, for his valour; so he compares Issachar to an ass, which was principally employed for hard labour in those countries. Bp. Patrick.

15.-he saw that rest was good,] He should prefer husbandry to war or merchandise, and love peace and quiet as husbandmen do. Bp. Patrick.

—and the land that it was pleasant;] The famous valley of Jezreel was in this tribe; the border of which extended as far as Jordan, where was a very pleasant country, Josh. xix. 18. 22. Bp. Patrick.

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they were a fierce and valiant people, Deut. xxxiii. 20; in time they overcame them, Judg. xi. 33; 1 Chron. v. 18-22. Bp. Kidder, Pyle.

20. Out of Asher] That is, out of his country. Bp. Patrick. Asher's tribe shall be situated in a plentiful tract, abounding not only with excellent provisions of all kinds for human life; but some part of it, namely, the delicious valley about Carmel, producing the choicest fruit, fit to be served up to the table of kings, Josh. xix. 26. Bp. Patrick, Pyle.

21 Naphtali is a hind let loose:] And like it, will be great lovers of liberty. To preserve the peace and freedom of their country, they will use great smoothness and address in treating with the neighbouring people. But when urged by necessity, will prove as swift and valiant in defending their country, as any other tribe. As in the instance of Barak's expedition, Judg. iv. and v. Pyle.

The prophecy relating to Naphtali may be thus translated, "Naphtali is a spreading oak, which produceth beautiful boughs:" Jacob probably meant hereby to denote the flourishing condition of the land, which this tribe should possess. Dr. Durell. Or, it may be translated, "Naphtali is a deer roaming at liberty: he shooteth forth noble branches," that is, majestick antlers. The horns of a stag are ample or stinted in their growth, in propor16. Dan shall judge his people, &c.] Though Dan tion to the richness or penury of his pasture. The prewas the son of a bondwoman, yet his posterity shall be diction then of Jacob means: Naphtali shall inhabit a governed by a ruler of his own tribe, as well as the de- country, so rich, fertile, and quiet, that after having fed scendants of Rachel and Leah. Bps. Patrick and Wilson. to the full on the most nutricious pasturage, he shall 17. Dan shall be a serpent by the way, &c.] This is sup-shoot out branches, or antlers, of the most majestick posed to be a description of Samson, who was of that magnitude. Thus the Patriarch indirectly denotes the tribe, and, by pulling down the temple on the Philistines, happy lot of Naphtali. And in fact the lot of this tribe overthrew them by craft and subtilty. Perhaps it rather was rich in pasture, and his soil was very fruitful in corn belongs to the tribe of Dan in general, as the foregoing and oil. Script. illust. prophecies to the other tribes: Jacob foreseeing that they would manage their wars rather by cunning and deceit than by open hostility. An example of this occurs, Judg. xviii. 27. Stackhouse, Bp. Patrick.

18. I have waited for thy salvation, O Lord.] In these words, Jacob, foreseeing the distresses of his children, prays that God would help them, and teach them to look up to Him in their necessities, especially to wait for the Messiah. Or, perceiving his approaching death, and his spirits beginning to fail him, he interrupts his speech to his sons with this exclamation, signifying, I wait, O Lord, for a happy deliverance out of this world into a better place. Bp. Patrick.

19. Gad, a troop shall overcome him: &c.] The inheritance of Gad being in a frontier country, they were often invaded and harassed by their neighbours, the Ammonites, Moabites, &c. Judg. x. 7, 8, 17. But as

22. Joseph is a fruitful bough, &c.] See Ps. i. 3; Jer. xvii. 8. Joseph is very fitly compared to a fruitful bough, by reason of his numerous offspring. He was the head of two tribes, Ephraim and Manasseh, and they were both very numerous, Numb. i. 33. 35; Josh. xvii. 14-17; Deut. xxxiii. 17. Bp. Kidder.

23. The archers &c.] Joseph was, as it were, aimed and shot at, and greatly oppressed by his enemies. His own brethren reviled him, shooting at him with the arrows of bitter words: they contrived his death. He was sold into Egypt through envy, and imprisoned by a lie. His chastity was assaulted by his mistress; his patience exercised by his master and the ingratitude of Pharaoh's butler. Bp. Kidder.

24. But his bow abode in strength, &c.] The Divine help and mercy did not forsake him: he was preserved and relieved by the mighty God of Israel. By Him he

Jacob blesseth Joseph and Benjamin.

Before CHRIST 1689.

GENESIS.

strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel :)

25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

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.

27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

was kept alive, when his death was designed; preserved chaste, when he was greatly tempted to lewdness; rendered prosperous in his lowest circumstances; and from them advanced to great dignity, and made an instrument of very great good to others. From thence, that is, from the same Divine power and mercy, Joseph, who had been sold, tempted, maligned, and imprisoned, and greatly oppressed, became the feeder, and stay, and support, (called here stone, compare Gen. xxviii. 11,) or rock of defence of his father and his family. "Neither was there a man born like unto Joseph, a governour of his brethren, a stay of the people," Ecclus. xlix. 15. Bp. Kidder.

25. Even by] Or rather, from the God, &c. These blessings light upon Joseph, but they come from the God of Israel, who will help him; and from the Almighty, who will bless him with all temporal blessings. Such are seasonable weather, Lev. xxvi. 4; Deut. xxviii. 12; xxxiii. 14; and consequently a fruitful land; a numerous offspring, and power to bring them up. Bp. Kidder.

26 The blessings of thy father have prevailed &c.] The blessings, which I have received, and with which I bless thee and thy brethren, are greater than the blessings of my progenitors, Abraham and Isaac. Jacob blessed Joseph's two sons; whereas Abraham suffered Ishmael to be cast out; and Isaac bestowed the blessing on Jacob, rejecting Esau. Besides, Jacob was blessed with many sons, none of which were excluded from inheritance, but all were heads of their several tribes, and continued among God's peculiar people. "Unto the utmost bound of the everlasting hills" may imply either, the plenty of that part of Canaan, which was the lot of Joseph's children, comprehending the mountains of Ephraim, Samaria, and Bashan, Deut. xxxiii. 15; or, the eminence and long duration of these blessings, metaphorically expressed by the height and duration of ancient hills, Isa. liv. 10. Bp. Kidder.

of him that was separate from his brethren.] The Hebrew word nazir, translated separate, signifies crowned; it appears to be here used in allusion to the superintendents of the king's household in Eastern countries, who were called Nazirs, and probably wore some kind of diadem on their heads, by way of distinction. Stackhouse. Separated from others, either by a vow or by dignity: Joseph is called so in the latter sense, as viceroy of Egypt. Bp. Patrick.

27. Benjamin shall ravin as a wolf:] As Judah is likened to a lion, Issachar to a strong ass, Dan to a ser

His charge about his burial.

28 All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.

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Before CHRIST 1689.

29 And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fa- b Chap. 47. thers in the cave that is in the field of Ephron the Hittite,

30.

30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abra- e Chap. 23. 6. ham bought with the field of Ephron the Hittite for a possession of a buryingplace.

31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.

pent, Naphtali to an hind let loose, Joseph to a fruitful bough, or tree planted by the waters; so Benjamin is fitly compared to a ravenous wolf, for his warlike courage and success against his enemies. Bp. Kidder. It was a fierce and warlike tribe, as appears from several instances, and especially in the case of the Levite's wife, Judg. xx. when they alone waged war against all the other tribes, and overcame them in two battles. Bp. Newton.

in the morning he shall devour the prey, &c.] The morning and night here are the morning and night of the Jewish state, which is the subject of all Jacob's prophecy: as in Moses's prophecy, which is an exposition of this of Jacob, "Benjamin shall dwell in safety; the Lord shall cover him all the day long," Deut. xxxiii. 12. This imports that Benjamin should continue longer than the other tribes, even to the very last times of the Jewish state. And this was most exactly fulfilled. As the tribe of Benjamin annexed itself to the tribe of Judah as its head, so it ran the same fortune with it: they went together into captivity; they returned home together; and were both in being when Shiloh came. Bps. Sherlock and Newton.

28. All these are the twelve tribes of Israel:] From these sprang the twelve tribes of Israel; or these are the blessings of the twelve tribes. Levi not inheriting as the rest did, they are said to be twelve: or they are so reckoned, according to Jacob's words; for though he expressly mentions Levi, he does not mention Ephraim and Manasseh, but blesses them in Joseph. Bps. Patrick and Kidder.

- blessed them;] Reuben, Simeon, and Levi, though reprehended by their father, yet received a blessing in being reckoned as heads of their tribes, and inheritors of the promised land. Bp. Kidder.

according to his blessing] That is, Jacob told each of his sons what would happen in aftertimes to his posterity respectively, as we are told in the introduction to this prophecy. The word "bless" may signify here to take leave or bid farewell: as it appears to be used in 2 Sam. xix. 39; or it is meant, as Calmet says, to denote the last words of a dying parent to his children. Dr. Durell.

29. I am to be gathered unto my people:] I must die shortly. Bp. Patrick.

30. In the cave that is in the field &c.] He describes the place so particularly, because he would not have

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