Total Genesis

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● Gen 45:25-26 . . So they went up out of Egypt and came to their father Jacob in
the land of Canaan. They told him: Joseph is still alive! In fact, he is ruler of all
Egypt. Jacob was stunned and didn't believe them.

He didn't believe them because for one thing; he was led to believe all these years
that Joseph was dead; hence Jacob was incredulous and one could hardly blame
him. As an example, suppose a total stranger should walk up to your door some
day and announce you won a 42 million-dollar Powerball lottery. Now add that to
the fact that you have never bought a Powerball lottery ticket in your whole life.
Would you begin jumping up and down and shouting hallelujah? I don't think so. I
think you would be skeptical; just as skeptical as Jacob.

The actual Hebrew of Gen 45:26 says that Jacob's heart became sluggish; viz: his
blood pressure dropped and he quite literally paled. We have to remember that
Jacob was 135 years old at this point in his life, and would live only another
seventeen more (Gen 47:28). Older people don't do well with shock; it can actually
kill them.

● Gen 45:26-28 . . But when they told him everything Joseph had said to them,
and when he saw the carts Joseph had sent to carry him back, their father Jacob's
strength returned. And Israel said: I'm convinced! My son Joseph is still alive. I will
go and see him before I die.

No doubt Jacob had to sit down-- more likely lay down with his feet elevated -
while his sons related their adventures in Egypt; and quite possibly it was right then
that they confessed to their selling Jacob's favorite son into slavery. Better they tell
him now than wait till he hears about it later from Joseph.

● Gen 46:1 . . So Israel set out with all that was his, and he came to Beer-sheba,
where he offered sacrifices to the God of his father Isaac.

I would imagine that Jacob was a bit uncertain as to whether or not he should leave
the promised land and go to Egypt, even though his granddad had migrated for that
exact same reason back in chapter 12. Jacob was promised a multitude of offspring
who were supposed to inherit Palestine, and how ever could that happen if he
wasn't even living in the land? And it seemed every time a patriarch left Palestine
they got into trouble. Jacob had to wonder: Was he walking into a trap?

Jacob, being a prophet, may have suspected that the prediction below was
somehow related to his present circumstances.

"Then The Lord said to Abram: Know for certain that your descendants will be
strangers in a country not their own, and they will be enslaved and mistreated four
hundred years. But I will punish the nation they serve as slaves, and afterward they
will come out with great possessions." (Gen 15:13-15)

● Gen 46:2-4a . . God called to Israel in a vision by night: Jacob! Jacob! He
answered: Here! And He said: I am 'El, the god of your father. Fear not to go down
to Egypt, for I will make you there into a great nation. I myself will go down with
you to Egypt, and I myself will also bring you back;

Although El's promise to accompany Jacob in Egypt was generous; He pretty much
had to because back in Gen 28:15 The Lord said "Remember, I am with you: I will
protect you wherever you go and will bring you back to this land. I will not leave
you until I have done what I have promised you."

Since Jacob was destined to die in Egypt, God's promise to "bring you back" would
be quite hollow unless He intended to raise Jacob from the dead some day; which
He does. (Matt 8:11)

* There were so many 'els out and about in Jacob's day that it was necessary for
Jacob's deity to pick His words carefully in order to make sure people fully
understood who He was so they didn't confuse Him with one of the other deities
popular in that day. By identifying Himself to Jacob as the "god of your father"
there was no mistaking who was speaking.

● Gen 46:4b . . and Joseph's hand shall close your eyes.

That must have been a comforting prediction for Jacob. Not the dying part, but the
fact that he would die in Joseph's company, rather than dying somewhere distant
only for Joseph to hear about it later before he had a chance to say his farewells.
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● Gen 46:5-7 . . So Jacob set out from Beer-sheba. The sons of Israel put their
father Jacob and their children and their wives in the wagons that Pharaoh had sent
to transport him; and they took along their livestock and the wealth that they had
amassed in the land of Canaan. Thus Jacob and all his offspring with him came to
Egypt: he brought with him to Egypt his sons and grandsons, his daughters and
granddaughters-- all his offspring.

Not mentioned as participants in the wagon train were the slaves; the "wealth that
they had amassed in the land of Canaan" would have included them as well as the
livestock. If Isaac passed down granddad Abraham's army to Jacob; then the whole
troupe-- family, wagons, slaves, and of course the herds; composed of sheep,
goats, cows, burros, and camels --must have been a very impressive sight traveling
down the road to Shur into Egypt.

The Hebrew word for "daughter" is ambiguous. It can mean an immediate female
offspring (e.g. Gen 46:15) or even all the females in a whole country (e.g. Gen
28:8). But in this case, the females referred to were limited to Jacob's own
biological children (vs 7 and vs 26) rather than including every female in the camp.

● Gen 46:8-27 . .These are the names of the Israelites, Jacob and his descendants,
who came to Egypt-- all the persons belonging to Jacob who came to Egypt --his
own issue, aside from the wives of Jacob's sons --all these persons numbered 66.
And Joseph's sons who were born to him in Egypt were two in number. Thus the
total of Jacob's household who came to Egypt was seventy persons.

The number would have to include both Joseph and Jacob in order to come out
right. The nose count has its problems with other portions of scripture that contain
the rosters. Expositors with higher IQ's and better educations than mine haven't
had much luck at harmonizing those discrepancies so I could hardly expect myself
to do any better.

● Gen 46:28a . . Now Jacob sent Judah ahead of him to Joseph to get directions to
Goshen.

Judging from all past events, and the current ones; Judah appears to have been the
most grown-up (mature and serious) of all the other brothers, and a man whom
Jacob could reasonably depend upon to look after business and not goof around or
allow himself to get distracted.

● Gen 46:28b-30 . . So when they came to the region of Goshen, Joseph ordered
his chariot and went to Goshen to meet his father Israel. He presented himself to
him and, embracing him around the neck, he wept on his neck a good while. Then
Israel said to Joseph: Now I can die, having seen for myself that you are still alive.

Jacob had never really gotten over the loss of his favorite son. His statement back
in 37:35 that he would go to the grave mourning Joseph would've surely come true
had not the two re-united.

There's sometimes an overtone of sadness at reunions as kin become shaken a bit
by the too obvious damage that the aging process wreaked upon loved ones during
the years of their absence; plus the sadness of not being a part of the years that
long-lost kin have lived their lives without us.

● Gen 46:31-34 . . And Joseph said to his brothers and to his father's household: I
will go up and tell Pharaoh, and will say to him; "My brothers and my father's
household, who were in the land of Canaan, have come to me; and the men are
shepherds, for they have been keepers of livestock; and they have brought their
flocks and their herds and all that they have."

. . . And it shall come about when Pharaoh calls you and says; "What is your
occupation?" that you shall say; "Your servants have been keepers of livestock from
our youth even until now, both we and our fathers" that you may live in the land of
Goshen; for every shepherd is loathsome to the Egyptians.

The land of Goshen was some distance from Egypt's main population centers; so
the area would suffice as a sort of quarantine; which no doubt the Egyptians would
applaud, thus making it all the easier for Pharaoh to grant Joseph's kin permission
to settle in Egypt; probably with the understanding that as soon as the famine was
over, they should leave and return to the land of Canaan. (The Israelites
overstayed their welcome and eventually ended up in slavery.)

Goshen wasn't a ghetto. Joseph's kin wouldn't be under armed guard or sealed in
behind a Berlin Wall so to speak; and apparently the land was suitable for crops as
well as pastures-- plus they had access to an excellent fishery in and around the
Nile delta; so Joseph's intentions were good medicine for everyone all around.
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● Gen 47:1-2 . .Then Joseph came and reported to Pharaoh, saying: My father and
my brothers, with their flocks and herds and all that is theirs, have come from the
land of Canaan and are now in the region of Goshen. And selecting five of his
brothers, he presented them to Pharaoh.

Aren't you curious which five of the eleven brothers Joseph selected; and what
guided his decision?

When Christ went up on a mountain to transfigure (Matt 17:1, Mark 19:2) he took
along only three of his twelve hand-picked apostles. Some expositors believe he
took Peter, James, and John not because they were the strongest in faith of the
twelve; but on the contrary, the weakest. But who really knows. It could be that
Christ chose those three men because he knew for himself they could be trusted to
keep a secret. (cf. Mark 9:9-10)

Quite possibly, Joseph had carefully gauged all eleven brother's reactions under the
stress to which he only just recently had subjected them and noted the ones who
were not easy to intimidate. These would be his best choice to meet the king
because the last thing Joseph needed was his kin stammering and shivering in the
audience of his boss; the Pharaoh of Egypt. He wanted them to leave the
impression that they knew what they were doing in the world of animal husbandry.
(This is all conjecture of course because I don't really know why Joseph selected
which five.)

● Gen 47:3 . . Pharaoh said to his brothers: What is your occupation? They
answered Pharaoh: We your servants are shepherds, as were also our fathers.

Bang! Direct question/Direct answer-- no stammering, no shivering, no apologizing,
and no beating around the bush as if they had anything to be ashamed of for being
ranchers.

● Gen 47:4 . .We have come; they told Pharaoh; to sojourn in this land, for there is
no pasture for your servants' flocks, the famine being severe in the land of Canaan.
Pray, then, let your servants stay in the region of Goshen.

After first assuring the king that they had no intention of settling permanently in his
jurisdiction, they then boldly request exactly what they want. It's a pity more
people don't pray like Joseph's brothers because there's no need to circumnavigate
the issue with God. He already knows what's on your mind before you even open
your mouth so you might just as well get right to the point.

"And when you pray, do not use vain repetitions as the heathen do. For they think
that they will be heard for their many words. Therefore do not be like them. For
your Father knows the things you have need of before you ask Him." (Matt 6:7-8)

"Let us therefore come boldly unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need." (Heb 4:16)

The Greek word for "boldly" basically means all out-spokenness, i.e. frankness,
bluntness, and/or confidence.

In other words: God's people shouldn't be shy about speaking up and telling Him
exactly what's on their minds. Reciting scripted prayers-- e.g. sedars and missals,
and/or chanting rosaries --is not what I call forthright, out-spoken, frank, and/or
bold. You just try speaking to your spouse and/or your friends and associates in
rote repetitions over and over again and see what happens.

● Gen 47:5-6 . .Then Pharaoh said to Joseph: As regards your father and your
brothers who have come to you, the land of Egypt is open before you: settle your
father and your brothers in the best part of the land; let them stay in the region of
Goshen. And if you know any capable men among them, put them in charge of my
livestock.

Communication between the brothers and Pharaoh was probably of the very same
nature as their own first encounter with Joseph; which was through an interpreter.
In this case, Joseph is the interpreter; viz: actually a mediator between king and
subjects. A mediator doesn't only interpret, but also looks out for the best interests
of both parties and brings about a resolution of their differences; if any. The
brothers were foreign herders, and for that reason, the king was loathe to speak
with them; much less to associate with them. If not for Joseph, there would have
been no audience; the men would have been barred from Pharaoh's court.

Joseph was both an Israelite and an Egyptian. He understood, and moved about, in
both cultures; consequently he was accepted by each party as one of their own.

In the same way; remove Christ, and nobody would ever be able to contact God;
not even anybody in the Old Testament. Since Christ is both Divine and Human, he
is perfectly capable of resolving the differences between God and Man; and he is
accepted by both because he's one of their own.

"For there is one God, and one mediator between God and men, the man Christ
Jesus" (1Tim 2:5)
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● Gen 47:7a . .Then Joseph brought his father Jacob in and presented him before
Pharaoh.

Probably no other moment in Pharaoh's life would be more historic than this one.
Standing before him, as a feeble old common rancher, was one of the most
significant men who ever lived on this earth; but Pharaoh could have never guessed
it under the circumstances. How was Pharaoh to know that this tired, broken down
old man standing before him was to be the progenitor of a monarch that would
dominate not only the entire over-world; but even the netherworld.

"In my vision at night I looked, and there before me was one like a son of Adam,
coming with the clouds of heaven. He approached the Ancient of Days and was
escorted into His presence. He was given authority, glory and sovereign power;
that all peoples, nations and men of every language should worship him. His
dominion is an everlasting dominion that will not pass away, and his kingdom is the
one that will never be destroyed." (Dan 7:13-14)

"God exalted him to the highest place and gave him the name that is above every
name, that at the name of Jesus every knee should bow, in heaven and on earth
and under the earth, and every tongue confess that Jesus Christ is supreme-- to
the glory of God the Father." (Phil 2:9-11)

● Gen 47:7b . . and Jacob blessed Pharaoh

As a rule of thumb, the lesser is blessed of the better (Heb 7:7). However, it's
possible for the better to be blessed by the lesser too. (e.g. Ps 16:7, Ps 26:12, Ps
34:1, et al). It all depends on the nature of the blessing. There's nothing a man can
do to improve God's lot in life, but there's certainly a lot God can do to improve a
man's lot in life; however, either can say nice things about the other.

Precisely what form Jacob's blessing took is difficult to know for certain; but it could
have been something like: Be fruitful and increase in number; fill the earth and
subdue it. Rule over the fish of the sea and the birds of the air and over every living
creature that moves on the ground (Gen 1:28) or maybe: God give thee of the dew
of heaven, and the fatness of the earth, and plenty of corn and wine; let people
serve thee, and nations bow down to thee; be lord over thy brethren, and let thy
mother's sons bow down to thee; cursed be every one that curseth thee, and
blessed be he that blesseth thee (Gen 27:28-29) or even as simple as: Let my lord
the king live forever. (1Kgs 1:31)

● Gen 47:8-9a . . And Pharaoh said unto Jacob: How old are you? And Jacob said
unto Pharaoh: The days of the years of my pilgrimage are an hundred and thirty
years: few and evil have the days of the years of my life been, and have not
attained unto the days of the years of the life of my fathers

The word "evil" isn't restricted to moral awfulness; but can indicate hard times as
well as just plain old bad luck (cf. Job 5:7, Isa 45:7). The days of Jacob's life
weren't totally disagreeable, though he makes it sound like that.

However, he did spend a good number of years in the outdoors, in all sorts of
weather, tending herds. That's not an easy life. Then there was the grief visited
upon him by the sons of his own flesh; Dinah was no help either. And the peace in
his home wrecked by the tension caused by the bitter sibling rivalry between his
wives Leah and Rachel; not to mention all the headaches uncle Laban contributed.

Jacob also endured the latter years of his life with a handicap resulting from his
encounter with a divine being in chapter 32. It's odd how human nature tends to
dwell upon its misfortunes instead of spending more time reflecting upon its
blessings. For some, the glass is half empty, and for others it's half full, and yet for
others: the glass is too big.

At this point in his life Jacob is wore out: he's winding down, and ready to retire.
Aging folks tend to be a little on the negative side, and sometimes dwell more on
the bad memories rather than the good. It's wise to consider that the aged weren't
born that way. In reality; they're children who've been alive for a long time. When I
was a kid, I tended to think that senior citizens were a species; not appreciating, till
later in life, that I was actually looking at my future.

● Gen 47:9b . . in the days of their pilgrimage.

Jacob's use of the word "pilgrimage" reflects the cruel reality that none of us comes
into this world to stay. We're here for a while, but that's all: just a while.

"Where are your forefathers now? And the prophets: do they live forever?" (Zech
1:4-5)

"For what is your life? It is even a vapor, that's visible for a little time, and then
vanishes away." (Jas 4:14)
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● Gen 47:10 . . And Jacob blessed Pharaoh, and went out from before Pharaoh.

Just how impressed Pharaoh was with Jacob is difficult to know, but the king had to
wonder to himself just how on earth a genius like Joseph could ever arise from such
humble root stock as this broken down, insignificant old man who just walked out
of his court. But one thing I know for sure: of the two men; Jacob holds the higher
rank in the grand scheme of things.

● Gen 47:11-12 . . So Joseph settled his father and his brothers in Egypt and gave
them property in the best part of the land, the district of Rameses, as Pharaoh
directed. Joseph also provided his father and his brothers and all his father's
household with food, according to the number of their children.

Jacob's clan nourished themselves with fish too. (Num 11:5)

Joseph's family lived in an area also known as Zoan (Ps 78:12) which was up in the
north, near the Mediterranean Sea in the East Nile delta. The area had access to
the sea, and there was lots of water and wetlands; so that seafood and migratory
fowl were never in short supply. Actually, all told, Jacob's family fared quite well in
Egypt in spite of the famine's overall severity. Meanwhile, it wrecked everybody
else.

● Gen 47:13 . .There was no food, however, in the whole region because the
famine was severe; both Egypt and Canaan wasted away because of the famine.

As mentioned earlier back in chapter 41, famines are usually the result of
insufficient rainfall.

NOTE: There's no indication in the story that either the hand of man or the hand of
God caused the dry spell. It was apparently a natural Earth cycle.

● Gen 47:14 . . Joseph gathered in all the money that was to be found in the land
of Egypt and in the land of Canaan, as payment for the rations that were being
procured, and Joseph brought the money into Pharaoh's palace.

Critics sometimes accuse Joseph of profiteering; of exploiting the people's hardship.
But they fail to realize that he wasn't acting on his own. Joseph answered to a
higher authority: to Mr. Pharaoh. If Joseph had gone behind Pharaoh's back and
gave the Egyptians grain for free, then Joseph himself would have been arrested
and either put right back in prison or, worse, gibbeted. Then who would his clan
look to for representation with Pharaoh?

● Gen 47:15-17 . .When the money of the people of Egypt and Canaan was gone,
all Egypt came to Joseph and said: Give us food. Why should we die before your
eyes? Our money is used up. Then bring your livestock; said Joseph. I will sell you
grain in exchange for your livestock, since your money is gone. So they brought
their livestock to Joseph, and he gave them grain in exchange for their horses, their
sheep and goats, their cattle and donkeys. And he brought them through that year
with grain in exchange for all their livestock.

Horses were the animal of choice for pulling chariots in ancient Egypt. (e.g. Ex 14:9)

Putting horses on the list of saleable livestock indicates that even relatively
prosperous breeders were falling on hard times too, so that no matter whether the
Egyptians were rich or poor, the famine was effecting them all-- the rich have to
eat too, just like everybody else; and money alone makes poor nourishment. Here
in America, when the last bit of arable land is finally bulldozed for residential
housing, and paved over for shopping centers, office buildings, super highways,
cemeteries, malls, light rails, factory sites and warehouses: that's when we'll finally
catch on that money isn't everything.

Only after the last tree is cut down,
The last of the water poisoned,
The last animal destroyed:
Only then will some realize
They cannot eat money.
- Cree Indian Prophecy -
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● Gen 47:18-19a . .The next year they came again and said: Our money is gone,
and our livestock are yours. We have nothing left but our bodies and land. Why
should we die right in front of you? Buy us and our land in exchange for food; we
will then become servants to Pharaoh.

Joseph's plan had no intention of shackling the Egyptians to grinding poverty and
humiliation. Though they became Pharaoh's slaves, they also become share-croppers;
which is a very tolerable arrangement in comparison to slaves who are permitted to
keep none of the fruits of their labors. In effect then, the Egyptians would actually be
afforded the dignity of compensation; and it was pretty generous too.

● Gen 47:18-19b . . Just give us grain so that our lives may be spared and so the
land will not become empty and desolate.

They not only needed grain for food, but also enough to sow their fields in
anticipation of next season's crop. Whether the Egyptian populace at large was
aware of the famine's predicted duration can't be known for certain, but farmers
often sow even in famine years because who can tell if the weather is going to
change for the better or not. Joseph, of course, was privy to knowledge of the
famine's end, and I would think that he would surely share that information with
the delegations that negotiated with him in this matter.

● Gen 47:20 . . So Joseph gained possession of all the farm land of Egypt for
Pharaoh, every Egyptian having sold his field because the famine was too much for
them; thus the land passed over to Pharaoh.

It's reasonable to assume that Pharaoh's only interest would be what's known as
Egypt's so called "black" land; which is primarily the arable soil located adjacent to
the Nile's river banks and was at one time subject to seasonal flooding; which
replenished the soil with fresh deposits of silt each year.

● Gen 47:21-22 . . and Joseph reduced the people to servitude, from one end of
Egypt to the other. However, he did not buy the land of the priests, because they
received a regular allotment from Pharaoh and had food enough from the allotment
Pharaoh gave them. That is why they did not sell their land.

That regular State allotment must have made religion seem like an attractive career
path. Their constituents may have been suffering, but the priests were doing just
fine and coasting right through all the hard times.

I think it's notable that God doesn't permit Judaism's priests to own land; nor
permit them to feed at the Federal trough either, thus making them fully dependent
upon the prosperity of ordinary pew warmers. Thus the priests were highly
motivated to keep the people in a good standing with God in order to keep
themselves fed because lack of good standing could easily result in a poor economy
in Israel. (cf. Deut 28:1-68)

When Saul was king, there was a time in Israel when the priests didn't even have
enough food of their own on hand to supply David's escape (1Sam 21:1-6). That
was a pretty good indication that Saul's kingdom had fallen into spiritual decline
during his administration; and definitely time for a change in leadership.

● Gen 47:23-24 . . Joseph said to the people: Now that I have bought you and your
land today for Pharaoh, here is seed for you so you can plant the ground. But when
the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep
as seed for the fields and as food for yourselves and your households and your
children.

Four-fifths is equal to 80% which is a pretty good percentage for share-croppers. In
addition, there's no mention of either rents or leases. In other words, the Egyptians
lived on Pharaoh's land essentially for free. The only rent they paid, if you could call
it that, was the one-fifth of the land's produce.

That was a very good deal for the Egyptians because it was flexible. In other words;
they weren't put on a quota so that no matter how well or how poorly the land
produced in any given year-- whether little or much, --the percentage never
changed. Thus they were always able to satisfy their obligation to Pharaoh even in
years when disease and/or insects decimated their crops. It was virtually impossible
to ever fall behind in payments.

Since Pharaoh owned all the land, and exacted neither rent nor lease from share
croppers; it became possible for Egypt's poor to apply for a piece of acreage. While
the drought was a curse for some people; it was a blessing for others.
_
 
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● Gen 47:25 . .You have saved our lives; they said. May we find favor in the eyes
of our lord; we will be in bondage to Pharaoh.

The Hebrew word "bondage" includes all kinds of servitude; including outright
slavery. (Another word for "servant" is sakiyr (saw-keer') which is a person who
works for wages; viz: an employee.)

It's reasonable to assume that not everyone in Egypt took up farming as there
would still be the need for goods and services like metal smiths, butchers,
seamstresses, barbers, shipwrights, wagon and chariot builders, longshoremen,
pottery, merchant marine, general mercantile, weavers, shoemakers, freight
haulers, and building contractors; et al: every sort of trade and commercial
enterprise imaginable.

Pharaoh had all the money. So then, the barter system probably thrived in Egypt--
the farmers trading out of their 80% and the merchants and tradesmen paying
Pharaoh his one-fifth out of what trickled down from the farmers. In other words: in
that economy, food was gold.

Apparently few, if any, complained. One thing you could say about the Egyptians;
they didn't look a gift horse in the mouth. If not for Joseph's providence, they
would have all surely died, and lost everything, and they knew it too. Thanks to
him, instead of dying, they all enjoyed a pretty good standard of living. There were
some sacrifices to be made, yes, but all in all, they fared pretty well under Joseph's
administration.

● Gen 47:26 . . So Joseph established it as a law concerning land in Egypt-- still in
force today --that a fifth of the produce belongs to Pharaoh. It was only the land of
the priests that did not become Pharaoh's.

The "today" in that passage of course refers of the author's own day.

The 20% flat tax was fair across the board for everybody; rich, poor, and middle
class alike-- no deductions and no exemptions.

Thank God Joseph was a man of integrity because the kind of power he wielded has
a way of tempting men to do some very greedy things; for example: enforcement
of the so-called law of supply and demand. Of one thing we can be pretty sure:
Pharaoh's approval rating no doubt broke all the records thanks to his selection of
Joseph to manage Egypt's affairs during a very serious national crisis.

● Gen 47:27-28 . . Now the Israelites settled in Egypt in the region of Goshen. They
acquired property there and were fruitful and increased greatly in number. Jacob
lived in Egypt seventeen years, and the years of his life were a hundred and forty
seven.

Jacob immigrated to Egypt when he was 130 (Gen 47:9) so he spent as many years
with Joseph at the last as he had at the first-- seventeen (cf. Gen 37:2). At this
point, the famine had been done and over for 12 years, since it was during the
second year of the seven-year famine that the people of Israel arrived. (Gen 45:11)

During those 12 years, and no doubt the other five too, Jacob's clan did very well
for themselves; so that they eventually became a political element to be reckoned
with (Ex 1:6-10). By the time of the Exodus, the Israelites numbered over 600,000
not counting children.

NOTE: Israelites were accounted "children" until the age of 20 (Num 26:2). Here in
America, we let teen-agers have a say in the selection of our Presidents. Now that's
scary when it's taken into consideration that the new 21 is like 25. In other words:
America really should not be lowering the voting age; thus diminishing the quality
of our electorate instead of improving it.

It's interesting that another Pharaoh, in the future-- who would enslave them in the
book of Exodus --wasn't worried about the Israelites increasing to the point of
taking over his country, no, he was concerned they might up and leave it. What's
that saying? It's saying, that as a people, Jacob's clan were excellent, productive
citizens who accounted for a significant portion of Egypt's gross national product.

The palace itself benefited from their ranching skills (Gen 47:5). No doubt Hebrew
beef from the Nile delta became a highly sought commodity everywhere in Egypt.
Jacob's people not only maintained a fishing industry, but they farmed too (Num
11:5). And among them were experts in the construction trades (Ex 1:11) and in
every manner of skill and artifice. (Ex 31:1-6, Ex 35:20-36:7)

That all tells me that the Israelites weren't freeloaders by any means. They were
hard workers who put their noses to the grindstone and contributed their fair share
to Egypt's prosperity.
_
 
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● Gen 47:29a . . And when the time approached for Israel to die, he summoned his
son Joseph

Normally, the patriarchs would convene with the firstborn son for serious family
business, but that position was transferred to Joseph because of Reuben's tryst with
his father's concubine. (1Chrn 5:1)

Israel is Jacob's spiritual name (Gen 32:28, Gen 35:10) reflecting his dual citizenship:
one in the world of men and one in the kingdom of God.

● Gen 47:29b . . and said unto him: If now I have found grace in thy sight,

The phrase "found grace in thy sight" seems to be a Genesis idiom for someone
disposed to do you a favor; e.g. Gen 6:8 where God singled out Noah to survive the
Flood.

● Gen 47:29c . . put your hand under my thigh, and deal kindly and truly with me.

This is the second, and last, place in Genesis where a hand was placed under a
patriarch's thigh during the making of a promise. The first was Gen 24:2-3, with
Abraham. It appears equivalent to the modern practice of placing one's hand on a
Bible when taking an oath; and considering that Jacob's spiritual name means he
will rule as God and/or in God's stead, then his position as a patriarch in that day
was an excellent alternative to the Bible in print form.

● Gen 47:29d-30a . . Do not bury me in Egypt, but when I rest with my fathers,
carry me out of Egypt and bury me where they are buried.

Jacob's statement underscores the fact that when people are gathered to their
ancestors, it doesn't necessarily indicate burial because Jacob's remains would be
stored in Egypt until such a time as he could be transported back to Canaan. So he
would already be at rest with his ancestors prior to actually being buried with them
later. (cf. Gen 49:33, Gen 50:3, and Gen 50:12-13)

When you think about it, choosing the location of one's burial site has no practical
advantages to speak of. Some people want to buried overlooking the sea or an
orchard. But do they themselves really get much of a view? No, they've gone on to
the netherworld; and their remains, being underground and quite without life or
eyesight, have only the inky blackness of a subterranean pit to view, if that.

So then, is there significance to Jacob's request? Yes, it means that Jacob believed
the land of Canaan was his possession rather than just the land of his nativity. He
wanted to be buried in his own ground instead of foreign soil. God had promised
Jacob deed and title to that land back in chapter 35; and although he never really
had full control over it in his own days, Jacob was confident that God was a man of
integrity who would eventually make good on His promises. The patriarchs were
amazingly patient. (Heb 11:13-16)

● Gen 47: 30b-31a . . He replied: I will do as you have spoken. And he said: Swear
to me. And he swore to him.

When God's name is dragged into an agreement, then it becomes a sacred oath not
to be taken lightly.

● Ps 15:1-4 . . Lord, who may dwell in your sanctuary? Who may live on your holy hill?
"He who keeps his oath even when it hurts." (cf. Matt 5:33-37 & Jas 5:12)

● Gen 47:31b . .Then Israel bowed at the head of the bed.

There's differences of opinion among the experts how best to interpret that verse;
but in context, it appears to me that Jacob has become bedridden, and is-- as best
he can for a man of his age and health --doing obeisance to Joseph as a courtesy in
the manner that Abraham did with the Hittites back in chapter 23. In other words;
Jacob lowered his eyes and nodded his head in a sort of salute; which, protocol
aside, was somewhat equal to saying: "Okay then; we're good".
_
 
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● Gen 48:1 . . Some time afterward, Joseph was told: Your father is ill. So he took
with him his two sons, Manasseh and Ephraim.

The visit was probably just a comfort call; like visiting a friend or relative at the
hospital. I really don't think it was prompted by a fear that Jacob was going to die
at any moment. Joseph's boys apparently came on their own, rather than by
request, because it appears Jacob wasn't expecting them.

The boys by this time were young men, having been born during the seven years of
plenty, prior to the beginning of the seven years of famine (Gen 41:50). Jacob lived
in Egypt at least seventeen years prior to this current event (Gen 47:28), and
immigrated during the second year of the seven years of famine (Gen 45:6, Gen
45:11). So his grandsons Manasseh and Ephraim were both in their early twenties
by now.

● Gen 48:2 . .When Jacob was told "Your son Joseph has come to see you" Israel
gathered his strength and sat up in bed.

No greetings or social graces are recorded from this meeting; though they must
have occurred. Surely Jacob wouldn't just launch into a speech the moment his kin
walked through the door. How weird would that be; especially since Joseph was
Jacob's very favorite son? But Genesis skips over that part of the meeting, and
without even so much as hinting how the topic came up at this point in the visit;
just goes right to the meat of it.

The speech Jacob is going to make was probably one he had been rehearsing in his
mind for some time as he sensed the nearness of his impending death; which would
certainly serve to remind him that he was running out of time; so if he was ever
going to get these things off his chest, he better do it at the very next opportunity,
while he was able, because who really knows how many more opportunities one
might have left; especially when most of somebody's life has already been lived and
they're heading for the exit?

People often put off important things-- e.g. making out their will --till sudden death,
or the onset of dementia finally closes the door. Jacob had something important to
say about his two grandsons, so it was fortuitous that they came along with their
dad to visit grandpa that day.

● Gen 48:3a . . And Jacob said to Joseph: El Shaddai appeared to me at Luz

El Shaddai-- the god who controls the laws of nature (cf. Col 1:17) --is also
Jehovah because that's an appellation Genesis labels Him at Bethel (Gen 28:13).
And an appellation Jacob labeled Him too, at the very same site. (Gen 28:16-20)

Luz is Bethel (Gen 28:10-19, Gen 35:6-7). That location was an especially sacred
site for Jacob because it was his very first personal encounter with God. You know,
hearing about God, and reading about God, and praying to God, just aren't the
same as a one-on-one with God--not the same at all. Head knowledge is one thing,
personal experience is quite another; yes quite, quite another. There's nothing like
an experience with God to set someone's faith in concrete.

● Gen 48:3b . . and He blessed me

At this point, Jacob paraphrases the essential elements of El Shaddai's Luz blessing,
with the exception of one element which I would esteem even more valuable than
the prosperity elements: God's ever-abiding patronage.

"Remember, I am with you: I will protect you wherever you go and will bring you
back to this land. I will not leave you until I have done what I have promised you."
(Gen 28:15)

● Gen 48:4 . . and said to me: I will make you fertile and numerous, making of you
a nation; and I will assign this land to your offspring to come for an everlasting
possession.

Although Israel's possession of Palestine is permanent, their occupation of it isn't,
as the Jews' past evictions have easily demonstrated.

Jacob's recap of the blessing omits a couple of items; one of which is that God also
assigned the land to Jacob himself, not only to his offspring (Gen 28:13) so when
God finally gets around to bringing the Jews back to their homeland, we can expect
He will resurrect Jacob to be with them in order to make good on that portion of the
blessing. (cf. Matt 8:11)

Exactly how Ephraim and Manasseh felt about the next two events isn't stated; nor
would they have had a say in it anyway as Jacob was the reigning patriarch at the
time. No one was higher among the people in that day. In point of fact, Jacob's
spiritual name Israel means "he will rule as God" so the olde boy was pretty high up
on the food chain.
_
 
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● Gen 48:5-6 . . Now, your two sons, who were born to you in the land of Egypt
before I came to you in Egypt, shall be mine; Ephraim and Manasseh shall be mine
no less than Reuben and Simeon. Progeny born to you after them shall be yours;
but they shall be recorded under the names of their brothers in their inheritance.

Jacob set a rather odd precedent by adopting Joseph's boys; thus installing them in
tribal positions equal in rank and privilege to his natural boys; and increasing the
total number of his legit sons from twelve to fourteen.

* Mannaseh and Ephraim didn't bring the total number of the tribes of Israel up to
fourteen. They're actually half-tribes, i.e. two sub tribes composing the tribe of
Joseph.

Jacob's motive for adopting Manasseh and Ephraim was in sympathy for his beloved
Rachel being cut off during her child-bearing years, which subsequently prevented
her from having any more children of her own.

● Gen 48:7 . . As I was returning from Paddan, to my sorrow Rachel died in the
land of Canaan while we were still on the way, a little distance from Ephrath. So I
buried her there beside the road to Ephrath (that is, Bethlehem).

Manasseh and Ephraim brought Rachel's grand total up to six-- two boys of her
own, two by her maid Bilhah, and two by Joseph's wife Asenath.

That obscure bit of patriarchal preeminence has somehow lost acceptance by
modern Jewry as evidenced by its stubborn rejection of Jesus as a valid candidate
for David's throne on the basis that he was adopted into Solomon's line rather than
born into it.

However, according to 2Sam 7:16, 2Sam 23:5, Ps 89:4, and Ps 89:35-38, David
trumps Solomon just as Jacob trumped Joseph. In other words: though it was
essential that Jesus be David's natural progeny, it was not essential that he be
Solomon's just so long as he and Jesus are legally bound together as father and son.

* Though Jesus' primary mission was to go to the cross for his people's sins per Isa
53:6, his ultimate purpose is to be their monarch. In that respect, the details of his
association with David and Solomon are extremely important.
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● Gen 48:8a . .When Israel . . .

At this point, Genesis switches from Jacob's natural name to his God-given spiritual
name (Gen 32:28. Gen 35:10) probably because the first portion of the interview
was personal business while the second half will be conducted in Jacob's official
capacity as both patriarch and prophet. (Gen 25:23, Gen 49:1)

People needn't be high powered prognosticators like Isaiah to be prophets. Anybody
whom God empowers with a degree of spiritual intuition is a prophet because
prophets aren't necessarily predictors of the future, nor revealers of sacred secrets,
but also just simply folk savvy in the knowledge of God: e.g. Abel (Luke 11:50-51)
Abraham (Gen 20:7) Moses (Deut 18:18) Miriam (Ex 15:20) Deborah (Judg 4:4)
and Huldah (2Kgs 22:14).

● Gen 48:8b-10a . . saw the sons of Joseph, he asked: Who are these? Joseph said
to his father: They are the sons God has given me here. Then Israel said: Bring
them to me so I may bless them. Now Israel's eyes were failing because of old age,
and he could hardly see.

It would be difficult to believe that Jacob didn't recognize his own grandsons; but
with failing eyesight, it's to be expected that he would require verbal authentication
of their identities before proceeding with the sacred business at hand.

● Gen 48:10b-12a . . So Joseph brought his sons close to him, and his father kissed
them and embraced them. And Israel said to Joseph: I never expected to see you
again, and here God has let me see your children as well. Joseph then removed
them from his knees,

I seriously doubt the boys were sitting on Jacob's knees since they were grown
men; but the wording suggests they had each taken a turn kneeling between
Jacob's knees so he could embrace them and then got up and stepped back to let
the other in. In the next sequence, the brothers likely knelt again, only this time
one on either side, so Jacob could reach the tops of both their heads from a sitting
position.

● Gen 48:12b . . and bowed low with his face to the ground.

Joseph's bow was either a gesture of whole-hearted approval and/or submission to
Jacob's position as the supreme, God-appointed patriarch over Moses' people for
the time.

● Gen 48:13-14 . . And Joseph took both of them, Ephraim on his right toward
Israel's left hand and Manasseh on his left toward Israel's right hand, and brought
them close to him. But Israel reached out his right hand and put it on Ephraim's
head, though he was the younger, and crossing his arms, he put his left hand on
Manasseh's head, even though Manasseh was the firstborn.

Jacob's inspired intuition guided his hands to the boy God wanted to have the
seniority in spite of the natural dictates of primogeniture.

● Gen 48:15a . .Then he blessed Joseph

All three men there that day with Jacob were Joseph so the blessing wasn't really
directed to Mr. Joseph himself alone, rather, to his tribe as a corporate unity.

● Gen 48:15b . . saying: The deity in whose ways my fathers Abraham and Isaac
walked, the deity who has been my shepherd from my birth to this day--

On the surface it might appear that the Almighty was Jacob's shepherd beginning at
chapter 28, when he was on the lamb from Esau; but in truth, the Almighty was
Jacob's shepherd from day one, beginning with Rachel's pregnancy in chapter 25
when God decreed the elder would serve the younger.

That's an interesting note; because it indicates that the Almighty foreknew each
and every human being who would value spiritual things; and from eternity, he
began making sure they survived any and all misfortune in order to take advantage
of His salvation. (cf. Eph 1:4-5)

● Gen 48:16a . .The Angel

Jacob was very likely speaking of the celestial being that he encountered during his
first night away from home at Gen 28:11-15.

● Gen 48:16b . . who has redeemed me from all evil--

The word "redemption" is often associated with the wrath of God; but it primarily
means to rescue, spare, and/or provide for and protect. (e.g. Gen 38:6-10, Lev
25:25, Lev 25:47-49, and Ruth 3:1-4:12) Well; Jacob's experiences sure do tell us
a few things about God's providence.
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● Gen 48:16c . . may He bless the lads.

Jacob himself was blessed by The Angel in Gen 32:24-29.

Webster's defines "bless" as 1) to speak well of; viz: approve, 2) to confer
prosperity or happiness upon, 3) to protect, to preserve, 4) to endow, and 5) to
favor.

I suppose there's a middle ground somewhere between blessing and cursing, which
could probably be labeled a zone of indifference: but in regards to God, indifference
is dangerously close to a curse because where there's indifference, there's no
blessing. Some might consider indifference a blessing in itself, but personally I
would far rather be blessed than ignored. To be ignored is to be neglected, and in
regards to matters of eternal consequence; that can't be a good thing.

● Gen 48:16d . . And may my name live on in them, and the names of my fathers
Abraham and Isaac;

Jacob certainly got his wish. The Israelites have survived some pretty extreme
genocidal attempts on their existence, but they're still here, and in them, the
names of Abraham, Isaac, and Jacob have remained famous; and the Jews'
weekly sabbath day is a perpetual reminder of intelligent design. (Ex 20:8-11)

What is the purpose of Moses' people anyway? To chafe and annoy the world with
their arrogance and their superiority complexes and their famous master-race
mentality? No, they hold the distinction of being the one political body on earth
who's sacred duty is to prevent the knowledge of God from becoming lost forever;
a virtual human depository of divine revelation.

"Moses was in the assembly in the desert, with The Angel who spoke to him on
Mount Sinai, and with our fathers; and he received living words to pass on to us."
(Acts 7:38)

"the Jews were entrusted with the whole revelation of God." (Rom 3:2)

What Jacob conferred upon Manasseh and Ephraim wasn't just the dubious fortune
to be identified with the world's most famous patriarchs, but rather, the solemn
duty of perpetuating the patriarchs' religion too. That's a heavy responsibility; one
that Esau himself scoffed, and finally traded for a temporary pleasure.

However; identification with Israel is not something to brag about; rather, it's
something to be frightened about.

"Hear this word, O people of Israel, that Yahweh has spoken concerning you,
concerning the whole family that I brought up from the land of Egypt: You alone
have I singled out of all the families of the earth-- that is why I will call you to
account for all your iniquities." (Amos 3:1-2)

In other words; people called to an association with God are held to a higher
standard than those unfamiliar with His ways. (cf. Luke 12:47-48)

● Gen 48:16e . . And may they grow into a multitude in the midst of the earth.

The Hebrew word for "grow" basically means to spawn; defined by Webster's as: to
produce young; especially in large numbers.

Increasing by spawning is quite a bit different than increasing by other means like
adoption or naturalizing; so the blessing of spawning that Jacob conferred upon the
two men is somewhat similar to the blessing of fertility that God conferred upon
Adam and his wife at the very beginning. (Gen 1:27-28)

Being fruitful just means being fertile, but doesn't automatically imply generating a
multitude, whereas spawning implies fertility plus massive numbers of progeny. As
an example of the proliferation implied by spawning; Coho salmon lay an average of
3,096 eggs per fish in just one run upriver.
_
 
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● Gen 48:17-19a . .When Joseph saw that his father was placing his right hand on
Ephraim's head, he thought it an error; so he took hold of his father's hand to move
it from Ephraim's head to Manasseh's. Not so, Father; Joseph said to his father; for
the other is the firstborn; place your right hand on his head. But his father
objected, saying: I know, my son, I know.

Joseph himself was an inspired man; so you'd think he'd instantly perceive that
Jacob's prioritizing Ephraim over Manasseh was from God; but didn't. That's
curious, and tells me that inspired people aren't necessarily equally inspired.
Inspiration is, after all, a Divine prerogative rather than a personal talent. God is
under no one's beck and call; and inspired people are able to understand certain
things only as God himself decides when, where, and how to get in their heads and
clear things up.

For example according to 1John 2:26-27 all believers are endowed with a special
anointing that enables them to grasp God's thoughts; but does that mean they can
get by on their own without Spirit-empowered Bible teachers? No. It's via Spirit
empowered Bible teachers that God communicates His thoughts (Eph 4:11-15). A
Bible teacher can quote the Bible, and he can explain the Bible, but he cannot get
thru to the very core of your being the way God can.

● Gen 48:19b . . He too shall become a people, and he too shall be great. Yet his
younger brother shall be greater than he, and his offspring shall be plentiful enough
for nations.

This is now the third instance in Genesis where the right of the firstborn is seen
transferred to a younger sibling. The first instance was Jacob and Esau, and the
second was Joseph and Reuben. The important lesson to be learned from this is
that in the Bible, the son born first doesn't own the birthright. That may seem
trivial but when applied to Christ, it's a really big deal.

"He is the image of the invisible God, the firstborn of all creation." (Col 1:14-15)

Was Christ the first man? No; Adam was, i.e. there was a time when he was the
creation's senior; but not any more. That position has been transferred to Christ
so that no man will be superior to him ever again. (Dan 7:13-14, Matt 28:18,
Phil 2:9-11, cf. Ps 110:1 & Matt 22:41-45)

● Gen 48:20-22 . . So he blessed them that day, saying: By you shall Israel invoke
blessings, saying: God make you like Ephraim and Manasseh. Thus he put Ephraim
before Manasseh. Then Israel said to Joseph: I am about to die; but God will be
with you and bring you back to the land of your fathers. And now, I assign to you
one portion more than to your brothers, which I wrested from the Amorites with my
sword and bow.

There exists no specific Biblical record of Jacob's own personal conquest of
Canaanite peoples; so what Jacob is doing here is apparently predicting Joshua's
conquest of Canaan as something so certain to take place that he could speak of it
as an historical fact already accomplished; similar to the manner in which the
apostle John reported many of his visions in the book of Revelation as having taken
place as he watched them.

Jacob was an inspired man, so it shouldn't surprise anyone if he was permitted a
vision of his offspring's future successes in Palestine. Whatever Joshua was to
conquer in later years, would certainly be credited to Jacob's sword and bow just as
surely as if he'd been there and led the attacks himself because it was his own
blood kin who eventually did all of it, which would be in keeping with his prediction
that "God will be with you and bring you back to the land of your fathers."

Joseph's body returned to the land as a mummy. But the prediction is a reality:
Joseph will return to the land some day, not just to be buried, but to take up
residence. (Ezek 37:1-14, Dan 12:1-2, Heb 11:8-16)

The "one portion more than to your brothers" was in keeping with the custom of the
superior son inheriting a double portion of his father's estate.
_
 
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● Gen 49:1-4 . . And Jacob summoned his sons and said: Come together that I may
tell you what is to befall you in days to come. Assemble and hearken, O sons of
Jacob; hearken to Israel your father:

. . . Reuben, you are my first-born, my might and first fruit of my vigor, exceeding
in rank and exceeding in honor. Unstable as water, you shall excel no longer; for
when you mounted your father's bed, you brought disgrace-- my couch he
mounted!

Reuben was a reckless, impetuous individual ruled by the passions and impulses of
human nature rather than better judgment. Compare Isa 57:20 where the ocean is
depicted subject to the forces of nature rather than under its own control.

The affair to which Jacob referred occurred in Gen 35:22. Even today in modern
industrial societies, it is not only unthinkable for a man to sleep with one of his
father's wives; but even with one of his girlfriends. True, Bilhah and Jacob weren't
officially married but still, she was the legal mother of two Israeli tribal heads: Dan
and Naphtali.

Because of his illicit tryst, Reuben lost the firstborn's position (1Chrn 5:1)
demonstrating once again that the biblical rank of firstborn isn't restricted to the
son born first, but is a transferable status that can be bestowed upon a younger
male sibling.

● Gen 49:5 . . Simeon and Levi are a pair; their weapons are tools of lawlessness.

With Rueben demoted, Simeon would have been next in primogeniture, and after
him; Levi. But the two men are alike as peas in a pod and brothers in arms--
they're both criminals who simply cannot be trusted to conduct themselves in a
manner befitting the honor and the dignity properly associated with the position of
Israel's firstborn. If Reuben was water, then Simeon and Levi are leaky boats with
no oars, no sail, no rudder, and no compass.

Ironically, Levi produced Aaron, Israel's line of high priests; and the whole tribe of
Levi is exempt from war though they were sired by a bloody man. It would appear
then, that the office of Israel's firstborn is far more sacred than any of the Levitical
priests, including the Aaronic category.

NOTE: Moses descended from Levi. (Ex 2:1-10)

● Gen 49:6a . . Let not my person be included in their council, let not my being be
counted in their assembly.

Simeon and Levi were not the kind of people from whom a sensible person would
deem it wise to seek advice and counsel. In other words; they were a bad
influence, i.e. toxic.

Jacob's initial reaction to the murders committed by two of his eldest sons back in
chapter 34 was one of concern for his family's safety, and the effect the deed had
upon his reputation in those parts. Not till now does he excoriate the two men for
their conduct; and the denunciation is severe.

● Gen 49:6c . . For when angry they slay men, and when pleased they maim oxen.

Simeon and Levi not only committed premeditated murders; but also took
satisfaction in cruelty to animals. People like that always justify their cruelty by
saying they're teaching the animal a lesson and/or breaking it of a bad habit. But in
their case it's a lie. They're just heartless and violent; that's all.

One could almost excuse Cain for murdering his kid brother in a fit of rage because
in his day there were no divine prohibitions against murder and/or manslaughter.
But Simeon and Levi had no excuse. They didn't act upon a sudden provocation,
and both of those men knew full well God prohibited murder and manslaughter
because they lived many years after grandpa Noah came off the ark. (cf. Gen 9:5-6)

By all rights, Jacob should have had those two sons of his executed for what they
did back in Shechem; but like they say: blood is thicker than water. Jacob let them
get away with murder because they're kin, which is the sin of partiality; defined by
Webster's as inclined to favor one party over another; viz: bias.
_
 
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● Gen 49:7 . . Cursed be their anger so fierce, and their wrath so relentless. I will
divide them in Jacob, scatter them in Israel.

Jacob was speaking for God in the last sentence; and the purpose of dividing and
scattering was apparently to make it all the more difficult for the two tribes to unite
in a dastardly cause.

Jacob cursed only his sons' anger rather than the sons-- actually, their category of
anger; which he described as fierce and relentless.

Webster's defines "fierce" as a behavior exhibited by humans and animals that
inspires terror because of the wild and menacing aspect of fury in attack. Ferocity is
an aspect commonly seen among roaring, snarling lions savagely attacking prey.
There's neither sportsmanship nor sympathy in ferocity; only sheer terror, brutality,
and blood lust.

Webster's defines "relentless" as: 1) not softening or yielding in determination; viz:
tough, hard, and stern, and 2) not letting up or weakening in vigor or pace; viz:
constant, persistent.

The wrath of God is depicted in much the same way. (Isa 13:9)

● Gen 49:8-10a . .You, O Judah, your brothers shall praise; your hand shall be on
the nape of your foes; your father's sons shall bow low to you. The scepter shall not
depart from Judah, nor a ruler from between his feet

Refer to: 2Sam 7:16, 2Sam 23:5, Ps 85:35-38, Ps 89:4 , and Ps 89:30

● Gen 49:10b . . And the homage of peoples be his.

The "peoples" of that verse are non Jews; viz: Gentiles. The jurisdiction of Davidic
monarchs is normally limited to their own country, among their fellow Jews; but
one is coming in Judah's family who will one day rule the entire world. (Dan 7:13
14 and Ps 2:7-9)

This next prediction is the scariest one of all.

● Gen 49:11-12 . . He washes his garment in wine, his robe in blood of grapes. His
eyes will be darker than wine, his teeth whiter than milk.

Refer to: Isa 63:1-6 and Rev 19:15-16

● Gen 49:13 . . Zebulun shall dwell by the seashore; he shall be a haven for ships,
and his flank shall rest on Sidon.

Zebulun never did actually occupy a Mediterranean shore (Josh 19:10-16) but their
proximity to the coast, via the territory of Ashur, gave them opportunity to earn
their livings in sea related trades like stevedore, ship building, and possibly crews
on fishing vessels and cargo ships owned and operated by the Philistines and
Phoenicians.

Zebulun's flank didn't extend to the coastal city named Sidon, but to a region
generally known as Sidonia-- which included the city of Trye --a territory often
labeled Sidon for short.

● Gen 49:14-15 . . Issachar is a strong-boned burro, crouching among the
sheepfolds. When he saw how good was security, and how pleasant was the
country, he bent his shoulder to the burden, and became a toiling serf.

Men like Zebulun, and Issachar are the invisible people. They don't want much out
of life; and they're never really in the news as movers and shakers; the paparazzi
don't follow them around, nor are they among the rich, famous, and powerful.
Zebulun, and Issachar represent the blue collar labor force, the non-professional
working men and women who make a country productive in goods and services.

Unfortunately, the two tribes, on the whole, believed in peace at any price, and
were wont to trade their independence for corvee labor in order to avoid conflict
with overlords and invaders-- the two notable exceptions being Zebulun's response
when mustered for duty with Gideon (Judg 6:35) and the two tribes responses
when mustered by Barak (Judg 5:14-15) but they rarely took the initiative to go on
the offensive.
_
 
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● Gen 49:16 . . Dan shall govern his people, as one of the tribes of Israel.

That prediction alludes to Dan's autonomous attitude towards the other tribes. In
point of fact, Dan's tribe didn't join forces with the others in the north to help repel
oppressors. (Judg 5:17)

A good example of Dan's autonomous attitude is Mr. Samson. During his tenure as
a Judge in Israel (Judg 13:1-16:31) Samson never mustered an army nor led his
own men in a charge up a San Juan hill. He fought alone, and he died alone; and
seemed to prefer it that way. Definitely neither a commander nor a team player.

● Gen 49:17 . . Dan shall be a serpent by the road, a viper by the path, that bites
the horse's heels so that his rider is thrown backward.

A number of poisonous snakes-- e.g. rattlesnakes --don't hunt for food by chasing
their prey in racy pursuit but choose rather to coil up and patiently wait along the
edges of paths for something to come along. They're typically sluggish on the move
but very speedy on the strike. Rattlers, especially, are powerful strikers that don't
even have to clamp down to bite. Their strike inertia is powerful enough to drive
their fangs into a target's flesh like sewing needles.

When rattlers bite large animals like horses, it's not for food, but generally a
reflexive response to a perceived threat; which suggests that Dan's tribe would
have hair-trigger tempers that flair up at every provocation-- real or imagined -
totally surprising the objects of their fury. People like that are extremely reactive:
they're never rational and objective, no, they are emotional, thin-skinned and easily
insulted; they get mad over nothing, and every disagreement is an act of war.

It's conceivable that the viper-ish nature of Dan's tribe reminded Jacob of Gen
3:15's prediction to crush the head of the Serpent who caused Man's ruin; and
possibly prompted his next remark.

● Gen 49:18 . . I wait for your deliverance, O Lord!

Everyone becomes curious at one time or another how the Old Testament's
luminaries were saved prior to Christ's crucifixion. Well, the interesting thing is:
they were all aware that Christ was on the way.

"Concerning this salvation, the prophets, who spoke of the grace that was to come
to you, searched intently and with the greatest care, trying to find out the time and
circumstances to which the Spirit of Christ in them was pointing when he predicted
the sufferings of Christ and the glories that would follow." (1Pet 1:10-11)

A prophet is simply an inspired man-- the earliest known were Abel (Luke 11:50-51)
Enoch (Jude 1:14) Noah (2Pet 2:5) and Abraham. (Gen 20:7)

In other words: pre-crucifixion believers looked forward to Christ, while post
crucifixion believers look back.

"Your ancestor Abraham rejoiced as he looked forward to my coming. He saw it and
was glad." (John 8:56)

● Gen 49:19 . . Gad shall be raided by raiders, but he shall raid at their heels.

Gad's tribe, along with Rueben and Manasseh, chose to settle on the wrong side of
the Jordan River instead of crossing over into Canaan (Num 32:1-32). Their
decision effectively isolated them from the other nine tribes and left their eastern
flank vulnerable to desert marauders; which were more nuisance than anything else
as Gad's tribe were competent warriors and able to hold their own. (cf. 1Chrn 5:18)

Though the major portion of Christ's ministry was confined within the national
borders of Israel, he crossed over the Jordan on occasion to visit the three tribes on
the east side (Matt 11:21, Mark 6:45). Gad was the region of the famous swine
herd suicide. (Mark 5:1-13)
_
 
.
● Gen 49:20 . . Asher's bread shall be rich, and he shall yield royal dainties.

Asher's tribe was apportioned land bordering Zebulun and Naphtali, along the
Mediterranean coastline in the region of ancient Tyre. The area was famed for its
fertility (Deut 33:24). Ashur was located in a Phoenician stronghold of political and
commercial activity. The phrase "he shall yield royal dainties" possibly alludes to
the tribe's best produce being sold to supply the homes of Phoenician dignitaries.

NOTE: This chapter in Genesis wasn't recorded in prose, but rather, Hebrew poetry,
making it difficult, if not impossible, for translators to correctly interpret some of
Jacob's sayings. The poem contains tricky metaphors rather than clear facts; which
only complicates the section even more; which serves to show that anybody can
read the Bible, and anybody can parrot the Bible, but not just anybody at random
can explain it.

● Gen 49:21 . . Naphtali is a hind let loose, which yields lovely fawns.

A hind is a female of the red deer species-- males are harts. (e.g. Ps 42:1)

Red deer aren't a domestic breed; so the metaphor refers to a captured hind being
returned to the wild rather than butchered for its meat. Apparently, this particular
hind was pregnant when captured, and the hunter knew the unborn would certainly
die if he killed their mother. By returning the expectant hind to the field, the hunter
helped assure the survival of local herds; and he no doubt intended to hunt the
fawns as adults in the future. That was not only humane, but also a very wise
conservation measure too.

Exactly what Jacob meant to convey by this metaphor is difficult to ascertain with
confidence. It could be that Naphtali's people exhibited artifice, artistry,
intelligence, abilities and aptitudes that their enemies would recognize as far too
valuable to waste by just indiscriminately killing them off in wholesale slaughter
simply to seize their lands and goods.

As an example; some of Nazi Germany's scientists were brought to American and
became very useful in developing the USA's rocket science, and subsequently
NASA's space program. What if the US had executed those scientists because they
were responsible for the buzz bombs that devastated London? No, sometimes
human resources are well worth the restraint to spare them.

NOTE: Barak-- an ordinary man recruited by Deborah to become a military
commander --was of Naphtali. (Judg 4:4-5:31)

● Gen 49:22 . . Joseph is a fruitful vine, a fruitful vine near a spring, whose
branches climb over a wall.

Jacob's assessment of Joseph is similar to the assessment of a blessed man in the
very first Psalm.

"Blessed is the man who has not followed the counsel of the wicked, nor taken the
path of sinners, nor joined the company of the insolent; rather, Yhvh's teaching is
his delight, and he studies that teaching day and night. He is like a tree planted
beside streams of water, which yields its fruit in season, whose foliage never fades,
and whatever it produces thrives."

● Gen 49:23 . . Archers bitterly assailed him; they shot at him and harried him.

The "archers" in that verse are the kind who wait in ambush.

Well, that certainly happened to Joseph. He was totally ambushed by his very own
brothers, and then later on, ambushed by Potipher's wife. But he escaped them all.
They thought to ruin Joseph, but he prospered instead; sort of like former US President
Donald Trump. The left impeached him, the left railroaded him thru the courts, the left
slanders him on TV, on radio, and in print, the left accused him of colluding with the
Russians, the left silenced his social media account, and the left tried to assassinate him;
yet the left's attempts to destroy him have only succeeded in making Mr. Trump more
influential than ever.

● Gen 49:24-25a . .Yet his bow stayed taut, and his arm were made firm by the
hands of the Mighty One of Jacob-- there is the Shepherd, the Rock of Israel --the
God of your father who helps you, and Shaddai who blesses you

It is so easy to admire Joseph's perseverance in the face of overwhelming adversity
while overlooking the real strength of his success. It was The Lord's providence all
the way. Left to himself, it's very likely Joseph would have been dead before he was
thirty years old; either by murder, execution, or suicide.

● Gen 49:25 . .With blessings of heaven above, blessings of the deep that lurk
below, blessings of the breast and womb.

Those blessings consist of rain, dew, and abundant water resources; all of which
depict fruitfulness of the soil and the fecundity of both man and beast.
_
 
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.
● Gen 49:26. .Your father's blessings surpassed the blessings of my ancestors, to
the utmost bounds of the eternal hills. May they rest on the head of Joseph, on the
brow of the elect of his brothers.

That speaks of the blessings given to Jacob by his father Isaac back in Gen 27:28-29
which at this point were bestowed also upon Joseph, sort of like crowning kings
with a diadem; which is more than just a decorative hat. Diadems indicate the
wearer is endowed with power. privilege, and authority, i.e. sovereignty, which of
course would be the status of the son in a family holding the position of the
firstborn. (cf. Ps 89:20-27)

According to Deut 33:13-17, Manasseh and Ephraim were indirect recipients of
Joseph's blessings, and will apparently conquer and colonize quite a bit of the earth
some day in the future.

Compared to humans, the hills really are eternal; viz: perpetual from one
generation to another. Jacob's ancestors included Abel, Seth, and Noah. They were
good men but none of them were blessed with the promises God made to Abraham;
which are promises just as eternal as the hills; if not more so. (cf. Gal 3:17)

● Gen 49:27 . . Benjamin rends in pieces, like a wolf-- in the morning he consumes
the prey, and in the evening he apportions the booty.

That is hardly the picture of a peaceful, agrarian society. Israel used to be a land of
milk and honey (Ex 3:8) and you have to wonder what on earth happened that
caused the transformation of a tribe of herders and farmers into human predators.

As a testament to the cruel nature of the tribe of Benjamin, Israel's first king-- ego
driven, self centered Mr. Saul --came from there. (1Sam 9:1-2)

The nightmarish events of Judges 19 and 20 took place in Benjamin's borders and
led to the tribe's decimation in a brief civil war.

● Gen 49:28 . . All these were the tribes of Israel, twelve in number, and this is
what their father said to them as he bade them farewell, addressing to each a
parting word appropriate to him.

Numbering the tribes of Israel is tricky. Compare the list at Rev 7:5-8 where
everybody but Dan and Ephraim are named yet the number comes out to twelve
tribes. The same strange numbering system was employed in counting Christ's
apostles. Even after Judas was eliminated, they were still referred to as the twelve.
(1Cor 15:5)

● Gen 49:29-33 . .Then he instructed them, saying to them: I am about to be
gathered to my kin. Bury me with my fathers in the cave which is in the field of
Ephron the Hittite, the cave which is in the field of Machpelah, facing Mamre, in the
land of Canaan, the field that Abraham bought from Ephron the Hittite for a burial
site-- there Abraham and his wife Sarah were buried; there Isaac and his wife
Rebecca were buried; and there I buried Leah --the field and the cave in it, bought
from the Hittites. When Jacob finished his instructions to his sons, he drew his feet
into the bed and, breathing his last, he was gathered to his kin.

The phrase "gathered to his kin" is an action separate from being buried side by
side with kin in a cemetery. Jacob was gathered to his kin immediately upon
expiration, but wasn't buried with them till more than seventy days after his
demise.

According to Christ, though Jacob's flesh expired many centuries ago in Egypt, he
continues to exist somewhere else.

"But now, as to whether the dead will be raised-- even Moses proved this when he
wrote about the burning bush. Long after Abraham, Isaac, and Jacob had died, he
referred to The Lord as the God of Abraham, the God of Isaac, and the God of
Jacob. So He is the God of the living, not the dead. They all live unto Him." (Luke
20:37-38)

There is a region in the netherworld where faithful Israelites were at one time
warehoused waiting for the resurrection of their bodies. (e.g. Luke 16:19-31, cf.
Matt 17:1-9)
_
 
.
● Gen 50:1 . . Joseph threw himself upon his father's face and wept over him and
kissed him.

It almost looks like Joseph smothered his dad; but in reality that scene was
probably a bit difficult to put in writing because there's so much emotion. I think
what we're actually looking at there is a one last cheek-to-cheek farewell with
Joseph clutching his father's hand; and I would not have liked to be in the room
when it took place because Joseph was terribly broken up by his dad's passing.

The Hebrew word translated "wept" basically means not just to weep, but to
bemoan; which Webster's defines as: to express deep grief and/or distress. Deep
grief is what people undergo when they experience unbearable loss.

If there is one salient characteristic of Jacob's family, I would have to say it was a
lack of affection. Joseph seemed the only one in the entire home who was truly
bonded with his dad. His siblings were somehow detached; and I think that the
multiplicity of their mothers might have something to do with that.

● Gen 50:2 . .Then Joseph ordered the physicians in his service to embalm his
father, and the physicians embalmed Israel.

It is apparently well known that mummification, with all its elaborate ritual, played
a crucial role in Egyptian religion and was bound up with the cult of Osiris and
concepts of the afterlife. Existence after death was taken for granted by the
Egyptians. Central to this notion was the belief in the importance of the physical
preservation of the deceased's body. They took meticulous care to prevent the
putrefaction of the corpse in order to ensure the right of the dead to immortality.

I seriously doubt Egypt's religion played a role in Joseph's decision to embalm his
dad. His reason was simply one of practicality. The body was to be transported to
Palestine for burial, and if care wasn't taken to preserve it, poor old Jacob would be
in a terrible state of decay by the time they arrived; and very smelly too.

Joseph's own personal physicians performed the task rather than professional
morticians, thus assuring nobody would come around to defile Jacob with pagan
rituals, garments, and/or enchantments and spiritual potions. Jacob's life, and
afterlife, were fully consecrated to "the Angel who has redeemed me from all evil"
and no pagan deities were permitted an attempt to claim a share of his future. (cf.
Jude 1:9)

● Gen 50:3 . . It required forty days, for such is the full period of embalming. The
Egyptians mourned him seventy days

I wouldn't be a bit surprised if the bewailing wasn't mandatory like that of North
Korea's when Kim Jong Il passed. Citizens of that country are not only denied the
freedom of speech, but they don't even have the freedom of grief.

There exists no information about embalming procedures from Joseph's era but
there is some available from the fifth century BC and from the late Hellenistic
period. Herodotus (Histories 2.86) reports that bodies were soaked in niter
(potassium nitrate) for seventy days.

Diodorus of Sicily (Histories 1.91) describes a thirty-day dressing of the corpse with
oils and spices and seventy-two days of public mourning for a king. That practice
probably corresponds to the American flag being raised at half mast for deceased
dignitaries and notable personages.

Jacob was afforded royal honors no doubt brought about by Josephs' influence, and
his connections with Egypt's aristocrats; sort of like John F. Kennedy Jr's burial at
sea from the US Navy's Spruance class destroyer USS Briscoe.

The junior Kennedy never served in the US military, nor in any Federal civil service
capacity whatsoever; ergo: he certainly did not merit burial at sea from a US Navy
vessel; but the Kennedy dynasty is very influential, and well connected; and has
been for a good many years beginning with patriarch Joseph P. Kennedy Sr. That
just goes to show that there's advantages to being connected in this world.

Anyway, under his son Joseph's auspices, Jacob's was the most grandiose funeral of
any of Israel's primary patriarchs including Abraham, the paterfamilias of the entire
family.
_
 
.
● Gen 50:4a . . and when the mourning period was over, Joseph spoke to Pharaoh's
court

It's guessed by some that in the Egypt of Joseph's day, a dead man's close kin were
deemed unfit to approach a Pharaoh in person. Whether it was for religious
reasons, or just simply customary propriety is unknown.

● Gen 50:4b-5a . . saying; Do me this kindness, and lay this appeal before
Pharaoh: My father made me swear, saying; "I am about to die. Be sure to bury me
in the grave which I made ready for myself in the land of Canaan."

Apparently some time in the past, prior to his immigration to Egypt, Jacob spent
some time in Abraham's cemetery preparing a spot in it for his own burial so that
his surviving kin only had to take him there-- no muss, no fuss, no money
problems, and no legal hassles. It's a good idea for people to make arrangements
for their own burials rather than leaving it all up to the inconvenience of their kin.

● Gen 50:5b . . Now, therefore, let me go up and bury my father; then I shall
return.

It's quite probable that Joseph's assurance of his return anticipated Pharaoh's
anxiety that Joseph might stay back in the land with his brothers if permitted to
leave the country and thus The Man would lose the services of not only his
kingdom's best cattle ranchers but also the services of an extraordinarily capable
bureaucrat.

● Gen 5:6 . . And Pharaoh said: Go up and bury your father, as he made you
promise on oath.

Pharaoh's choice of words, though inadvertent, were quite appropriate. Travel to
Israel is to go "up" and to leave it is to go down. Israel is biblically regarded as the
top of the mountains. (Isa 2:2-3)

● Gen 50:7-8 . . So Joseph went up to bury his father; and with him went up all the
officials of Pharaoh, the senior members of his court, and all of Egypt's dignitaries,
together with all of Joseph's household, his brothers, and his father's household;
only their children, their flocks, and their herds were left in the region of Goshen.

Leaving the children and the flocks back in Egypt was not only a practical
consideration but served to reassure Pharaoh that Joseph and his family fully
intended to return as he had promised. When people pick up and move; lock, stock,
and barrel; you pretty much know they aren't coming back; which is probably why
a later-to-come Pharaoh wouldn't let Moses go to worship with everything his
people possessed. (Ex 10:24)

Precisely why Pharaoh's courtiers, and all of Egypt's dignitaries came along is hard
to understand unless protocol and custom demanded they pay their respects
because of Joseph's rank. Though he wasn't really a home boy, Joseph's marriage
to the daughter of the priest of On, and his Pharaoh-given name of Tsophnath
Pa'neach, made him a naturalized Egyptian; and he was entitled to just as much of
the nation's respect afforded its native sons.

● Gen 50:9 . . Chariots, too, and horsemen went up with him; it was a very large
troop.

The unit of fighting men was likely for safeguarding all the dignitaries. Palestine
was a frontier in those days; and a caravan of aristocrats would be a really
tempting target for brigands.

● Gen 50:10 . .When they came to Gorena ha-Atad, which is beyond the Jordan,
they held there a very great and solemn lamentation; and he observed a mourning
period of seven days for his father.

A geographic location described as "beyond the Jordan" suggests the east side of
the river but the term is ambiguous and can just as easily mean west (e.g. Deut
3:18-20).

The Hebrew word for Gorena basically identifies smooth places; e.g. threshing
floors or any cleared space like a parade ground. Judging by the size of Joseph's
cortege, I'd have to say Gorena ha-Atad comprised some appreciable acreage.

Seven days became a traditional period of Jewish mourning (e.g. 1Sam 31:13, Job
2:13)
_
 

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