Jacob’s Prophetic Blessings: Unveiling the Spiritual Significance of Genesis 49

✨ Executive Summary

Genesis 49, often referred to as Jacob’s blessings, isn’t simply a farewell but a series of profound prophecies concerning the future of his twelve sons and their respective tribes. This chapter serves as a crucial bridge connecting the patriarchal narratives with the subsequent history of Israel. Each blessing, or in some cases, pronouncements of character flaws, unveils the unique destinies and contributions each tribe would make to the nation. The passage is steeped in symbolism, connecting to themes of leadership, strength, faithfulness, and ultimately, the coming of the Messiah through the tribe of Judah. Understanding Jacob’s prophetic pronouncements requires careful consideration of the historical context, linguistic nuances, and spiritual implications, offering valuable lessons for our lives today. We can find in WordPress Hosting a way to spread this message.

In this detailed commentary, we will delve deep into each verse, exploring the Coptic Orthodox perspective, enriched by Patristic wisdom, and relevant insights into the historical and geographical contexts. Our exploration of Jacob’s prophetic blessings seeks to uncover the timeless spiritual truths embedded within these ancient words and their applications for our modern spiritual journeys.

📖 Introduction

As Jacob, renamed Israel by God, neared his death, he gathered his sons to impart not merely a farewell, but a divinely inspired vision of their future. Jacob’s prophetic blessings, recorded in Genesis 49, offer a glimpse into the destinies of the twelve tribes of Israel, revealing both their strengths and weaknesses. This chapter stands as a testament to God’s sovereignty and foreknowledge, illuminating His plan for His chosen people.

Commentary Sections

Genesis 49:1-2 – The Gathering and Summons

וַיִּקְרָא יַעֲקֹב אֶל־בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר־יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים׃ הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם

(Wayyiqra’ Ya’aqov ‘el-banav wayyomer he’asefu ve’aggidah lakhem ‘et asher-yiqra’ etkhem be’acharit hayyamim. Hiqqavtsu veshim’u venei Ya’aqov veshim’u ‘el-Yisra’el avikhem)

“And Jacob called unto his sons, and said: ‘Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves, and hear, ye sons of Jacob; and hearken unto Israel your father.’”

Jacob, understanding the prophetic nature of his imminent words, summons his sons. The phrase “in the end of days” (בְּאַחֲרִית הַיָּמִים) is particularly significant. While it has an immediate application to the future of the tribes, it also carries eschatological weight, hinting at the ultimate fulfillment of God’s promises in the Messianic age. The change from “Jacob” to “Israel” emphasizes the divine authority behind the pronouncements. He speaks not just as a father, but as the one renamed by God, carrying a spiritual weight.

Patristic Insight: St. Cyril of Alexandria comments, “τοῦτο δέ φησιν, οὐχ ὡς ἄνθρωπος προλέγων, ἀλλ’ ὡς θεόπνευστος προφήτης.” (“touto de phēsin, ouch hōs anthrōpos prolégōn, all’ hōs theopneustos prophētēs.”) – “He says this, not as a man foretelling, but as a divinely inspired prophet.” (Cyril of Alexandria, *Commentary on Genesis*, PG 69:260)

Spiritual Application: Like Jacob, we are called to gather ourselves together in Christ, listening to the wisdom of our spiritual fathers and mothers, discerning the signs of the times and aligning our lives with God’s will. Are we listening for God’s voice in our lives? Are we discerning the spiritual significance of the times we live in?

Genesis 49:3-4 – Reuben: Instability and Loss of Primacy

רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עֹז׃ פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה

(Re’uven bekhori attah kochi vereshit oni yeter se’et veyeter ‘oz. Pachaz kammayim al-totar ki ‘alita mishkevei avikha az chillalta yetzu’i ‘alah)

“Reuben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Unstable as water, have not thou the excellency; because thou wentest up to thy father’s bed; then defiledst thou it—he went up to my couch.”

Reuben, despite being the firstborn, is denied the birthright due to his transgression. His “instability as water” (פַּחַז כַּמַּיִם) suggests a lack of self-control and moral fortitude. This verse demonstrates that position and privilege are not guarantees of spiritual success; character and obedience are paramount. His sin, violating Jacob’s bed, was a grievous offense that had lasting consequences for him and his descendants. The significance of lineage is emphasized here, showing the impact of individual actions on the entire future of the tribe.

Patristic Insight: St. John Chrysostom highlights the importance of chastity. “μηδὲ γὰρ ἀκολασίαν οὕτω φοβοῦμαι, ὡς τὸ πορνεῦσαι τὴν κλίνην τὴν γαμήλιον.” (“mēde gar akolasian houtō phoboumai, hōs to porneusai tēn klinēn tēn gamēlion.”) – “For I do not fear licentiousness as much as defiling the marriage bed.” (John Chrysostom, *Homilies on Genesis*, Homily 67)

Spiritual Application: This is a powerful reminder that even natural advantages can be forfeited through sin. We must guard against instability and cultivate self-control, remembering that our actions have consequences that ripple through generations. Are we guarding against our own instabilities? Are we considering the long-term impact of our choices?

Genesis 49:5-7 – Simeon and Levi: Instruments of Cruelty

שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל

(Shim’on velewi achim kelei chamas mecheroteihem. Besodam al-tavo nafshi biqehalam al-techad kevodi ki ve’appam hargu ish uvirtzonam ‘iqqeru-shor. Arur ‘appam ki ‘az ve’evratam ki qasheta achalleqem beya’aqov va’afitzem beyisra’el)

“Simeon and Levi are brethren; weapons of violence are their swords. Let my soul not come into their council; unto their assembly let my glory not be united; for in their anger they slew men, and in their wantonness they houghed oxen. 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.”

Simeon and Levi are condemned for their violence and cruelty, stemming from the incident in Shechem (Genesis 34). Jacob explicitly distances himself from their actions, refusing to be associated with their violent nature. This prophecy foreshadows their lack of a specific tribal inheritance, being scattered amongst the other tribes. However, it’s important to note that Levi’s scattering was ultimately redeemed, becoming the priestly tribe, serving God within all of Israel. Their initial violence was ultimately transformed into a service and sacrifice for God’s people.

Patristic Insight: St. Gregory of Nyssa says of anger, “θυμός ἐστι φλόξ ψυχῆς.” (“thymos esti phlox psychēs.”) – “Anger is a flame of the soul.” (Gregory of Nyssa, *On the Making of Man*, PG 44:136)

Spiritual Application: This passage warns against the destructive power of anger and uncontrolled violence. While anger itself isn’t inherently sinful (Ephesians 4:26), it must be managed and directed towards righteousness. We must actively cultivate gentleness, patience, and self-control, seeking God’s grace to overcome our sinful tendencies. Are we allowing anger to control us? Are we seeking God’s help to transform our anger into righteous action?

Genesis 49:8-12 – Judah: The Lion’s Whelp and the Scepter of Kingship

יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ׃ גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שִׁילֹה וְלוֹ יִקְהַת עַמִּים׃ אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סוּתֹה׃ חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב

(Yehudah attah yodukha acheikha yadkha be’oref oyeveikha yishtachavu lekha benei avikha. Gur aryeh yehudah miteref beni ‘alita kara’ ravatz ke’aryeh ukhelavi mi yeqimennu. Lo-yasur shevet miyehudah umechoqeq mibbein raglav ad ki-yavo shiloh velo yiqhat ‘ammim. Osri lagefen ‘iro velasso reqah beni atono kibbes bayyayin levusho ubedam-‘anavim suto. Chakhlili einayim miyyayin uleven-shinnayim mechalav)

“Judah, thee shall thy brethren praise; thy hand shall be on the neck of thine enemies; thy father’s sons shall bow down before thee. Judah is a lion’s whelp; from the prey, my son, thou art gone up. He couched, he lay down as a lion, and as a lioness; who shall rouse him up? The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh come; and unto him shall the obedience of the peoples be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he hath washed his garments in wine, and his vesture in the blood of grapes; his eyes are darker than wine, and his teeth whiter than milk.”

This is perhaps the most significant blessing, as it establishes Judah’s preeminence and foretells the coming of the Messiah, referred to here as “Shiloh” (שִׁילֹה). The imagery of a lion (אַרְיֵה) symbolizes strength, courage, and royal authority. The promise that “the scepter shall not depart from Judah” guarantees the Davidic line of kings, culminating in the ultimate King, Jesus Christ. The abundance of wine and milk paints a picture of prosperity and blessing associated with Judah’s reign. The line “unto him shall the obedience of the peoples be” points directly to the universal reign of Christ.

Patristic Insight: St. Athanasius connects “Shiloh” to Christ: “οὐ γὰρ ἂν ἐγένετο ἡ ἀρχὴ τοῦ Ἰούδα μέχρι Χριστοῦ, εἰ μὴ αὐτὸς ὁ Χριστὸς ἦν τὸ τέλος.” (“ou gar an egeneto hē archē tou Iouda mechri Christou, ei mē autos ho Christos ēn to telos.”) – “For the rule of Judah would not have continued until Christ, unless Christ Himself were the end.” (Athanasius, *Against the Arians*, Discourse 2, 9)

Spiritual Application: We, as Christians, are called to recognize and submit to the authority of Christ, the Lion of Judah. We must live in obedience to His teachings and seek to reflect His character in our lives. The imagery of abundance calls us to trust in God’s provision and to share our blessings with others. Are we submitting to Christ’s authority in our lives? Are we trusting in His provision for our needs?

Genesis 49:13 – Zebulun: Dwelling by the Sea

זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיּוֹת וְיַרְכָתוֹ עַל־צִידֹן

(Zevulun lechof yammim yishkon vehu lechof oniyyot veyarkhato ‘al-tzidon)

“Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships; and his border shall be upon Zidon.”

This prophecy accurately describes the geographical location of the tribe of Zebulun, bordering the Mediterranean Sea. Zebulun would be a prosperous trading hub, benefiting from its proximity to the sea. This blessing emphasizes the importance of commerce and trade in the prosperity of a nation. The proximity to Zidon (Sidon), a Phoenician city, suggests interaction and potential cultural exchange.

Spiritual Application: While we may not all be involved in maritime trade, we can apply the principle of resourcefulness and utilizing our talents for the benefit of others. We are called to be good stewards of the gifts and opportunities God has given us, using them to advance His kingdom. Are we utilizing our gifts and talents for God’s glory? Are we seeking opportunities to bless others through our work?

Genesis 49:14-15 – Issachar: A Donkey Burdened

יִשָּׂשכָר חֲמֹר גָּרֶם רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם׃ וַיַּרְא מְנֻחָה כִּי־טוֹב וְאֶת־הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס־עֹבֵד

(Yissakhar chamor gerem rovetz bein hammishpetayim. Vayyar menuchah ki-tov ve’et-ha’aretz ki na’emah vayyet shikmo lisbol vayehi lemas-‘oved)

“Issachar is a strong ass couching down between the sheepfolds. And he saw that rest was good, and the land that it was pleasant; and he bowed his shoulder to bear, and became a servant under tribute.”

Issachar is depicted as a strong but passive donkey, content with agricultural life and willing to submit to servitude for peace and rest. This prophecy suggests a tribe characterized by diligence and hard work, but perhaps lacking in ambition and leadership. The image of the donkey “couching down between the sheepfolds” implies a love of tranquility and a willingness to accept the status quo.

Spiritual Application: While hard work and contentment are valuable virtues, we must also be careful not to become complacent or passive in the face of injustice. We are called to balance diligence with a willingness to stand up for what is right and to challenge oppressive systems. Are we balancing hard work with a commitment to justice? Are we using our voices to speak up for the oppressed?

Genesis 49:16-18 – Dan: Judging His People and Waiting for Salvation

דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל׃ יְהִי־דָן נָחָשׁ עֲלֵי־דֶרֶךְ שְׁפִיפֹן עֲלֵי־אֹרַח הַנֹּשֵׁךְ עִקְּבֵי־סוּס וַיִּפֹּל רֹכְבוֹ אָחוֹר׃ לִישׁוּעָתְךָ קִוִּיתִי יְהוָה

(Dan yadin ammo ke’echad shivtei yisra’el. Yehi-dan nachash ‘alei-derekh shefifon ‘alei-orach hannoshekh ‘iqvei-sus vayyippol rokhevo achor. Lishuatekha qivviti YHWH)

“Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent in the way, a horned snake in the path, that biteth the horse’s heels, so that his rider falleth backward. I wait for Thy salvation, O LORD.”

The prophecy regarding Dan is complex. It suggests a tribe that will exercise judgment and leadership, but also one that will employ cunning and treachery, symbolized by the serpent. The phrase “I wait for Thy salvation, O LORD” (לִישׁוּעָתְךָ קִוִּיתִי יְהוָה) is a heartfelt cry for deliverance, perhaps reflecting Jacob’s awareness of the challenges and temptations that Dan would face. Traditionally, some interpret this as foreshadowing the rise of the Antichrist from the tribe of Dan.

Patristic Insight: St. Irenaeus discusses the Antichrist coming from the tribe of Dan. “Et quidem de tribu Dan Antichristum nasciturum dicit propheta.” (“Et quidem de tribu Dan Antichristum nasciturum dicit propheta.”) – “And indeed the prophet says that the Antichrist will be born from the tribe of Dan.” (Irenaeus, *Against Heresies*, Book 5, 30, 2)

Spiritual Application: This passage reminds us of the constant need for vigilance and discernment. We must be aware of the potential for deception and treachery in the world, and we must always look to God for salvation and guidance. Are we vigilant against deception and temptation? Are we constantly seeking God’s salvation?

Genesis 49:19 – Gad: Overcoming and Overcoming Again

גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגֻד עָקֵב

(Gad gedud yegudennu vehu yagud ‘aqev)

“Gad, a troop shall overcome him; but he shall overcome at the last.”

Gad’s blessing speaks of enduring attacks but ultimately prevailing. “A troop shall overcome him” (גְּדוּד יְגוּדֶנּוּ) indicates initial setbacks, but “he shall overcome at the last” (וְהוּא יָגֻד עָקֵב) promises eventual victory. This speaks to resilience and the ability to bounce back from adversity.

Spiritual Application: We are often faced with challenges and setbacks in life. This verse encourages us to persevere, knowing that with God’s help, we can overcome any obstacle. We must hold onto hope and trust in God’s promise of ultimate victory. Are we persevering through challenges with faith? Are we trusting in God’s promise of victory?

Genesis 49:20 – Asher: Abundance of Food and Delicacies

מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ

(Me’asher shmenah lachmo vehu yitten ma’adannei melekh)

“Out of Asher his bread shall be fat, and he shall yield royal dainties.”

Asher’s blessing highlights abundance and luxury. “His bread shall be fat” (שְׁמֵנָה לַחְמוֹ) suggests fertile land and plentiful harvests. “He shall yield royal dainties” (יִתֵּן מַעֲדַנֵּי מֶלֶךְ) indicates a tribe known for producing delicacies fit for a king. This blessing symbolizes prosperity and enjoying the fruits of one’s labor.

Spiritual Application: We are called to recognize God as the source of all our blessings and to be grateful for His provision. We can also apply this principle to cultivating excellence in our work, striving to produce the best we can for God’s glory. Are we grateful for God’s provision in our lives? Are we striving for excellence in our work?

Genesis 49:21 – Naphtali: A Doe Let Loose

נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר

(Naftali ayyalah shluchah hannoten imrei-shafer)

“Naphtali is a hind let loose; he giveth goodly words.”

Naphtali is described as a “hind let loose” (אַיָּלָה שְׁלֻחָה), suggesting freedom, agility, and grace. “He giveth goodly words” (הַנֹּתֵן אִמְרֵי־שָׁפֶר) implies eloquence and the ability to communicate effectively. This speaks to a tribe known for its beauty and persuasive communication skills.

Spiritual Application: We are called to use our words to uplift, encourage, and inspire others. Like Naphtali, we should strive to communicate with grace, clarity, and truth, using our voices to share the Gospel and to speak up for the voiceless. Are we using our words to uplift and encourage others? Are we communicating with grace and truth?

Genesis 49:22-26 – Joseph: Blessed Above All

בֵּן־פֹּרָת יוֹסֵף בֵּן־פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר׃ וַיְמָרְרֻהוּ וְרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים׃ וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל׃ מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם׃ בִּרְכֹת אָבִיךָ גָּבְרוּ עַל־בִּרְכֹת הוֹרַי עַד־תַּאֲוַת גִּבְעֹת עוֹלָם תִּהְיֶיןָ לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו

(Ben-porat yosef ben-porat ‘alei-‘ayin banot tza’adah ‘alei-shur. Vayemarruh uverobbu vayyistmuhu ba’alei chitzim. Vatteshev be’eitan qashto vayyappozu zero’ei yadav midei avir ya’aqov mishsham ro’eh even yisra’el. Me’el avikha veya’zerekka ve’et shaddai vivarekhekka birkhot shamayim me’al birkhot tehom rovetzet tahat birkhot shadayim varacham. Birkhot avikha gavru ‘al-birkhot horai ‘ad-ta’avat giv’ot ‘olam tihiyenah lero’sh yosef uleqadqod nezir echav)

“Joseph is a fruitful vine, a fruitful vine by a fountain; his branches run over the wall. The archers have sorely grieved him, and shot at him, and persecuted him; but his bow abode in strength, and the arms of his hands were made strong, by the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel, 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 coucheth beneath, blessings of the breasts, and of the womb. 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 is prince among his brethren.”

Joseph receives the most extensive and lavish blessing, reflecting his righteousness and faithfulness. The imagery of a “fruitful vine” (בֵּן־פֹּרָת) symbolizes abundance and prosperity. Despite facing persecution (“The archers have sorely grieved him”), Joseph remains strong and resilient, supported by God’s power (“the Mighty One of Jacob”). The blessings include blessings of heaven and earth, fertility, and lasting honor. He is recognized as a leader and a source of strength for his people. This whole section demonstrates the reward for faithfulness and righteous leadership.

Spiritual Application: Joseph’s life serves as an example of how God can turn adversity into blessing. We are called to remain faithful to God, even in the face of trials, trusting that He will ultimately reward our faithfulness. We must also strive to be sources of strength and support for others, reflecting God’s love and compassion. Are we remaining faithful to God in the face of trials? Are we being sources of strength and support for others?

Genesis 49:27 – Benjamin: A Ravenous Wolf

בִּנְיָמִין זְאֵב יִטְרָף בַּבֹּקֶר יֹאכַל עַד וְלָעֶרֶב יְחַלֵּק שָׁלָל

(Binyamin ze’ev yitraf babboqer yokhal ‘ad vela’erev yechalleq shalal)

“Benjamin is a wolf that raveneth; in the morning he shall devour the prey, and at even he shall divide the spoil.”

Benjamin is described as a “wolf that raveneth” (זְאֵב יִטְרָף), suggesting a tribe known for its fierceness and military prowess. “In the morning he shall devour the prey, and at even he shall divide the spoil” implies swift and decisive victories. This blessing foreshadows Benjamin’s contributions to Israel’s military history.

Spiritual Application: While we are not called to physical violence, we can apply the principle of spiritual warfare. We must be vigilant against the attacks of the enemy and be prepared to defend our faith and our loved ones. We must also be willing to share the “spoils” of our victories with others, using our resources to build up the kingdom of God. Are we vigilant against spiritual attacks? Are we using our resources to build up God’s kingdom?

Genesis 49:28-33 – Jacob’s Death and Burial

כָּל־אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר־דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם׃ וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל־עַמִּי קִבְרוּ אֹתִי אֶל־אֲבֹתַי אֶל־הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵלָה אֲשֶׁר עַל־פְּנֵי מַמְרֵא בִּשְׂדֵה הַמַּכְפֵלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרוֹן הַחִתִּי לַאֲחֻזַּת־קֶבֶר׃ שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה׃ מִקְנֵה הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ מֵאֵת בְּנֵי־חֵת׃ וַיְכַל יַעֲקֹב לְצַוֹּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו

(Kol-elleh shivtei yisra’el shneim ‘asar vezot asher-dibber lahem avihem vayevarekh otam ish asher kevirkhato berakh otam. Vayetzev otam vayyomer aleihem ani ne’esaf el-‘ammi qivru oti el-avotai el-hamm’arah asher bisdeh hamakhpelah asher ‘al-pnei mamre bisdeh hamakhpelah asher qanah avraham et-hassadeh me’et ‘efron hachitti la’achuzzat-qever. Shammah qavru et-avraham ve’et sarah ishto shammah qavru et-yitzchaq ve’et rivqah ishto veshammah qavarti et-le’ah. Miqneh hassadeh vehamm’arah asher-bo me’et bnei-chet. Vayekhal ya’aqov letzavot et-banav vayye’esof raglav el-hammittah vayyigva vayye’asef el-‘ammav)

“All these are the twelve tribes of Israel; and this is what their father spoke unto them, and blessed them; every one according to his blessing he blessed them. And he charged them, and said unto them: