Genesis (49-50)
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Genesis 49
1 And Jacob called unto his sons and said, “Gather yourselves together, that I may tell you that which shall befall you in the last days. — in the last days, or the latter days, after you have entered and be settled in the Land of Promise; just before the Messiah’s coming;
— the Targum Onkelos says
Come together and listen, sons of Yaakov; listen to [accept chastisement from] Yisrael, your father.
— the Targum of Jonathan reveals
“And Jacob called his sons and said to them: ‘Purify yourselves from uncleanness, and I will show you the hidden secrets, the concealed ends, the hidden rewards of the righteous, the punishment of the wicked, and what the shadow of Eden is like.’
“As one, the twelve tribes of Israel gathered, surrounding the golden throne upon which he reclined. From the moment the Glory of the Shekhinah of the Lord was revealed, the ‘End’—when the King Messiah is destined to come—was hidden from him.
“Therefore he said: ‘Come, and I will relate to you that which shall befall you in the end of days.'”
2 “Gather yourselves together and hear, ye sons of Jacob, and hearken unto Israel your father: — here it contains a number of predictions or prophecies which were to be fulfilled at distant periods;
— the Targum Onkelos says
Come together and listen, sons of Yaakov; listen to [accept chastisement from] Yisrael, your father.
3 “Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. — Reuben~France, as the firstborn by nature, has the first place in the benedictory address;
— the Targum Onkelos says
Reuvein, you are my firstborn, you are my strength, and the beginning of my manhood [power]; superior in rank and superior in power [it would have been right for you to take three portions—the birthright, the priesthood, and the kingship].
— the Targum of Jonathan reveals
“Reuben, you are my firstborn, the head of my strength, the beginning of my service, and the start of the city of my thoughts.
“It was fitting for you to have the Birthright, the High Priesthood, and the Kingdom.
“But because you sinned, my son, the Birthright was given to Joseph, the Kingdom to Judah, and the Priesthood to Levi.”
— great honor and power; the birthright was yours, the priesthood was yours, the kingship was yours, but now that you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah;
Q. The priesthood bestored upon the Levites, to operate in God’s Temple; the scepter and kingship belong to Judah, to rule and uphold God’s laws, statutes and ordinances; the birthright bestored upon Joseph, but what is the posterity of Joseph supposed to do?
4 Unstable as water, thou shalt not excel, because thou wentest up to thy father’s bed; then defiledst thou it; he went up to my couch.
— unstable as water, Reuben shalt not excel; as water is prone to flow downward to an inferior situation, so France should fall from the pre-eminence he had by birth;
— May Reuben live and not die (Deu 33:6, because such sin is to be stoned to death Deu 27:20); but thou shalt not excel, or be not the most eminent amongst thy brethren; thou hast lost thy pre-eminency due to thee by birthright, both for thyself and for thy posterity (no prominent character are from Reuben/French);
— Reuben most famous posterity, Napoleon, was best known not for his conquest, but for his defeat at Waterloo; and it shall be given to others; the priesthood to Levi, the dominion or septer to Judah (the Jews); and the double portion of birthright to Joseph (the Anglo-Saxons);
— the Targum Onkelos says
Unstable as water, you shall no longer be superior, [However, because you went towards your anger like flowing water, you will not benefit, you will not receive an additional portion,] for you have gone up [to the place of] your father’s bed. You profaned He Who went up on my couch[, my son, you went up].
— the Targum of Jonathan reveals
“I compare you to a small garden into which light streams have entered, but then powerful, surging rivers overflowed it, and it could not withstand them and was overturned.
“So was your will broken, Reuben my son, for you sinned; but do not continue [to sin], and for the sin you committed, you shall be forgiven.
“For it was accounted to you as if you had entered the bed where your father had slept, in the time that you disordered my couch upon which you ascended.”
5 “Simeon and Levi are brethren; instruments of cruelty are in their habitations. — Simeon and Levi are brethren; brother for Dinah, but not for Joseph, that is, they are alike in character and disposition;
— weapons of villainy are their heritage; these two brothers were in their same modes of thought and action; and were associated in the massacre of the Shechemites; but not for Joseph;
— the Targum Onkelos says
Shimon and Levi are brothers [mighty men]. Instruments of violence are their wares. [In the land of their residence they did mighty deeds.]
— the Targum of Jonathan reveals
“Simeon and Levi are twin brothers; sharp weapons of war are their hallmark, [used] for hewing down [their enemies].”
6 O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united; for in their anger they slew a man, and in their selfwill they dug down a wall.
— my soul, come not thou into their secret; Jacob seems ashame to be with either of them; their cursed plot hatched in secret: far be it from me to approve of their secret designs;
— the Targum Onkelos says
My soul will not enter [was not in] their secret council, let my honor not be identified with their assembly [when they gathered to go to war against Shechem I did not descend from my honor and join them]. For in their anger they killed a [”dead”] man, and through their willfulness they maimed an ox [demolished the enemy’s wall].
— the Targum of Jonathan reveals
“In their counsel, my soul took no pleasure; and in their assembling to Shechem to destroy it, my honor was not united; for in their anger they slew a king and his ruler, and by their will they tore down the wall of their enemies.”
7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel! I will divide them in Jacob, and scatter them in Israel. — the violence against the Shechemites is a proof of this: thus both posteries of Simeon and Levi were to be scattered throughout Israel;
— for the tribe of Levi: “I am your portion and your inheritance” Numbers 18:20;
— for the tribe Simeon, the mysteries remain why they were lost among Israel;
— the Targum Onkelos says
Cursed be their anger for it is powerful, and their fury for it is cruel. I will divid them throughout Yaakov and scatter them throughout [the land of] Israel.
— the Targum of Jonathan reveals
“Jacob said: Cursed was the city of Shechem when they entered into it to destroy it in their mighty anger, and their fury against Joseph, for it was harsh.
“Jacob said: If these two dwell together as one, there is no king or ruler who could stand before them. [Therefore], I will divide the inheritance of the sons of Simeon into two portions: one portion shall go out from within the inheritance of the sons of Judah, and one portion among the rest of the tribes of Jacob.
“And I will scatter the tribe of Levi within all the tribes of Israel.”
8 “Judah, thou art he whom thy brethren shall praise; thy hand shall be on the neck of thine enemies; thy father’s children shall bow down before thee. — Judah, the fourth son of Jacob, comes in for the supremacy;
— thy hand shall be on the neck of thine enemies; that is, always ready to strangle its enemies to death;
— thy father’s children shall bow down before thee; before the kings that should spring from this tribe, and should rule over all the rest, as David and Solomon, to whom civil adoration and respect were given by them;
— the Book of Jasher, chapter 56, adds regarding Judah’s propensity and prominence in war, and the use of bow (and arrows); missiles, and all other form of weapons; that is, Judah is prone to go to war with its neighbours:
And Jacob said unto Judah, I know my son that thou art a mighty man for thy brethren; reign over them, and thy sons shall reign over their sons forever.
Only teach thy sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies. Book of Jasher 56:8-9
— the Targum Onkelos says
Yehudah, your brothers will praise you [you confessed, and you were not ashamed. Your brothers will acknowledge you.] Your hand will be on the neck of [overpower] your enemies. [Your haters will be dispersed. They will turn the back of their necks to you.] Your father’s sons will prostrate themselves to you [greet you first].
— the Targum of Jonathan reveals
“Judah, you confessed regarding the incident of Tamar; therefore your brothers shall praise you and shall be called ‘Jews’ after your name.
“Your hands shall exact punishment for you from your enemies, to launch arrows at them when they turn their backs before you.
“And your father’s sons shall be early to greet you in peace.”
9 Judah is a lion’s whelp; from the prey, my son, thou art gone up. He stooped down, he couched as a lion, and as an old lion; who shall rouse him up? — the origin of the three lions;
— Judah is a lion’s whelp; the lion is the king of beasts, the terror of the forest when he roars; when he seizeth his prey, none can resist him;
— this it was prophecised that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably enjoy what was gotten by those victories;
— here Judah is compared, not to a lion rampant, always raging, but to a lion couching, enjoying the satisfaction of his success, and that shouldn’t create vexation to others;
— who shall rouse him up? a lion grown up and in its full strength, or a lioness, which is the fiercest, and therefore the most dangerous to rouse up when laid down, either in its den, or with its prey in its paws: so dangerous it was to provoke the tribe of Judah;
— the Targum Onkelos says
Yehudah is like a young lion. [He will be a ruler at the beginning, and at the end, a king will be anointed from the house of Yehudah.] You have risen above plunder my son. [For from the judgment of death, my son, you removed yourself.] He crouches, rests like a lion, [He will rest and dwell in strength like a lion.] like an awesome lion, who will rouse him? [there is no kingdom that can make him tremble.]
— the Targum of Jonathan reveals
“I compare you, Judah my son, to a young lion. From the killing of Joseph my son, you withdrew your soul; and from the judgment of Tamar, you shall be delivered.
“You shall rest and dwell in strength like a lion, and like a lioness—when he rests, who shall rouse him?”
10 The scepter shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come; and unto Him shall the gathering of the people be.
— the sceptre, the staff, the emblem of authority: kingship; shall not depart from Judah, also, the great council of Israelites, termed the Sanhedrin; first constituted chiefly of the Levites, then the tribe of Judah, together they constitute the Jews;
— until Shilo arrives, this is the Messianic King; until he comes;
— the Targum Onkelos says
The rod [of the ruler] will not depart from [the house of] Yehudah, nor a law-enforcer from between his feet [nor a scribe from his children’s children forever], until Shiloh Comes [the Moshiach will come, for his is the kingship], and to him shall be an assembly of nations [nations will listen].
— the Targum of Jonathan reveals
“Kings and rulers shall not cease from the House of Judah, nor scribes who teach the Torah from his seed, until the time that the King Messiah shall come—the youngest of his sons—and because of him, the nations shall melt away.”
11 Binding his foal unto the vine, and his ass’s colt unto the choice vine, he washed his garments in wine, and his clothes in the blood of grapes.
— binding his foal unto the vine; of the tribe of Judah, signify that vines should grow in such plenty, and so large and strong, that a man might fasten his ass to one of them;
— and he washed his garments in wine, and his clothes in the blood of grapes, setting forth the great abundance of wine in this tribe, that if they would, they might have used it instead of water to wash their clothes in;
— the Targum Onkelos says
He loads his young donkey with grapes of a vine, and his she-donkey’s foal with a vine-branch. [He will bring Israel from all around to his city, the nation who will build his Temple. The righteous will congregate around the Moshiach, and those who engage in Torah will study with him.] He washes his clothes in wine, [May his garments be of fine purple cloth,] and his cloak in the blood of grapes [and his clothes of fine wool colored in scarlet and other colors].
— the Targum of Jonathan reveals
“How beautiful is the King Messiah who is destined to arise from the House of Judah! He girds his loins and goes down; he sets in order the battle-arrays against his enemies and slays kings along with their rulers.
12 His eyes shall be red with wine, and his teeth white with milk. — his eyes shall be red with wine; signifying their adult or elder use of wine, and the effect of it; also the goodness and generosity of their wine, that if drank plentiful, and especially to excess, would have such an effect;
— and his teeth white with milk; signifing the fruitfulness of his land, producing fine pastures, on which flocks and herds fed, and gave abundance of milk for their young; the Targums say “his mountains shall be red with his vineyards, and his hills shall drop wine, and his valleys shall be white with corn and flocks of sheep;”
— the Targum Onkelos says
His eyes are red from wine, [His mountains will become red with his vineyards, / His winepresses will be flowing with wine,] and his teeth are white [from an abundance of] milk [His valleys will appear white from the abundance of grain and sheep].
— the Targum of Jonathan reveals
“How beautiful are the eyes of the King Messiah! Like pure wine, [too pure] to behold the uncovering of nakedness or the shedding of innocent blood.
“His teeth are cleaner than milk, [too clean] to consume that which is stolen or taken by force.
“And then his mountains and his winepresses shall grow red with wine; and his hills shall grow white with grain and with the folds of the flocks.”
13 “Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Sidon. — Zebulun~Holland; shall dwell at the haven of the “sea;”
— the territory of Holland, or the Netherlands, the tribe then lay upon the inland sea of Gennesaret and toward the shore of the Mediterranean; but now in low-lying northern Europe;
— that Jonah was from Zebulun; that is what is written: “The third lot arose [for the children of Zebulun.… from there it passed eastward [to Gat Ḥefer]” (Joshua 19:10, 13). And it is written: “In accordance with the word of the Lord, God of Israel, that He spoke by means of His servant Jonah son of Amitai [the prophet, who was from Gat Ḥefer]” (II Kings 14:25);
— the Targum Onkelos says
Zevulun will settle on seashores, he will be a harbor for ships [conquer the borders with ships]; [he will consume the best of the sea] his border will reach to Sidon.
— the Targum of Jonathan reveals
“Zebulun shall dwell by the shores of the sea, and he shall be a ruler over the harbors; he shall conquer the provinces of the sea with ships, and his boundary shall reach unto Sidon.”
14 “Issachar is a strong ass, couching down between two burdens. — Issachar shall be strong and industrious, fit for and inclined to labour, particularly the toil of husbandry; like the ass that patiently carries his burden; to be active, given to agricultural labors;
— couching down between two burdens; for much of history, Finland was ruled by Sweden; and during the Cold War, had to struggle to navigate between Western and Soviet forces; even where it is now a part of NATO, it still has to couch between two burdens;
— the Targum Onkelos says
Yissachar is a bony donkey [rich in property], crouching [and his inheritance is] between the borders.
— the Targum of Jonathan reveals
“Issachar is a donkey [laden] with the Torah, a mighty tribe that knows the [astronomical] calculations of the times; and he reclines between the boundaries of his brothers.”
15 And he saw that rest was good, and the land that it was pleasant, and bowed his shoulder to bear, and became a servant to tribute.
— the Targum Onkelos says
He saw that rest [his portion] is good, and that the land is pleasant [produces fruit]; he bent his shoulder to bear the burden [and he will conquer territories of peoples and destroy their inhabitants]; and became a servant to pay the tribute [and those that remain will become workers to him and bring taxes].
— a servant unto tribute; or task-work; it means service paid in actual labour, such as was exacted by Solomon of the descendants of the Canaanites (1 Kings 9:21, where the phrase used here is translated “a tribute of bondservice;” and II Chronicles 8:8);
— the Targum of Jonathan reveals
“And he saw the rest of the World to Come, that it is good, and the portion of the Land of Israel, that it is pleasant.
“Therefore, he inclined his shoulder to labor in the Torah; and his brothers became those who bring him gifts.”
— asking ChatGPT: had Finland paid tributes to her neighbours in history?
Yes, Finland has historically been involved in paying tributes to neighboring powers under various circumstances. These payments were usually the result of political pressure, conquest, or as part of peace treaties. Here are some notable instances:
1. Tribute to Novgorod and Russia:
In the medieval period, parts of what is now Finland were under the influence of both Sweden and Novgorod (a powerful Russian principality). Some Finnish tribes, especially in Karelia and eastern Finland, were sometimes forced to pay tribute to Novgorod. This was part of the broader competition for control over Finland between Novgorod and Sweden.
- Karelia: Eastern Finland and the Karelian region were especially contested. Finnic tribes in this region would at times pay tribute to Novgorod, particularly during periods when Novgorod held power over parts of the area.
2. Swedish Rule:
Finland was part of the Kingdom of Sweden from the 12th century until 1809. During this time, Finland did not pay tribute as a foreign subject but contributed to Swedish military campaigns and supported the Swedish economy through taxes, which sometimes resembled tribute-like obligations, especially in wartime.
- Wars with Russia: Finland often bore the brunt of Swedish conflicts with Russia, and as part of the Kingdom of Sweden, its resources were used to support these wars. While this was not tribute in the classical sense, it involved significant economic sacrifice.
3. Under Russian Rule (1809–1917):
After Sweden ceded Finland to Russia following the Finnish War (1808–1809), Finland became an autonomous Grand Duchy under the Russian Empire. Although Finland had its own governmental structures and relative autonomy, it was required to support the Russian Empire, particularly in terms of military service and taxes.
- Tribute-like obligations: Finland had to contribute economically and militarily to the Russian Empire. While Finland was not subjected to formal “tribute,” the economic obligations placed on it during its time as a Russian Grand Duchy were similar to the tributes or taxes paid by other subjugated territories.
4. Viking Age (pre-Swedish control):
Before becoming part of the Swedish kingdom, some Finnish tribes may have been subjected to tribute payments to Viking raiders from Scandinavia. This would have been common in the Viking Age, when Norsemen would raid or exert influence over coastal communities in the Baltic region, including those in Finland.
5. Post-Swedish and Russian Rule:
After gaining independence in 1917 following the Russian Revolution, Finland no longer paid tributes to any neighboring country. However, during the Winter War (1939–1940) and Continuation War (1941–1944) with the Soviet Union, Finland was forced to cede territory and make reparations to the Soviet Union after World War II.
- War Reparations to the Soviet Union: While not a historical tribute in the traditional sense, Finland was forced to pay significant reparations to the Soviet Union after World War II. Finland’s war reparations were in the form of industrial goods, such as machinery, ships, and other materials, rather than direct monetary payments.
In summary, Finland has, at various points in its history, paid tribute or similar obligations to more powerful neighboring states, including Novgorod, Russia, and Sweden, depending on the political situation of the time. These tributes were generally part of power struggles over control of the region and were often driven by geopolitical pressures rather than voluntary alliances.
16 “Dan shall judge his people, as one of the tribes of Israel. — Dan; in passing on to the sons of the maids it was necessary to assure them of an independent rank among their brethren: the four tribes descended from them did always hold an inferior position;
— Dan is the first of the children of concubine wives as yet taken notice of; that a judge should arise out of him as out of the other tribes; that should judge all Israel, an honour given to Samson, who was of the tribe of Dan; today they Dan settled in Ireland and Denmark;
— the Targum Onkelos says
Dan will avenge his people [From the house of Dan a man will be chosen and will arise, in his day his people will be delivered], as one of the tribes of Israel [and in his years the tribes of Israel will rest together].
— the Targum of Jonathan reveals
“From the House of Dan, a man is destined to arise who shall judge his people with judgments of truth; as one, the tribes of Israel shall listen to him.”
17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse’s heels, so that his rider shall fall backward. — the adder is the cerastes or horned serpent, of the color of the sand,
— and therefore, not easily recognized, that inflicts a fatal wound on him that unwarily treads on it; features that are conspicuous in Samson, the most illustrious of its judges;
— that biteth the horse heels, so that his rider shall fall backward; the golden calf set up in Dan by Jeroboam; for this sort of serpents lying in horse ways and cart ruts, snaps at and bites horses as the Ten Tribes of Northern Israel passed along Bethel and Dan; causing their riders to fall backward into idolatry;
— the Targum Onkelos says
Dan will be a serpent on the road, [The man that will be chosen and will arise from the house of Dan û his terror will fall upon the peoples, and his smiting will be strong against the Pelishtim. Like a viper he will lie on the way,] a viper on the path [and like an old snake he will ambush on the path], that bites the horse’s heel [He will kill the mighty of the camp of the Plishtim / the horsemen with the infantry / He will uproot the horses and chariots] so that the rider falls backward [and he will cause their riders to fall backward].
— the Targum of Jonathan reveals
“There shall be a man who is chosen and shall arise from the House of Dan; he is compared to a basilisk (churmana) that lies at the crossroads, and like the heads of serpents that lurk by the path, which bite the horse in its heel, and from its terror, its rider is thrown backward.
“Thus shall Samson bar Manoah slay all the mighty men of the Philistines—the horsemen and the footmen—and he shall uproot their horses and cast their enemies backward.”
18 I have waited for Thy salvation, O Lord! — missing out of the 144,000 of Revelation 7, Dan exclaimed “I have waited for thy salvation, O Lord.” Jacob finding his spirits faint and flag, stops and breathes awhile before he proceeded any further in blessing other tribes;
— the Targum Onkelos says
For your deliverance, I wait, Adonoy.
— the Targum of Jonathan reveals
“Jacob said, when he saw Gideon the son of Joash and Samson the son of Manoah arising as saviors:
“‘Not for the salvation of Gideon do I hope, and not to the salvation of Samson do I look; for their salvation is but a salvation of the hour.
“Rather, for Your salvation do I hope and look, O Lord—for Your salvation is an eternal salvation.'”
19 “Gad, a troop shall overcome him; but he shall overcome at the last. — Gad~Switzerland; Gad, which signifies a troop, foresees the character a warlike tribe;
— being seated on the other side Jordan was exposed to the incursions and spoils of the Moabites and Amonites; who came upon them like troops of robbers, and seized upon their possessions and retained them for some years;
— the Targum Onkelos says
[From the house of] Gad will be an assailing [armed] troop[s will pass over the Jordan before their brothers to war]; he will be a troop at their heels [and they will return to their land with much property].
— the Targum of Jonathan reveals
“The tribe of Gad shall cross over armed with the rest of the tribes across the torrents of Arnon; and they shall conquer before them the pillars of the land.
“And they shall return armed at the end with great possessions, and they shall dwell in tranquility beyond the crossing of the Jordan, for there they desired and were granted their inheritance.”
20 “Out of Asher, his bread shall be fat, and he shall yield royal dainties. — Asher~Belgium; the territory of this tribe, extending along the coast from Mount Carmel to Lebanon, was very productive;
— replenished not only with bread for necessity, but with fatness, with dainties, royal daintie; not only oil for ointments, but also delicious and excellent fruits, fit to be presented to a king;
— the Targum Onkelos says
From Asher will come oily food [The land of Asher is good], he will provide [it produces] delicacies for the king.
— the Targum of Jonathan reveals
“Blessed is Asher! Fat are the fruits of his land; it produces spices and the roots of medicinal drugs.”
21 “Naphtali is a hind let loose; he giveth goodly words. — Naphtali~Sweden; is a deer roaming at liberty; is light and active, moving rapidly like “a hind let loose;” or literally, sent forth, like the scouts or van of an army;
— a hind let loose; another view is an image of ease and grace in movement, associated with promiscuous sex or experimenting with drugs;
— the Targum Onkelos says
Naftali is a gazelle-like messenger, [The lot of Naftali will fall on a good land. His inheritance will yield fruit,] he delivers pleasant Sayings [they will give thanks and blessings over them].
— the Targum of Jonathan reveals
“Naphtali is a swift messenger, resembling a deer that runs upon the peaks of the mountains, bringing good tidings.
“It was he who brought the news that Joseph is still alive; and it was he who hastened and went to Egypt and brought the deed of the Cave of Machpelah, [proving] that Esau had no portion in it.
“And when he opened his mouth in the assembly of Israel to give praise, it was the choicest of all languages.”
22 “Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. — Joseph~US&UK is a fruitful bough; or as one, like the bough or branch of a tree laden with fruit, as he was with children;
— with Manasseh over running its walls into Canada, Australia and New Zealand; and from Ephraim: the original thirteen tribes, into Louisiana Purchase; Texas, New Mexico, Arizonia, California and westward march onto Hawaii, Guam and even the Philippines, engulfed the entire archipelago before dislodging it;
— one of which he called Ephraim from his fruitfulness, and both his sons became numerous, and the heads of two tribes in Israel; and with other temporal fruits and blessings, as riches and honour;
— the Targum Onkelos says
A fruitful son is Yoseif, [Yoseif is a son who will increase,] a fruitful son at the well [a son who will be blessed like a vine planted by a spring of water]. Daughters tread on the wall. [Two tribes will emerge from his sons, they will receive a portion and an inheritance.]
— the Targum of Jonathan reveals
“My son, you have grown, Joseph my son; you have grown and become strong, and in the end, it was [fitting] for you to be strong, for you subdued your [evil] inclination in the matter of your mistress and in the matter of your brothers.
“I compare you to a vine planted by springs of water, which sends forth its roots and breaks the teeth of rocks; and with its branches, it subdues all the barren trees. So did you, Joseph my son, subdue by your wisdom and your good deeds all the Egyptian sorcerers.
“And when they praised you, the daughters of the rulers would walk upon the walls and throw before you golden bracelets and necklaces, so that you might lift your eyes toward them; but you did not lift your eyes toward even one of them, so as not to be found guilty by them on the Great Day of Judgment.”
23 The archers have sorely grieved him, and shot at him, and hated him. — Joseph’s enemies described as archers, the arrows and the bow, in modern days term would be projectiles, artilleries, missiles, and drones;
— the words are probably to be taken as prophecy; to future conflicts of the tribe of Joseph; at the endtime, the archers from his enemies have sorely grieved Joseph (or Ephraim and Manasseh); though he lived with ease and in honour,
— Jacob prophecised Joseph of the difficulties he had formerly waded through; as he had many enemies, now described as archers, being skilful to do mischief; they hated him, they shot their poisonous darts back at Joseph; remember this context: “Gather, and I will tell you what will befall you at the end of days” Genesis 49:1
— the Targum Onkelos says
They made him bitter and quarreled with him [they avenged themselves on him]. Expert bowmen with hatred made him their target. [Mighty men, those who have half, afflicted him.]
“And they embittered him and contended with him—all the Egyptian sorcerers—and they even ‘ate his pieces’ (accused him) before Pharaoh.
— the Targum of Jonathan reveals
“And they embittered him and contended with him—all the Egyptian sorcerers—and they even ‘ate his pieces’ (accused him) before Pharaoh.
“They hoped to strike him down from his honor; they spoke against him with a triple tongue which is as hard and sharp as arrows.”
24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, from thence is the Shepherd, the Stone of Israel, — but Joseph’s bow abode in strength; God, the mighty God of Jacob; the Shepherd and Stone of Israel, came to Joseph’s rescue;
— Joshua, a descendant of Joseph, by Ephraim, may be a foretaste intended. He, as a solid shepherd, brought into the promised land of Canaan that flock of the Lord which Moses had indeed led forth from Egypt, but which he had left in a barren wilderness;
— say it differently, in the last days, the children of Joseph, Ephraim and Manasseh, the US and the UK, will have an enemy, or enemies, who would strike them with projectiles, artilleries, missiles, drones and even high-powered laser; but that Ephraim and Manasseh will strike back, and be triumphant not by their own hands but “by the hands of the mighty God of Jacob;”
— the Targum Onkelos says
His bow remained in strength, [His prophecy was fulfilled in them, because he secretly kept the Torah. He placed his trust in the Almighty,] his arms were bedecked with gold, [therefore, gold was placed on his arms / and he inherited kingship and power.] by the hand of Mighty One of Yaakov [This was for him from before the Mighty God of Yaakov]; from there he became the shepherd [the provider], [who by His Word sustained] the stone of Israel [the fathers and sons of the seed of Israel].
— the Targum of Jonathan reveals
“And his strength returned to its former state, and the strength of his limbs [prevailed] so as not to have relations with his mistress.
“And his hands were scattered (withheld) from the seed of desire, and he subdued his inclination through the powerful teaching he received from Jacob.
“Because of this, he was found worthy to become a sustainer and to be joined in the engraving of the names upon the Stones of Israel (the Breastplate).”
25 even by the God of thy father, who shall help thee, and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb.
— blessings of heaven above are the rains and dew; those of “the deep” beneath are lakes, rivers, and springs; and those of “the breasts and womb” mean an abundant offspring both of men and cattle;
— the Targum Onkelos says
From the Almighty [The Word of the God] of your father and He will help you [will be your support], and Shaddai Who will bless you with the blessings of [that descend from the dew of the] heaven from above, blessings [that flow] of [from] the depths [of the earth] that lie below, blessings of seed and womb [your father and your mother].
— the Targum of Jonathan reveals
“From the Word of the God of your father, let there be your help; and from He who is called Shaddai, may He bless you with blessings that descend from the dew of the heavens above, and with the good blessings of the springs of the deep that rise up and cover the sprouts from below.
“Blessed shall be the breasts from which you sucked, and the womb in which you lay.”
26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.
— it means that the blessings which Jacob bestows upon Joseph are greater than those which he had himself received from his ancestors, Abraham and Isaac; but only earthly prosperity, as the chief spiritual blessing was bestowed upon Judah;
— the Targum Onkelos says
The blessings that [of] your father [received] are stronger than [will be in addition to] the blessings [with which] my forebears [received] [blessed me] even to the boundaries of the eternal hills [for which the righteous of the earth longed]; they [all these] shall be on Yoseif’s head, on the crown of him who is a Nazirite among his brothers [and on the man who was separated from his brothers].
— the Targum of Jonathan reveals
“The blessings of your father shall be added upon the blessings with which my fathers, Abraham and Isaac, blessed me—blessings which the great ones of the world, Ishmael and Esau and all the sons of Keturah, longed for.
“May all these blessings be gathered and made into a crown of greatness for the head of Joseph, and for the crown of the head of the man who was Ruler and Governor in Egypt, yet was [still] careful of the honor of his brothers.”
— the Jonathan added: “That the great ones (nobles, princes) of the world — Ishmael, Esau, and all the sons of Keturah, have coveted,” symbolizing his greatness and elevated position. Ephraim’s primary emblem was an ox, with his horns, its secondary emblem, being that of a unicorn.
27 “Benjamin shall raven as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil.” — the tribe, Benjamin~Norway&Iceland; compared to a wolf, but Judah was like a lion; a wolf famed for its fortitude, courage, and valour, as well as for its rapaciousness, it being a warlike tribe;
— both of these modern countries were heavily influenced by Viking exploration, which always involved plundering, pillaging and “dividing the spoil,”
— the Targum Onkelos says
Binyamin is like a wolf that preys. [: the Shechina will dwell in his land, and in his inheritance the Temple will be built.] In the morning [and towards evening] he will eat a portion [the Cohanim will offer sacrifices], and in the evening he will divide the spoil [and in the evening-time they will divide their left over share from other sacred things].
— the Targum of Jonathan reveals
“Benjamin is a mighty tribe, like a wolf [in strength]; in his land shall the Shekhinah of the Lord of the World dwell, and in his inheritance shall the House of the Sanctuary be built.
“In the morning, the priests shall offer the continual lamb until the fourth hour; and between the suns (twilight), they shall offer the second lamb.
“And in the evening, they shall divide the remainder of the rest of the sacrifices, and each man shall eat his portion.”
28 All these are the twelve tribes of Israel, and this is it that their father spoke unto them and blessed them; every one according to his blessing he blessed them.
— there were indeed thirteen tribes, two springing from Joseph; but then the tribe of Levi had no part in the land of Canaan, which was divided into twelve parts; this shows that the above predictions respect not the persons of the patriarchs, but their tribes;
— why, then, does the verse state: each man in accordance with his blessing he blessed them? It is because he blessed them [by comparing] Judah to a lion, Dan to a serpent, Naphtali to a doe, Benjamin to a wolf, and he then included them all and rendered them lions and rendered them serpents;
— the Targum Onkelos says
All these are tribes of Israel, twelve [of them]; and this is what their father spoke to them and he blessed them. He blessed them each with his own unique blessing.
— the Targum of Jonathan reveals
“All these are the tribes of Israel, twelve in number; all of them are righteous as one. And this is what their father spoke to them when he blessed them; each man according to his own [specific] blessing, he blessed them.”
29 And he charged them and said unto them, “I am to be gathered unto my people. Bury me with my fathers in the cave that is in the field of Ephron the Hittite, — bury me with my fathers; his body, he orders to be interred with his fathers Abraham and Isaac;
— the Targum Onkelos says
He commanded them, and said to them, I shall be gathered to my people; bring me for burial to my fathers, to the cave that is in the field of Ephron the Chittite.
— the Targum of Jonathan reveals
“And he commanded them and said to them: ‘I am being gathered to my people. Bury me with my fathers in the cave that is in the field of Ephron the Hittite.'”
30 in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession as a burying place.
— the Targum Onkelos says
In the cave that is in the field of Machpeilah, which faces Mamrei in the land of Canaan; which Avraham bought, along with the field, from Ephron, the Chittite, for a possession as a burial place.
— the Targum of Jonathan reveals
“In the cave that is in the field of Machpelah (the Double), which is before Mamre in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a burial place.”
31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife, and there I buried Leah. — there they buried Abraham and Sarah his wife; Abraham buried Sarah there himself, and his two sons, Isaac and Ishmael, buried him there;
— there they buried Isaac and Rebekah his wife; we have no other account of the death of Rebekah, and her burial, but here; it is probable she died before Isaac, and that Isaac buried her in this cave; and here Esau and Jacob buried him;
— and there I buried Leah; of whose death and burial we also read nowhere else but here; it is probable she died before Isaac, and that Isaac buried her in this cave; and here Esau and Jacob buried him;
— but for Rachel, she died when she and Jacob journey from Shechem to Hebron, a short distance from Ephrath, which is glossed as Bethlehem (35:16–21, 48:7). She dies on the way giving birth to Benjamin;
“And Rachel died, and was buried on the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel’s grave unto this day.” — Genesis 35:19–20
— the Targum Onkelos says
There they buried Avraham and Sarah, his wife, there they buried Yitzchok and Rivkah, his wife, and there I buried Leah.
— the Targum of Jonathan reveals
“There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.”
32 The purchase of the field and of the cave that is therein was from the children of Heth.” — the estate was initially bought by Abraham of Ephron the Hittite, the children of Heth were witnesses of the bargain; and the payment, and by whom the estate was made sure to Abraham;
— the Targum Onkelos says
The purchase of the field and the cave that is in it was made from the sons of Cheis.
— the Targum of Jonathan reveals
“The purchase of the field and the cave that is in it [was] from the sons of the Hittite.”
33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed and yielded up the ghost, and was gathered unto his people. — Jacob died an easy death, without any pain or sickness; of his age one hundred and forty seven;
— the Targum Onkelos says
Yaakov concluded his commands to his sons, and he gathered up his feet, to the bed. He expired and was gathered to his people.
— the Targum of Jonathan reveals
“And Jacob finished commanding his sons; and he gathered his feet into the bed, and he expired, and was gathered unto his people.”
~~~~~
And more details on the identities of the twelve tribes from Ezekiel 48
Of the four directions:
—— (North) Reuben~France; Judah&Levi~Israel;
—— (East) Joseph~US&UK; Benjamin~Norway&Iceland; Dan~Ireland&Denmark;
—— (South) Simeon~scattered throughout; Issachar~Finland; Zebulun~Holland;
—— (West) Gad~Switzerland; Asher~Belgium; Naphtali~Sweden
The identities of the various tribes above are largely drawn from the researches done by Steven Collins and from Yair Davidiy below; although there is a slight variant between them. Both, however, are erroneous in their identities of Ephraim and Manasseh.
The Tribes of Joseph dominate the USA, Britain and other Anglo-Saxon nations. Manasseh, representing the Unicorn, is especially evident in the UK, and also in Scotland. The Tribe of Reuben prevails in France;
Issachar in Switzerland and Finland; Benjamin in Belgium; Zebulon in the Netherlands; Dan in Denmark, as well as in Ireland, and parts of Britain; Naphtali in Norway, Gad in Sweden. The Tribe of Asher may be seen in Ireland; Ephraim, Manasseh and Judah in Ulster.
The Jewish People on the other hand derives mainly from the Tribes of Judah, Benjamin and Levi with minority element from the others.
For understanding who the modern tribes of Judah and Joseph are, the best book to have expounded this subject is “Judah’s Sceptre and Joseph’s Birthright” by J.H. Allen (1847-1930).
For more details on the identities of Ephraim and Manasseh, see (1) The Birthrights (2) Ephraim and Manasseh (3) Ephraim as the Thirteenth Tribe (4) Who is this lying Ephraim? (5) The Ox with horns of a Unicorn
Genesis 50
1 And Joseph fell upon his father’s face, and wept upon him, and kissed him. — probably the rest of Jacob’s sons and grandsons did the same, much moved, no doubt, with his dying words;
— the Targum Onkelos says
Yoseif fell on the face of his father, and wept over him and kissed him.
— the Targum of Jonathan reveals
“And Joseph arranged his father upon a bed of ivory, overlaid with good gold, set with precious stones, and fastened with cords of fine linen. There they poured out spiced wines, and there they burned prime spices.
“There stood the mighty men of the House of Esau and the mighty men of the House of Israel. There stood the Lion, Judah, the strongest of his brothers; he answered and said to his brothers:
“‘Come, let us build over our father a lofty Cedar, whose top reaches the end of the heavens, while its branches overshadow all the inhabitants of the earth, and its roots reach down to the lands of the Deep. From him arose twelve tribes; from him are destined to arise kings and rulers, and priests in their divisions to offer sacrifices, and Levites in their sections to sing.’
“Thereupon, Joseph bent over his father’s face, and wept over him, and kissed him.”
2 And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel. — and the physicians embalmed him; with spices, ointments and other things necessary for the preservation of the body from putrefaction as long as might be;
— the Targum Onkelos says
Yoseif commanded his servants, the physicians, to embalm his father and the physicians embalmed Yisrael.
— the Targum of Jonathan reveals
“And Joseph commanded his servants, the physicians, to spice (embalm) his father; and the physicians spiced Israel.”
3 And forty days were fulfilled for him (for so are fulfilled the days of those who are embalmed), and the Egyptians mourned for him threescore and ten days. — the process of embalming as occupying forty days and mouning continued until seventy days;
— the Targum Onkelos says
They completed forty days [of embalmment] for him, for that is the number of days required for embalming. The Egyptians wept for him seventy days.
— the Targum of Jonathan reveals
“And forty days were completed for him—for so are the days of spicing (embalming) completed; and the Egyptians wept for him seventy days.
“They said to one another: ‘Come, let us weep for Jacob the Pious, through whose merit the famine passed away from the land of Egypt. For there had been a decree for the famine to last forty-two years, but through the merit of Jacob, forty years were withheld from Egypt, and there was famine for only two years alone.'”
4 And when the days of his mourning were past, Joseph spoke unto the house of Pharaoh, saying, “If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, — that Joseph did not address himself directly to Pharaoh, but through the members of the royal household;
— the Targum Onkelos says
[When] the days of weeping were over, Yoseif spoke to the house of Pharaoh saying, If I have found favor in your eyes, please [now] speak in [before] Pharaoh’s ears, saying.
— the Targum of Jonathan reveals
“And the days of his weeping passed; and Joseph spoke with the lords of the house of Pharaoh, saying: ‘If now I have found mercy in your eyes, speak now in the hearing of Pharaoh, saying:'”
5 ‘My father made me swear, saying, “Lo, I die; in my grave which I have dug for myself in the land of Canaan, there shalt thou bury me.” Now therefore let me go up, I pray thee, and bury my father, and I will come again.’”
— the Targum Onkelos says
My father made me swear [an oath] saying, Behold I am dying. In my grave that I have prepared for myself in the land of Canaan, there you shall bury me. Now therefore, please [now], I would go up and bury my father, and then I will return.
— the Targum of Jonathan reveals
“‘My father made me swear, saying: “Behold, I am dying; in my grave which I have prepared (digged) for myself in the land of Canaan, there you shall bury me.” And now, let me go up now and bury my father, and I will return.'”
6 And Pharaoh said, “Go up, and bury thy father, according as he made thee swear.”
— the Targum Onkelos says
Pharaoh said, Go up and bury your father, just as he made you swear.
— the Targum of Jonathan reveals
“And Pharaoh said: ‘Go up and bury your father, just as he made you swear.'”
7 And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house and all the elders of the land of Egypt,
— the Targum Onkelos says
Yoseif went up to bury his father; and with him went up all Pharaohs servant’s, the elders of this house, and all the elders of the land of Egypt,
— the Targum of Jonathan reveals
“And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt.”
8 and all the house of Joseph, and his brethren, and his father’s house. Only their little ones, and their flocks and their herds, they left in the land of Goshen.
— the Targum Onkelos says
And all Yoseif’s household, his brothers and his father’s household. Only their little ones, their sheep and their cattle did they leave behind in the land of Goshen.
— the Targum of Jonathan reveals
“And all the men of the house of Joseph, and his brothers, and the house of his father; only their little ones, and their flocks, and their oxen, they left behind in the land of Goshen.”
9 And there went up with him both chariots and horsemen; and it was a very great company.
— the Targum Onkelos says
With him also went up chariots and horsemen. It was a very imposing camp.
— the Targum of Jonathan reveals
“And there went up with him also chariots and also horsemen; and it was a very great camp.”
10 And they came to the threshing floor of Atad, which is beyond the Jordan, and there they mourned with a great and very sore lamentation; and he made a mourning for his father seven days.
— the Targum Onkelos says
They came to the threshing place of Atad, which is on the other side of the Jordan, and there they eulogized [him and held] a very great and imposing funeral. He [Yoseif] made seven days of mourning for his father.
— the Targum of Jonathan reveals
“And they came to the threshing floor of Atad, which is beyond the Jordan; and they lamented there with a very great and powerful lamentation; and he made for his father a mourning of seven days.”
11 And when the inhabitants of the land, the Canaanites, saw the mourning at the floor of Atad, they said, “This is a grievous mourning of the Egyptians.” Therefore the name of it was called Abelmizraim [that is, The mourning of the Egyptians], which is beyond the Jordan.
— the Targum Onkelos says
The Canaanites who lived in the land saw the mourning in the threshing place of Atad, and they said, This is heavy mourning for Egypt. It was therefore named Egypt’s Mourning, which is on the other side of the Jordan.
— the Targum of Jonathan reveals
“And the inhabitants of the land, the Canaanites, saw the mourning at the threshing floor of Atad, and they untied the belts of their loins because of the honor of Jacob; and they pointed with their hands and said: ‘This is a powerful mourning for the Egyptians.’ Therefore, the name of the place was called Abel Mizraim, which is beyond the Jordan.”
12 And his sons did unto him according as he commanded them.
— the Targum Onkelos says
His sons did for him as he commanded them.
— the Targum of Jonathan reveals
“And his sons did for him exactly as he had commanded them.”
13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession as a burying place from Ephron the Hittite, before Mamre.
— the Targum Onkelos says
His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpeilah, which Avraham purchased along with the field, for a possession as a burial place, from Ephron, the Chittite, facing Mamrei.
— the Targum of Jonathan reveals Joseph’s continuing conflict with Esau, who was still alive
“And his sons carried him to the land of Canaan. And the report was heard by Esau the Wicked, and he set out from the mountain of Gabla (Seir) with many legions, and came to Hebron, and would not allow Joseph to bury his father in the Double Cave.
“Immediately, Naphtali went and ran, and went down to Egypt and returned on that same day, and brought the Deed of Sale which Esau had written to Jacob his brother for his half of the Double Cave.
“And immediately, Chushim the son of Dan signaled; he took a sword and cut off the head of Esau the Wicked. And the head of Esau rolled until it entered the cave and rested in the bosom of Isaac his father. And the sons of Esau buried his body in the field of the Double [Cave]. And afterward, his sons buried Jacob in the cave of the field of the Double [Cave], which Abraham had bought as a possession for a burial place from Ephron the Hittite, before Mamre.”
14 And Joseph returned into Egypt, he and his brethren and all who went up with him to bury his father, after he had buried his father.
— the Targum Onkelos says
Yoseif returned to Egypt, he and his brothers, and all those who went with him, to bury his father, after he had buried his father.
— the Targum of Jonathan reveals
“And Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father, after he had buried his father.”
15 And when Joseph’s brethren saw that their father was dead, they said, “Joseph will perhaps hate us, and will certainly requite us all the evil which we did unto him.”
— the Targum Onkelos says
Yoseif’s brothers saw that their father was dead, and they said, Perhaps Yoseif still bears a grudge against us. He will then certainly repay us for all the evil that we did him.
— the Targum of Jonathan reveals
“And the brothers of Joseph saw that their father was dead; and [they saw] that he was no longer turning to them to eat together as one; and they said: ‘What if Joseph bears a grudge against us, and surely returns to us all the evil that we dealt him?'”
16 And they sent a messenger unto Joseph, saying, “Thy father did command before he died, saying,
— the Targum Onkelos says
They sent a command to Yoseif saying, Your father issued a command before his death, saying,
— the Targum of Jonathan reveals
“And they commanded Bilhah to say to Joseph: ‘Your father commanded before his death, saying to you:'”
17 ‘So shall ye say unto Joseph, “Forgive, I pray thee now, the trespass of thy brethren and their sin, for they did unto thee evil.”’ And now, we pray thee, forgive the trespass of the servants of the God of thy father.” And Joseph wept when they spoke unto him.
— the Targum Onkelos says
This is what you should say to Yoseif, Please forgive the transgression of your brothers and their sin, for they did evil to you. And now please forgive [now] the transgr ession of the servants of the God of your father. Yoseif wept as his brothers spoke to him.
— the Targum of Jonathan reveals
“Thus shall you say to Joseph: ‘I beseech you, forgive now the rebellion of your brothers and their sins, for they dealt evil to you; and now, forgive, I pray, the rebellion of the servants of the God of your father.’ And Joseph wept when they spoke with him.”
18 And his brethren also went and fell down before his face, and they said, “Behold, we are thy servants.”
— the Targum Onkelos says
His brothers also went and threw themselves down before him, and they said, Behold, we are your slaves.
— the Targum of Jonathan reveals
“And his brothers also went and bowed down before him, and they said: ‘Behold, we are your servants.'”
19 And Joseph said unto them, “Fear not; for am I in the place of God?
— the Targum Onkelos says
Yoseif said to them, Fear not. For am I in place of Elohim? [For I am one who fears Elohim]
— the Targum of Jonathan reveals
“And Joseph said to them: ‘Fear not; for I will not repay you with evil, but only with good; for I am one who fears and is broken from before the Presence of the Lord.'”
20 But as for you, ye thought evil against me, but God meant it unto good to bring to pass as it is this day, to save many people alive.
— the Targum Onkelos says
You meant to do evil to me, but [from before] Elohim [it was meant] meant it for good, in order to do as it is today, to preserve the lives of a great people.
— the Targum of Jonathan reveals
“And you thought against me evil thoughts—that because I was no longer turning to eat with you, it was because I was guarding an enmity against you. But the Word of the Lord thought it toward me for good; for [while] my father used to seat me at the head, and from before his honor I would receive [it], now I do not receive [that honor], so that I may merit to have salvation wrought for us as on this day, to sustain a great people from the House of Jacob.”
21 Now therefore fear ye not; I will nourish you and your little ones.” And he comforted them, and spoke kindly unto them.
— the Targum Onkelos says
And now, fear not. I will provide for you and your little ones. He comforted them and spoke [words of consolation] to their hearts.
— the Targum of Jonathan reveals
“And now, fear not; I will sustain you and your little ones; and he comforted them and spoke comforts upon their hearts.”
22 And Joseph dwelt in Egypt, he and his father’s house; and Joseph lived a hundred and ten years.
— the Targum Onkelos says
Yoseif lived in Egypt, he and his father’s household. Yoseif lived one hundred and ten years.
— the Targum of Jonathan reveals
“And Joseph dwelt in Egypt, he and his father’s house; and Joseph lived one hundred and ten years.”
23 And Joseph saw Ephraim’s children of the third generation. The children also of Machir the son of Manasseh were brought up upon Joseph’s knees.
— the Targum Onkelos says
Yoseif saw Ephraim’s children of the third generations. The children of Machir, Menasheh’s son, were born [and Yoseif rasied them] on Yoseif’s knees.
— the Targum of Jonathan reveals
“And Joseph saw of Ephraim sons of the third generation; also the sons of Machir, the son of Manasseh; when they were born, Joseph circumcised them.”
24 And Joseph said unto his brethren, “I die; and God will surely visit you, and bring you out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.”
— the Targum Onkelos says
Yoseif said to his brothers, I will die, and Elohim will surely consider you and bring you up out of this land, to the land which He swore to Avraham, Yitzchok and to Yaakov.
— the Targum of Jonathan reveals
“And Joseph said to his brothers: ‘Behold, I am dying; but the Lord will surely remember you, and will bring you up from this land to the land which He swore to Abraham, to Isaac, and to Jacob.'”
25 And Joseph took an oath from the children of Israel, saying, “God will surely visit you, and ye shall carry up my bones from hence.”
— the Targum Onkelos says
Yoseif made the sons of Yisrael swear, saying, Elohim will surely consider you, and you shall bring my bones up from here.
— the Targum of Jonathan reveals
“And Joseph made the sons of Israel swear, saying to their sons: ‘Behold, you are going to be enslaved in Egypt; and you shall not presume to go up from Egypt until the time that the two redeemers come and say to you: “The Lord has surely remembered you.” And at the time that you go up, you shall bring up my bones from here.'”
26 So Joseph died, being a hundred and ten years old. And they embalmed him, and he was put in a coffin in Egypt.
— the Targum Onkelos says
Yoseif died being a hundred and ten years old. They embalmed him and he was placed in a coffin in Egypt. Chazak
— the Targum of Jonathan reveals
“And Joseph died, a son of one hundred and ten years; and they embalmed him, and they crowned him, and they placed him in a sarcophagus, and they submerged him in the midst of the Nile of Egypt.”
~ THE END ~
A Prophecy of Esau and Jacob 