Genesis 49:25

Gen 49:25 [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:

Ver. 25. Who shall help thee.] God hath, God shall, - is an ordinary way of arguing; it is a demonstration of Scripture logic, as Psa 85:1-4 2Co 1:10. Every former favour is a pledge of a future.

With blessings of heaven above, &c.] God "shall hear the heaven, the heaven shall hear the earth; and the earth shall hear the corn, wine, and oil": the genealogy of all which is resolved into God. {Hos 2:21-22}

With blessings of the breasts, and of the womb.] Yet rather than "Ephraim shall bring forth children to the murderer," the prophet prays God to give them, as a blessing, as some think, "a miscarrying womb, and dry breasts." {Hos 9:13-14} And our Saviour saith, "Woe be to such as are with child, and give suck in those days" of war and trouble. {Mat 24:19}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 49:25-26. Even by the God of thy father Jacob, who shall help thee —

Our experiences of God’s power and goodness, in strengthening us hitherto, are encouragements still to hope for help from him. He that has helped us, will. And by the Almighty, who shall bless thee — And he only blesseth indeed. Observe the blessings conferred on Joseph: 1st, Various and abundant blessings. Blessings of heaven above — Rain in its season, and fair weather in its season; blessings of the deep that lies under — This earth, or with subterraneous mines and springs. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. 2d, Eminent and transcendent blessings, which prevail above the blessings of my progenitors — His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now, at the latter end, a copious one for Joseph. 3d, Durable and extensive blessings: unto the utmost bound of the everlasting hills — Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said, they shall be — So it is a promise; or, let them be, so it is a prayer, on the head of Joseph — To which let them be a crown to adorn it, and a helmet to protect it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

49:25 The blessings of the heavens above meant rain for crops. • The blessings of the watery depths were streams and wells of water. • The blessings of the breasts and womb were abundant offspring.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 25. The God of thy father] How frequently God is called the God of Jacob none needs be told who reads the Bible.

God All-sufficient] Instead of את שדי ETH Shaddai, THE Almighty or All-sufficient; I read אל שדי El EL Shaddai, GOD All-sufficient; which is the reading of the Samaritan, Septuagint, Syriac, and Coptic, and of three reputable MSS. In the collections of Kennicott and De Rossi. The copies used by those ancient versions had evidently אל EL, God, and not את eth, THE, a mistake produced in later times. On the word אל שדי El Shaddai, See Clarke on Ge 17:1.

The blessing of the heavens from above] A generally pure, clear, serene sky, frequently dropping down fertilizing showers and dews, so as to make a very fruitful soil and salubrious atmosphere.

Blessings lying in the deep beneath] Whatever riches could be gained from the sea or rivers, from mines and minerals in the bowels of the earth, and from abundant springs in different parts of his inheritance. Our translation of this line is excessively obscure: Blessings of the deep that lieth under. What is it that lies under the deep: By connecting ברכת bircoth, blessings, with רבצת robetseth, lying, all ambiguity is avoided, and the text speaks a plain and consistent sense.

The blessings of the breasts and of the womb.] A numerous offspring, and an abundance of cattle. The progeny of Joseph, by Ephraim and Manasseh, amounted at the first census or enumeration (Num. i.) to 75,900 men, which exceeded the sum of any one tribe; Judah, the greatest of the others, amounting to no more than 74,600. Indeed, Ephraim and Manasseh had multiplied so greatly in the days of Joshua, that a common lot was not sufficient for them. See their complaint, Jos 17:14.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. Even by the God of thy father. Again, he more fully affirms that Joseph had been delivered from death, and exalted to such great dignity, not by his own industry, but by the favor of God: and there is not the least doubt that he commends to all the pious, the mere goodness of God, lest they should arrogate anything to themselves, whether they may have escaped from dangers, or whether they may have risen to any rank of honor. By the God of thy father. In designating God by this title, he again traces whatever good Joseph has received, to the covenant, and to the fountain of gratuitous adoption; as if he had said, “Whereas thou hast proved the paternal care of God in helping thee, I desire that thou wouldst ascribe this to the covenant which God has made with me.” Meanwhile, (as we have said before,) he separates from all fictitious idols the God whom he transmits to his descendants to worship.

After he has declared, that Joseph should be blessed in every way, both as it respects his own life, and the number and preservation of his posterity; he affirms that the effect of this benediction is near and almost present, by saying, that he blessed Joseph more efficaciously than he himself had been blessed by his fathers. For although, from the beginning, God had been true to his promises, yet he frequently postponed the effect of them, as if he had been feeding Abraham, Isaac, and Jacob with nothing but words. For, to what extent were the patriarchs multiplied in Egypt? Where was that immense seed which should equal the sands of the seashore and the stars of heaven? Therefore, not without reason, Jacob declares that the full time had arrived in which the result of his benediction, which had lain concealed, should emerge as from the deep. Now, this comparison ought to inspire us with much greater alacrity at the present time; for the abundant riches of the grace of God which have flowed to us in Christ, exceeds a hundredfold, any blessings which Joseph received and felt.

What is added respecting the utmost bounds of the everlasting hills, some wish to refer to distance of place, some to perpetuity of time. Both senses suit very well; either that the felicity of Joseph should diffuse itself far and wide to the farthest mountains of the world; or that it should endure as long as the everlasting hills, which are the firmest portions of the earth, shall stand. The more certain and genuine sense, however, is to be gathered from the other passage, where Moses repeats this benediction; namely, that the fertility of the land would extend to the tops of the mountains; and these mountains are called perpetual, because they are most celebrated. He also declares that this blessing should be upon his head, lest Joseph might think that his good wishes were scattered to the winds; for by this word he intends to show, if I may so speak, that the blessing was substantial. At length he calls Joseph נזיר(nazir) among his brethren, either because he was their crown, on account of the common glory which redounds from him to them all, or because, on account of the dignity by which he excels, he was separated from them all. It may be understood in both senses. Yet we must know that this excellency was temporal, because Joseph, together with the others, was required to take his proper place, and to submit himself to the scepter of Judah.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) Even by the God of thy father.—In the Hebrew this follows directly upon the preceding clause: “from the Shepherd, the Stone of Israel; from the God of thy father, who shall help thee; and from the Almighty,” &c.

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. (For the opposite curse see Hos_9:14.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. Even by the God of thy father] This verse continues the subject of the two previous clauses, the Divine source of help for Joseph. For “the God of thy father,” cf. Gen_31:5, Gen_50:17.

And by the Almighty] Lit. “and with (êth = ‘with the help of,’ see Gen_4:2) the Almighty.” The Hebrew, however, for “by” is most probably due to an error in the transcription of one letter (êth for êl). Read “and God Almighty.” “Êl” was read by LXX, Sam., and Syr. Pesh.

“Almighty,” i.e. Shaddai, see note on Gen_17:1, Gen_35:11.

who shall bless thee] Rather a prayer, = “and may he bless thee.” The next words should be compared with the blessing of Joseph in Deu_33:13, “blessed of the Lord be his land; for the precious things of heaven, for the dew, and for the deep that coucheth beneath, &c.” Here three types of blessing are invoked, those of the sky, the waters, and the human race, as three sources of fruitfulness.

blessings of] Either continuing the sentence, “May he bless thee with blessings,” or beginning a new sentence, “May there be to thee, &c.”

heaven above] The blessings of rain and dew. Cf. Gen_27:28.

the deep that coucheth beneath] Cf. the identical words of Deut. quoted above. For “the deep that coucheth beneath” (Lat. abyssi jacentis deorsum), see note on Gen_1:9. “The deep,” Heb. tehôm (Gen_1:2), the great subterranean reservoir of water from which, according to Israelite ideas, the springs, fountains, and rivers welled up, and gave fertility to the soil.

the breasts] For the converse of this blessing, see Hos_9:14. The fruitfulness of a family was deemed a proof of Divine blessing.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

All these are the twelve tribes of Israel,.... The twelve sons of Jacob before mentioned were heads of twelve tribes, who were afterwards seated, and had their part in the land of Canaan; 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:

and this is it that their father spake unto them, and blessed them: the above is the sum and substance of what he had delivered in his patriarchal benediction of them, a little before his death; and though some of them, as Reuben, Simeon, and Levi, may seem rather to be cursed than blessed, yet the greater part of them were clearly and manifestly blessed; and what he said by way of correction and rebuke to the others, might be blessed to them for their good; nor is it improbable, that after he had delivered out the above predictions, he might wish for and implore a blessing on them all; and certain it is, that they all had a part in the blessing of Abraham, Isaac, and Jacob, as it related to the land of Canaan:

everyone according to his blessing he blessed them; according to the blessing which was appointed to them of God, and was in later times bestowed on them, Jacob under a spirit of prophecy was directed to bless them with, or to foretell what blessings should come upon them, and which accordingly did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Blessings, &c. 1. Of rain; 2. of springs; 3. of milk, (uberum); and 4. (vulvæ) of children and cattle.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Here he explains and determines that doubtful expression from these, by adding even by (or rather from as this particle mem properly signifies, and was just now used)

the God of thy Father, i.e. who hath chosen and loved they father, and made a league with him, and blessed him with all manner of blessings.

Blessings of heaven above, i.e. the sweet and powerful influences of the heavenly bodies, and the dews and rains which fall from heaven, whereby the fruits of the earth are produced in great plenty. See Lev 26:4; Deu 28:12; 33:14.

blessing of the deep, i.e. of the great sea of waters both above the earth, and in the earth, whence come those springs and rivers by which the earth is moistened and made fruitful. See Gen 1:2 7:11; Deu 8:7.

Blessings of the breasts, and of the womb whereby both men and beasts shall be greatly multiplied, and abundantly supplied with all necessaries.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. The Almighty — Hebrews Shaddai, who had appeared so often to Abraham, Isaac, and Jacob. Comp. Gen_17:1; Gen_28:3; Gen_35:11; Gen_43:14; Gen_48:3. The blessings so variously enhanced by the terms of this verse and the following, indicate the glory of the birthright given to Joseph, and his future eminence and prosperity among the tribes.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Even by the God of thy father Jacob, who shall help thee - Our experiences of God's power and goodness in strengthning us hitherto, are encouragements still to hope for help from him. He that has helped us, will. And by the Almighty, who shall bless thee; and he only blesseth indeed. Observe the blessings conferred on Joseph; First, Various and abundant blessings. Blessings of heaven above, rain in its season, and fair weather in its season; blessings of the deep that lies under this earth, or with subterraneous mines and springs. Blessings of the womb and the breasts are given when children are safely born and comfortably nursed. Secondly, Eminent and transcendent blessings, which prevail above the blessings of my progenitors - His father Isaac had but one blessing, and when he had given that to Jacob, he was at a loss for a blessing to bestow upon Esau; but Jacob had a blessing for each of his twelve sons, and now at the latter end, a copious one for Joseph. Thirdly, Durable and extensive blessings: unto the utmost bound of the everlasting hills - Including all the products of the most fruitful hills, and lasting as long as they last. Of these blessings it is here said they shall be, so it is a promise; or, let them be, so it is a prayer, on the head of Joseph, to which let them be as a crown to adorn it, and a helmet to protect it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Jacob continues to bless Joseph and his descendants. (See: Genesis 49:22-23)

help you ... bless you

Here "you" refers to Joseph who stands for his descendants. AT: "help your descendants ... bless them" (See: Metonymy)

blessings of the sky

Here "sky" stands for the rain that helps the crops to grow. (See: Metonymy)

blessings of the deep that lies beneath

Here "deep" stands for the water underneath the ground that supplies rivers and wells. (See: Metonymy)

blessings of the breasts and womb

Here "breasts and womb" stand for the ability for a mother to have children and feed them milk. (See: Metonymy)

translationWords

God

ancestor

bless

heaven

womb

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

מאל אביך means FROM THE GOD OF THY FATHER did this happen to you AND HE WILL HELP YOU also in the future (Genesis Rabbah 87:7).

ואת שדי means AND WITH THE ALMIGHTY was your heart when you did not hearken to the words of your mistress AND therefore HE WILL BLESS YOU.

ברכת שדים ורחם Onkelos renders this by: blessings for father(s) and mother(s) i.e. may the men and the women be blessed in that they may not prove sterile and barren.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

מאל אביך, your glory stems from the G’d of your father, and He will assist you, ואת שדי, and your blessing will be confirmed by Shaddai. The letter מ in the word מאל also serves as an unwritten preposition for the expression ואת שדי, i.e. it really means ומאת שדי, “and from Shaddai.”

What will Shaddai’s blessing consist of? מברכת שמים מעל, the dew which comes from above and the rain which arrives at its proper time.

ברכות תהום רובצת תחת. The subterranean blessing from below. Moses uses similar words when he blesses the tribe of Joseph in Deuteronomy 33,13 saying: מברכת ה' ארצו ממגד שמים מטל ומתהום רובצת תחת. He only reversed the order in which he recited these blessings. He says of the water which reposes in the belly of the earth that it is perceived as lying down, as if in preparation for the time when it is expected to rise and to irrigate the crops. Alternately, it awaits man to draw it to perform irrigation. A third possibility would be that irrigation will be performed by the rain from heaven. The gist of the blessing is that the soil in the part of the land on which the tribe of Joseph dwells is so amply irrigated from underneath that even if there should be a drought, and no rain would fall, there is enough moisture to support the herbs in the fields.

ברכת שדים ורחם, Onkelos, who understands this as the blessing of father and mother, is familiar to most readers. Other commentators understand these words as referring to blessing emanating both from heaven and earth, although if we were to accept this, Yaakov would have repeated himself. The fact is that he wanted to reinforce the power of the blessing. “The heavens” are a euphemism for the breasts, and the drops of rain they yield are being compared to the drops of milk from the breasts, whereas the earth is a simile for the womb, seeing it produces fruit, as does the womb. My late father of blessed memory explained the word שדים as referring to the wet nurse, (when the mother herself cannot nurse her baby) and the word רחם as referring to the actual mother. Yaakov follows this blessing with the blessing of אביך “your father,” seeing that the baby requires a blessing from three sources. They are: father, mother, and the wet nurse who feeds the baby with her own milk. Personally, I feel that the blessing refers to the children that are being born to the tribe of Joseph, the opposite of a רחם משכיל ושדים צומקות, which we already referred to as a curse (Hoseah 9,14).

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.