TRV
Translation
See also
See on the biblical-era map
In the KJVVerse 1,488 of 31,102
Study This Verse
Commentary on Genesis 49 verses 13–21
13 ¶ Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.
14 Issachar is a strong ass couching down between two burdens:
15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.
16 Dan shall judge his people, as one of the tribes of Israel.
17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.
18 I have waited for thy salvation, O LORD.
19 Gad, a troop shall overcome him: but he shall overcome at the last.
20 Out of Asher his bread shall be fat, and he shall yield royal dainties.
21 Naphtali is a hind let loose: he giveth goodly words.
Here we have Jacob's prophecy concerning six of his sons.
I. Concerning Zebulun (Gen 49:13), that his posterity should have their lot upon the seacoast, and should be merchants, and mariners, and traders at sea. This was fulfilled when, two or three hundred years after, the land of Canaan was divided by lot, and the border of Zebulun went up towards the sea, Jos 19:11. Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired. Note, The lot of God's providence exactly agrees with the plan of God's counsel, like a true copy with the original. If prophecy says, Zebulun shall be a haven of ships, Providence will so plant him. Note, 1. God appoints the bounds of our habitation. 2. It is our wisdom and duty to accommodate ourselves to our lot and to improve it. If Zebulun dwell at the haven of the sea, let him be for a haven of ships.
II. Concerning Issachar, Gen 49:14, Gen 49:15. 1. That the men of that tribe should be strong and industrious, fit for labour and inclined to labour, particularly the toil of husbandry, like the ass, that patiently carries his burden, and, by using himself to it, makes it the easier. Issachar submitted to two burdens, tillage and tribute. It was a tribe that took pains, and, thriving thereby, was called upon for rents and taxes. 2. That they should be encouraged in their labour by the goodness of the land that should fall to their lot. (1.) He saw that rest at home was good. Note, The labour of the husbandman is really rest, in comparison with that of soldiers and seamen, whose hurries and perils are such that those who tarry at home in the most constant service have no reason to envy them. (2.) He saw that the land was pleasant, yielding not only pleasant prospects to charm the eye of the curious, but pleasant fruits to recompense his toils. Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them.
III. Concerning Dan, Gen 49:16, Gen 49:17. What is said concerning Dan has reference either, 1. To that tribe in general, that though Dan was one of the sons of the concubines yet he should be a tribe governed by judges of his own as well as other tribes, and should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent suddenly biting the heel of the traveller. Note, In God's spiritual Israel there is no distinction made of bond or free, Col 3:11. Dan shall be incorporated by as good a charter as any of the other tribes. Note, also, Some, like Dan, may excel in the subtlety of the serpent, as others, like Judah, in the courage of the lion; and both may do good service to the cause of God against the Canaanites. Or it may refer, 2. To Samson, who was of that tribe, and judged Israel, that is, delivered them out of the hands of the Philistines, not as the other judges, by fighting them in the field, but by the vexations and annoyances he gave them underhand: when he pulled the house down under the Philistines that were upon the roof of it, he made the horse throw his rider.
Thus was Jacob going on with his discourse; but now, being almost spent with speaking, and ready to faint and die away, he relieves himself with those words which come in as a parenthesis (Gen 49:18), I have waited for thy salvation, O Lord! as those that are fainting are helped by taking a spoonful of a cordial, or smelling at a bottle of spirits; or, if he must break off here, and his breath will not serve him to finish what he intended, with these words he pours out his soul into the bosom of his God, and even breathes it out. Note, The pious ejaculations of a warm and lively devotion, though sometimes they may be incoherent, are not therefore to be censured as impertinent; that may be uttered affectionately which does not come in methodically. It is no absurdity, when we are speaking to men, to lift up our hearts to God. The salvation he waited for was Christ, the promised seed, whom he had spoken of, Gen 49:10. Now that he was going to be gathered to his people, he breathes after him to whom the gathering of the people shall be. The salvation he waited for was also heaven, the better country, which he declared plainly that he sought (Heb 11:13, Heb 11:14), and continued seeking, now that he was in Egypt. Now that he is going to enjoy the salvation he comforts himself with this, that he had waited for the salvation. Note, It is the character of a living saint that he waits for the salvation of the Lord. Christ, as our way to heaven, is to be waited on: and heaven, as our rest in Christ, is to be waited for. Again, It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for: long-looked-for will come.
IV. Concerning Gad, Gen 49:19. He alludes to his name, which signifies a troop, foresees the character of that tribe, that it should be a warlike tribe, and so we find (Ch1 12:8); the Gadites were men of war fit for the battle. He foresees that the situation of that tribe on the other side Jordan would expose it to the incursions of its neighbours, the Moabites and Ammonites; and, that they might not be proud of their strength and valour, he foretels that the troops of their enemies should, in many skirmishes, overcome them; yet, that they might not be discouraged by their defeats, he assures them that they should overcome at the last, which was fulfilled when, in Saul's time and David's, the Moabites and Ammonites were wholly subdued: see Ch1 5:18, etc. Note, The cause of God and his people, though it may seem for a time to be baffled and run down, will yet be victorious at last. Vincimur in praelio, sed non in bello - We are foiled in a battle, but not in a campaign. Grace in the soul is often foiled in its conflicts, troops of corruption overcome it, but the cause is God's, and grace will in the issue come off conqueror, yea, more than conqueror, Rom 8:37.
V. Concerning Asher (Gen 49:20), that it should be a very rich tribe, replenished not only with bread for necessity, but with fatness, with dainties, royal dainties (for the king himself is served of the field, Ecc 5:9), and these exported out of Asher to other tribes, perhaps to other lands. Note, The God of nature has provided for us not only necessaries but dainties, that we might call him a bountiful benefactor; yet, whereas all places are competently furnished with necessaries, only some places afford dainties. Corn is more common than spices. Were the supports of luxury as universal as the supports of life, the world would be worse than it is, and that it needs not be.
VI. Concerning Naphtali (Gen 49:21), a tribe that carries struggles in its name; it signifies wrestling, and the blessing entailed upon it signifies prevailing; it is a hind let loose. Though we find not this prediction so fully answered in the event as some of the rest, yet, no doubt, it proved true that those of this tribe were, 1. As the loving hind (for that is her epithet, Pro 5:19), friendly and obliging to one another and to other tribes; their converse remarkably kind and endearing. 2. As the loosened hind, zealous for their liberty. 3. As the swift hind (Psa 18:33), quick in despatch of business; and perhaps, 4. As the trembling, timorous in times of public danger. It is rare that those that are most amiable to their friends are most formidable to their enemies. 5. That they should be affable and courteous, their language refined, and they complaisant, giving goodly words. Note, Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–21. Public domain.
Copy as
Tyrannius RufinusAD 411
THE BLESSINGS OF THE PATRIARCHS 2.14
Above we have taken into consideration that one who erred because of the threefold impulse of the soul (as a weakness of the entire soul), which is divided into carnal passion symbolized by Reuben, into anger symbolized by Simeon and into ill-directed prudence symbolized by Levi. But then we have shown this person when he repents in the figure of Judah and is largely converted in the figure of Zebulun. In Issachar, which means “reward,” we see this man wait for the reward of his good works; and since he has not only driven away the evil but has also wished for the good, he rests in the midst of his lots. In the midst is the one who, according to the warning of the Wisdom, turns neither to the left nor the right, that is, who stays and walks on the right path of virtue. Here the “lots” can be interpreted in this manner: “lot” is understood as that which allows people to obtain a part of the inheritance. This does not appear to happen casually, as the pagans think, but is decreed by the judgment and the division of God. Therefore in this moral explanation we must understand the “lots” to be the commandments of God through which the heavenly inheritance will be obtained. So this already converted man hopes in the reward for his actions and rests in the midst of the lots, that is, in the midst of the commandments of God, “seeing that the rest is good and that the land is fertile.” After driving away and suppressing the internal fight of his thoughts, which lasted as long as the flesh in him opposed the desires of the spirit and the spirit those of the flesh, his spirit eventually took rest in God. He has seen that the rest is good, since Jesus could by now say to him, “Come and rest awhile.” But he also sees that the land is good. When did he see that the land is good? When he purified his flesh from vices and passions, he saw that the land was fertile and fruitful.… We must consider him to be a farmer of his land. He is the one who constantly breaks and furrows with the plough of the Word of God and with the ploughshare of Scripture the fields of his soul and the fallow lands of his heart, and waters the plantations of faith, of charity, of hope and justice with the springs of Israel, and employs any method of agriculture in the field of his soul.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 49:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jacob's prophetic blessing upon his ninth son, Issachar, vividly portrays him as a robust and diligent donkey, willing to "couch down" and bear heavy loads. This imagery foreshadows the tribe's future character, marked by physical strength, a pragmatic disposition towards arduous agricultural labor, and a preference for settled prosperity, even if it entailed accepting tribute or a less prominent, yet stable, role within the burgeoning nation of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jacob's pronouncement on Issachar is rich with Metaphor and Symbolism. The primary metaphor is that of "Issachar [is] a strong ass," which immediately establishes a vivid comparison between the tribe and a robust, enduring donkey. This animal, far from being a derogatory image in the ancient world, was a highly valued beast of burden, symbolizing resilience, patience, and a capacity for tireless labor. The phrase "couching down between two burdens" further employs symbolism, depicting a posture of willing submission or settled rest, indicating the tribe's pragmatic choice for peaceful agricultural prosperity over conflict, even if it meant accepting tribute. This imagery functions as a prophecy, foretelling the future character and destiny of the tribe of Issachar, highlighting their industrious nature and their eventual preference for a settled, prosperous life in their fertile territory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's prophetic words for Issachar, though seemingly simple, carry profound theological weight. They underscore the concept of divine election and foreknowledge, demonstrating God's sovereign hand in shaping the destinies of individuals and nations, even before their full emergence. The depiction of Issachar as a diligent laborer also elevates the biblical value of hard work, perseverance, and humble service within God's economy. It teaches that strength is not solely found in military might or political power, but equally in the quiet, consistent effort that yields sustenance and stability. Furthermore, this prophecy illustrates the diversity of callings within God's people; not every tribe was destined for leadership or warfare, but each played a vital, complementary role in the overall tapestry of Israel's national identity and purpose.
REFLECTION AND APPLICATION
The ancient prophecy concerning Issachar offers timeless wisdom for contemporary believers. It challenges us to embrace the dignity of diligence and the quiet power of perseverance in our own lives and callings. In a world often obsessed with prominence and immediate gratification, Issachar reminds us that faithful, consistent labor, whether in our vocations, families, or ministries, is deeply valued by God and yields lasting fruit. We are called to bear our own burdens with grace, contributing to the common good and recognizing that every role, no matter how humble, is essential within the body of Christ. However, the imagery also serves as a subtle caution: while peace and comfort are desirable, an excessive pursuit of ease can lead to spiritual complacency or compromise. We must prayerfully discern when to embrace the burden of service and when to stand firm in our convictions, always seeking the wisdom to "understand the times" and know what is truly required of us, much like the descendants of Issachar who were renowned for their discernment.
Questions for Reflection
FAQ
Why is Issachar described as a "strong ass" rather than a more noble animal?
Answer: The description "strong ass" (Hebrew: ḥămōwr gā́rēm) is not a derogatory term but a profound metaphor emphasizing the tribe's physical robustness, endurance, and capacity for hard labor. In the ancient Near East, donkeys were vital, highly valued animals for carrying heavy loads and traversing difficult terrain, symbolizing resilience and a pragmatic willingness to bear burdens. This imagery highlights Issachar's future character as a diligent, industrious tribe, more inclined to agricultural prosperity than military conquest, a characteristic that would prove essential to the nation's sustenance and stability, a theme seen throughout the Old Testament's emphasis on labor, as in Proverbs 14:4.
Does "couching down between two burdens" imply weakness or servitude for Issachar?
Answer: While it can suggest a willingness to accept tribute or a less prominent role, it does not imply weakness. Rather, it highlights Issachar's pragmatic choice to prioritize agricultural prosperity and a settled life. The phrase signifies a deliberate and willing act of settling or accepting responsibility. The tribe was willing to work hard and bear responsibilities, which allowed them to thrive in their fertile territory. Later, the tribe of Issachar was known for its wisdom and understanding of the times, suggesting their quiet diligence fostered discernment rather than weakness, as noted in 1 Chronicles 12:32. This willingness to bear burdens can be seen as a form of strength, enabling them to secure their prosperity and contribute to the nation's well-being.
CHRIST-CENTERED FULFILLMENT
While Jacob's prophecy for Issachar primarily concerns the tribal destiny within the nation of Israel, it subtly prefigures profound principles that find their ultimate fulfillment in Jesus Christ. Issachar's willingness to "couch down" and bear burdens, prioritizing the quiet work of sustenance and stability, powerfully foreshadows Christ, who willingly took upon Himself the ultimate burden of humanity's sin and suffering. He is the true "strong ass," not in the sense of an animal, but as the divine Son who humbly emptied Himself, taking the form of a servant, and becoming obedient to the point of death on a cross, as described in Philippians 2:7-8. Jesus, the Lamb of God, truly "bore our griefs and carried our sorrows," becoming the suffering servant prophesied in Isaiah 53:4. Furthermore, just as Issachar found prosperity through humble labor, believers in Christ are called to a life of diligent service and humility, recognizing that true strength and abundant life are found not in worldly power or self-promotion, but in self-sacrificial love and obedience to God's will, following the example of the One who came "not to be served but to serve, and to give his life as a ransom for many," as He Himself declared in Matthew 20:28. In Christ, the willingness to bear burdens transforms from a pragmatic choice into a redemptive act, inviting His followers to take up their own cross and follow Him (Matthew 16:24).