TRV
Translation
King James Version
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.
Complete Jewish Bible
Dan will be a viper on the road, a horned snake in the path that bites the horse's heels so its rider falls off backward.
Berean Standard Bible
He will be a snake by the road, a viper in the path that bites the horse’s heels so that its rider tumbles backward.
American Standard Version
Dan shall be a serpent in the way, An adder in the path, That biteth the horse’s heels, So that his rider falleth backward.
World English Bible Messianic
Dan will be a serpent on the trail, an adder in the path, That bites the horse’s heels, so that his rider falls backward.
Geneva Bible (1599)
Dan shall be a serpent by the way, an adder by the path, byting the horse heeles, so that his rider shall fall backward.
Young's Literal Translation
Dan is a serpent by the way, An adder by the path, Which is biting the horse's heels, And its rider falleth backward.
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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.
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Hippolytus of RomeAD 235
ON THE BLESSINGS OF ISAAC AND JACOB 22
The fact that the prophet says “biting the heel of the horse” signifies that Christ will test those who announce the way of the truth and salvation. So he also tested the apostles, cheated Judas and took hold of him; he took hold of him as of a horse and threw the rider who was on it to death.
Ambrose of MilanAD 397
On the Blessings of the Patriarchs
Therefore, when we are going well on the road, let us beware that a snake does not hide in the path and overthrow the footprint of the horse, that is, of our body, and suddenly cast down the sleeping rider. For if we are watchful, we ought to be somewhat cautious and to avoid the bites of the serpent. Therefore, let not the sleep of negligence oppress us, the sleep of the world, let not the sleep of riches oppress us; lest it also be said of us: They have slept their sleep, and all the men of riches have found nothing. But there are also sleeping knights, of whom it is written: Those who mounted the horses fell asleep. If greed wounds your heart, if lust inflames it, you sleep, knight, and therefore you cannot control your body, that is, your horse. Therefore, stay awake, so that even if you fall, that is, if you die, you do not fall asleep. For those who fall asleep in their sleep, find nothing. But you, wait for salvation from the Lord, look to the coming, so that you may find the grace of resurrection. Judas was sleeping: finally, he did not hear the words of Christ. Judas was sleeping, and indeed the sleep of riches, seeking a reward for his betrayal. The devil saw him sleeping, and oppressed by the heavy sleep of greed: he entered into his heart, wounded the horse, threw off the rider, whom he separated from Christ.
Tyrannius RufinusAD 411
THE BLESSINGS OF THE PATRIARCHS 2.17
The path indicates a more narrow way, which demonstrates that he does not walk along that wide and spacious way leading to death but along that narrow way full of obstacles leading to life. He bites the heel of the horse and so does what the apostle Paul said: “I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.” He acts in this manner so that the rider may fall backwards. He always fears elations and heights and prefers his soul to fall from an evil height to an honest humility, in order to learn from Christ, who is modest and gentle in his heart. It is typical of those who progress to fear elation. And finally a very important apostle like Paul said, “A thorn was given me in the flesh, a messenger of Satan, to keep me from being too elated.” And so the soul, after being recalled from elation and led back to the humility of Christ, waits for the salvation of the Lord.
JeromeAD 420
Hebrew Questions on Genesis
(Verses 16 and following.) And he shall judge his people, as one of the tribes of Israel. Let Dan be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward: thy salvation, O Lord, I will wait for. Samson was a judge in Israel, from the tribe of Dan. This therefore he saith: Now seeing in the spirit Samson thy Nazarite nourish his hair, and triumph over his enemies being cut down; which in the likeness of a serpent and ruler obstructing the ways, he permitteth none to pass through the land of Israel: but also if anyone, presuming on his own strength, relying on the swiftness of a horse, shall wish to invade it like a spoiler, he shall not be able to escape. However, the whole thing is spoken metaphorically of a serpent and a knight. Therefore, seeing your mighty Nazarene, who himself died for the prostitute and, dying, killed our enemies, I thought, O God, that he was the Christ, your Son. But because he died and did not rise again, and was led captive to Israel, another Savior of the world must be awaited by me and my race, to whom the promise has been given, and he will be the expectation of the nations.
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.
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SUMMARY
Jacob's prophetic blessing for his son Dan vividly portrays the future tribe as a cunning and deceptive force, likened to a serpent and an adder that ambushes and incapacitates a powerful rider. This striking imagery suggests a tribal character marked by subtle, undermining tactics and strategic prowess, hinting at both their potential for overcoming stronger adversaries and their susceptibility to spiritual pitfalls.
CONTEXT
Literary Context: This verse is part of a series of prophetic pronouncements given by Jacob, also known as Israel, to his twelve sons just before his death in Egypt (found in Genesis 49). These "blessings" or "prophecies" are not always positive but rather describe the future character, destiny, and geographical location of the tribes that would descend from each son. Jacob's words for Dan follow the prophecy for Gad and precede the short, prayerful interjection in Genesis 49:18, setting Dan's unique, somewhat unsettling, characterization within the broader tapestry of tribal destinies. Unlike the overt strength attributed to Judah or the fruitfulness of Joseph, Dan's portrayal is distinctly marked by stealth and subterfuge.
Historical & Cultural Context: In the ancient Near East, patriarchal blessings or curses were highly significant, believed to shape the future of individuals and their descendants. The imagery of serpents and adders was potent, often associated with danger, deception, and hidden threats. Travelers on ancient roads were vulnerable to snakebites, particularly from vipers that would lie hidden in the dust or among rocks, striking at the heels of passing animals or humans. The "rider" would typically represent a figure of authority, strength, or military might. Thus, for Jacob to liken Dan to such a creature was to suggest a tribe that would operate with cunning and unexpected force, capable of disrupting even powerful adversaries, rather than engaging in direct, open conflict. This cultural understanding deepens the impact of Jacob's words, painting a picture of a tribe that would be both feared and potentially mistrusted.
Key Themes: Genesis 49 is rich with themes, and Dan's prophecy contributes significantly to several. Firstly, it underscores the theme of Divine Sovereignty and Foreknowledge, as Jacob's words reveal a divinely inspired insight into the future characteristics and actions of the tribes, even those with challenging implications. Secondly, it highlights the Diversity of Tribal Character and Destiny, demonstrating that not all tribes would achieve prominence through overt strength; some, like Dan, would utilize more subtle, even disruptive, means. This prophecy also touches on the Consequences of Character, illustrating how inherent traits can shape a group's trajectory. Finally, the imagery of the serpent subtly introduces a theme of Spiritual Vulnerability and Deception, which would later manifest in Dan's history, particularly in their role in establishing idolatry within Israel, as seen in Judges 18.
EXPOSITION AND ANALYSIS
The prophecy for Dan in Genesis 49:17 employs vivid serpentine imagery to describe the tribe's future character and actions. Jacob declares, "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." This paints a picture of a tribe characterized by cunning, ambush, and disruptive tactics.
Key Word Analysis
Verse Breakdown
Literary Devices
Jacob's prophecy for Dan is rich in Imagery, painting a vivid picture of a hidden, venomous snake striking at a horse. This sensory detail immediately conveys the cunning and dangerous nature attributed to the tribe. The primary literary device is a Simile, where Dan is directly compared to a "serpent" and an "adder," using the verb "shall be" to establish this likeness. This comparison is not merely descriptive but also serves as Foreshadowing, hinting at the future character and actions of the tribe of Dan, particularly their military strategies and, tragically, their spiritual deviations. The specific detail of "biting the horse heels" is a form of Synecdoche, where the part (heels) stands for the whole (the horse and its rider's journey), emphasizing the precise and debilitating nature of the attack.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's prophecy for Dan, while seemingly negative, encapsulates profound theological and thematic truths. It speaks to God's sovereign knowledge of the future, even concerning the complex and sometimes challenging destinies of His people. The imagery of the serpent, often associated with deception and evil in the biblical narrative (e.g., Genesis 3:13), serves as a prophetic warning about the tribe's potential for cunning tactics and, more critically, spiritual compromise. Historically, the tribe of Dan struggled to secure its inheritance and eventually migrated north, establishing a center of idolatry that persisted for generations (see Judges 18:30-31). This historical trajectory underscores the theme that subtle deviations, like a hidden snake, can lead to significant spiritual falls, impacting not only the individual or tribe but also the broader community of faith. The prophecy thus serves as a timeless reminder of the need for vigilance against both outward and inward forms of deception.
REFLECTION AND APPLICATION
The prophecy concerning Dan offers a powerful lens through which to examine the nature of influence, strategy, and spiritual integrity in our own lives and communities. The image of the serpent in the path reminds us that not all threats are overt or easily identifiable; some dangers, whether in personal relationships, professional environments, or spiritual battles, operate with cunning and stealth, aiming to undermine our stability and cause us to "fall backward." This calls for a posture of vigilance and discernment, recognizing that seemingly small compromises or subtle deceptions can have significant, disorienting consequences. Just as the Danites' cunning led them to establish idolatry, we must be wary of "hidden" spiritual pitfalls—unexamined assumptions, subtle temptations, or deceptive ideologies—that can cause us to stumble from the path of righteousness. The prophecy challenges us to prioritize straightforwardness, truth, and unwavering devotion to God, rather than relying on manipulative tactics or succumbing to spiritual compromise.
Questions for Reflection
FAQ
Does the serpent imagery imply Dan was inherently evil?
Answer: While the serpent is often associated with evil and deception in biblical narratives (e.g., the tempter in Genesis 3), Jacob's prophecy for Dan is primarily a description of their tactical nature and character, rather than a condemnation of inherent evil. It highlights a propensity for cunning and ambush, which could be used for both strategic advantage in warfare (e.g., overcoming stronger foes) or for less noble, even idolatrous, purposes as seen in the tribe's later history. It serves more as a warning about potential pitfalls and a description of their unique operational style than a definitive judgment of depravity.
How did this prophecy manifest historically for the tribe of Dan?
Answer: The tribe of Dan was known for its restless and migratory nature, struggling to secure its initial allotted territory in the south-central region of Israel. They eventually migrated north, conquering the unsuspecting city of Laish (later renamed Dan), a move characterized by cunning and surprise, as detailed in Judges 18. This migration was notably accompanied by the establishment of a significant center of idolatry, setting up a graven image and a non-Levitical priesthood that persisted for generations (Judges 18:30-31). This historical trajectory aligns with the prophecy's themes of subtle disruption, unexpected action, and spiritual deviation, demonstrating how their "serpentine" characteristics could manifest in both military strategy and spiritual compromise.
CHRIST-CENTERED FULFILLMENT
While the prophecy concerning Dan highlights a disruptive and deceptive character, its ultimate Christ-centered fulfillment lies in the triumph of the true "Rider" who cannot be overthrown. Christ, the King of kings and Lord of lords, represents the ultimate authority and truth, against whom all forms of cunning, deception, and spiritual ambush are ultimately powerless. He is the one who crushes the head of the serpent (Genesis 3:15), dismantling the works of darkness and establishing a kingdom built on righteousness and truth, not on subtle subversion. In Him, the instability and spiritual pitfalls represented by Dan's prophecy are overcome, offering stability and redemption to all who follow Him. The "rider" who falls backward in Dan's prophecy stands in stark contrast to Christ, who "rides on a white horse" (Revelation 19:11) and leads His people to victory, His heels impervious to the serpent's bite. He is the one who has overcome the world (John 16:33), disarming principalities and powers (Colossians 2:15), ensuring that those who are in Him will never truly fall from grace (John 10:28).