Juda, thee shall thy brethren praise: thy hands shall be on the necks of thy enemies: the sons of thy father shall bow down to thee.

“But, one may say, why did it seem right to the prophet to impose on Judah such a blessing, when he had done nothing like that for the first ones?Now learn the reason.… In fact David had to be born from the tribe of Judah and Christ from David with regard to the flesh. [Therefore] the prophet foreknowing the future events in their spiritual sense has blessed there David, who descended from Judah, and the Christ who, according to the flesh, had to be born from David, so that he might receive from God not only the blessing according to the spirit but also the blessing according to the flesh.”

“This can be referred to the historical Judah as well as to those kings who were his descendants. They broke the back of their enemies by administering the kingdom of that people. But this can also be fittingly referred to Christ, who is praised with good reason by his brothers, that is, by the apostles whom he himself called brothers in the Gospel. And his enemies, on whose back is his hand, appear to be those whom the Father promised to place under his feet by saying, "Sit at my right hand until I place your enemies under your feet." They are enemies as long as they are unbelieving and unfaithful, and for that reason they are struck on the back. But after their conversion they become brothers and praise the One who, by summoning them to the adoption of the Father, has made them his coheirs and brothers. It is said correctly that the back of the enemies is struck by Christ. All those who worshiped the idols turned their back to God, as the Lord, through the prophet, accused them by saying, "They turned their backs to me, and not their faces." Therefore he strikes their back so that after being converted they may turn their back to the idols and raise their forehead to God and may accomplish what is written here: "Your father's sons shall bow down before you." In fact, they adore him when they have become sons of the Father and have received the spirit of adoption in which they cry out, "Abba, Father." No one calls Jesus Christ Lord except those who are in the Holy Spirit.”

“יהודה אתה יודוך אחיך THOU JUDAH, THY BRETHREN SHALL PRAISE THEE — Because he rebuked the first three tribes in harsh terms Judah began to move away that he (Jacob) should not censure him for the incident with Tamar; Jacob therefore recalled him with words that would soothe him: Judah, you are not like these! — you your brethren may indeed praise (Genesis Rabbah 99:5). ידך בערף איביך THY HAND IS ON THE NECK OF THINE ENEMIES — a prophecy fulfilled in the days of David, a descendant of Judah, who said (2 Samuel 22:41) “Thou hast also made mine enemies turn their back unto me” (Genesis Rabbah 99:8). (The Hebrew may signify, “Thou hast given me my enemies’ necks”) בני אביך THY FATHER’S CHILDREN — Because they were born of different wives he did not say “thy mother’s children” as Isaac said (Genesis Rabbah 99:8). (He meant: all thy brothers will bow down to thee. Had he said “thy mother’s children”, he would have included only Judah’s brothers who were born of the same mother as himself.)”

“Glorious things are here said of Judah. The mention of the crimes of the three elder of his sons had not so put the dying patriarch out of humour but that he had a blessing ready for Judah, to whom blessings belonged. Judah's name signifies praise, in allusion to which he says, Thou art he whom thy brethren shall praise, Gen 49:8. God was praised for him (Gen 29:35), praised by him, and praised in him; and therefore his brethren shall praise him. Note, Those that are to God for a praise shall be the praise of their brethren. It is prophesied that, 1. The tribe of Judah should be victorious and successful in war: Thy hand shall be in the neck of thy enemies. This was fulfilled in David, Psa 18:40. 2. It should be superior to the rest of the tribes; not only in itself more numerous and illustrious, but having a dominion over them: Thy father's children shall bow down before thee. Judah was the lawgiver, Psa 60:7. That tribe led the van through the wilderness, and in the conquest of Canaan, Jdg 1:2. The prerogatives of the birthright which Reuben had forfeited, the excellence of dignity and power, were thus conferred upon Judah. Observe, "Thy brethren shall bow down before thee, and yet shall praise thee, reckoning themselves happy in having so wise and bold a commander." Note, Honour and power are then a blessing to those that have them when they are not grudged and envied, but praised and applauded, and cheerfully submitted to. 3. It should be a strong and courageous tribe, and so qualified for command and conquest: Judah is a lion's whelp, Gen 49:9. The lion is the king of beasts, the terror of the forest when he roars; when he seizes his prey, none can resist him; when he goes up from the prey, none dare pursue him to revenge it. By this it is foretold that the tribe of Judah should become very formidable, and should not only obtain great victories, but should peaceably and quietly enjoy what was obtained by those victories - that they should make war, not for the sake of war, but for the sake of peace. Judah is compared, not to a lion rampant, always tearing, always raging, always ranging; but to a lion couchant, enjoying the satisfaction of his power and success, without creating vexation to others: this is to be truly great. 4. It should be the royal tribe, and the tribe from which Messiah the Prince should come: The sceptre shall not depart from Judah, till Shiloh come, Gen 49:10. Jacob here foresees and foretels, (1.) That the sceptre should come into the tribe of Judah, which was fulfilled in David, on whose family the crown was entailed. (2.) That Shiloh should be of this tribe - his seed, that promised seed, in whom the earth should be blessed: that peaceable and prosperous one, or the Saviour, so others translate it, he shall come of Judah. Thus dying Jacob, at a great distance, saw Christ's day, and it was his comfort and support on his death-bed. (3.) That after the coming of the sceptre into the tribe of Judah it should continue in that tribe, at least a government of their own, till the coming of the Messiah, in whom, as the king of the church, and the great high priest, it was fit that both the priesthood and the royalty should determine. Till the captivity, all along from David's time, the sceptre was in Judah, and subsequently the governors of Judea were of that tribe, or of the Levites that adhered to it (which was equivalent), till Judea became a province of the Roman empire, just at the time of our Saviour's birth, and was at that time taxed as one of the provinces, Luk 2:1. And at the time of his death the Jews expressly owned, We have no king but Caesar. Hence it is undeniably inferred against the Jews that our Lord Jesus is he that should come, and that we are to look for no other; for he came exactly at the time appointed. Many excellent pens have been admirable well employed in explaining and illustrating this famous prophecy of Christ. 5. It should be a very fruitful tribe, especially that it should abound with milk for babes, and wine to make glad the heart of strong men (Gen 49:11, Gen 49:12) - vines so common in the hedge-rows and so strong that they should tie their asses to them, and so fruitful that they should load their asses from them - wine as plentiful as water, so that the men of that tribe should be very healthful and lively, their eyes brisk and sparkling, their teeth white. Much of what is here said concerning Judah is to be applied to our Lord Jesus. (1.) He is the ruler of all his father's children, and the conqueror of all his father's enemies; and he it is that is the praise of all the saints. (2.) He is the lion of the tribe of Judah, as he is called with reference to this prophecy (Rev 5:5), who, having spoiled principalities and powers, went up a conqueror, and couched so as none can stir him up, when he sat down on the right hand of the Father. (3.) To him belongs the sceptre; he is the lawgiver, and to him shall the gathering of the people be, as the desire of all nations (Hag 2:7), who, being lifted up from the earth, should draw all men unto him (Joh 12:32), and in whom the children of God that are scattered abroad should meet as the centre of their unity, Joh 11:52. (4.) In him there is plenty of all that which is nourishing and refreshing to the soul, and which maintains and cheers the divine life in it; in him we may have wine and milk, the riches of Judah's tribe, without money and without price, Isa 55:1.”

“Judah, thou art he whom thy brethren shall praise,.... His name signifies praise, and was given him by his mother, her heart being filled with praises to God for him, Gen 29:35 and is here confirmed by his father on another account, because his brethren should praise him for many excellent virtues in him; and it appears, by instances already observed, that he had great authority, and was highly esteemed among his brethren, as his posterity would be in future times for their courage, warlike expeditions and success, and being famous for heroes, such as David, and others; and especially his famous seed the Messiah, and of whom he was a type, should be praised by his brethren, who are so through his incarnation, and by divine adoption, and who praise him for the glories and excellencies of his person, and the blessings of his grace: thine hand shall be in the neck of thine enemies; pressing them down by his superior power, subduing them, and causing them to submit to him, and which was verified in David, who was of this tribe, Psa 18:40 and especially in the Messiah, in a spiritual sense, who has conquered and subdued all his and his people's enemies, sin, Satan, the world and 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; and before the King Messiah, his son and antitype, in a way of religious worship, which is given him by the angels, the sons of God, and by all the saints and people of God, who are his father's children by adoption; these bow before him, and give him religious adoration as a divine Person, and submit to his righteousness as Mediator, and bow to the sceptre of his kingdom, and cast their crowns at his feet, and give him the glory of their whole salvation. This in some Jewish writings (n) is applied to the time of the Messiah's coming. (n) Zohar in Gen. fol. 127. 2.”

“Thy brethren shall praise thee - As the name Judah signifies praise, Jacob takes occasion from its meaning to show that this tribe should be so eminent and glorious, that the rest of the tribes should praise it; that is, they should acknowledge its superior dignity, as in its privileges it should be distinguished beyond all the others. On the prophecy relative to Judah, Dr. Hales has several judicious remarks, and has left very little to be farther desired on the subject. Every reader will be glad to meet with them here. "The prophecy begins with his name Judah, signifying the praise of the Lord, which was given to him at his birth by his mother Leah, Gen 29:35. It then describes the warlike character of this tribe, to which, by the Divine appointment, was assigned the first lot of the promised land, which was conquered accordingly by the pious and heroic Caleb; the first who laid hands on the necks of his enemies, and routed and subdued them, Jos 14:11; 15;1; Jdg 1:1, Jdg 1:2; and led the way for their total subjugation under David; who, in allusion to this prediction, praises God, and says: Thou hast given me the necks of mine enemies, that I might destroy them that hate me, Psa 18:40. In the different stages of its strength, this tribe is compared to a lion's whelp, to a full grown lion, and to a nursing lioness, the fiercest of all. Hence a lion was the standard of Judah; compare Num 2:3, Eze 1:10. The city of David, where he reposed himself after his conquests, secure in the terror of his name, Ch1 14:17, was called Ariel, the lion of God, Isa 29:1; and our Lord himself, his most illustrious descendant, the Lion of the tribe of Judah, Rev 5:5. "The duration of the power of this famous tribe is next determined: 'the scepter of dominion,' as it is understood Est 8:4; Isa 14:5, etc., or its civil government, was not to cease or depart from Judah until the birth or coming of Shiloh, signifying the Apostle, as Christ is styled, Heb 3:1; nor was the native lawgiver, or expounder of the law, teacher, or scribe, intimating their ecclesiastical polity, to cease, until Shiloh should have a congregation of peoples, or religious followers, attached to him. And how accurately was this fulfilled in both these respects! "1. Shortly before the birth of Christ a decree was issued by Augustus Caesar that all the land of Judea and Galilee should be enrolled, or a registry of persons taken, in which Christ was included, Luk 2:1-7; whence Julian the apostate unwittingly objected to his title of Christ or King, that he was born a subject of Caesar!' About eleven years after Judea was made a Roman province, attached to Syria on the deposal and banishment of Archelaus, the son of Herod the Great, for maladministration; and an assessment of properties or taxing was carried into effect by Cyrenius, then governor of Syria, the same who before, as the emperor's procurator, had made the enrolment, Luk 2:2; Act 5:37; and thenceforth Judea was governed by a Roman deputy, and the judicial power of life and death taken away from the Jews, Joh 18:31. "2. Their ecclesiastical polity ceased with the destruction of their city and temple by the Romans, a. d. 70; at which time the Gospel had been preached through the known world by the apostles, 'his witnesses in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth;' Act 2:8; Rom 10:18. "Our Lord's triumphant entry into Jerusalem, before his crucifixion, 'riding on an ass, even a colt the foal of an ass,' which by his direction his disciples brought to him for this purpose, 'Go into the village over against you, and presently ye shall find an ass tied, and a colt with her; loose them, and bring them to me,' Mat 21:2-5, remarkably fulfilling the prophecy of Zechariah, (Zac 9:9) is no less a fulfillment of this prophecy of Shiloh, 'binding or tying his foal to the vine, even his ass's colt to the choice vine.' In ancient times to ride upon white asses or ass-colts was the privilege of persons of high rank, princes, judges, and prophets, Jdg 5:10; Jdg 10:4; Num 22:22. And as the children of Israel were symbolized by the vine, Psa 80:8; Hos 10:1, and the men of Judah by 'a (choice) vine of Sorek,' in the original, both here and in the beautiful allegory of Isaiah, Isa 5:1-7, adopted by Jeremiah, Jer 2:21, and by our Lord, Mat 21:33, who styled himself the true vine, Joh 15:1; so the union of both these images signified our Lord's assumption, as the promised Shiloh, of the dignity of the king of the Jews, not in a temporal but in a spiritual sense, as he declared to Pilate, Joh 18:36, as a prelude to his second coming in glory 'to restore again the kingdom to Israel.' "The vengeance to be then inflicted on all the enemies of his Church, or congregation of faithful Christians, is expressed by the symbolical imagery of 'washing his garments in wine, and his clothes in the blood of grapes;' which to understand literally, would be incongruous and unusual any where, while it aptly represents his garments crimsoned in the blood of his foes, and their immense slaughter; and imagery frequently adopted in the prophetic scriptures. "The strength and wholesomeness of Shiloh's doctrine are next represented by having 'his eyes red with wine, and his teeth white with milk.' And thus the evangelical prophet, in similar strains, invites the world to embrace the Gospel: - Ho, every one that thirsteth, come to the waters, And he that hath no money; come, buy and eat: Yea, come, buy wine and milk, Without money and without price. Isa 55:1. "On the last day of the feast of tabernacles it was customary among the Jews for the people to bring water from the fountain of Siloah or Siloam, which they poured on the altar, singing the words of Isaiah, Isa 12:3 : With joy shall ye draw water from the fountain of salvation; which the Targum interprets, 'With joy shall ye receive a new doctrine from the Elect of the Just One;' and the feast itself was also called Hosannah, Save, we beseech thee. And Isaiah has also described the apostasy of the Jews from their tutelar God Immanuel, under the corresponding imagery of their 'rejecting the gently-flowing waters of Siloah,' Isa 8:6-8. "Hence our Lord, on the last day of the feast, significantly invited the Jews to come unto him as the true and living Fountain of waters, Jer 2:13. 'If any man thirst, let him come to Me and drink;' Joh 7:37. He also compared his doctrine to new wine, which required to be put into new bottles, made of skins strong enough to contain it, Mat 9:17; while the Gospel is repeatedly represented as affording milk for babes, or the first principles of the oracles of God for novices in the faith, as well as strong meat [and strong wine] for masters in Christ or adepts, Mat 13:11; Heb 5:12-14. "And our Lord's most significant miracle was wrought at this fountain, when he gave sight to a man forty years old, who had been blind from his birth, by sending him, after he had anointed his eyes with moistened clay, to wash in the pool of Siloam, which is the Greek pronunciation of the Hebrew שלה Siloah or Siloh, Isa 8:6, where the Septuagint version reads Σιλωαμ, signifying, according to the evangelist, απεσταλμενος, sent forth, and consequently derived from שלח shalach, to send, Joh 9:7. Our Lord thus assuming to himself his two leading titles of Messiah, signifying anointed, and Shiloh, sent forth or delegated from God; as he had done before at the opening of his mission: 'The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me forth (απεσταλκε) to heal the broken-hearted,' etc.; Luk 4:18. "And in the course of it he declared, I was not sent forth (απεσταλην) but unto the lost sheep of the house of Israel, Mat 15:24, by a two-fold reference to his character in Jacob's prophecy of Shiloh and Shepherd Of Israel, Gen 49:10-24. 'This is life eternal, to know thee the only true God, and Jesus Christ whom thou sentest forth,' (απεστειλας), to instruct and save mankind, Joh 17:3; and he thus distinguishes his own superior mission from his commission to his apostles: 'As The Father hath sent Me, (απεσταλκε με), so I send you,' πεμπω ὑμας, Joh 20:21. Whence St. Paul expressly styles Jesus Christ 'the Apostle (Ὁ Αποστολος) and High Priest of our profession,' Heb 3:1; and by an elaborate argument shows the superiority of his mission above that of Moses, and of his priesthood above that of Aaron, in the sequel of the epistle. His priesthood was foretold by David to be a royal priesthood, after the order of Melchizedek, Psa 110:4. But where shall we find his mission or apostleship foretold, except in Jacob's prophecy of Shiloh? which was evidently so understood by Moses when God offered to send him as his ambassador to Pharaoh, and he declined at first the arduous mission: 'O my Lord, send I pray thee by the hand of Him whom thou wilt send,' or by the promised Shiloh, Exo 3:10; Exo 4:13; by whom in his last blessing to the Israelites, parallel to that of Jacob, he prayed that 'God would bring back Judah to his people,' from captivity, Deu 33:7. "Here then we find the true meaning and derivation of the much disputed term Shiloh in this prophecy of Jacob, which is fortunately preserved by the Vulgate, rendering qui mittendus est, he that is to be sent, and also by a rabbinical comment on Deu 22:7 : 'If you keep this precept, you hasten the coming of the Messiah, who is called Sent.' "This important prophecy concerning Judah intimates, 1. The warlike character and conquests of this tribe; 2. The cessation of their civil and religious polity at the first coming of Shiloh; 3. His meek and lowly inauguration at that time, as spiritual King of the Jews, riding on an ass like the ancient judges and prophets; 4. His second coming as a warrior to trample on all his foes; and, 5. To save and instruct his faithful people." - Hales' Anal., vol. ii., p. 167, etc.”

“Judah, the fourth son, was the first to receive a rich and unmixed blessing, the blessing of inalienable supremacy and power. "Judah thou, thee will thy brethren praise! thy hand in the neck of thy foes! to thee will thy father's sons bow down!" אתּה, thou, is placed first as an absolute noun, like אני in Gen 17:4; Gen 24:27; יודוּך is a play upon יהוּדה like אודה in Gen 29:35. Judah, according to Gen 29:35, signifies: he for whom Jehovah is praised, not merely the praised one. "This nomen, the patriarch seized as an omen, and expounded it as a presage of the future history of Judah." Judah should be in truth all that his name implied (cf. Gen 27:36). Judah had already shown to a certain extent a strong and noble character, when he proposed to sell Joseph rather than shed his blood (Gen 37:26.); but still more in the manner in which he offered himself to his father as a pledge for Benjamin, and pleaded with Joseph on his behalf (Gen 43:9-10; Gen 44:16.); and it was apparent even in his conduct towards Thamar. In this manliness and strength there slumbered the germs of the future development of strength in his tribe. Judah would put his enemies to flight, grasp them by the neck, and subdue them (Job 16:12, cf. Exo 23:27; Psa 18:41). Therefore his brethren would do homage to him: not merely the sons of his mother, who are mentioned in other places (Gen 27:29; Jdg 8:19), i.e., the tribes descended from Leah, but the sons of his father-all the tribes of Israel therefore; and this was really the case under David (Sa2 5:1-2, cf. Sa1 18:6-7, and Sa1 18:16). This princely power Judah acquired through his lion-like nature. Gen 49:9-10 "A young lion is Judah; from the prey, my son, art thou gone up: he has lain down; like a lion there he lieth, and like a lioness, who can rouse him up!" Jacob compares Judah to a young, i.e., growing lion, ripening into its full strength, as being the "ancestor of the lion-tribe." But he quickly rises "to a vision of the tribe in the glory of its perfect strength," and describes it as a lion which, after seizing prey, ascends to the mountain forests (cf. Sol 4:8), and there lies in majestic quiet, no one daring to disturb it. To intensify the thought, the figure of a lion is followed by that of the lioness, which is peculiarly fierce in defending its young. The perfects are prophetic; and עלה relates not to the growth or gradual rise of the tribe, but to the ascent of the lion to its lair upon the mountains. "The passage evidently indicates something more than Judah's taking the lead in the desert, and in the wars of the time of the Judges; and points to the position which Judah attained through the warlike successes of David" (Knobel). The correctness of this remark is put beyond question by Gen 49:10, where the figure is carried out still further, but in literal terms. "The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, till Shiloh come and the willing obedience of the nations be to him." The sceptre is the symbol of regal command, and in its earliest form it was a long staff, which the king held in his hand when speaking in public assemblies (e.g., Agamemnon, Il. 2, 46, 101); and when he sat upon his throne he rested in between his feet, inclining towards himself (see the representation of a Persian king in the ruins of Persepolis, Niebuhr Reisebeschr. ii. 145). מחקק the determining person or thing, hence a commander, legislator, and a commander's or ruler's staff (Num 21:18); here in the latter sense, as the parallels, "sceptre" and "from between his feet," require. Judah - this is the idea - was to rule, to have the chieftainship, till Shiloh came, i.e., for ever. It is evident that the coming of Shiloh is not to be regarded as terminating the rule of Judah, from the last clause of the verse, according to which it was only then that it would attain to dominion over the nations. כּי עד has not an exclusive signification here, but merely abstracts what precedes from what follows the given terminus ad quem, as in Gen 26:13, or like אשׁר עד Gen 28:15; Psa 112:8, or עד Psa 110:1, and ἕως Mat 5:18. But the more precise determination of the thought contained in Gen 49:10 is dependent upon our explanation of the word Shiloh. It cannot be traced, as the Jerusalem Targum and the Rabbins affirm, to the word שׁיל filius with the suffix ה = ו "his son," since such a noun as שׁיל is never met with in Hebrew, and neither its existence nor the meaning attributed to it can be inferred from שׁליה, afterbirth, in Deu 28:57. Nor can the paraphrases of Onkelos (donec veniat Messias cujus est regnum), of the Greek versions (ἕως ἐὰν ἔλθη τὰ ἀποκείμενα αὐτῷ; or ᾧ ἀπόκειται, as Aquila and Symmachus appear to have rendered it), or of the Syriac, etc., afford any real proof, that the defective form שׁלה, which occurs in 20 MSS, was the original form of the word, and is to be pointed שׁלּה for שׁלּו = לו אשׁר. For apart from the fact, that שׁ for אשׁר would be unmeaning here, and that no such abbreviation can be found in the Pentateuch, it ought in any case to read הוּא שׁלּו "to whom it (the sceptre) is due," since שׁלּו alone could not express this, and an ellipsis of הוּא in such a case would be unparalleled. It only remains therefore to follow Luther, and trace שׁילה to שׁלה, to be quiet, to enjoy rest, security. But from this root Shiloh cannot be explained according to the analogy of such forms כּידור קימשׁ For these forms constitute no peculiar species, but are merely derived from the reduplicated forms, as קמּשׁ, which occurs as well as קימשׁ, clearly shows; moreover they are none of them formed from roots of ה.ל שׁילה points to שׁילון, to the formation of nouns with the termination n, in which the liquids are eliminated, and the remaining vowel ו is expressed by ה (Ew. 84); as for example in the names of places, שׁלה or שׁלו, also שׁילו (Jdg 21:21; Jer 7:12) and גּלה (Jos 15:51), with their derivatives שׁלני (Kg1 11:29; Kg1 12:15) and גּלני (Sa2 15:12), also אבדּה (Pro 27:20) for אבדּון (Pro 15:11, etc.), clearly prove. Hence שׁילון either arose from שׁליון (שׁלה), or was formed directly from שׁוּל = שׁלה, like גּלון from גּיל. But if שׁילון is the original form of the word, שׁילה cannot be an appellative noun in the sense of rest, or a place of rest, but must be a proper name. For the strong termination n loses its n after o only in proper names, like שׁלמה, מגדּו by the side of מגדּון (Zac 12:11) and דּודו (Jdg 10:1). אבדּה forms no exception to this; for when used in Pro 27:20 as a personification of hell, it is really a proper name. An appellative noun like שׁילה, in the sense of rest, or place of rest, "would be unparalleled in the Hebrew thesaurus; the nouns used in this sense are שׁלו, שׁלוה, שׁלום, מנוּחה" For these reasons even Delitzsch pronounces the appellative rendering, "till rest comes," or till "he comes to a place of rest," grammatically impossible. Shiloh or Shilo is a proper name in every other instance in which it is used in the Old Testament, and was in fact the name of a city belonging to the tribe of Ephraim, which stood in the midst of the land of Canaan, upon an eminence above the village of Turmus Aya, in an elevated valley surrounded by hills, where ruins belonging both to ancient and modern times still bear the name of Seiln. In this city the tabernacle was pitched on the conquest of Canaan by the Israelites under Joshua, and there it remained till the time of Eli (Jdg 18:31; Sa1 1:3; Sa1 2:12.), possibly till the early part of Saul's reign. Some of the Rabbins supposed our Shiloh to refer to the city. This opinion has met with the approval of most of the expositors, from Teller and Eichhorn to Tuch, who regard the blessing as a vaticinium ex eventu, and deny not only its prophetic character, but for the most part its genuineness. Delitzsch has also decided in its favour, because Shiloh or Shilo is the name of a town in every other passage of the Old Testament; and in Sa1 4:12, where the name is written as an accusative of direction, the words are written exactly as they are here. But even if we do not go so far as Hoffmann, and pronounce the rendering "till he (Judah) come to Shiloh" the most impossible of all renderings, we must pronounce it utterly irreconcilable with the prophetic character of the blessing. Even if Shilo existed in Jacob's time (which can neither be affirmed nor denied), it had acquired no importance in relation to the lives of the patriarchs, and is not once referred to in their history; so that Jacob could only have pointed to it as the goal and turning point of Judah's supremacy in consequence of a special revelation from God. But in that case the special prediction would really have been fulfilled: not only would Judah have come to Shiloh, but there he would have found permanent rest, and there would the willing subjection of the nations to his sceptre have actually taken place. Now none of these anticipations and confirmed by history. It is true we read in Jos 18:1, that after the promised land had been conquered by the defeat of the Canaanites in the south and north, and its distribution among the tribes of Israel had commenced, and was so far accomplished, that Judah and the double tribe of Joseph had received their inheritance by lot, the congregation assembled at Shilo, and there erected the tabernacle, and it was not till after this had been done, that the partition of the land was proceeded with and brought to completion. But although this meeting of the whole congregation at Shilo, and the erection of the tabernacle there, was generally of significance as the turning point of the history, it was of equal importance to all the tribes, and not to Judah alone. If it were to this event that Jacob's words pointed, they should be rendered, "till they come to Shiloh," which would be grammatically allowable indeed, but very improbable with the existing context. And even then nothing would be gained. For, in the first place, up to the time of the arrival of the congregation at Shilo, Judah did not possess the promised rule over the tribes. The tribe of Judah took the first place in the camp and on the march (Num 2:3-9; Num 10:14), - formed in fact the van of the army; but it had no rule, did not hold the chief command. The sceptre or command was held by the Levite Moses during the journey through the desert, and by the Ephraimite Joshua at the conquest and division of Canaan. Moreover, Shilo itself was not the point at which the leadership of Judah among the tribes was changed into the command of nations. Even if the assembling of the congregation of Israel at Shiloh (Jos 18:1) formed so far a turning point between two periods in the history of Israel, that the erection of the tabernacle for a permanent continuance at Shilo was a tangible pledge, that Israel had now gained a firm footing in the promised land, had come to rest and peace after a long period of wandering and war, had entered into quiet and peaceful possession of the land and its blessings, so that Shilo, as its name indicates, became the resting-place of Israel; Judah did not acquire the command over the twelve tribes at that time, nor so long as the house of God remained at Shilo, to say nothing of the submission of the nations. It was not till after the rejection of "the abode of Shiloh," at and after the removal of the ark of the covenant by the Philistines (1 Sam 4), with which the "tabernacle of Joseph" as also rejected, that God selected the tribe of Judah and chose David (Psa 78:60-72). Hence it was not till after Shiloh had ceased to be the spiritual centre for the tribes of Israel, over whom Ephraim had exercised a kind of rule so long as the central sanctuary of the nation continued in its inheritance, that by David's election as prince (נגיד) over Israel the sceptre and the government over the tribes of Israel passed over to the tribe of Judah. Had Jacob, therefore, promised to his son Judah the sceptre or ruler's staff over the tribes until he came to Shiloh, he would have uttered no prophecy, but simply a pious wish, which would have remained entirely unfulfilled. With this result we ought not to rest contented; unless, indeed, it could be maintained that because Shiloh was ordinarily the name of a city, it could have no other signification. But just as many other names of cities are also names of persons, e.g., Enoch (Gen 4:17), and Shechem (Gen 34:2); so Shiloh might also be a personal name, and denote not merely the place of rest, but the man, or bearer, of rest. We regard Shiloh, therefore, as a title of the Messiah, in common with the entire Jewish synagogue and the whole Christian Church, in which, although there may be uncertainty as to the grammatical interpretation of the word, there is perfect agreement as to the fact that the patriarch is here proclaiming the coming of the Messiah. "For no objection can really be sustained against thus regarding it as a personal name, in closest analogy to שׁלמה" (Hoffmann). The assertion that Shiloh cannot be the subject, but must be the object in this sentence, is as unfounded as the historiological axiom, "that the expectation of a personal Messiah was perfectly foreign to the patriarchal age, and must have been foreign from the very nature of that age," with which Kurtz sets aside the only explanation of the word which is grammatically admissible as relating to the personal Messiah, thus deciding, by means of a priori assumptions which completely overthrow the supernaturally unfettered character of prophecy, and from a one-sided view of the patriarchal age and history, how much the patriarch Jacob ought to have been able to prophesy. The expectation of a personal Saviour did not arise for the first time with Moses, Joshua, and David, or first obtain its definite form after one man had risen up as the deliverer and redeemer, the leader and ruler of the whole nation, but was contained in the germ in the promise of the seed of the woman, and in the blessing of Noah upon Shem. It was then still further expanded in the promises of God to the patriarchs. - "I will bless thee; be a blessing, and in thee shall all the families of the earth be blessed," - by which Abraham, Isaac, and Jacob (not merely the nation to descend from them) were chosen as the personal bearers of that salvation, which was to be conveyed by them through their seed to all nations. When the patriarchal monad was expanded into a dodekad, and Jacob had before him in his twelve sons the founders of the twelve-tribed nation, the question naturally arose, from which of the twelve tribes would the promised Saviour proceed? Reuben had forfeited the right of primogeniture by his incest, and it could not pass over to either Simeon or Levi on account of their crime against the Shechemites. Consequently the dying patriarch transferred, both by his blessing and prophecy, the chieftainship which belonged to the first-born and the blessing of the promise to his fourth son Judah, having already, by the adoption of Joseph's sons, transferred to Joseph the double inheritance associated with the birthright. Judah was to bear the sceptre with victorious lion-courage, until in the future Shiloh the obedience of the nations came to him, and his rule over the tribes was widened into the peaceful government of the world. It is true that it is not expressly stated that Shiloh was to descend from Judah; but this follows as a matter of course from the context, i.e., from the fact, that after the description of Judah as an invincible lion, the cessation of his rule, or the transference of it to another tribe, could not be imagined as possible, and the thought lies upon the surface, that the dominion of Judah was to be perfected in the appearance of Shiloh. Thus the personal interpretation of Shiloh stands in the most beautiful harmony with the constant progress of the same revelation. To Shiloh will the nations belong. ולו refers back to שׁילה. יקּהת, which only occurs again in Pro 30:17, from יקהה with dagesh forte euphon., denotes the obedience of a son, willing obedience; and עמּים in this connection cannot refer to the associated tribes, for Judah bears the sceptre over the tribes of Israel before the coming of Shiloh, but to the nations universally. These will render willing obedience to Shiloh, because as a man of rest He brings them rest and peace. As previous promises prepared the way for our prophecy, so was it still further unfolded by the Messianic prophecies which followed; and this, together with the gradual advance towards fulfilment, places the personal meaning of Shiloh beyond all possible doubt. - In the order of time, the prophecy of Balaam stands next, where not only Jacob's proclamation of the lion-nature of Judah is transferred to Israel as a nation (Num 23:24; Num 24:9), but the figure of the sceptre from Israel, i.e., the ruler or king proceeding from Israel, who will smite all his foes (Gen 24:17), is taken verbatim from Gen 49:9, Gen 49:10 of this address. In the sayings of Balaam, the tribe of Judah recedes behind the unity of the nation. For although, both in the camp and on the march, Judah took the first place among the tribes (Num 2:2-3; Num 7:12; Num 10:14), this rank was no real fulfilment of Jacob's blessing, but a symbol and pledge of its destination to be the champion and ruler over the tribes. As champion, even after the death of Joshua, Judah opened the attack by divine direction upon the Canaanites who were still left in the land (Jdg 1:1.), and also the war against Benjamin (Jdg 20:18). It was also a sign of the future supremacy of Judah, that the first judge and deliverer from the power of their oppressors was raised up to Israel from the tribe of Judah in the person of the Kenizzite Othniel (Jdg 3:9.). From that time forward Judah took no lead among the tribes for several centuries, but rather fell back behind Ephraim, until by the election of David as king over all Israel, Judah was raised to the rank of ruling tribe, and received the sceptre over all the rest (Ch1 28:4). In David, Judah grew strong (Ch1 5:2), and became a conquering lion, whom no one dared to excite. With the courage and strength of a lion, David brought under his sceptre all the enemies of Israel round about. But when God had given him rest, and he desired to build a house to the Lord, he received a promise through the prophet Nathan that Jehovah would raise up his seed after him, and establish the throne of his kingdom for ever (Sa2 7:13.). "Behold, a son shall be born to thee, who shall be a man of rest; and I (Jehovah) will give him rest from all his enemies round about; for Solomon (i.e., Friederich, Frederick, the peaceful one) shall be his name, and I will give peace and rest unto Israel in his days...and I will establish the throne of his kingdom over Israel for ever." Just as Jacob's prophecy was so far fulfilled in David, that Judah had received the sceptre over the tribes of Israel, and had led them to victory over all their foes; and David upon the basis of this first fulfilment received through Nathan the divine promise, that the sceptre should not depart from his house, and therefore not from Judah;so the commencement of the coming of Shiloh received its first fulfilment in the peaceful sway of Solomon, even if David did not give his son the name Solomon with an allusion to the predicted Shiloh, which one might infer from the sameness in the meaning of שׁלמה and שׁילה when compared with the explanation given of the name Solomon in Ch1 28:9-10. But Solomon was not the true Shiloh. His peaceful sway was transitory, like the repose which Israel enjoyed under Joshua at the erection of the tabernacle at Shiloh (Jos 11:23; Jos 14:15; Jos 21:44); moreover it extended over Israel alone. The willing obedience of the nations he did not secure; Jehovah only gave rest from his enemies round about in his days, i.e., during his life. But this first imperfect fulfilment furnished a pledge of the complete fulfilment in the future, so that Solomon himself, discerning in spirit the typical character of his peaceful reign, sang of the King's Son who should have dominion from sea to sea, and from the river to the ends of the earth, before whom all kings should bow, and whom all nations should serve (Ps 72); and the prophets after Solomon prophesied of the Prince of Peace, who should increase government and peace without end upon the throne of David, and of the sprout out of the rod of Jesse, whom the nations should seek (Isa 9:5-6; Isa 11:1-10); and lastly, Ezekiel, when predicting the downfall of the Davidic kingdom, prophesied that this overthrow would last until He should come to whom the right belonged, and to whom Jehovah would give it (Eze 21:27). Since Ezekiel in his words, "till He come to whom the right belongs," takes up, and is generally admitted, our prophecy "till Shiloh come," and expands it still further in harmony with the purpose of his announcement, more especially from Psa 72:1-5, where righteousness and judgment are mentioned as the foundation of the peace which the King's Son would bring; he not only confirms the correctness of the personal and Messianic explanation of the word Shiloh, but shows that Jacob's prophecy of the sceptre not passing from Judah till Shiloh came, did not preclude a temporary loss of power. Thus all prophecies, and all the promises of God, in fact, are so fulfilled, as not to preclude the punishment of the shins of the elect, and yet, notwithstanding that punishment, assuredly and completely attain to their ultimate fulfilment. And thus did the kingdom of Judah arise from its temporary overthrow to a new and imperishable glory in Jesus Christ (Heb 7:14), who conquers all foes as the Lion of the tribe of Judah (Rev 5:5), and reigns as the true Prince of Peace, as "our peace" (Eph 1:14), for ever and ever. Gen 49:11-12 In Gen 49:11 and Gen 49:12 Jacob finishes his blessing on Judah by depicting the abundance of his possessions in the promised land. "Binding his she-ass to the vine, and to the choice vine his ass's colt; he washes his garment in wine, and his cloak in the blood of the grape: dull are the eyes with wine, and white the teeth with milk." The participle אסרי has the old connecting vowel, i, before a word with a preposition (like Isa 22:16; Mic 7:14, etc.); and בּני in the construct state, as in Gen 31:39. The subject is not Shiloh, but Judah, to whom the whole blessing applies. The former would only be possible, if the fathers and Luther were right in regarding the whole as an allegorical description of Christ, or if Hoffmann's opinion were correct, that it would be quite unsuitable to describe Judah, the lion-like warrior and ruler, as binding his ass to a vine, coming so peacefully upon his ass, and remaining in his vineyard. But are lion-like courage and strength irreconcilable with a readiness for peace? Besides, the notion that riding upon an ass is an image of a peaceful disposition seems quite unwarranted; and the supposition that the ass is introduced as an animal of peace, in contrast with the war-horse, is founded upon Zac 9:9, and applied to the words of the patriarch in a most unhistorical manner. This contrast did not exist till a much later period, when the Israelites and Canaanites had introduced war-horses, and is not applicable at all to the age and circumstances of the patriarchs, since at that time the only animals there were to ride, beside camels, were asses and she-asses (Gen 22:3 cf. Exo 4:20; Num 22:21); and even in the time of the Judges, and down to David's time, riding upon asses was a distinction of nobility or superior rank (Jdg 1:14; Jdg 10:4; Jdg 12:14; Sa2 19:27). Lastly, even in Gen 49:9, Gen 49:10 Judah is not depicted as a lion eager for prey, or as loving war and engaged in constant strife, but, according to Hoffmann's own words, "as having attained, even before the coming of Shiloh, to a rest acquired by victory over surrounding foes, and as seated in his place with the insignia of his dominion." Now, when Judah's conflicts are over, and he has come to rest, he also may bind his ass to the vine and enjoy in peaceful repose the abundance of his inheritance. Of wine and milk, the most valuable productions of his land, he will have such a superabundance, that, as Jacob hyperbolically expresses it, he may wash his clothes in the blood of the grape, and enjoy them so plentifully, that his eyes shall be inflamed with wine, and his teeth become white with milk. (Note: Jam de situ regionis loquitur, quae sorte filiis Judae obtigit. Significat autem tantam illic fore vitium copiam, ut passim obviae prostent non secus atque alibi vepres vel infrugifera arbusta. Nam quum ad sepes ligari soleant asini, vites ad hunc contemptibilem usum aeputat. Eodem pertinet quae sequuntur hyperbolicae loquendi formae, quod Judas lavabit vestem suam in vino, et oculis eritrubicundus. Tantam enim vini abundantiam fore intelligit, ut promiscue ad lotiones, perinde ut aqua effundi queat sine magno dispendio; assiduo autem largioreque illius potu rubedinem contracturi sint oculi. Calvin.) The soil of Judah produced the best wine in Canaan, near Hebron and Engedi (Num 13:23-24; Sol 1:4; Ch2 26:10 cf. Joe 1:7.), and had excellent pasture land in the desert by Tekoah and Carmel, to the south of Hebron (Sa1 25:2; Amo 1:1; Ch2 26:10). סוּתה: contracted from סווּתה, from סוה to envelope, synonymous with מסוה a veil (Exo 34:33).”