petra1000

Problem: In Genesis 49:14–15 Jacob prophesies that Issachar would become “a band of slaves” (Gen. 49:15). However, in Deuteronomy 33:19 Moses predicts that Issachar will “partake of the abundance of the seas and of treasures hidden in the sand.”

Solution: The history of the tribe of Issachar indicates that Jacob was looking forward to a time when, for the sake of their earthly possessions, Issachar would bow to foreign invaders under Tiglath-pileser rather than fight for their liberty. Moses, however, was looking forward to a time before this invasion when the tribe would prosper in the fertile plain which lay between the mountains of Gilboa and Tabor. The prosperity which they gained led to a relative life of ease, a characteristic alluded to in the figure of a lazy donkey unwilling to move its burden (Gen. 49:14). This prosperity in a land which was often threatened by foreign invaders, and their unwillingness to forfeit their possessions for liberty, created the eventual servitude predicted by Jacob.

Problem: Genesis 49:10 indicates that “the scepter shall not depart from Judah, Nor a lawgiver from between his feet, Until Shiloh comes.” But history records that the first king of Israel (Saul) was from “the tribe of Benjamin” (Acts 13:21; cf. 1 Sam. 9:1–2).

Solution: This problem is predicated on the assumption that “Shiloh” is a reference to the Messiah. Some scholars take it to refer to the city in Ephraim where the Tabernacle of Moses was erected. On this interpretation, Judah was to be the leader of the 12 tribes all during the wilderness, until they came into the Promised Land.

Even if “Shiloh” is a reference to the Messiah, there is no real problem here, since the Messiah came from the tribe of Judah (cf. Matt. 1:1–3, 16; Rev. 5:5). In God’s eyes David (from the tribe of Judah), not Saul, was His choice for the first king of Israel (cf. 1 Sam. 15–16). So, the tribe of Judah was always the ruling line from which the Messiah was to come.

Problem: The word “Shiloh” is often understood to be a reference to Jesus Christ as the coming Messiah. The word appears in a phrase which is part of the prophetic pronouncements of Jacob upon his son Judah. It is through the tribe of Judah that the Messiah will come (cf. 2 Sam. 7; Mic. 5:2), so it seems appropriate to understand this verse as a reference to the Messiah, Jesus Christ. However, the NT does not make any reference to this prophecy as being fulfilled in Christ, nor to the name Shiloh.

Solution: The solution to this problem involves the vowel pointing of the Masoretic Text (MT) of the OT (see Appendix 1). The New King James Version translates this portion of verse 10 as follows: “Until Shiloh comes.” This version follows the vowel pointing of the MT and translates the Hebrew word shylh as the proper name “Shiloh.” Shiloh was the name of a town situated approximately ten miles northeast of Bethel. Although some interpreters take the statement in Genesis 49:10 as a reference to this town, others have taken it to be a proper name for Messiah.

Problem: In Genesis 49:5–7, Jacob pronounces a curse upon Levi: “Cursed be their [Simeon’s and Levi’s] anger, for it is fierce; And their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel” (v. 7). However, in Deuteronomy 33:8–11, Moses blessed Levi: “They [the Levites] shall teach Jacob Your judgments, and Israel Your Law… Bless his substance, Lord, and accept the work of his hands” (Deut. 33:10–11).

Solution: Jacob pronounces this curse upon Levi and Simeon because of the cruel manner in which they took revenge upon the inhabitants of Shechem (Gen. 34:1–31). As a punishment for their crime, they would be scattered among the other tribes of Israel so that they would not obtain a land possession of their own. However, the curse upon Levi was turned into a blessing for all the tribes of Israel. For it was God’s plan to scatter the descendants of Levi throughout Israel so that “They shall teach Jacob Your judgments, and Israel Your law” (Deut. 33:10).

There is no contradiction between these two proclamations. Levi’s descendants were scattered, as Jacob prophesied, but they were used by God to function as the priestly tribe throughout all Israel, as Moses had proclaimed. Levi was not given an inheritance of land among the other tribes because, in Numbers 18:20, God had said, “You shall have no inheritance in their land, nor shall you have any portion among them; I am your portion and your inheritance among the children of Israel.”

Problem: The Bible often states that there were twelve tribes of Israel. Yet, in three different passages, the lists are different. In fact, there are 14 different tribes listed as one of the 12 tribes.

Were there twelve tribes of Israel or fourteen?

Solution: In response, it must be noted that Jacob had only twelve sons. Their descendants comprised the original twelve tribes. However, for various reasons these same descendants are rearranged at different times into somewhat different groups of twelve. For example, in Genesis 48:22, Jacob grants to Joseph a double portion of the inheritance. In the list in Numbers, Manasseh and Ephraim, the sons of Joseph, are substituted for the tribe of Joseph. Also, Levi was not given a portion of the land as an inheritance because the Levites functioned as priests. Scattered among all the tribes in 48 Levitical cities, they taught the tribes the statutes of the Lord (Deut. 33:10). Consequently, Joseph’s double portion is divided between Manasseh and Ephraim, his two sons in order to fill the space left by Levi.

In the Revelation passage, Joseph and Manasseh are counted separately, possibly indicating that Joseph and Ephraim (Joseph’s son) are counted as one tribe. Dan is omitted from that list, possibly because the Danites took their own allotment by force in an area north of Asher, effectively separating themselves from their original inheritance in the south. Further, the Danites were the first tribe to go into idolatry. Levi is listed here as a separate tribe, possibly because, after the cross, the Levites no longer function in the priestly office for all the tribes and, thus, could be given a specific land inheritance of their own. In each case, the biblical author is careful to preserve the original number 12, with its spiritual significance indicating heavenly perfection (cf. the gates and foundations of the heavenly City, Rev. 21).

Problem: In this verse, God promised Jacob, “I will go down with you to Egypt, and I will also surely bring you up again.” However, Jacob died in Egypt (Gen. 49:33) and never returned to the Land of Promise.

Solution: This promise was fulfilled to Jacob in several ways, any one of which would explain the difficulty. First, it was a promise to Jacob’s posterity who were brought back out of Egypt. This is indicated by the statement, “I will make of you a great nation” (v. 3). Second, Jacob was probably brought back from Egypt along with Joseph, though not alive (Gen. 50:25; Ex. 13:19). Finally, after the resurrection Jacob will return to the Land alive (cf. Matt. 8:11).