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literary dependence on Gn. 49; it is therefore a later composition, written very probably in North Israel after the division of the kingdom (see Dri. Deut. 388). It is distinguished from the Blessing of Jacob by its uniform tone of benediction, and its strongly religious point of view as contrasted with the secular and warlike spirit of Gn. 49. Simeon is passed over in silence, while his 'brother' Levi is the subject of an enthusiastic eulogium; Judah is briefly commended in a prayer to Yahwe; the separation of Ephraim and Manasseh is recognised in an appendix to the blessing on Joseph. All these indications point more or less decisively to a situation considerably later than that presupposed by the oracles of Jacob.

Date and Unity of the Poem.—That the song is not a perfect literary unity is suggested first of all by the seemingly complex structure of the sections on Dan (two independent oracles) and Judah (with three exordiums in vv.$8. 9. 10$). We find, further, that a double motive runs through the series, viz., (1) etymological play on the name of the tribe (Judah, Zebulun?, Dan, Gad, Asher?), and (2) tribal emblems (chiefly animal) (Judah, Issachar, Dan, Naphtali, Joseph, Benjamin): one or other of these can be detected in each oracle except those on Reuben and Simeon-Levi. It is, of course, not certain that these are characteristic of two independent groups of oracles; but the fact that both are represented in the sayings on Judah and Dan, while neither appears in those on Reuben and Simeon-Levi, does confirm the impression of composition and diversity of origin. The decisive consideration, however, is that no single period of history can be found which satisfies all the indications of date drawn from the several oracles. Those on Reuben, Simeon, and Levi refer to events which belong to a remote past, and were in all probability composed before the Song of Deborah, while these events were still fresh in the national memory; those on Issachar, Dan, and Benjamin could hardly have originated after the establishment of the monarchy; while the blessing of Judah clearly presupposes the existence of the Davidic kingdom, and must have been written not earlier than the time of David or Solomon. A still later date is assigned by most critics since We. (Comp.$3$ 320) to the blessing on Joseph, which is generally considered to refer to the kingdom of North Israel and to the Aramæan wars under the dynasties of Omri and Jehu. It is argued in the notes below that the passage is susceptible of a different interpretation from that adopted by the majority of scholars, and may, in fact, be one of the oldest parts of the poem. As for the rest of the oracles, their character is such that it seems quite impossible to decide whether they originated before or after the founding of the kingdom. In any case we hardly get much beyond a broad chronological division into pre-Davidic and post-Davidic oracles; but at the same time that distinction is so clearly marked as to exclude absolutely the hypothesis of unity of authorship.—It has been supposed by some writers (Renan, Kue. al.) that the poem consists of a number of fugitive oracles which had circulated independently among the tribes, and were ultimately collected and put in the mouth of Jacob. But, apart from the general objection that characterisation of one tribe