Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/393

 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.