Genesis 49:27
Genesis 49:27 in Multiple Translations
Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”
¶ Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
Benjamin is a wolf that raveneth: In the morning he shall devour the prey, And at even he shall divide the spoil.
Benjamin is a wolf, searching for meat: in the morning he takes his food, and in the evening he makes division of what he has taken.
Benjamin is a vicious wolf. In the morning he destroys his enemies, in the evening he divides the loot.”
Beniamin shall rauine as a wolfe: in the morning he shall deuoure the pray, and at night he shall deuide the spoyle.
Benjamin! a wolf teareth; In the morning he eateth prey, And at evening he apportioneth spoil.'
“Benjamin is a ravenous wolf. In the morning he will devour the prey. At evening he will divide the plunder.”
Benjamin shall raven as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.
Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.
Benjamin, your descendants will be like [MET] vicious/fierce wolves: In the morning they will kill their enemies like a wolf devours ◄its prey/the animals that it has killed►, and in the evening they will divide among their warriors the spoils that they seized from their enemies.”
Then Jacob said, “Benjamin’s tribe will be like a wild dog that is really hungry. In the morning, they will kill their enemies and grab all their good things, and in the night time, they will share those good things with each other.”
Berean Amplified Bible — Genesis 49:27
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
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Genesis 49:27 Interlinear (Deep Study)
BIB
HEB
בִּנְיָמִין֙
זְאֵ֣ב
יִטְרָ֔ף
בַּ/בֹּ֖קֶר
יֹ֣אכַל
עַ֑ד
וְ/לָ/עֶ֖רֶב
יְחַלֵּ֥ק
שָׁלָֽל
בִּנְיָמִין֙
Binyâmîyn
H1144
Benjamin
N-proper
זְאֵ֣ב
zᵉʼêb
H2061
wolf
N-ms
יִטְרָ֔ף
ṭâraph
H2963
to tear
V-Qal-Imperf-3ms
בַּ/בֹּ֖קֶר
bôqer
H1242
morning
Prep | N-ms
יֹ֣אכַל
ʼâkal
H398
to eat
V-Qal-Imperf-3ms
עַ֑ד
ʻad
H5706
prey
N-ms
וְ/לָ/עֶ֖רֶב
ʻereb
H6153
evening
Conj | Prep | N-ms
יְחַלֵּ֥ק
châlaq
H2505
to divide
V-Piel-Imperf-3ms
שָׁלָֽל
shâlâl
H7998
spoil
N-ms
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Genesis 49:27
בִּנְיָמִין֙
Binyâmîyn
H1144
"Benjamin"
N-proper
Benjamin means son of the right hand, referring to the youngest son of Jacob and the tribe that descended from him. The term is first used in Genesis 35:18. Benjamin was a brother of Joseph and a half-brother of Reuben and others.
Definition: § Benjamin = "son of the right hand" a gate in Jerusalem
Usage: Occurs in 160 OT verses. KJV: Benjamin. See also: Genesis 35:18; 1 Samuel 9:21; Psalms 68:28.
זְאֵ֣ב
zᵉʼêb
H2061
"wolf"
N-ms
Ze'ev means wolf in Hebrew, an animal mentioned in the Bible, often symbolizing danger or fierceness.
Definition: wolf
Usage: Occurs in 7 OT verses. KJV: wolf. See also: Genesis 49:27; Jeremiah 5:6; Isaiah 11:6.
יִטְרָ֔ף
ṭâraph
H2963
"to tear"
V-Qal-Imperf-3ms
This Hebrew word means to tear or pull something apart, and it can also mean to provide food. In the Bible, it appears in Exodus 22:13 and Proverbs 30:14. It describes an act of violence or providing for someone.
Definition: 1) to tear, rend, pluck 1a) (Qal) to tear, rend 1b) (Niphal) to be torn in pieces 1c) (Poal) to be torn in pieces 1d) (Hiphil) to provide food
Usage: Occurs in 22 OT verses. KJV: catch, [idiom] without doubt, feed, ravin, rend in pieces, [idiom] surely, tear (in pieces). See also: Genesis 37:33; Proverbs 30:8; Psalms 7:3.
בַּ/בֹּ֖קֶר
bôqer
H1242
"morning"
Prep | N-ms
The break of day or morning, a time of new beginnings, as in the morning sacrifices in Exodus 29:39 or the resurrection of Jesus on the first day of the week in John 20:1.
Definition: 1) morning, break of day 1a) morning 1a1) of end of night 1a2) of coming of daylight 1a3) of coming of sunrise 1a4) of beginning of day 1a5) of bright joy after night of distress (fig.) 1b) morrow, next day, next morning
Usage: Occurs in 189 OT verses. KJV: ([phrase]) day, early, morning, morrow. See also: Genesis 1:5; 1 Samuel 11:11; Psalms 5:4.
יֹ֣אכַל
ʼâkal
H398
"to eat"
V-Qal-Imperf-3ms
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
עַ֑ד
ʻad
H5706
"prey"
N-ms
This Hebrew word means prey or booty, describing something taken by force. It's used in the Bible to talk about war spoils, like in Joshua when describing the Israelites' conquests.
Definition: booty, prey
Usage: Occurs in 3 OT verses. KJV: prey. See also: Genesis 49:27; Isaiah 33:23; Zephaniah 3:8.
וְ/לָ/עֶ֖רֶב
ʻereb
H6153
"evening"
Conj | Prep | N-ms
In the Bible, this Hebrew word means evening or sunset, like when God created daylight and darkness in Genesis. It refers to the time of day, often marking the end of a workday. This word is used in many verses, including Exodus and Psalms.
Definition: 1) evening, night, sunset 1a) evening, sunset 1b) night
Usage: Occurs in 125 OT verses. KJV: [phrase] day, even(-ing, tide), night. See also: Genesis 1:5; Numbers 19:19; Psalms 30:6.
יְחַלֵּ֥ק
châlaq
H2505
"to divide"
V-Piel-Imperf-3ms
To smooth means to make something slippery or deceitful, like in Proverbs where it warns against flattery. It can also mean to divide or separate something, like an inheritance.
Definition: 1) to divide, share, plunder, allot, apportion, assign 1a) (Qal) 1a1) to divide, apportion 1a2) to assign, distribute 1a3) to assign, impart 1a4) to share 1a5) to divide up, plunder 1b) (Niphal) 1b1) to divide oneself 1b2) to be divided 1b3) to assign, distribute 1c) (Piel) 1c1) to divide, apportion 1c2) to assign, distribute 1c3) to scatter 1d) (Pual) to be divided 1e) (Hiphil) to receive a portion or part 1f) (Hithpael) to divide among themselves
Usage: Occurs in 64 OT verses. KJV: deal, distribute, divide, flatter, give, (have, im-) part(-ner), take away a portion, receive, separate self, (be) smooth(-er). See also: Genesis 14:15; Job 27:17; Psalms 5:10.
שָׁלָֽל
shâlâl
H7998
"spoil"
N-ms
Shâlâl refers to the spoils of war, or the booty taken from enemies. It is used in the Bible to describe the plunder or prey taken in battle. In the KJV, it is translated as 'prey' or 'spoil'.
Definition: 1) prey, plunder, spoil, booty 1a) prey 1b) booty, spoil, plunder (of war) 1c) plunder (private) 1d) gain (meaning uncertain)
Usage: Occurs in 64 OT verses. KJV: prey, spoil. See also: Genesis 49:27; 2 Chronicles 15:11; Psalms 68:13.
Study Notes — Genesis 49:27
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 49:27 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 49:27
- Jamieson-Fausset-Brown on Genesis 49:27
- Matthew Poole's Commentary on Genesis 49:27
- Trapp's Commentary on Genesis 49:27
- Ellicott's Commentary on Genesis 49:27
- Cambridge Bible on Genesis 49:27
- Whedon's Commentary on Genesis 49:27
- Sermons on Genesis 49:27
Context — Jacob Blesses His Sons
25by the God of your father who helps you, and by the Almighty who blesses you, with blessings of the heavens above, with blessings of the depths below, with blessings of the breasts and womb.
26The blessings of your father have surpassed the blessings of the ancient mountains and the bounty of the everlasting hills. May they rest on the head of Joseph, on the brow of the prince of his brothers.
27Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”
28These are the tribes of Israel, twelve in all, and this was what their father said to them. He blessed them, and he blessed each one with a suitable blessing. 29Then Jacob instructed them, “I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 20:25 | That same day the Benjamites came out against them from Gibeah and cut down another 18,000 Israelites, all of them armed with swords. |
| 2 | Genesis 35:18 | And with her last breath—for she was dying—she named him Ben-oni. But his father called him Benjamin. |
| 3 | Ezekiel 22:27 | Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain. |
| 4 | Genesis 46:21 | The sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. |
| 5 | Judges 20:21 | And the Benjamites came out of Gibeah and cut down 22,000 Israelites on the battlefield that day. |
| 6 | 1 Samuel 17:1–58 | Now the Philistines gathered their forces for war at Socoh in Judah, and they camped between Socoh and Azekah in Ephes-dammim. Saul and the men of Israel assembled and camped in the Valley of Elah, arraying themselves for battle against the Philistines. The Philistines stood on one hill and the Israelites stood on another, with the valley between them. Then a champion named Goliath, who was from Gath, came out from the Philistine camp. He was six cubits and a span in height, and he had a bronze helmet on his head. He wore a bronze coat of mail weighing five thousand shekels, and he had armor of bronze on his legs and a javelin of bronze slung between his shoulders. The shaft of his spear was like a weaver’s beam, and its iron point weighed six hundred shekels. In addition, his shield bearer went before him. And Goliath stood and shouted to the ranks of Israel, “Why do you come out and array yourselves for battle? Am I not a Philistine, and are you not servants of Saul? Choose one of your men and have him come down against me. If he is able to fight me and kill me, then we will be your servants. But if I prevail against him and kill him, then you shall be our servants and labor for us.” Then the Philistine said, “I defy the ranks of Israel this day! Give me a man to fight!” On hearing the words of the Philistine, Saul and all the Israelites were dismayed and greatly afraid. Now David was the son of a man named Jesse, an Ephrathite from Bethlehem of Judah who had eight sons in the days of Saul. And Jesse was old and well along in years. The three older sons of Jesse had followed Saul into battle: The firstborn was Eliab, the second was Abinadab, and the third was Shammah. And David was the youngest. The three oldest had followed Saul, but David went back and forth from Saul to tend his father’s sheep in Bethlehem. For forty days the Philistine came forward every morning and evening to take his stand. One day Jesse said to his son David, “Take this ephah of roasted grain and these ten loaves of bread for your brothers and hurry to their camp. Take also these ten portions of cheese to the commander of their unit. Check on the welfare of your brothers and bring back an assurance from them. They are with Saul and all the men of Israel in the Valley of Elah, fighting against the Philistines.” So David got up early in the morning, left the flock with a keeper, loaded up, and set out as Jesse had instructed him. He reached the camp as the army was marching out to its position and shouting the battle cry. And Israel and the Philistines arrayed in formation against each other. Then David left his supplies in the care of the quartermaster and ran to the battle line. When he arrived, he asked his brothers how they were doing. And as he was speaking with them, suddenly the champion named Goliath, the Philistine from Gath, came forward from the Philistines and shouted his usual words, which David also heard. When all the men of Israel saw Goliath, they fled from him in great fear. Now the men of Israel had been saying, “Do you see this man who keeps coming out to defy Israel? To the man who kills him the king will give great riches. And he will give him his daughter in marriage and exempt his father’s house from taxation in Israel.” David asked the men who were standing with him, “What will be done for the man who kills this Philistine and removes this disgrace from Israel? Just who is this uncircumcised Philistine, that he should defy the armies of the living God?” The people told him about the offer, saying, “That is what will be done for the man who kills him.” Now when David’s oldest brother Eliab heard him speaking to the men, his anger burned against David. “Why have you come down here?” he asked. “And with whom did you leave those few sheep in the wilderness? I know your pride and wickedness of heart—you have come down to see the battle!” “What have I done now?” said David. “Was it not just a question?” Then he turned from him toward another and asked about the offer, and those people answered him just as the first ones had answered. Now David’s words were overheard and reported to Saul, who called for him. And David said to Saul, “Let no man’s heart fail on account of this Philistine. Your servant will go and fight him!” But Saul replied, “You cannot go out against this Philistine to fight him. You are just a boy, and he has been a warrior from his youth.” David replied, “Your servant has been tending his father’s sheep, and whenever a lion or a bear came and carried off a lamb from the flock, I went after it, struck it down, and delivered the lamb from its mouth. If it reared up against me, I would grab it by its fur, strike it down, and kill it. Your servant has killed lions and bears; this uncircumcised Philistine will be like one of them, for he has defied the armies of the living God.” David added, “The LORD, who delivered me from the claws of the lion and the bear, will deliver me from the hand of this Philistine.” “Go,” said Saul, “and may the LORD be with you.” Then Saul clothed David in his own tunic, put a bronze helmet on his head, and dressed him in armor. David strapped his sword over the tunic and tried to walk, but he was not accustomed to them. “I cannot walk in these,” David said to Saul. “I am not accustomed to them.” So David took them off. And David took his staff in his hand, selected five smooth stones from the brook, and put them in the pouch of his shepherd’s bag. And with his sling in hand, he approached the Philistine. Now the Philistine came closer and closer to David, with his shield-bearer before him. When the Philistine looked and saw David, he despised him because he was just a boy, ruddy and handsome. “Am I a dog,” he said to David, “that you come at me with sticks?” And the Philistine cursed David by his gods. “Come here,” he called to David, “and I will give your flesh to the birds of the air and the beasts of the field!” But David said to the Philistine, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD of Hosts, the God of the armies of Israel, whom you have defied. This day the LORD will deliver you into my hand. This day I will strike you down, cut off your head, and give the carcasses of the Philistines to the birds of the air and the creatures of the earth. Then the whole world will know that there is a God in Israel. And all those assembled here will know that it is not by sword or spear that the LORD saves; for the battle is the LORD’s, and He will give all of you into our hands.” As the Philistine started forward to attack him, David ran quickly toward the battle line to meet him. Then David reached into his bag, took out a stone, and slung it, striking the Philistine on the forehead. The stone sank into his forehead, and he fell facedown on the ground. Thus David prevailed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him. David ran and stood over him. He grabbed the Philistine’s sword and pulled it from its sheath and killed him; and he cut off his head with the sword. When the Philistines saw that their hero was dead, they turned and ran. Then the men of Israel and Judah charged forward with a shout and pursued the Philistines to the entrance of Gath and to the gates of Ekron. And the bodies of the Philistines were strewn along the Shaaraim road to Gath and Ekron. When the Israelites returned from their pursuit of the Philistines, they plundered their camps. David took the head of the Philistine and brought it to Jerusalem, and he put Goliath’s weapons in his own tent. As Saul had watched David going out to confront the Philistine, he said to Abner the commander of the army, “Abner, whose son is this young man?” “As surely as you live, O king,” Abner replied, “I do not know.” “Find out whose son this young man is!” said the king. So when David returned from killing the Philistine, still holding his head in his hand, Abner took him and brought him before Saul. “Whose son are you, young man?” asked Saul. “I am the son of your servant Jesse of Bethlehem,” David replied. |
| 7 | 1 Samuel 11:4–11 | When the messengers came to Gibeah of Saul and relayed these words in the hearing of the people, they all wept aloud. Just then Saul was returning from the field, behind his oxen. “What troubles the people?” asked Saul. “Why are they weeping?” And they relayed to him the words of the men from Jabesh. When Saul heard their words, the Spirit of God rushed upon him, and he burned with great anger. He took a pair of oxen, cut them into pieces, and sent them by messengers throughout the land of Israel, proclaiming, “This is what will be done to the oxen of anyone who does not march behind Saul and Samuel.” Then the terror of the LORD fell upon the people, and they turned out as one man. And when Saul numbered them at Bezek, there were 300,000 Israelites and 30,000 men of Judah. So they said to the messengers who had come, “Tell the men of Jabesh-gilead: ‘Deliverance will be yours tomorrow by the time the sun is hot.’” And when the messengers relayed this to the men of Jabesh, they rejoiced. Then the men of Jabesh said to Nahash, “Tomorrow we will come out, and you can do with us whatever seems good to you.” The next day Saul organized the troops into three divisions, and during the morning watch they invaded the camp of the Ammonites and slaughtered them, until the hottest part of the day. And the survivors were so scattered that no two of them were left together. |
| 8 | Judges 3:15–29 | And again they cried out to the LORD, and He raised up Ehud son of Gera, a left-handed Benjamite, as their deliverer. So they sent him with tribute to Eglon king of Moab. Now Ehud had made for himself a double-edged sword a cubit long. He strapped it to his right thigh under his cloak and brought the tribute to Eglon king of Moab, who was an obese man. After Ehud had finished presenting the tribute, he ushered out those who had carried it. But upon reaching the idols near Gilgal, he himself turned back and said, “I have a secret message for you, O king.” “Silence,” said the king, and all his attendants left him. Then Ehud approached him while he was sitting alone in the coolness of his upper room. “I have a word from God for you,” Ehud said, and the king rose from his seat. And Ehud reached with his left hand, pulled the sword from his right thigh, and plunged it into Eglon’s belly. Even the handle sank in after the blade, and Eglon’s fat closed in over it, so that Ehud did not withdraw the sword from his belly. And Eglon’s bowels emptied. Then Ehud went out through the porch, closing and locking the doors of the upper room behind him. After Ehud was gone, Eglon’s servants came in and found the doors of the upper room locked. “He must be relieving himself in the cool room,” they said. So they waited until they became worried and saw that he had still not opened the doors of the upper room. Then they took the key and opened the doors—and there was their lord lying dead on the floor. Ehud, however, had escaped while the servants waited. He passed by the idols and escaped to Seirah. On arriving in Seirah, he blew the ram’s horn throughout the hill country of Ephraim. The Israelites came down with him from the hills, and he became their leader. “Follow me,” he told them, “for the LORD has delivered your enemies the Moabites into your hand.” So they followed him down and seized the fords of the Jordan leading to Moab, and did not allow anyone to cross over. At that time they struck down about ten thousand Moabites, all robust and valiant men. Not one of them escaped. |
| 9 | Matthew 7:15 | Beware of false prophets. They come to you in sheep’s clothing, but inwardly they are ravenous wolves. |
| 10 | 1 Samuel 14:1–15 | One day Jonathan son of Saul said to the young man bearing his armor, “Come, let us cross over to the Philistine outpost on the other side.” But Jonathan did not tell his father. Meanwhile, Saul was staying under the pomegranate tree in Migron on the outskirts of Gibeah. And the troops who were with him numbered about six hundred men, including Ahijah, who was wearing an ephod. He was the son of Ichabod’s brother Ahitub son of Phinehas, the son of Eli the priest of the LORD in Shiloh. But the troops did not know that Jonathan had left. Now there were cliffs on both sides of the pass that Jonathan intended to cross to reach the Philistine outpost. One was named Bozez and the other Seneh. One cliff stood to the north toward Michmash, and the other to the south toward Geba. Jonathan said to the young man bearing his armor, “Come, let us cross over to the outpost of these uncircumcised men. Perhaps the LORD will work on our behalf. Nothing can hinder the LORD from saving, whether by many or by few.” His armor-bearer replied, “Do all that is in your heart. Go ahead; I am with you heart and soul.” “Very well,” said Jonathan, “we will cross over toward these men and show ourselves to them. If they say, ‘Wait until we come to you,’ then we will stay where we are and will not go up to them. But if they say, ‘Come on up,’ then we will go up, because this will be our sign that the LORD has delivered them into our hands.” So the two of them showed themselves to the outpost of the Philistines, who exclaimed, “Look, the Hebrews are coming out of the holes in which they were hiding!” So the men of the outpost called out to Jonathan and his armor-bearer, “Come on up, and we will teach you a lesson!” “Follow me,” Jonathan told his armor-bearer, “for the LORD has delivered them into the hand of Israel.” So Jonathan climbed up on his hands and feet, with his armor-bearer behind him. And the Philistines fell before Jonathan, and his armor-bearer followed and finished them off. In that first assault, Jonathan and his armor-bearer struck down about twenty men over half an acre of land. Then terror struck the Philistines in the camp, in the field, and among all the people. Even those in the outposts and raiding parties trembled. Indeed, the earth quaked and panic spread from God. |
Genesis 49:27 Summary
[Genesis 49:27 describes the tribe of Benjamin as a ravenous wolf, meaning they were fierce and powerful, like a wolf that hunts and devours its prey. This symbolizes their strength and ability to protect and provide for themselves and others, as seen in their history and in verses like Psalm 23:4 and Isaiah 40:11. Just like a wolf, the tribe of Benjamin was able to conquer and acquire wealth, but also to distribute it justly and wisely, as emphasized in 2 Corinthians 9:6-11. As we reflect on this verse, we can ask ourselves how we can balance our own strength and power with compassion and wisdom, and use our unique gifts and abilities to overcome challenges and be a source of protection and provision for those around us.]
Frequently Asked Questions
What does it mean for Benjamin to be a ravenous wolf?
In Genesis 49:27, Benjamin being a ravenous wolf symbolizes his tribe's fierce and powerful nature, as seen in their history of conquest and protection of the nation of Israel, much like the characteristics described in Psalm 101:5 and Proverbs 28:15.
Is this description of Benjamin positive or negative?
The description of Benjamin as a ravenous wolf in Genesis 49:27 can be seen as having both positive and negative aspects, as it highlights their strength and ferocity, but also their potential for aggression and violence, as warned against in Matthew 7:15 and Romans 13:1-5.
How does this verse relate to the rest of the Bible's teachings on violence and aggression?
The Bible teaches that strength and power should be used responsibly and for the protection of the innocent, as seen in Psalm 82:3-4 and Isaiah 58:6-7, and that aggression and violence should be avoided, as warned against in Matthew 5:38-42 and Romans 12:14-21.
What does the division of plunder in the evening signify?
The division of plunder in the evening, as mentioned in Genesis 49:27, may signify the tribe of Benjamin's ability to not only conquer and acquire wealth, but also to distribute it justly and wisely, as emphasized in 2 Corinthians 9:6-11 and Proverbs 19:17.
Reflection Questions
- How can I, like the tribe of Benjamin, balance strength and power with compassion and wisdom in my own life?
- In what ways can I use my own unique gifts and abilities to 'devour the prey' and overcome challenges, as described in 1 Corinthians 15:57 and Philippians 4:13?
- What are some ways that I can be a source of protection and provision for those around me, as the tribe of Benjamin was for the nation of Israel?
- How can I ensure that I am using my strength and power for good, and not for personal gain or selfish desires, as warned against in James 3:13-18 and 1 Peter 5:2-3?
Gill's Exposition on Genesis 49:27
Benjamin shall ravin as a wolf,.... All the three Targums apply this prophecy to the priests offering the daily sacrifice, morning and evening, in the temple, which stood in the lot of Benjamin, and
Jamieson-Fausset-Brown on Genesis 49:27
Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. Benjamin shall ravin as a wolf.
Matthew Poole's Commentary on Genesis 49:27
He notes the warlike and fierce disposition and carriage of that tribe. Instances whereof we have 19:1-20:48 :35. This may be understood, either of the same wolf, which in the morning, being more hungry and greedy, devours his prey alone; but in the evening, being in some measure satisfied, is content that his brethren should share with him. Or rather of several sorts of wolves, whereof some hunt and devour alone, others hunt in couples or troops, and those divide the prey among themselves. He mentions both morning and evening, because these are the two seasons when the wolves prey, and to note that this would be Benjamin’ s carriage both in the first and last times of that tribe, as indeed it was.
Trapp's Commentary on Genesis 49:27
Genesis 49:27 Benjamin shall ravin [as] a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.Ver. 27. Benjamin shall ravin as a wolf.] There are that think that this ought to be applied to St Paul the Benjamite; who while he was Saul, not content to consent to St Stephen’ s death, - though it be all one to hold the sack, and to fill it; to do evil, and to consent unto it, - "he made havoc of the Church," like a ravening wolf; "entering into houses also, and haling men and women to prison." Yea, he lies "breathing out threatenings and slaughter," panting and windless, as a tired wolf: and, having recovered himself, is marching toward Damascus for more prey, but, met by the chief Shepherd, of a wolf, he is made a lamb, not once opening his mouth, unless it were to crave direction; "What wilt thou have me to do Lord?" After which time, he never persecuted the saints so fast, as now he pursues and "presses" hard "toward the high prize"; and as mad every whit he is thought to be for Christ, as ever he was against him. The Papists, some of them, have censured him for a hot-headed person, and said that there was no great reckoning to be made of his assertions. Is this blasphemy in the first or second table, say you? Porphyry, the philosopher, could say, that it was pity such a man as Paul was cast away upon our religion. And the monarch of Morocco told the English ambassador in King John’ s time, that he had lately read Paul’ s Epistles, which he liked so well, that were he now to choose his religion, he would, before any other, embrace Christianity. But every one ought, said he, to die in his own religion: and the leaving of the faith wherein he was born, was the only thing that he disliked in that apostle. Sunt qui autumant hanc prophetiam Paulo applicari debere. - Bez., Annot. ad Acts 8:3. Sandys’ s Relation of West. Relig.
Heyl., Geog., p. 714.
Ellicott's Commentary on Genesis 49:27
(27) Benjamin.—With this description of their ancestor agrees the character of his race, which was the most spirited and warlike of all the tribes of Israel. It would be interesting to compare the notices of the several tribes in the subsequent history with Jacob’s blessing of their progenitors, and with that also given by Moses. The fathers, moreover, found in the words of the patriarch faint foreshadowings of the spiritual truths of Christianity. But such discussions exceed the limits of a commentary, and it has seemed best to give only the primary explanation of Jacob’s words, in accordance, as far as possible, with the standpoint of the patriarch himself.
Cambridge Bible on Genesis 49:27
27. Benjamin] The fierce and warlike qualities of Benjamin, here described under the simile of a wolf, appear in Judges 5:14; Judges 5:19; Judges 20:21-25. a wolf that ravineth] i.e. a wolf that seizes and rends his prey. Cf. Ezekiel 22:27. Elsewhere in the O.T. the simile of a wolf is used only in a bad sense. To “ravin” is Old English for “to prey with rapacity”: cf. Shakespeare, Cymb., i. 6, “The cloy’d will, … ravening first The lamb.” at even] Compare the expression “evening wolves,” i.e. those which “at even” are most terrible and savage; Jeremiah 5:6; Habakkuk 1:8; Zephaniah 3:3. It is noteworthy that there is no certain reference to the reign of Saul as conferring distinction upon the tribe. But “shall divide the spoil” recalls the description of the Benjamite monarch, who “clothed the daughters of Israel in scarlet, and put ornaments of gold on their apparel” (2 Samuel 1:24).
Whedon's Commentary on Genesis 49:27
27. Let him tear in pieces — We prefer this jussive rendering as being in the most perfect keeping with the spirit of the entire prophecy, and as giving the passage greater expressiveness.
Sermons on Genesis 49:27
| Sermon | Description | |
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No Dirty Dogs Shall Ever Trample Upon That Golden Pavement by Thomas Brooks | Thomas Brooks emphasizes the stark contrast between the holiness of heaven and the unholiness of sinful people, using vivid animal imagery to describe the nature of the unholy. He |
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The Wolf by Harriet N. Cook | Harriet N. Cook uses the analogy of wolves to illustrate the wild, savage, and cruel nature of sin and wickedness in the world. She draws parallels between the behavior of wolves, |
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David's Encounter With Goliath Part 1 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the story of David and Goliath from the Bible. He describes David as a young shepherd boy who was chosen by God to defeat the Philistin |
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(1 Samuel) Where the Battle Is Won by David Guzik | In this sermon, the preacher discusses the story of David and Goliath from the Bible. He highlights David's heart for God and his willingness to watch over his father's sheep. The |
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Modern American Christianity by Paul Washer | In this sermon, the speaker emphasizes the importance of lasting fruit in the Christian life. He challenges the notion that temporary emotional experiences can be considered as a g |
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(Blood Covenant) 1 - Blood Covenant by Milton Green | In this sermon, the speaker emphasizes the importance of understanding the covenant between God and His people. The speaker refers to various passages in the Bible, such as Genesis |
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David Wilkerson on Weird Manifestations by David Wilkerson | This sermon addresses the rise of false movements in churches, where ministers claim unusual manifestations as moves of God, such as uncontrollable laughter, animal noises, and biz |