series of oracles describing the characters and fortunes of the twelve tribes of Israel, as unfolded during the age of the Judges and under the early monarchy. That it was composed from the first in the name of Jacob appears clearly from internal indications (vv. 3f. 9. [18]. 26); but that it was actually uttered by the patriarch on his death-bed to his assembled sons is a hypothesis which several considerations combine to render incredible. In the first place, the outlook of the poem is bounded (as we shall afterwards see) by a particular historical situation, removed by many centuries from the supposed time of utterance. No reason can be imagined why the vista of the future disclosed to Jacob should open during the settlement of the tribes in Canaan, and suddenly close at the reign of David or Solomon; why trivial incidents like the maritime location of Zebulun (v.13), or the 'royal dainties' produced by Asher (20), or even the loss of tribal independence by Issachar (15), etc., should be dwelt upon to the exclusion of events of far greater national and religious importance, such as the Exodus, the mission of Moses, the leadership of Joshua, or the spiritual prerogatives of the tribe of Levi. It is obvious that the document as a whole has historic significance only when regarded as a production of the age to which it refers. The analogy of OT prophecy, which has been appealed to, furnishes no instance of detailed prevision of a remote future, unrelated to the moral issues of the speaker's present. In the next place, the poem is animated by a strong national sentiment such as could not have existed in the lifetime of Jacob, while there is a complete absence of the family feeling which would naturally find expression in the circumstances to which it is assigned, and which, in fact, is very conspicuous in the prose accounts of Jacob's last days. The subjects of the oracles are not Jacob's sons as individuals, but the tribes called by their names (see 28a); nor is there any allusion to incidents in the personal history of Jacob and his sons except in the sections on Reuben and on Simeon and Levi, and even there a tribal interpretation is more natural. Finally, the speaker is not Jacob the individual patriarch, but (as is clear from vv.6. 7b. 16)
