(16, 17) Dan.--In passing on to the sons of the handmaids it was necessary to assure them of an independent rank among their brethren. The four tribes descended from them did always hold an inferior position, but Jacob by his words to Dan prevented their ever becoming subject states. Playing, then, upon the name Dan (a judge), he says that he shall judge his people as a distinct and separate tribe, possessed of all those rights of self-government and tribal independence which this rank implied. It seems also that Dan's symbol was a serpent, and from this Jacob prophesies that though too weak a tribe to take the foremost place in war, yet that Dan should not be without military importance; and this was especially the case in the days of Samson. The word rendered adder is more exactly the arrow-snake, which lies in wait in the "path," a narrow track, and springs upon its prey as it passes. A horse bitten in this way would rear and throw its rider, who would then be in the power of his assailant.

Verses 16-18. - Dan shall judge his people as one of the tribes of Israel. With a play upon his name, the firstborn son of Rachel's handmaid, Bilhah, is described as one who should occupy an important place and exercise highly beneficial functions in the future commonwealth, enjoying independence and self-government as one of the tribes of Israel (Herder, and others), and performing the office of an administrator among the People not of his own tribe merely, but also of all Israel, a prediction pointing perhaps to the transient supremacy enjoyed by Dan over the other tribes in the days of Samson (Onkelos, et alii). Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. The שְׁפִיפון, from the Syriac שֶׁפַפ, to glide (Gesenins), from שׁוּפ, to sting (Kalisch), שָׁפַפ, to bite (Furst), was the horned serpent, cerastes, of the color of sand, and marked with white and black spots, which was exceedingly dangerous to passers-by, its bite being poisonous and fatal. The allusion has been almost unanimously explained as pointing to Samson (Judges 16:28), but the tribe in general appears not to have been entirely destitute of the treacherous and formidable characteristics here depicted (Judges 18:27). "It is certainly observable that the first introduction of idolatry in Israel is ascribed to the tribe of Dan (Judges 18.), and that in the numbering of the tribes in Revelation 7. the name of Dan is omitted. From these or other causes many of the Fathers (Irenaeus, Ambrose, Augustine, Theodoret) were led to believe that Antichrist should spring from the tribe of Dan" ('Speaker's Commentary'). I have waited for thy salvation, O Lord. To discover in this beautiful and tender ejaculation of the dying patriarch an apprehensive sigh lest his strength should be exhausted before his benediction was completed (Tuch), or a prayer that God might speedily effect his painless dissolution (Hengstenberg), or a device for dividing his benedictions, and separating the group of Judah from that of Joseph (Lange), is surely to fail in seizing its hidden spirit. It is doubtful if even the usual interpretation, that Jacob here expresses his hope and expectation that God would help and succor his descendants (Calvin, Rosenmüller, Keil, Kalisch, Murphy, and others), exhausts its rich significance. That, speaking in their name, he does anticipate the deliverance of Jehovah" In thy help do I hope, O Jehovah! - is apparent; but nothing surely can be more natural than to suppose that the dying patriarch, at the moment when he was formally transmitting to his children the theocratic blessing, had his thoughts lifted up towards that great salvation, of which all these material and temporal benedictions pronounced upon his sons were but the shadows and the types, and of which perhaps he had been incidentally reminded by the mention of the biting serpent, to which he had just likened Dan ('Speaker's Commentary'). It is noticeable that this is the first occurrence of the term salvation (יְשׁוּעָח, from the root יָשַׁע, unused in Kal, to be roomy or spacious, hence in the Hiphil to set free or deliver).

49:13-18 Concerning Zebulun: if prophecy says, Zebulun shall be a haven of ships, be sure Providence will so plant him. God appoints the bounds of our habitation. It is our wisdom and duty to accommodate ourselves to our lot, and to improve it; if Zebulun dwell at the heaven of the sea, let him be for a haven of ships. Concerning Issachar: he saw that the land was pleasant, yielding not only pleasant prospects, but pleasant fruits to recompense his toils. Let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; this will make our present services easy. Dan should, by art, and policy, and surprise, gain advantages against his enemies, like a serpent biting the heel of the traveller. Jacob, almost spent, and ready to faint, relieves himself with those words, I have waited for thy salvation, O Lord! The salvation he waited for was Christ, the promised Seed; now that he was going to be gathered to his people, he breathes after Him to whom the gathering of the people shall be. He declared plainly that he sought heaven, the better country, Heb 11:13,14. Now he is going to enjoy the salvation, he comforts himself that he had waited for the salvation. Christ, as our way to heaven, is to be waited on; and heaven, as our rest in Christ, is to be waited for. It is the comfort of a dying saint thus to have waited for the salvation of the Lord; for then he shall have what he has been waiting for.Dan shall judge his people as one of the tribes of Israel. There is an elegant paronomasia, or an allusion to the name of Dan in those words, which signifies to judge, and the sense of them is, there should be heads, rulers, and judges of it, as the other tribes had; and this is the rather mentioned of him, because he is the first of the children of concubine wives as yet taken notice of; and what is here said of him is also to be understood of the rest of the sons of the concubines; for the meaning is not, that a judge should arise out of him as out of the other tribes, that should judge all Israel, restraining it to Samson, who was of this tribe, as the Targums and Jarchi; for no such judge did arise out of all the tribes of Israel; nor was Samson such a judge of Israel as David, who, according to Jarchi, is one of the tribes of Israel, namely, of Judah; for David did not judge as Samson, nor Samson as David, their form of government being different.