Genesis, A Royal Epic. Loren R. Fisher
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context of the blessing in Gen 48:15–16 is as follows: 1) Jacob’s instructions for his burial (47:28–31); 2) Jacob’s adoption of Joseph’s sons (48:1–7); and 3) Jacob’s blessing of Joseph which includes the blessing of Joseph’s sons (48:8–20) and Jacob’s gift of Shechem to Joseph (48:21–22).
Genesis 48:15–16
He said:23 “The God before whom my fathers, Abraham and Isaac, walked, the God who has been my shepherd from my birth until this day,24 16 the Messenger who has delivered me from all harm, may he bless these young men. My name and the names of my fathers, Abraham and Isaac, shall be called forth by them.25 They will become a multitude in the land.”
The most important part of this passage for us is v. 16b. I do not know of any translation that does it this way, and yet this is a very easy translation. These “young men” shall call forth the names of the fathers at the tomb. Then they will receive the blessing; they will become a multitude. But most just do not understand what it means “to call forth” (qara’) the names, and they do not understand the ritual setting. So they have suggested that it has to do with everything from “recalling” to “perpetuating” the name(s).26 Note the following translations:
AB: “That in them be recalled my name, and the names of Abraham and Isaac, my fathers, . . .”
Tanakh: “In them may my name be recalled, And the names of my fathers Abraham and Isaac, . . .”
AAT: “. . . so that my name may be carried on through them, together with the names of my fathers, Abraham and Isaac; . . .”
NEB: “. . . they shall be called by my name, and by that of my forefathers, Abraham and Isaac; . . .”
NRSV: “. . . ; and in them let my name be perpetuated, and the name of my ancestors Abraham and Isaac; . . .”
None of these translations does justice to the Hebrew text, and they all miss the point.
The key for understanding this passage has not been available for very long. We now have a burial ritual from Ugarit in which the “fathers” and the recently departed kings are “called forth” (qara’ = “call/invite/summon,” the same word that we have in the Genesis text) in order for the new king to receive a blessing. In our passage Ephraim and Manasseh will “call forth” at the tomb the names of the fathers. It is important to see the Ugaritic text at this point:
An Ugaritic Liturgy RS 34.126
Translation
1. A document of a celebration of ancestors:
2. You have been summoned, O Rephaim of the netherworld;
3. You have been invited, O Assembly of the Didanites.
4. Ulkn, the Rapha, has been summoned.
5. Trmn, the Rapha, has been summoned.
6. Sdn-w-Rdn, [the Rapha], has been summoned.
7. Tr-‘Illmn, [the Rapha], has been summoned.
8. The ancient Raphaim have been summoned.
9. You have been summoned, O Raphaim of the netherworld;
10. You have been invited, O Assembly of the Didanites.
11. King Ammishtamru has been summoned.
12. Also, King Niqmaddu has been summoned.
13. O throne of Niqmaddu, weep!
14. Let his footstool shed tears;
15. Before him, let the table of the king weep;
16. Let it swallow its tears!
17. Bereft, bereft, and bereft!
18. Be hot, O Shapshu!
Be hot, (19) O great luminary!
Above us, Shapshu shouts:
20. “After your lord, from the throne,
After (21) your lord,
To the netherworld descend!
To the netherworld (22) descend;
Go down low into the world of death.
Below (23) is Sdn-w-Rdn!
Below is Tr- (24) ‘Illmn!
Below are the ancient Rephaim!
25. Below is King Ammishtamru!
26. Below is King Niqmaddu, as well!”
27. [Day] one and an offering,
[Day] two and an offering,
28. [Day] three and an offering,
[Day] four and an offering,
29. [Day] five and an offering,
[Day] six and an offering,
30. [Day] seven and an offering:
You shall present a bird.
31. Shalom!
Shalom, Ammurapi!
32. Shalom (to) his house, as well!
Shalom, Tharyelli!
33. Shalom (to) her house!
Shalom, Ugarit!
34. Shalom (to) her gates!27
This is a remarkable document. In lines 2–12 the departed ancestors and kings are “summoned/called” ten times and invited twice to participate in this ritual. The furniture of Niqmaddu’s throne room weeps, the sun (Shapshu) must locate those who have been summoned, and offerings are presented in a seven-day ritual. The occasion for this ritual seems to be just after the death of Niqmaddu and during the succession or coronation rituals for the new king (Ammurapi) and his queen (Tharyelli). They seek the blessing of the departed ancestors and kings. They do this in order that their line may continue. I have compared this text on several occasions to the Babylonian kispu or mortuary offerings of food and drink for the dead kings who are invoked by name in a ritual. The Genealogy of the Hammurapi Dynasty, which contains a king list and other helpful comments, was written for such an occasion.28 There is also a king list from Ugarit which was no doubt used in the same way, i.e., in the context of the Ugaritic funeral ritual.29
One of the most interesting facts that comes out of comparing these texts (including the Assyrian King List) is that the Did/tanites (see lines 3 and 10 in the funeral ritual) have been related to each group. The Babylonians and Assyrians both go back to the Didanites in their genealogies, and the Ugaritians witness to that same Amorite ancestry in their ritual and epic.30 In the Keret Epic from Ugarit, we have the story of the patriarch Keret. The later kings of Ugarit looked back to him as their father, an ancient father from North Mesopotamia. He was related by story and ritual to Ugarit in the same way that Abraham (also from North Mesopotamia) was related to Jerusalem. In the Keret Epic,31 Keret is blessed with these words:
Be most exalted, O Keret,
In the midst the Raphaim of the netherworld,
In