and said
The act of speaking here is not just casual conversation but a formal declaration. In the Hebrew tradition, words spoken by a patriarch carry weight and authority, often seen as binding and prophetic. Jacob's words are intended to convey divine insight into the destinies of his sons and their descendants.

Gather around
The phrase "gather around" suggests a call to unity and attention. In the Hebrew context, this is an invitation to come together physically and spiritually. It underscores the importance of the message Jacob is about to deliver, requiring the presence and focus of all his sons. This gathering is a precursor to the blessings and prophecies that will shape the future of the Israelite tribes.

so that I can tell you
Jacob's intention "to tell" indicates a revelation of knowledge that is not yet known to his sons. The Hebrew verb used here implies a disclosure of significant information, often with divine insight. Jacob is acting as a conduit for God's revelation, preparing to impart wisdom and foresight that will guide his sons and their descendants.

what will happen to you
This phrase speaks to the prophetic nature of Jacob's message. The Hebrew concept of prophecy is not merely prediction but a declaration of God's will and purpose. Jacob is about to reveal the destinies of his sons, which are divinely ordained. This is a moment of unveiling, where the future is laid bare before them.

in the days to come
The phrase "in the days to come" is eschatological, pointing to future events that extend beyond the immediate context. In Hebrew, this can refer to the "end of days" or a significant future period. Jacob's prophecy is not limited to the lifespan of his sons but extends to the unfolding history of their descendants, the tribes of Israel. This forward-looking perspective is a reminder of God's sovereign plan and the unfolding of His promises through the lineage of Jacob.

THE BLESSING OF THE TWELVE TRIBES.

(1) That which shall befall you.--This dying song of Jacob has been regarded alike by Jews and Christians as a prophetic hymn spoken by the patriarch under the influence of the Holy Spirit. By many modern commentators, however, it has been placed in David's time, and even ascribed to Nathan, partly on the ground that it is too spirited to have been the composition of one lying in the last decrepitude of old age, but chiefly because, in the description given of Judah, it is supposed to refer to the elevation of David to the royal dignity. But if it was thus written by a member of David's court, we should reasonably expect an exact knowledge of the state of things in David's time. For this, in fact, is the argument upon which these critics depend, that the internal evidence shows that it belongs to David's reign. Now, so far is this from being true, that not only is the whole exceedingly general, containing scarcely more than faint and dim hopes and anticipations, but, except in the matter of Judah's pre-eminence, there is no knowledge whatsoever of the arrangements of David's time. Thus, for instance, there is no word about Levi's priestly functions, and his dispersion in Israel is described as a punishment, and put upon exactly the same level as that of Simeon It is said in answer that it was David who established the priesthood, and set the Levites apart for their duties. If so, this was the very reason why Nathan, a seer of his court, should have put into Jacob's mouth some allusion to so important an event, in order to justify so strong a proceeding as the depriving of a tribe of its lands and political importance, the seizure of towns in every other tribe for the abode of its members, and the bestowal upon them of priestly functions. If however David, by an act of despotic power, was able to effect so violent a subversion of all tribal rights, it is strange that no reference is ever made to it: and, moreover, both the Pentateuch and the Books of Joshua (Joshua 3:3; Joshua 8:33, &c), of Judges (Judges 17:9-13), and of Samuel (1Samuel 2:13; 1Samuel 2:27-28; 1Samuel 6:15, &c.) must be of a date so modern as for all remembrance of David's act to have passed away, and for the national traditions to have created for themselves a setting modelled upon a state of things that never existed, and which was contradictory to the most glorious age of the nation's history. But national traditions precede the historical period of a people's annals, and from the time of David careful records of all events in Judah and Israel were kept, and the history of Judah and Israel was one of the chief subjects of instruction given to the youth of the nation in the prophetic schools. But let us take another instance. At the settlement of the tribes in Canaan, it was Asher and not Zebulun to which the sea-coast upon the north fell by lot; south of Asher was the half-tribe of Manasseh, and south of this was Dan. (Comp. Judges 5:17.) Zebulun was an inland tribe, and did not "dwell at the haven of the sea." It is unnecessary to continue this examination, but generally we may affirm that the sole argument for Jacob's blessing having been written in historic times is the position given to Judah. Everything besides negatives this view; and we may reasonably ascribe the high rank of Judah to the fact that after the setting aside of Reuben, Simeon and Levi, he became the firstborn. . . .