45:1 Joseph was no longer able to control himself before all his attendants, 1 so he cried out, “Make everyone go out from my presence!” No one remained 2 with Joseph when he made himself known to his brothers. 45:2 He wept loudly; 3 the Egyptians heard it and Pharaoh’s household heard about it. 4
45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, 5 for God sent me 6 ahead of you to preserve life! 45:6 For these past two years there has been famine in 7 the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me 8 ahead of you to preserve you 9 on the earth and to save your lives 10 by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser 11 to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly 12 and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay! 45:10 You will live 13 in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have. 45:11 I will provide you with food 14 there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’ 45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. 15 45:13 So tell 16 my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” 17
45:14 Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck. 45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.
45:16 Now it was reported 18 in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased 19 Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go 20 to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you 21 the best land in Egypt and you will eat 22 the best 23 of the land.’ 45:19 You are also commanded to say, 24 ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come. 45:20 Don’t worry 25 about your belongings, for the best of all the land of Egypt will be yours.’”
45:21 So the sons of Israel did as he said. 26 Joseph gave them wagons as Pharaoh had instructed, 27 and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, 28 but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 29 45:23 To his father he sent the following: 30 ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” 31
45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. 32 45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, 33 for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, 34 and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”
46:1 So Israel began his journey, taking with him all that he had. 35 When he came to Beer Sheba 36 he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night 37 and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, 38 the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. 39 Joseph will close your eyes.” 40
46:5 Then Jacob started out 41 from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. 42 46:7 He brought with him to Egypt his sons and grandsons, 43 his daughters and granddaughters – all his descendants.
46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:
Reuben, the firstborn of Jacob.
46:9 The sons of Reuben:
Hanoch, Pallu, Hezron, and Carmi.
46:10 The sons of Simeon:
Jemuel, Jamin, Ohad, Jakin, Zohar,
and Shaul (the son of a Canaanite woman).
46:11 The sons of Levi:
Gershon, Kohath, and Merari.
46:12 The sons of Judah:
Er, Onan, Shelah, Perez, and Zerah
(but Er and Onan died in the land of Canaan).
The sons of Perez were Hezron and Hamul.
46:13 The sons of Issachar:
Tola, Puah, 44 Jashub, 45 and Shimron.
46:14 The sons of Zebulun:
Sered, Elon, and Jahleel.
46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. 46
46:16 The sons of Gad:
Zephon, 47 Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
46:17 The sons of Asher:
Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.
The sons of Beriah were Heber and Malkiel.
46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
46:19 The sons of Rachel the wife of Jacob:
Joseph and Benjamin.
46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, 48 bore them to him.
46:21 The sons of Benjamin: 49
Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.
46:23 The son of Dan: Hushim. 50
46:24 The sons of Naphtali:
Jahziel, Guni, Jezer, and Shillem.
46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.
46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) 51 46:27 Counting the two sons 52 of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. 53
46:28 Jacob 54 sent Judah before him to Joseph to accompany him to Goshen. 55 So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, 56 he hugged his neck and wept on his neck for quite some time.
46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” 57 46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, 58 ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; 59 they take care of livestock. 60 They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle 61 from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, 62 for everyone who takes care of sheep is disgusting 63 to the Egyptians.”
47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of
Canaan. They are now 64 in the land of Goshen.” 47:2 He took five of his brothers and introduced them to Pharaoh. 65
47:3 Pharaoh said to Joseph’s 66 brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” 67 47:4 Then they said to Pharaoh, “We have come to live as temporary residents 68 in the land. There 69 is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”
47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you. 47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men 70 among them, put them in charge 71 of my livestock.”
47:7 Then Joseph brought in his father Jacob and presented him 72 before Pharaoh. Jacob blessed 73 Pharaoh. 47:8 Pharaoh said to Jacob, “How long have you lived?” 74 47:9 Jacob said to Pharaoh, “All 75 the years of my travels 76 are 130. All 77 the years of my life have been few and painful; 78 the years of my travels are not as long as those of my ancestors.” 79 47:10 Then Jacob blessed Pharaoh and went out from his presence. 80
47:11 So Joseph settled his father and his brothers. He gave them territory 81 in the land of Egypt, in the best region of the land, the land of Rameses, 82 just as Pharaoh had commanded. 47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.
47:13 But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away 83 because of the famine. 47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment 84 for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. 85 47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians 86 came to Joseph and said, “Give us food! Why should we die 87 before your very eyes because our money has run out?”
47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food 88 in exchange for 89 your livestock.” 47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. 90 He got them through that year by giving them food in exchange for livestock.
47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our 91 lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land. 47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become 92 Pharaoh’s slaves. 93 Give us seed that we may live 94 and not die. Then the land will not become desolate.” 95
47:20 So Joseph bought all the land of Egypt for Pharaoh. Each 96 of the Egyptians sold his field, for the famine was severe. 97 So the land became Pharaoh’s. 47:21 Joseph 98 made all the people slaves 99 from one end of Egypt’s border to the other end of it. 47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.
47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate 100 the land. 47:24 When you gather in the crop, 101 give 102 one-fifth of it to Pharaoh, and the rest 103 will be yours for seed for the fields and for you to eat, including those in your households and your little children.” 47:25 They replied, “You have saved our lives! You are showing us favor, 104 and we will be Pharaoh’s slaves.” 105
47:26 So Joseph made it a statute, 106 which is in effect 107 to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.
47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.
47:28 Jacob lived in the land of Egypt seventeen years; the years 108 of Jacob’s life were 147 in all. 47:29 The time 109 for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh 110 and show me kindness and faithfulness. 111 Do not bury me in Egypt, 47:30 but when I rest 112 with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph 113 said, “I will do as you say.”
47:31 Jacob 114 said, “Swear to me that you will do so.” 115 So Joseph 116 gave him his word. 117 Then Israel bowed down 118 at the head of his bed. 119
48:1 After these things Joseph was told, 120 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, 121 “Your son Joseph has just 122 come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God 123 appeared to me at Luz in the land of Canaan and blessed me. 48:4 He said to me, ‘I am going to make you fruitful 124 and will multiply you. 125 I will make you into a group of nations, and I will give this land to your descendants 126 as an everlasting possession.’ 127
48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. 128 Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father 129 after them will be yours; they will be listed 130 under the names of their brothers in their inheritance. 131 48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow 132 – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). 133
48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the 134 sons God has given me in this place.” His father 135 said, “Bring them to me so I may bless them.” 136 48:10 Now Israel’s eyes were failing 137 because of his age; he was not able to see well. So Joseph 138 brought his sons 139 near to him, and his father 140 kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected 141 to see you 142 again, but now God has allowed me to see your children 143 too.”
48:12 So Joseph moved them from Israel’s knees 144 and bowed down with his face to the ground. 48:13 Joseph positioned them; 145 he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. 146 48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 147 Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
48:15 Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked –
the God who has been my shepherd 148
all my life long to this day,
48:16 the Angel 149 who has protected me 150
from all harm –
bless these boys.
May my name be named in them, 151
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. 152 So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude 153 of nations.” 48:20 So he blessed them that day, saying,
“By you 154 will Israel bless, 155 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 156
48:21 Then Israel said to Joseph, “I am about to die, but God will be with you 157 and will bring you back to the land of your fathers. 48:22 As one who is above your 158 brothers, I give to you the mountain slope, 159 which I took from the Amorites with my sword and my bow.”
49:1 Jacob called for his sons and said, “Gather together so I can tell you 160 what will happen to you in the future. 161
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 162 like water and will not excel, 163
for you got on your father’s bed, 164
then you defiled it – he got on my couch! 165
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 166
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 167
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 168
49:8 Judah, 169 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 170
until he comes to whom it belongs; 171
the nations will obey him. 172
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 173 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 174
49:13 Zebulun will live 175 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 176
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 177 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 178
49:16 Dan 179 will judge 180 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 181
49:18 I wait for your deliverance, O Lord. 182
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 183
49:20 Asher’s 184 food will be rich, 185
and he will provide delicacies 186 to royalty.
49:21 Naphtali is a free running doe, 187
he speaks delightful words. 188
49:22 Joseph is a fruitful bough, 189
a fruitful bough near a spring
whose branches 190 climb over the wall.
49:23 The archers will attack him, 191
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 192 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 193 the Shepherd, the Rock 194 of Israel,
49:25 because of the God of your father,
who will help you, 195
because of the sovereign God, 196
who will bless you 197
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 198
49:26 The blessings of your father are greater
than 199 the blessings of the eternal mountains 200
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 201
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 202 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 203
49:29 Then he instructed them, 204 “I am about to go 205 to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 49:32 The field and the cave in it were acquired from the sons of Heth.” 206
49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went 207 to his people.
3:6 When 212 the woman saw that the tree produced fruit that was good for food, 213 was attractive 214 to the eye, and was desirable for making one wise, 215 she took some of its fruit and ate it. 216 She also gave some of it to her husband who was with her, and he ate it. 217
3:19 By the sweat of your brow 218 you will eat food
until you return to the ground, 219
for out of it you were taken;
for you are dust, and to dust you will return.” 220
5:24 “I tell you the solemn truth, 226 the one who hears 227 my message 228 and believes the one who sent me has eternal life and will not be condemned, 229 but has crossed over from death to life. 5:25 I tell you the solemn truth, 230 a time 231 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 232 authority to execute judgment, 233 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 234 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 235
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 236 because 237 all sinned – 5:13 for before the law was given, 238 sin was in the world, but there is no accounting for sin 239 when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type 240 of the coming one) transgressed. 241 5:15 But the gracious gift is not like the transgression. 242 For if the many died through the transgression of the one man, 243 how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. 244 For judgment, resulting from the one transgression, 245 led to condemnation, but 246 the gracious gift from the many failures 247 led to justification. 5:17 For if, by the transgression of the one man, 248 death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, 249 just as condemnation 250 for all people 251 came 252 through one transgression, 253 so too through the one righteous act 254 came righteousness leading to life 255 for all people. 5:19 For just as through the disobedience of the one man 256 many 257 were made sinners, so also through the obedience of one man 258 many 259 will be made righteous. 5:20 Now the law came in 260 so that the transgression 261 may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.
1 tn Heb “all the ones standing beside him.”
2 tn Heb “stood.”
3 tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.
4 tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.
5 tn Heb “let there not be anger in your eyes.”
6 sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.
7 tn Heb “the famine [has been] in the midst of.”
8 sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).
9 tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”
10 tn The infinitive gives a second purpose for God’s action.
11 tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.
12 tn Heb “hurry and go up.”
13 tn The perfect verbal form with vav consecutive here expresses instruction.
14 tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”
15 tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”
16 tn The perfect verbal form with the vav consecutive here expresses instruction.
17 tn Heb “and hurry and bring down my father to here.”
18 tn Heb “and the sound was heard.”
19 tn Heb “was good in the eyes of.”
20 tn Heb “and go! Enter!”
21 tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.
22 tn After the cohortative the imperative with vav states the ultimate goal.
23 tn Heb “fat.”
24 tn The words “to say” have been supplied in the translation for stylistic reasons.
25 tn Heb “let not your eye regard.”
26 tn Heb “and the sons of Israel did so.”
27 tn Heb “according to the mouth of Pharaoh.”
28 tn Heb “to all of them he gave, to each one, changes of outer garments.”
29 tn Heb “changes of outer garments.”
30 tn Heb “according to this.”
31 tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.
32 tn Heb “and they entered the land of Canaan to their father.”
33 tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.
34 tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”
35 tn Heb “and Israel journeyed, and all that was his.”
36 sn Beer Sheba. See Gen 21:31; 28:10.
37 tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.
38 tn Heb “the God.”
39 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”
40 tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.
41 tn Heb “arose.”
42 tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.
43 tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).
44 tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).
45 tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX
46 tn Heb “all the lives of his sons and his daughters, thirty-three.”
47 tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”
48 sn On is another name for the city of Heliopolis.
49 sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.
50 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.
51 tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”
52 tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).
53 tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”
54 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
55 tn Heb “to direct before him to Goshen.”
56 tn Heb “and he appeared to him.”
57 tn Heb “after my seeing your face that you are still alive.”
58 tn Heb “tell Pharaoh and say to him.”
59 tn Heb “feeders of sheep.”
60 tn Heb “for men of livestock they are.”
61 tn Heb “your servants are men of cattle.”
62 sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
63 tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
64 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
65 tn Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”
66 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
67 tn Heb “both we and our fathers.”
68 tn Heb “to sojourn.”
69 tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
70 tn Heb “men of skill.”
71 tn Heb “make them rulers.”
72 tn Heb “caused him to stand.”
73 sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.
74 tn Heb “How many are the days of the years of your life?”
75 tn Heb “the days of.”
76 tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
77 tn Heb “the days of.”
78 tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.
79 tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”
80 tn Heb “from before Pharaoh.”
81 tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.
82 sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.
83 tn The verb לַהַה (lahah, = לָאָה, la’ah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.
84 tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.
85 tn Heb “house.”
86 tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.
87 tn The imperfect verbal form has a deliberative force here.
88 tn The word “food” has been supplied in the translation for stylistic reasons.
89 tn On the use of the preposition here see BDB 90 s.v. בְּ.
90 tn The definite article is translated here as a possessive pronoun.
91 tn Heb “my.” The expression “my lord” occurs twice more in this verse.
92 tn After the imperative, the prefixed verbal form with vav here indicates consequence.
93 sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.
94 tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
95 tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.
96 tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.
97 tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.
98 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
99 tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”
100 tn The perfect verbal form with the vav consecutive is equivalent to a command here.
101 tn The words “the crop” have been supplied in the translation for stylistic reasons.
102 tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.
103 tn Heb “four parts.”
104 tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”
105 sn Slaves. See the note on this word in v. 21.
106 tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.
107 tn The words “which is in effect” have been supplied in the translation for stylistic reasons.
108 tn Heb “the days of the years.”
109 tn Heb “days.”
110 sn On the expression put your hand under my thigh see Gen 24:2.
111 tn Or “deal with me in faithful love.”
112 tn Heb “lie down.” Here the expression “lie down” refers to death.
113 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
114 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
115 tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.
116 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
117 tn Heb “swore on oath to him.”
118 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.
119 tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).
120 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
121 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
122 tn Heb “Look, your son Joseph.”
123 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
124 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
125 tn The perfect verbal form with vav consecutive carries on the certain future idea.
126 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
127 tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).
128 sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.
129 tn Or “you fathered.”
130 tn Heb “called” or “named.”
131 sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
132 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
133 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
134 tn Heb “my.”
135 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
136 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
137 tn Heb “heavy.”
138 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
139 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
140 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
141 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
142 tn Heb “your face.”
143 tn Heb “offspring.”
144 tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
145 tn Heb “and Joseph took the two of them.”
146 tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
147 tn The disjunctive clause is circumstantial-concessive here.
148 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
149 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
150 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
151 tn Or “be recalled through them.”
152 tn Heb “it was bad in his eyes.”
153 tn Heb “fullness.”
154 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
155 tn Or “pronounce a blessing.”
156 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
157 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
158 tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
159 tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).
160 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
161 tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.
162 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
163 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
164 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
165 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
166 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
167 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
168 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
169 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
170 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
171 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
172 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
173 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
174 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
175 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
176 map For location see Map1-A1; JP3-F3; JP4-F3.
177 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
178 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
179 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
180 tn Or “govern.”
181 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
182 sn I wait for your deliverance, O
183 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
184 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
185 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
186 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
187 tn Heb “a doe set free.”
188 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
189 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
190 tn Heb “daughters.”
191 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
192 tn Heb “the arms of his hands.”
193 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
194 tn Or “Stone.”
195 tn Heb “and he will help you.”
196 tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
197 tn Heb “and he will bless you.”
198 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
199 tn Heb “have prevailed over.”
200 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
201 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
202 tn Heb “All these.”
203 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
204 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
205 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
206 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
207 tn Heb “was gathered.”
208 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
209 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
210 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
211 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”
212 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
213 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.
214 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.
215 tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.
216 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.
217 sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.
218 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.
219 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.
220 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.
221 tn Grk “and makes them live.”
222 tn Grk “the Son makes whomever he wants to live.”
223 tn Or “condemn.”
224 tn Or “given,” or “handed over.”
225 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
226 tn Grk “Truly, truly, I say to you.”
227 tn Or “obeys.”
228 tn Or “word.”
229 tn Grk “and does not come into judgment.”
230 tn Grk “Truly, truly, I say to you.”
231 tn Grk “an hour.”
232 tn Grk “him.”
233 tn Grk “authority to judge.”
234 tn Grk “an hour.”
235 tn Or “a resurrection resulting in judgment.”
236 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
237 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
238 tn Grk “for before the law.”
239 tn Or “sin is not reckoned.”
240 tn Or “pattern.”
241 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
242 tn Grk “but not as the transgression, so also [is] the gracious gift.”
243 sn Here the one man refers to Adam (cf. 5:14).
244 tn Grk “and not as through the one who sinned [is] the gift.”
245 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
246 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
247 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
248 sn Here the one man refers to Adam (cf. 5:14).
249 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
250 tn Grk “[it is] unto condemnation for all people.”
251 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
252 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
253 sn One transgression refers to the sin of Adam in Gen 3:1-24.
254 sn The one righteous act refers to Jesus’ death on the cross.
255 tn Grk “righteousness of life.”
256 sn Here the one man refers to Adam (cf. 5:14).
257 tn Grk “the many.”
258 sn One man refers here to Jesus Christ.
259 tn Grk “the many.”
260 tn Grk “slipped in.”
261 tn Or “trespass.”