27:34 When Esau heard 1 his father’s words, he wailed loudly and bitterly. 2 He said to his father, “Bless me too, my father!”
49:28 These 5 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. 6
1:24 However, 7 because 8 I called but you refused to listen, 9
because 10 I stretched out my hand 11 but no one paid attention,
1:25 because 12 you neglected 13 all my advice,
and did not comply 14 with my rebuke,
1:26 so 15 I myself will laugh 16 when disaster strikes you, 17
I will mock when what you dread 18 comes,
32:10 In a year’s time 19
you carefree ones will shake with fear,
for the grape 20 harvest will fail,
and the fruit harvest will not arrive.
32:11 Tremble, you complacent ones!
Shake with fear, you carefree ones!
Strip off your clothes and expose yourselves –
put sackcloth on your waist! 21
32:12 Mourn over the field, 22
over the delightful fields
and the fruitful vine!
65:14 Look, my servants will shout for joy as happiness fills their hearts! 23
But you will cry out as sorrow fills your hearts; 24
you will wail because your spirits will be crushed. 25
1 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
2 tn Heb “and he yelled [with] a great and bitter yell to excess.”
3 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
4 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
5 tn Heb “All these.”
6 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
7 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
8 tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
9 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
10 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
11 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
12 tn Heb “and.”
13 tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).
14 tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
15 tn The conclusion or apodosis is now introduced.
16 sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
17 tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
18 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
19 tn Heb “days upon a year.”
20 tn Or perhaps, “olive.” See 24:13.
21 tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.
22 tc The Hebrew text has “over mourning breasts.” The reference to “breasts” would make sense in light of v. 11, which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition עַל (’al) to introduce the source or reason for mourning (see vv. 12b-13a) and the participle סֹפְדִים (sofedim, “mourning”) seems odd modifying “breasts.” The translation above assumes a twofold emendation: (1) שָׁדַיִם (shadayim, “breasts”) is emended to [ם]שָׂדַי (saday[m], “field,” a term that also appears in Isa 56:9). The final mem (ם) would be enclitic in this case, not a plural indicator. (The Hebrew noun שָׂדֶה (sadeh, “field”) forms its plural with an וֹת- [-ot] ending). (2) The plural participle סֹפְדִים is emended to סְפֹדָה (sÿfodah), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12).
23 tn Heb “from the good of the heart.”
24 tn Heb “from the pain of the heart.”
25 tn Heb “from the breaking of the spirit.”
26 tn Or a command: “for understand that.”
27 tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.