35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
46:13 The sons of Issachar:
Tola, Puah, 1 Jashub, 2 and Shimron.
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 3 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 4
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.
12:32 (13:1) 5 You 6 must be careful to do everything I am commanding you. Do not add to it or subtract from it! 7
1 tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).
2 tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX
3 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.
4 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.
5 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.
6 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr
7 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).