Discovery BoxGenesis 48:1-22
Context48:1 After these things Joseph was told, 1 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, 2 “Your son Joseph has just 3 come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God 4 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 5 and will multiply you. 6 I will make you into a group of nations, and I will give this land to your descendants 7 as an everlasting possession.’ 8
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. 9 Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father 10 after them will be yours; they will be listed 11 under the names of their brothers in their inheritance. 12 48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow 13 – 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). 14
48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the 15 sons God has given me in this place.” His father 16 said, “Bring them to me so I may bless them.” 17 48:10 Now Israel’s eyes were failing 18 because of his age; he was not able to see well. So Joseph 19 brought his sons 20 near to him, and his father 21 kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected 22 to see you 23 again, but now God has allowed me to see your children 24 too.”
48:12 So Joseph moved them from Israel’s knees 25 and bowed down with his face to the ground. 48:13 Joseph positioned them; 26 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. 27 48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 28 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 29
all my life long to this day,
48:16 the Angel 30 who has protected me 31
from all harm –
bless these boys.
May my name be named in them, 32
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. 33 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 34 of nations.” 48:20 So he blessed them that day, saying,
“By you 35 will Israel bless, 36 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 37
48:21 Then Israel said to Joseph, “I am about to die, but God will be with you 38 and will bring you back to the land of your fathers. 48:22 As one who is above your 39 brothers, I give to you the mountain slope, 40 which I took from the Amorites with my sword and my bow.”
Genesis 49:2-33
Context49:2 “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 41 like water and will not excel, 42
for you got on your father’s bed, 43
then you defiled it – he got on my couch! 44
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 45
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 46
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! 47
49:8 Judah, 48 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, 49
until he comes to whom it belongs; 50
the nations will obey him. 51
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 52 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. 53
49:13 Zebulun will live 54 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 55
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 56 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 57
49:16 Dan 58 will judge 59 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. 60
49:18 I wait for your deliverance, O Lord. 61
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 62
49:20 Asher’s 63 food will be rich, 64
and he will provide delicacies 65 to royalty.
49:21 Naphtali is a free running doe, 66
he speaks delightful words. 67
49:22 Joseph is a fruitful bough, 68
a fruitful bough near a spring
whose branches 69 climb over the wall.
49:23 The archers will attack him, 70
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 71 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 72 the Shepherd, the Rock 73 of Israel,
49:25 because of the God of your father,
who will help you, 74
because of the sovereign God, 75
who will bless you 76
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 77
49:26 The blessings of your father are greater
than 78 the blessings of the eternal mountains 79
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. 80
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 81 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. 82
49:29 Then he instructed them, 83 “I am about to go 84 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.” 85
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 86 to his people.
Genesis 50:15-17
Context50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay 87 us in full 88 for all the harm 89 we did to him?” 50:16 So they sent word 90 to Joseph, saying, “Your father gave these instructions before he died: 50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. 91
Job 1:4-5
Context1:4 Now his sons used to go 92 and hold 93 a feast in the house of each one in turn, 94 and they would send and invite 95 their three 96 sisters to eat and to drink with them. 1:5 When 97 the days of their feasting were finished, 98 Job would send 99 for them and sanctify 100 them; he would get up early 101 in the morning and offer burnt offerings according to 102 the number of them all. For Job thought, “Perhaps 103 my children 104 have sinned and cursed 105 God in their hearts.” This was Job’s customary practice. 106
Isaiah 5:11-12
Context5:11 Those who get up early to drink beer are as good as dead, 107
those who keep drinking long after dark
until they are intoxicated with wine. 108
5:12 They have stringed instruments, 109 tambourines, flutes,
and wine at their parties.
So they do not recognize what the Lord is doing,
they do not perceive what he is bringing about. 110
Isaiah 22:12-14
Context22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 111
22:13 But look, there is outright celebration! 112
You say, “Kill the ox and slaughter the sheep,
eat meat and drink wine.
Eat and drink, for tomorrow we die!” 113
22:14 The Lord who commands armies told me this: 114 “Certainly this sin will not be forgiven as long as you live,” 115 says the sovereign master, the Lord who commands armies.
Amos 6:3-6
Context6:3 You refuse to believe a day of disaster will come, 116
but you establish a reign of violence. 117
6:4 They lie around on beds decorated with ivory, 118
and sprawl out on their couches.
They eat lambs from the flock,
and calves from the middle of the pen.
6:5 They sing 119 to the tune of 120 stringed instruments; 121
like David they invent 122 musical instruments.
6:6 They drink wine from sacrificial bowls, 123
and pour the very best oils on themselves. 124
Yet they are not concerned over 125 the ruin 126 of Joseph.
Matthew 5:4
Context5:4 “Blessed are those who mourn, for they will be comforted. 127
Matthew 14:6-12
Context14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 128 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 129 because of his oath and the dinner guests he commanded it to be given. 14:10 So 130 he sent and had John beheaded in the prison. 14:11 His 131 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 132 disciples came and took the body and buried it and went and told Jesus.
Matthew 14:1
Context14:1 At that time Herod the tetrarch 133 heard reports about Jesus,
Matthew 4:3-4
Context4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 134 4:4 But he answered, 135 “It is written, ‘Man 136 does not live 137 by bread alone, but by every word that comes from the mouth of God.’” 138
[48:1] 1 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
[48:2] 2 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
[48:2] 3 tn Heb “Look, your son Joseph.”
[48:3] 4 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[48:4] 5 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
[48:4] 6 tn The perfect verbal form with vav consecutive carries on the certain future idea.
[48:4] 7 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
[48:4] 8 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).
[48:5] 9 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.
[48:6] 10 tn Or “you fathered.”
[48:6] 11 tn Heb “called” or “named.”
[48:6] 12 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.
[48:7] 13 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
[48:7] 14 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[48:9] 16 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
[48:9] 17 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
[48:10] 19 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[48:10] 20 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
[48:10] 21 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
[48:11] 22 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.
[48:11] 23 tn Heb “your face.”
[48:11] 24 tn Heb “offspring.”
[48:12] 25 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.
[48:13] 26 tn Heb “and Joseph took the two of them.”
[48:13] 27 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.
[48:14] 28 tn The disjunctive clause is circumstantial-concessive here.
[48:15] 29 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
[48:16] 30 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.
[48:16] 31 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).
[48:16] 32 tn Or “be recalled through them.”
[48:17] 33 tn Heb “it was bad in his eyes.”
[48:20] 35 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.
[48:20] 36 tn Or “pronounce a blessing.”
[48:20] 37 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.
[48:21] 38 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
[48:22] 39 tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
[48:22] 40 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).
[49:4] 41 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).
[49:4] 42 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).
[49:4] 43 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 44 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.
[49:5] 45 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).
[49:6] 46 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.
[49:7] 47 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.
[49:8] 48 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.
[49:10] 49 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.
[49:10] 50 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.
[49:10] 51 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.
[49:11] 52 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 53 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.
[49:13] 54 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.
[49:13] 55 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 56 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.
[49:15] 57 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.
[49:16] 58 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
[49:17] 60 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.
[49:18] 61 sn I wait for your deliverance, O
[49:19] 62 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.”
[49:20] 63 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.”
[49:20] 64 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
[49:20] 65 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
[49:21] 66 tn Heb “a doe set free.”
[49:21] 67 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).
[49:22] 68 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.
[49:22] 69 tn Heb “daughters.”
[49:23] 70 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
[49:24] 71 tn Heb “the arms of his hands.”
[49:24] 72 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
[49:25] 74 tn Heb “and he will help you.”
[49:25] 75 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”).
[49:25] 76 tn Heb “and he will bless you.”
[49:25] 77 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.
[49:26] 78 tn Heb “have prevailed over.”
[49:26] 79 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.
[49:26] 80 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
[49:28] 81 tn Heb “All these.”
[49:28] 82 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[49:29] 83 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
[49:29] 84 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
[49:32] 85 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.
[49:33] 86 tn Heb “was gathered.”
[50:15] 87 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
[50:15] 88 tn The infinitive absolute makes the statement emphatic, “repay in full.”
[50:16] 90 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.
[50:17] 91 tn Heb “and Joseph wept when they spoke to him.”
[1:4] 92 tn The perfect verb with the ו (vav), וְהָלְכוּ (vÿhalÿkhu, “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112.dd).
[1:4] 93 tn Heb “make a feast.”
[1:4] 94 tn The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.
[1:4] 95 tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).
[1:4] 96 tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).
[1:5] 97 tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.
[1:5] 98 tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.
[1:5] 99 tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).
[1:5] 101 tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.
[1:5] 102 tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).
[1:5] 103 tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).
[1:5] 104 tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.
[1:5] 105 tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.
[1:5] 106 tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).
[5:11] 107 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
[5:11] 108 tn Heb “[who] delay until dark, [until] wine enflames them.”
[5:12] 109 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
[5:12] 110 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).
[22:12] 111 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
[22:13] 112 tn Heb “happiness and joy.”
[22:13] 113 tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.
[22:14] 114 tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”
[22:14] 115 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.
[6:3] 116 tn Heb “those who push away a day of disaster.”
[6:3] 117 tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.
[6:4] 118 tn Heb “beds of ivory.”
[6:5] 119 tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”
[6:5] 120 tn Heb “upon the mouth of,” that is, “according to.”
[6:5] 121 sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).
[6:5] 122 tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).
[6:6] 123 sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).
[6:6] 124 tn Heb “with the best of oils they anoint [themselves].”
[6:6] 125 tn Or “not sickened by.”
[6:6] 126 sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.
[5:4] 127 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[14:7] 128 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 129 tn Grk “and being grieved, the king commanded.”
[14:10] 130 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 131 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 132 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:1] 133 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[4:3] 134 tn Grk “say that these stones should become bread.”
[4:4] 135 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 136 tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 137 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
