Genesis 12:2

12:2 Then I will make you ¹  into a great nation, and I will bless you, ² 

and I will make your name great, ³ 

so that you will exemplify divine blessing. ⁴ 

Genesis 13:15-16

13:15 I will give all the land that you see to you and your descendants ⁵  forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ⁶ 

Genesis 18:18

18:18 After all, Abraham ⁷  will surely become ⁸  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ⁹  using his name.

Genesis 22:17

22:17 I will indeed bless you, ¹⁰  and I will greatly multiply ¹¹  your descendants ¹²  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ¹³  of the strongholds ¹⁴  of their enemies.

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ¹⁵  and you will spread out ¹⁶  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹⁷  using your name and that of your descendants. ¹⁸ 

Genesis 35:11

35:11 Then God said to him, “I am the sovereign God. ¹⁹  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ²⁰ 

Genesis 47:27

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.

Exodus 1:7-10

1:7 The Israelites, ²¹  however, ²²  were fruitful, increased greatly, multiplied, and became extremely strong, ²³  so that the land was filled with them.

1:8 Then a new king, ²⁴  who did not know about ²⁵  Joseph, came to power ²⁶  over Egypt. 1:9 He said ²⁷  to his people, “Look at ²⁸  the Israelite people, more numerous and stronger than we are! 1:10 Come, let’s deal wisely ²⁹  with them. Otherwise ³⁰  they will continue to multiply, ³¹  and if ³²  a war breaks out, they will ally themselves with ³³  our enemies and fight against us and leave ³⁴  the country.”

Deuteronomy 1:10

1:10 The Lord your God has increased your population ³⁵  to the point that you are now as numerous as the very stars of the sky. ³⁶ 

Deuteronomy 10:22

10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky. ³⁷ 

Deuteronomy 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ³⁸  Aramean ³⁹  was my ancestor, ⁴⁰  and he went down to Egypt and lived there as a foreigner with a household few in number, ⁴¹  but there he became a great, powerful, and numerous people.

Acts 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁴²  the people increased greatly in number ⁴³  in Egypt,

[12:2]  ¹ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ² sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ³ tn Or “I will make you famous.”

[12:2]  ⁴ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[13:15]  ⁵ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[13:16]  ⁶ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[18:18]  ⁷ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ⁸ tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ⁹ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:17]  ¹⁰ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ¹¹ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  ¹² tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ¹³ tn Or “inherit.”

[22:17]  ¹⁴ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[28:14]  ¹⁵ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹⁶ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹⁷ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹⁸ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[35:11]  ¹⁹ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ²⁰ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[1:7]  ²¹ tn Heb “the sons of Israel.”

[1:7]  ²² tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.

[1:7]  ²³ tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).

[1:8]  ²⁴ sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876 b.c. This would put Joseph’s experience in the period prior to the Hyksos control of Egypt (1720-1570’s), and everything in the narrative about Joseph points to a native Egyptian setting and not a Hyksos one. Joseph’s death, then, would have been around 1806 b.c., just a few years prior to the end of the 12th Dynasty of Egypt. This marked the end of the mighty Middle Kingdom of Egypt. The relationship between the Hyksos (also Semites) and the Israelites may have been amicable, and the Hyksos then might very well be the enemies that the Egyptians feared in Exodus 1:10. It makes good sense to see the new king who did not know Joseph as either the founder (Amosis, 1570-1546) or an early king of the powerful 18th Dynasty (like Thutmose I). Egypt under this new leadership drove out the Hyksos and reestablished Egyptian sovereignty. The new rulers certainly would have been concerned about an increasing Semite population in their territory (see E. H. Merrill, Kingdom of Priests, 49-55).

[1:8]  ²⁵ tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The Lord, however, will work to make sure that Pharaoh and all Egypt will know that he is the true God.

[1:8]  ²⁶ tn Heb “arose.”

[1:9]  ²⁷ tn Heb “and he said.”

[1:9]  ²⁸ tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.

[1:10]  ²⁹ tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.

[1:10]  ³⁰ tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).

[1:10]  ³¹ tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”

[1:10]  ³² tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).

[1:10]  ³³ tn Heb “and [lest] he [Israel] also be joined to.”

[1:10]  ³⁴ tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.

[1:10]  ³⁵ tn Heb “multiplied you.”

[1:10]  ³⁶ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[10:22]  ³⁷ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[26:5]  ³⁸ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ³⁹ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁴⁰ tn Heb “father.”

[26:5]  ⁴¹ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[7:17]  ⁴² tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁴³ tn Grk “the people increased and multiplied.”