Genesis 27:34

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!”

Genesis 27:36

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ³  He has tripped me up ⁴  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Genesis 49:28

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 

Proverbs 1:24-26

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,

Isaiah 32:10-12

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!

Isaiah 65:14

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 

Hebrews 12:17

12:17 For you know that ²⁶  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ²⁷  with tears.

[27:34]  ¹ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ² tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:36]  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.

[27:36]  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.”

[49:28]  ⁵ tn Heb “All these.”

[49:28]  ⁶ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”

[1:24]  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.

[1:24]  ⁸ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ⁹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  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.

[1:24]  ¹¹ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ¹² tn Heb “and.”

[1:25]  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).

[1:25]  ¹⁴ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ¹⁵ tn The conclusion or apodosis is now introduced.

[1:26]  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).

[1:26]  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.

[1:26]  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.”

[32:10]  ¹⁹ tn Heb “days upon a year.”

[32:10]  ²⁰ tn Or perhaps, “olive.” See 24:13.

[32:11]  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.

[32:12]  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).

[65:14]  ²³ tn Heb “from the good of the heart.”

[65:14]  ²⁴ tn Heb “from the pain of the heart.”

[65:14]  ²⁵ tn Heb “from the breaking of the spirit.”

[12:17]  ²⁶ tn Or a command: “for understand that.”

[12:17]  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.