Genesis 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹  began to worship ²  the Lord.

Genesis 12:3

12:3 I will bless those who bless you, ³ 

but the one who treats you lightly ⁴  I must curse,

and all the families of the earth will bless one another ⁵  by your name.”

Genesis 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁶  but the God of my father has been with me.

Genesis 41:43

41:43 Pharaoh ⁷  had him ride in the chariot used by his second-in-command, ⁸  and they cried out before him, “Kneel down!” ⁹  So he placed him over all the land of Egypt.

Genesis 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

[4:26]  ¹ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ² tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[12:3]  ³ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ⁴ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁵ 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 on”] 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 12:2 predicts that Abram 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.

[31:5]  ⁵ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[41:43]  ⁷ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁸ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁹ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).