Joshua 22:7-8

22:7 (Now to one half-tribe of Manasseh, Moses had assigned land in Bashan; and to the other half Joshua had assigned land on the west side of the Jordan with their fellow Israelites.) When Joshua sent them home, ¹  he rewarded ²  them, 22:8 saying, “Take home ³  great wealth, a lot of cattle, ⁴  silver, gold, bronze, iron, and a lot of ⁵  clothing. Divide up the goods captured from your enemies with your brothers.”

Joshua 14:13

14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. ⁶ 

Genesis 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ⁷  the Most High God,

Creator ⁸  of heaven and earth. ⁹ 

Genesis 47:7

47:7 Then Joseph brought in his father Jacob and presented him ¹⁰  before Pharaoh. Jacob blessed ¹¹  Pharaoh.

Genesis 47:10

47:10 Then Jacob blessed Pharaoh and went out from his presence. ¹² 

Exodus 39:43

39:43 Moses inspected ¹³  all the work – and ¹⁴  they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ¹⁵ 

Exodus 39:1

The Making of the Priestly Garments

39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ¹⁶ 

Exodus 2:20

2:20 He said ¹⁷  to his daughters, “So where is he? ¹⁸  Why in the world ¹⁹  did you leave the man? Call him, so that he may eat ²⁰  a meal ²¹  with us.”

Exodus 2:2

2:2 The woman became pregnant ²²  and gave birth to a son. When ²³  she saw that ²⁴  he was a healthy ²⁵  child, she hid him for three months.

Exodus 6:18

6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)

Exodus 6:20

6:20 Amram married ²⁶  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Exodus 6:2

6:2 God spoke ²⁷  to Moses and said to him, “I am the Lord. ²⁸ 

Exodus 30:18

30:18 “You are also to make a large bronze ²⁹  basin with a bronze stand ³⁰  for washing. You are to put it between the tent of meeting and the altar and put water in it, ³¹ 

Luke 2:34

2:34 Then ³²  Simeon blessed them and said to his mother Mary, “Listen carefully: ³³  This child ³⁴  is destined to be the cause of the falling and rising ³⁵  of many in Israel and to be a sign that will be rejected. ³⁶ 

Luke 24:50

Jesus’ Departure

24:50 Then ³⁷  Jesus ³⁸  led them out as far as Bethany, ³⁹  and lifting up his hands, he blessed them.

Hebrews 7:6-7

7:6 But Melchizedek ⁴⁰  who does not share their ancestry ⁴¹  collected a tithe ⁴²  from Abraham and blessed ⁴³  the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior,

[22:7]  ¹ tn Heb “to their tents.”

[22:7]  ² tn Heb “blessed.”

[22:8]  ³ tn Heb “return to your tents with.”

[22:8]  ⁴ tn Heb “very many cattle.”

[22:8]  ⁵ tn Heb “very much clothing.”

[14:13]  ⁵ tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”

[14:19]  ⁷ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁸ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ⁹ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[47:7]  ⁹ tn Heb “caused him to stand.”

[47:7]  ¹⁰ sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.

[47:10]  ¹¹ tn Heb “from before Pharaoh.”

[39:43]  ¹³ tn Or “examined” (NASB, TEV); NCV “looked closely at.”

[39:43]  ¹⁴ tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”

[39:43]  ¹⁵ sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.

[39:1]  ¹⁵ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[2:20]  ¹⁷ tn Heb “And he said.”

[2:20]  ¹⁸ tn The conjunction vav (ו) joins Reuel’s question to what the daughters said as logically following with the idea, “If he has done all that you say, why is he not here for me to meet?” (see GKC 485 §154.b).

[2:20]  ¹⁹ tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?”

[2:20]  ²⁰ tn The imperfect tense coming after the imperative indicates purpose.

[2:20]  ²¹ tn Heb “bread,” i.e., “food.”

[2:2]  ¹⁹ tn Or “conceived” (KJV, ASV, NAB, NASB, NRSV).

[2:2]  ²⁰ tn A preterite form with the vav consecutive can be subordinated to a following clause. What she saw stands as a reason for what she did: “when she saw…she hid him three months.”

[2:2]  ²¹ tn After verbs of perceiving or seeing there are frequently two objects, the formal accusative (“she saw him”) and then a noun clause that explains what it was about the child that she perceived (“that he was healthy”). See GKC 365 §117.h.

[2:2]  ²² tn Or “fine” (טוֹב, tov). The construction is parallel to phrases in the creation narrative (“and God saw that it was good,” Gen 1:4, 10, 12, 17, 21, 25, 31). B. Jacob says, “She looked upon her child with a joy similar to that of God upon His creation (Gen 1.4ff.)” (Exodus, 25).

[6:20]  ²¹ tn Heb “took for a wife” (also in vv. 23, 25).

[6:2]  ²³ tn Heb “And God spoke.”

[6:2]  ²⁴ sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[30:18]  ²⁵ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ²⁶ tn Heb “and its stand bronze.”

[30:18]  ²⁷ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[2:34]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ²⁸ tn Grk “behold.”

[2:34]  ²⁹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ³⁰ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ³¹ tn Grk “and for a sign of contradiction.”

[24:50]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ³¹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[7:6]  ³¹ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ³² tn Grk “is not descended from them.”

[7:6]  ³³ tn Or “a tenth part.”

[7:6]  ³⁴ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.