Numbers 2:5

2:5 Those who will be camping next to them ¹  are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar.

Genesis 30:17-18

30:17 God paid attention ²  to Leah; she became pregnant ³  and gave Jacob a son for the fifth time. ⁴  30:18 Then Leah said, “God has granted me a reward ⁵  because I gave my servant to my husband as a wife.” ⁶  So she named him Issachar. ⁷ 

Genesis 46:13

46:13 The sons of Issachar:

Tola, Puah, ⁸  Jashub, ⁹  and Shimron.

Genesis 46:1

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ¹⁰  When he came to Beer Sheba ¹¹  he offered sacrifices to the God of his father Isaac.

Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹² 

[2:5]  ¹ tn Heb “by him” [i.e., Judah].

[30:17]  ² tn Heb “listened to.”

[30:17]  ³ tn Or “she conceived” (also in v. 19).

[30:17]  ⁴ tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[30:18]  ⁵ tn Heb “God has given my reward.”

[30:18]  ⁶ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  ⁷ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[46:13]  ⁸ tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).

[46:13]  ⁹ tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

[46:1]  ¹⁰ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ¹¹ sn Beer Sheba. See Gen 21:31; 28:10.

[7:1]  ¹² tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.