Discovery BoxNumbers 2:10
Context2:10 “On the south will be the divisions of the camp of Reuben under their standard. 1 The leader of the people of Reuben is Elizur son of Shedeur.
Numbers 7:30
Context7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering.
Numbers 10:18
Context10:18 The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur.
Genesis 29:32-35
Context29:32 So Leah became pregnant 2 and gave birth to a son. She named him Reuben, 3 for she said, “The Lord has looked with pity on my oppressed condition. 4 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 5 he gave me this one too.” So she named him Simeon. 6
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 7 because I have given birth to three sons for him.” That is why he was named Levi. 8
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 9 Then she stopped having children.
Genesis 30:5-20
Context30:5 Bilhah became pregnant 10 and gave Jacob a son. 11 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 12 and given me a son.” That is why 13 she named him Dan. 14
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 15 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 16 So she named him Naphtali. 17
30:9 When Leah saw that she had stopped having children, she gave 18 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 19 30:11 Leah said, “How fortunate!” 20 So she named him Gad. 21
30:12 Then Leah’s servant Zilpah gave Jacob another son. 22 30:13 Leah said, “How happy I am, 23 for women 24 will call me happy!” So she named him Asher. 25
30:14 At the time 26 of the wheat harvest Reuben went out and found some mandrake plants 27 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 28 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 29 Rachel said, “he may sleep 30 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 31 with me because I have paid for your services 32 with my son’s mandrakes.” So he had marital relations 33 with her that night. 30:17 God paid attention 34 to Leah; she became pregnant 35 and gave Jacob a son for the fifth time. 36 30:18 Then Leah said, “God has granted me a reward 37 because I gave my servant to my husband as a wife.” 38 So she named him Issachar. 39
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 40 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 41
Genesis 35:17-26
Context35:17 When her labor was at its hardest, 42 the midwife said to her, “Don’t be afraid, for you are having another son.” 43 35:18 With her dying breath, 44 she named him Ben-Oni. 45 But his father called him Benjamin instead. 46 35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 47 35:20 Jacob set up a marker 48 over her grave; it is 49 the Marker of Rachel’s Grave to this day.
35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 50 35:22 While Israel was living in that land, Reuben had sexual relations with 51 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
35:24 The sons of Rachel were Joseph and Benjamin.
35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
These were the sons of Jacob who were born to him in Paddan Aram.
Genesis 46:8-24
Context46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:
Reuben, the firstborn of Jacob.
46:9 The sons of Reuben:
Hanoch, Pallu, Hezron, and Carmi.
46:10 The sons of Simeon:
Jemuel, Jamin, Ohad, Jakin, Zohar,
and Shaul (the son of a Canaanite woman).
46:11 The sons of Levi:
Gershon, Kohath, and Merari.
46:12 The sons of Judah:
Er, Onan, Shelah, Perez, and Zerah
(but Er and Onan died in the land of Canaan).
The sons of Perez were Hezron and Hamul.
46:13 The sons of Issachar:
Tola, Puah, 52 Jashub, 53 and Shimron.
46:14 The sons of Zebulun:
Sered, Elon, and Jahleel.
46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. 54
46:16 The sons of Gad:
Zephon, 55 Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
46:17 The sons of Asher:
Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.
The sons of Beriah were Heber and Malkiel.
46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
46:19 The sons of Rachel the wife of Jacob:
Joseph and Benjamin.
46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, 56 bore them to him.
46:21 The sons of Benjamin: 57
Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.
46:23 The son of Dan: Hushim. 58
46:24 The sons of Naphtali:
Jahziel, Guni, Jezer, and Shillem.
Genesis 49:1-33
Context49:1 Jacob called for his sons and said, “Gather together so I can tell you 59 what will happen to you in the future. 60
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 61 like water and will not excel, 62
for you got on your father’s bed, 63
then you defiled it – he got on my couch! 64
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 65
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 66
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 67
49:8 Judah, 68 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 69
until he comes to whom it belongs; 70
the nations will obey him. 71
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 72 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 73
49:13 Zebulun will live 74 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 75
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 76 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 77
49:16 Dan 78 will judge 79 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 80
49:18 I wait for your deliverance, O Lord. 81
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 82
49:20 Asher’s 83 food will be rich, 84
and he will provide delicacies 85 to royalty.
49:21 Naphtali is a free running doe, 86
he speaks delightful words. 87
49:22 Joseph is a fruitful bough, 88
a fruitful bough near a spring
whose branches 89 climb over the wall.
49:23 The archers will attack him, 90
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 91 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 92 the Shepherd, the Rock 93 of Israel,
49:25 because of the God of your father,
who will help you, 94
because of the sovereign God, 95
who will bless you 96
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 97
49:26 The blessings of your father are greater
than 98 the blessings of the eternal mountains 99
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 100
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 101 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. 102
49:29 Then he instructed them, 103 “I am about to go 104 to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 49:32 The field and the cave in it were acquired from the sons of Heth.” 105
49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went 106 to his people.
Exodus 1:2-5
Context1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin, 1:4 Dan and Naphtali, Gad and Asher. 1:5 All the people 107 who were directly descended 108 from Jacob numbered seventy. 109 But Joseph was already in Egypt, 110
Deuteronomy 33:1-29
Context33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 33:2 He said:
The Lord came from Sinai
and revealed himself 111 to Israel 112 from Seir.
He appeared in splendor 113 from Mount Paran,
and came forth with ten thousand holy ones. 114
With his right hand he gave a fiery law 115 to them.
33:3 Surely he loves the people; 116
all your holy ones 117 are in your power. 118
And they sit 119 at your feet,
each receiving 120 your words.
33:4 Moses delivered to us a law, 121
an inheritance for the assembly of Jacob.
33:5 The Lord 122 was king over Jeshurun, 123
when the leaders of the people assembled,
the tribes of Israel together. 124
33:6 May Reuben live and not die,
and may his people multiply. 125
33:7 And this is the blessing 126 to Judah. He said,
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
33:8 Of Levi he said:
Your Thummim and Urim 127 belong to your godly one, 128
whose authority you challenged at Massah, 129
and with whom you argued at the waters of Meribah. 130
33:9 He said to his father and mother, “I have not seen him,” 131
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
33:10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 132 of any who attack him,
and of those who hate him, so that they cannot stand.
33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord 133 places him on his chest. 134
33:13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky, 135 by the dew,
and by the depths crouching beneath;
33:14 with the harvest produced by the daylight 136
33:15 with the best 139 of the ancient mountains
and the harvest produced by the age-old hills;
33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 140
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 141 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 142
and they are the thousands of Manasseh.
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:19 They will summon peoples to the mountain,
there they will sacrifice proper 143 sacrifices;
for they will enjoy 144 the abundance of the seas,
and the hidden treasures of the shores. 145
33:20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp. 146
33:21 He has selected the best part for himself,
for the portion of the ruler 147 is set aside 148 there;
he came with the leaders 149 of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
33:22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan. 150
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
33:24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil. 151
33:25 The bars of your gates 152 will be made of iron and bronze,
and may you have lifelong strength.
33:26 There is no one like God, O Jeshurun, 153
who rides through the sky 154 to help you,
on the clouds in majesty.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 155
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 156
in a land of grain and new wine;
indeed, its heavens 157 rain down dew. 158
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
Revelation 7:4-8
Context7:4 Now 159 I heard the number of those who were marked with the seal, 160 one hundred and forty-four thousand, sealed from all 161 the tribes of the people of Israel: 162
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
[2:10] 1 tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”
[29:32] 2 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 3 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 4 tn Heb “looked on my affliction.”
[29:33] 5 tn Heb “hated.” See the note on the word “unloved” in v. 31.
[29:33] 6 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
[29:34] 7 tn Heb “will be joined to me.”
[29:34] 8 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
[29:35] 9 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
[30:5] 10 tn Or “Bilhah conceived” (also in v. 7).
[30:5] 11 tn Heb “and she bore for Jacob a son.”
[30:6] 12 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 14 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:7] 15 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
[30:8] 16 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
[30:8] 17 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
[30:9] 18 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
[30:10] 19 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
[30:11] 20 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
[30:11] 21 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
[30:12] 22 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
[30:13] 23 tn The Hebrew statement apparently means “with my happiness.”
[30:13] 24 tn Heb “daughters.”
[30:13] 25 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
[30:14] 26 tn Heb “during the days.”
[30:14] 27 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
[30:15] 28 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
[30:15] 29 tn Heb “therefore.”
[30:15] 30 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
[30:16] 31 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
[30:16] 32 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
[30:16] 33 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
[30:17] 34 tn Heb “listened to.”
[30:17] 35 tn Or “she conceived” (also in v. 19).
[30:17] 36 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
[30:18] 37 tn Heb “God has given my reward.”
[30:18] 38 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
[30:18] 39 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.
[30:19] 40 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
[30:20] 41 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
[35:17] 42 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
[35:17] 43 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
[35:18] 44 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
[35:18] 45 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
[35:18] 46 tn The disjunctive clause is contrastive.
[35:19] 47 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.
[35:20] 48 tn Heb “standing stone.”
[35:20] 49 tn Or perhaps “it is known as” (cf. NEB).
[35:21] 50 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.
[35:22] 51 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
[46:13] 52 tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).
[46:13] 53 tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX
[46:15] 54 tn Heb “all the lives of his sons and his daughters, thirty-three.”
[46:16] 55 tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”
[46:20] 56 sn On is another name for the city of Heliopolis.
[46:21] 57 sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.
[46:23] 58 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.
[49:1] 59 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[49:1] 60 tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.
[49:4] 61 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
[49:4] 62 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
[49:4] 63 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 64 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
[49:5] 65 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
[49:6] 66 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
[49:7] 67 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
[49:8] 68 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 69 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 70 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 71 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[49:11] 72 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 73 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
[49:13] 74 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
[49:13] 75 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 76 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
[49:15] 77 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
[49:16] 78 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
[49:17] 80 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
[49:18] 81 sn I wait for your deliverance, O
[49:19] 82 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
[49:20] 83 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
[49:20] 84 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
[49:20] 85 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
[49:21] 86 tn Heb “a doe set free.”
[49:21] 87 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
[49:22] 88 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
[49:22] 89 tn Heb “daughters.”
[49:23] 90 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
[49:24] 91 tn Heb “the arms of his hands.”
[49:24] 92 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
[49:25] 94 tn Heb “and he will help you.”
[49:25] 95 tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
[49:25] 96 tn Heb “and he will bless you.”
[49:25] 97 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
[49:26] 98 tn Heb “have prevailed over.”
[49:26] 99 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
[49:26] 100 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
[49:28] 101 tn Heb “All these.”
[49:28] 102 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[49:29] 103 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
[49:29] 104 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
[49:32] 105 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[49:33] 106 tn Heb “was gathered.”
[1:5] 107 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.
[1:5] 108 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.
[1:5] 109 sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).
[1:5] 110 tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
[33:2] 111 tn Or “rose like the sun” (NCV, TEV).
[33:2] 112 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] 113 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 114 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 115 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[33:3] 116 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
[33:3] 117 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
[33:3] 118 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
[33:3] 119 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
[33:3] 120 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
[33:4] 121 tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
[33:5] 122 tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the
[33:5] 123 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:5] 124 sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
[33:6] 125 tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
[33:7] 126 tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.
[33:8] 127 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
[33:8] 128 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
[33:8] 129 sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
[33:8] 130 sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
[33:9] 131 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
[33:11] 132 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
[33:12] 133 tn Heb “he”; the referent (the
[33:12] 134 tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
[33:13] 135 tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.
[33:14] 136 tn Heb “goings forth of the sun.”
[33:14] 137 tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.
[33:14] 138 tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
[33:15] 139 tn Heb “head” or “top.”
[33:16] 140 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
[33:16] 141 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
[33:17] 142 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
[33:19] 143 tn Or “acceptable”; Heb “righteous” (so NASB).
[33:19] 145 tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
[33:20] 146 tn Heb “forehead,” picturing Gad attacking prey.
[33:21] 147 tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.
[33:21] 148 tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
[33:21] 149 tn Heb “heads” (in the sense of chieftains).
[33:22] 150 sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).
[33:24] 151 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
[33:25] 152 tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”
[33:26] 153 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:26] 154 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
[33:27] 155 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
[33:28] 156 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
[33:28] 157 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[33:28] 158 tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
[7:4] 159 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 160 tn Grk “who were sealed.”
[7:4] 161 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 162 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
