Psalms 78:52

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

Psalms 128:6

128:6 and that you might see ¹  your grandchildren. ² 

May Israel experience peace! ³ 

Genesis 23:5-7

23:5 The sons of Heth answered Abraham, ⁴  23:6 “Listen, sir, ⁵  you are a mighty prince ⁶  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ⁷  from burying your dead.”

23:7 Abraham got up and bowed down to the local people, ⁸  the sons of Heth.

Genesis 48:11

48:11 Israel said to Joseph, “I never expected ⁹  to see you ¹⁰  again, but now God has allowed me to see your children ¹¹  too.”

Genesis 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹²  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Genesis 2:21

2:21 So the Lord God caused the man to fall into a deep sleep, ¹³  and while he was asleep, ¹⁴  he took part of the man’s side ¹⁵  and closed up the place with flesh. ¹⁶ 

Job 21:11

21:11 They allow their children to run ¹⁷  like a flock;

their little ones dance about.

Job 42:16

42:16 After this Job lived 140 years; he saw his children and their children to the fourth generation.

Proverbs 17:6

17:6 Grandchildren ¹⁸  are like ¹⁹  a crown ²⁰  to the elderly,

and the glory ²¹  of children is their parents. ²² 

Isaiah 49:20-22

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ²³ 

make room for us so we can live here.’ ²⁴ 

49:21 Then you will think to yourself, ²⁵ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ²⁶ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

[128:6]  ¹ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

[128:6]  ² tn Heb “sons to your sons.”

[128:6]  ³ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).

[23:5]  ⁴ tn Heb “answered Abraham saying to him.”

[23:6]  ⁵ tn Heb “Hear us, my lord.”

[23:6]  ⁶ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ⁷ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[23:7]  ⁸ tn Heb “to the people of the land” (also in v. 12).

[48:11]  ⁹ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ¹⁰ tn Heb “your face.”

[48:11]  ¹¹ tn Heb “offspring.”

[48:1]  ¹² tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[2:21]  ¹³ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ¹⁴ tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ¹⁵ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ¹⁶ tn Heb “closed up the flesh under it.”

[21:11]  ¹⁷ tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.

[17:6]  ¹⁸ tn Heb “children of children [sons of sons].”

[17:6]  ¹⁹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[17:6]  ²⁰ sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.

[17:6]  ²¹ tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”

[17:6]  ²² tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.

[49:20]  ²³ tn Heb “me.” The singular is collective.

[49:20]  ²⁴ tn Heb “draw near to me so I can dwell.”

[49:21]  ²⁵ tn Heb “and you will say in your heart.”

[49:21]  ²⁶ tn Or “exiled and thrust away”; NIV “exiled and rejected.”