7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 10
9:12 And God said, “This is the guarantee 11 of the covenant I am making 12 with you 13 and every living creature with you, a covenant 14 for all subsequent 15 generations:
15:7 The Lord said 18 to him, “I am the Lord 19 who brought you out from Ur of the Chaldeans 20 to give you this land to possess.”
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 22 in all that you do.
29:15 Then Laban said to Jacob, “Should you work 30 for me for nothing because you are my relative? 31 Tell me what your wages should be.”
32:26 Then the man 44 said, “Let me go, for the dawn is breaking.” 45 “I will not let you go,” Jacob replied, 46 “unless you bless me.” 47
43:3 But Judah said to him, “The man solemnly warned 73 us, ‘You will not see my face 74 unless your brother is with you.’
44:10 He replied, “You have suggested your own punishment! 77 The one who has it will become my slave, 78 but the rest of 79 you will go free.” 80
47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate 93 the land.
“By you 94 will Israel bless, 95 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 96
48:21 Then Israel said to Joseph, “I am about to die, but God will be with you 97 and will bring you back to the land of your fathers.
49:1 Jacob called for his sons and said, “Gather together so I can tell you 98 what will happen to you in the future. 99
49:8 Judah, 100 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
1 tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.
2 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.
3 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)
4 tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.
5 tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”
6 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.
7 tn Heb “from all food,” meaning “some of every kind of food.”
8 tn Or “will be eaten.”
9 tn Heb “and gather it to you.”
10 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.
11 tn Heb “sign.”
12 sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.
13 tn Heb “between me and between you.”
14 tn The words “a covenant” are supplied in the translation for clarification.
15 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
16 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.
17 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
18 tn Heb “And he said.”
19 sn I am the
20 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
21 tn Heb “from the presence of.”
22 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
23 tn Heb “a resident alien and a settler.”
24 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
25 tn Or “possession.”
26 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
27 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
28 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
29 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
30 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
31 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
32 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
33 tn Heb “and you have led away my daughters like captives of a sword.”
34 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.
35 tn Heb “there is to my hand.”
36 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
37 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
38 tn Heb “see.”
39 tn Heb “between me and you.”
40 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.
41 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
42 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
43 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
44 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
45 tn Heb “dawn has arisen.”
46 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
47 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
48 tn The imperfect verbal form has a permissive nuance here.
49 tn Heb “before you.”
50 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
51 tn Heb “which are in your midst.”
52 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the
53 tn Heb “dreamed a dream.”
54 tn Heb “there is no one interpreting.”
55 tn Heb “saying.”
56 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
57 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
58 tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.
59 tn Heb “only the throne, I will be greater than you.”
60 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
61 tn Heb “to see the nakedness of the land you have come.”
62 tn Heb “[By] the life of Pharaoh.”
sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.
63 tn Heb “bound in the house of your prison.”
64 tn The disjunctive clause is circumstantial-temporal.
65 tn Heb “[for] the hunger of your households.”
66 tn The imperfect here has an injunctive force.
67 tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
68 tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.
69 tn Heb “and they did so.”
70 tn Heb “is not.”
71 tn Heb “is not.”
72 tn The nuance of the imperfect verbal form is desiderative here.
73 tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.
74 tn The idiom “see my face” means “have an audience with me.”
75 tn Heb “in your hand.”
76 tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.
77 tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.
78 tn Heb “The one with whom it is found will become my slave.”
79 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
80 tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.
sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.
81 tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”
82 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.
83 tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).
84 tn Heb “to Sheol,” the dwelling place of the dead.
85 tn Heb “let there not be anger in your eyes.”
86 sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.
87 sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).
88 tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”
89 tn The infinitive gives a second purpose for God’s action.
90 tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”
91 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”
92 tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.
93 tn The perfect verbal form with the vav consecutive is equivalent to a command here.
94 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
95 tn Or “pronounce a blessing.”
96 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
97 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
98 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
99 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.
100 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.