¹ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

² tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

³ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

⁴ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

⁵ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

⁶ tn Heb “The one guarding my brother [am] I?”

sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

⁷ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

⁸ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

⁹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

¹⁰ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

¹¹ tn The Hebrew text has אָדָם (’adam).

¹² tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

¹³ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

¹⁴ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.

¹⁵ tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

¹⁶ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

¹⁷ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

¹⁸ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

¹⁹ tn Heb “just as the Lord said to him.”

²⁰ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

²¹ tn Heb “was the son of five years and seventy year[s].”

sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

²² sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.

²³ tn Heb “and there was to him.”

²⁴ tn Or “the South [country]” (also in v. 3).

sn Negev is the name for the southern desert region in the land of Canaan.

²⁵ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

²⁶ tn Heb “he came and lived.”

²⁷ tn Or “terebinths.”

²⁸ tn The Hebrew text simply has “night” as an adverbial accusative.

²⁹ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

³⁰ tn Heb “he divided himself…he and his servants.”

³¹ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

³² tn Heb “from the presence of.”

³³ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

³⁴ tn Or “terebinths.”

³⁵ tn The disjunctive clause here is circumstantial to the main clause.

³⁶ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

³⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

³⁸ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

³⁹ tn The Hebrew participle expresses an imminent action here.

⁴⁰ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

⁴¹ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

⁴² tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.

⁴³ tn Heb “and the vegetation of the ground.”

⁴⁴ tn Heb “the firstborn.”

⁴⁵ sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.

⁴⁶ sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.

⁴⁷ tn Or “the South [country]”; Heb “the land of the Negev.”

sn Negev is the name for the southern desert region in the land of Canaan.

⁴⁸ tn Heb “and he sojourned.”

⁴⁹ tn Heb “took and gave.”

⁵⁰ tn In the Hebrew text the clause begins with “because.”

⁵¹ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

⁵² tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

⁵³ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

⁵⁴ 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.

⁵⁵ tn Or “hear me.”

⁵⁶ tn Heb “intercede for me with.”

⁵⁷ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

⁵⁸ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

⁵⁹ tn Heb “and he swore to him concerning this matter.”

⁶⁰ tn Heb “well of water.”

⁶¹ tn Heb “at the time of evening.”

⁶² tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

⁶³ tn Heb “and food was placed before him.”

⁶⁴ tn Heb “my words.”

⁶⁵ tc Some ancient textual witnesses have a plural verb, “and they said.”

tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

⁶⁶ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

⁶⁷ tn Heb “after her old age.”

⁶⁸ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

⁶⁹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

⁷⁰ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

⁷¹ tn Heb “old and full.”

⁷² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

⁷³ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

⁷⁴ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

⁷⁵ tn Heb “and there was to him.”

⁷⁶ tn Heb “possessions of sheep.”

⁷⁷ tn Heb “possessions of cattle.”

⁷⁸ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

⁷⁹ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

⁸⁰ tn Heb “and they dug there, the servants of Isaac, a well.”

⁸¹ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

⁸² tn Heb “the son of forty years.”

⁸³ tn Heb “took as a wife.”

⁸⁴ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

⁸⁵ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

⁸⁶ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

⁸⁷ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

⁸⁸ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

⁸⁹ tn Heb “caused to meet before me.”

⁹⁰ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

⁹¹ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

⁹² tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

⁹³ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

⁹⁴ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

⁹⁵ tn Heb “an assembly of peoples.”

⁹⁶ tn Heb “took for a wife.”

⁹⁷ tn Heb “declared.”

⁹⁸ tn Heb “that he [was] the brother of her father.”

⁹⁹ tn Heb “Jacob loved.”

¹⁰⁰ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

¹⁰¹ tn Or “therefore.”

¹⁰² 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.

¹⁰³ tn Heb “and he put a journey of three days between himself and Jacob.”

sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.

¹⁰⁴ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

¹⁰⁵ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

¹⁰⁶ tn Heb “were for Laban.”

¹⁰⁷ tn Heb “and he heard the words of the sons of Laban, saying.”

¹⁰⁸ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

¹⁰⁹ tn Heb “and from that which belonged to our father he has gained all this wealth.”

¹¹⁰ tn Heb “I see the face of your father, that he is not toward me as formerly.”

¹¹¹ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

¹¹² sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

¹¹³ tn Heb “and Mizpah.”

¹¹⁴ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

¹¹⁵ tn Heb “between me and you.”

¹¹⁶ tn Heb “for we will be hidden, each man from his neighbor.”

¹¹⁷ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

¹¹⁸ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

¹¹⁹ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

¹²⁰ tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with 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.

¹²¹ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

¹²² tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

¹²³ tn Heb “and Jacob lifted up his eyes.”

¹²⁴ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

¹²⁵ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

¹²⁶ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

¹²⁷ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

¹²⁸ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

¹²⁹ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

¹³⁰ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

¹³¹ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

¹³² tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

¹³³ tn Heb “old and full of years.”

¹³⁴ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

¹³⁵ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

¹³⁶ tn Heb “until you send.”

¹³⁷ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

¹³⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

¹³⁹ tn Heb “put into his hand.”

¹⁴⁰ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

¹⁴¹ tn Heb “listen to.”

¹⁴² tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

¹⁴³ tn Heb “and it was about this day.”

¹⁴⁴ tn Heb “the men of the house.”

¹⁴⁵ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

¹⁴⁶ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

¹⁴⁷ tn Heb “and he extended to him loyal love.”

¹⁴⁸ tn Or “the chief jailer” (also in the following verses).

¹⁴⁹ sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.

¹⁵⁰ tn Heb “they were days in custody.”

¹⁵¹ tn Heb “why are your faces sad today?”

¹⁵² tn Heb “coming up.”

¹⁵³ tn Heb “fat.”

¹⁵⁴ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

¹⁵⁵ tn Heb “the dream of Pharaoh is one.”

¹⁵⁶ tn Heb “declared.”

¹⁵⁷ tn The active participle here indicates what is imminent.

¹⁵⁸ tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.

¹⁵⁹ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

¹⁶⁰ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

¹⁶¹ tn The imperfect tense continues the nuance of the verb before it.

¹⁶² tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

¹⁶³ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

¹⁶⁴ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

¹⁶⁵ tn Heb “encounters.”

¹⁶⁶ tn The imperfect here has an injunctive force.

¹⁶⁷ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

¹⁶⁸ 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.

¹⁶⁹ tn Heb “and they did so.”

¹⁷⁰ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

¹⁷¹ tn Heb “at the lodging place.”

¹⁷² tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

¹⁷³ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

¹⁷⁴ 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.

¹⁷⁵ tn Heb “The one with whom it is found will become my slave.”

¹⁷⁶ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

¹⁷⁷ 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.

¹⁷⁸ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

¹⁷⁹ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

¹⁸⁰ tn The disjunctive clause here provides supplemental information.

¹⁸¹ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

¹⁸² 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).

¹⁸³ 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).

¹⁸⁴ sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

¹⁸⁵ 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.

¹⁸⁶ tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.

¹⁸⁷ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

¹⁸⁸ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

¹⁸⁹ tn Heb “was gathered.”

¹⁹⁰ tn Heb “spoke to their heart.”