¹ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

² tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

³ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

⁴ tn Or “inherit.”

⁵ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

⁶ tn Heb “will answer on my behalf.”

⁷ tn Heb “on the following day,” or “tomorrow.”

⁸ tn Heb “when you come concerning my wage before you.”

sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.

⁹ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

¹⁰ tn The imperfect verbal form here indicates the subject’s potential.

¹¹ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

¹² sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.