¹ 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.

² 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.

³ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

⁴ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

⁵ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

⁶ tn The word “saying” has been supplied in the translation for stylistic reasons.

⁷ tn Or “for.”

⁸ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

⁹ 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.”

¹⁰ 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.