¹ tn Heb “and he said.” 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.

² sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

³ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

⁴ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

⁵ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

⁶ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

⁷ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

⁸ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

⁹ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

¹⁰ tn Heb “in the midst of the coming ones.”

¹¹ tn Heb “and the sons of Israel did so.”

¹² tn Heb “according to the mouth of Pharaoh.”

¹³ tn Heb “and Israel journeyed, and all that was his.”

¹⁴ sn Beer Sheba. See Gen 21:31; 28:10.

¹⁵ tn Heb “after my seeing your face that you are still alive.”

¹⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

¹⁷ tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

¹⁸ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

¹⁹ tn Heb “swore on oath to him.”

²⁰ sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.

²¹ tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).

²² tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

²³ tn Heb “Look, your son Joseph.”

²⁴ 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.

²⁵ tn Heb “your face.”

²⁶ tn Heb “offspring.”

²⁷ 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.

²⁸ tn Or “pronounce a blessing.”

²⁹ 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.

³⁰ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

³¹ sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.

³² tn Heb “All these.”

³³ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”