³ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

² sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.

² tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.

¹ tn The term בְּרָכָה (b^erakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

¹ tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.

¹ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

¹ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

¹ sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.

² tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”

² tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”

² tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

¹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

² tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

² sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

⁴ tn The expression is בִרְכַּת־טוֹב (birkat tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things—rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).

¹ sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).

⁴ sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.

⁵ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the Sovereign God of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

¹ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

² tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.