Kejadian 1:28

1:28 God blessed ¹  them and said ²  to them, “Be fruitful and multiply! Fill the earth and subdue it! ³  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁴ 

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ⁵ 

Kejadian 24:60

24:60 They blessed Rebekah with these words: ⁶ 

“Our sister, may you become the mother ⁷  of thousands of ten thousands!

May your descendants possess the strongholds ⁸  of their enemies.”

Kejadian 41:52

41:52 He named the second child Ephraim, ⁹  saying, ¹⁰  “Certainly ¹¹  God has made me fruitful in the land of my suffering.”

Mazmur 127:3--128:6

127:3 Yes, ¹²  sons ¹³  are a gift from the Lord,

the fruit of the womb is a reward.

127:4 Sons born during one’s youth

are like arrows in a warrior’s hand. ¹⁴ 

127:5 How blessed is the man who fills his quiver with them!

They will not be put to shame ¹⁵  when they confront ¹⁶  enemies at the city gate.

Psalm 128 ¹⁷ 

A song of ascents. ¹⁸ 

128:1 How blessed is every one of the Lord’s loyal followers, ¹⁹ 

each one who keeps his commands! ²⁰ 

128:2 You ²¹  will eat what you worked so hard to grow. ²² 

You will be blessed and secure. ²³ 

128:3 Your wife will be like a fruitful vine ²⁴ 

in the inner rooms of your house;

your children ²⁵  will be like olive branches,

as they sit all around your table.

128:4 Yes indeed, the man who fears the Lord

will be blessed in this way. ²⁶ 

128:5 May the Lord bless you ²⁷  from Zion,

that you might see ²⁸  Jerusalem ²⁹  prosper

all the days of your life,

128:6 and that you might see ³⁰  your grandchildren. ³¹ 

May Israel experience peace! ³² 

[1:28]  ¹ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ² tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ³ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁴ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[13:16]  ⁵ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[24:60]  ⁶ tn Heb “and said to her.”

[24:60]  ⁷ tn Heb “become thousands of ten thousands.”

[24:60]  sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).

[24:60]  ⁸ tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.

[41:52]  ⁹ sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.

[41:52]  ¹⁰ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ¹¹ tn Or “for.”

[127:3]  ¹² tn or “look.”

[127:3]  ¹³ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[127:4]  ¹⁴ tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.

[127:5]  ¹⁵ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

[127:5]  ¹⁶ tn Heb “speak with.”

[128:1]  ¹⁷ sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.

[128:1]  ¹⁸ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[128:1]  ¹⁹ tn Heb “every fearer of the Lord.”

[128:1]  ²⁰ tn Heb “the one who walks in his ways.”

[128:2]  ²¹ tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.

[128:2]  ²² tn Heb “the work of your hands, indeed you will eat.”

[128:2]  ²³ tn Heb “how blessed you [will be] and it will be good for you.”

[128:3]  ²⁴ sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).

[128:3]  ²⁵ tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.

[128:4]  ²⁶ tn Heb “look, indeed thus will the man, the fearer of the Lord, be blessed.”

[128:5]  ²⁷ tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.

[128:5]  ²⁸ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.

[128:5]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[128:6]  ³⁰ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

[128:6]  ³¹ tn Heb “sons to your sons.”

[128:6]  ³² tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).