Amos 6:6

6:6 They drink wine from sacrificial bowls, ¹ 

and pour the very best oils on themselves. ² 

Yet they are not concerned over ³  the ruin ⁴  of Joseph.

Kejadian 48:8-20

48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the ⁵  sons God has given me in this place.” His father ⁶  said, “Bring them to me so I may bless them.” ⁷  48:10 Now Israel’s eyes were failing ⁸  because of his age; he was not able to see well. So Joseph ⁹  brought his sons ¹⁰  near to him, and his father ¹¹  kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected ¹²  to see you ¹³  again, but now God has allowed me to see your children ¹⁴  too.”

48:12 So Joseph moved them from Israel’s knees ¹⁵  and bowed down with his face to the ground. 48:13 Joseph positioned them; ¹⁶  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ¹⁷  48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ¹⁸  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹⁹ 

all my life long to this day,

48:16 the Angel ²⁰  who has protected me ²¹ 

from all harm –

bless these boys.

May my name be named in them, ²² 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ²³  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ²⁴  of nations.” 48:20 So he blessed them that day, saying,

“By you ²⁵  will Israel bless, ²⁶  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ²⁷ 

Yosua 18:5

18:5 Divide it into seven regions. ²⁸  Judah will stay ²⁹  in its territory in the south, and the family ³⁰  of Joseph in its territory in the north.

Yudas 1:22-23

1:22 And have mercy on those who waver; 1:23 save ³¹  others by snatching them out of the fire; have mercy ³²  on others, coupled with a fear of God, ³³  hating even the clothes stained ³⁴  by the flesh. ³⁵ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³⁶ 

1 Samuel 19:20

19:20 So Saul sent messengers to capture David. When they saw a company of prophets prophesying with Samuel standing there as their leader, the spirit of God came upon Saul’s messengers, and they also prophesied.

1 Samuel 19:1

Saul Repeatedly Attempts to Take David’s Life

19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. ³⁷ 

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ³⁸  and predicted ³⁹  by the Spirit that a severe ⁴⁰  famine ⁴¹  was about to come over the whole inhabited world. ⁴²  (This ⁴³  took place during the reign of Claudius.) ⁴⁴ 

Yehezkiel 37:19

37:19 tell them, ‘This is what the sovereign Lord says: Look, I am about to take the branch of Joseph which is in the hand of Ephraim and the tribes of Israel associated with him, and I will place them on the stick of Judah, ⁴⁵  and make them into one stick – they will be one in my hand.’ ⁴⁶ 

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ⁴⁷  of Judah and deliver the people of Joseph ⁴⁸  and will bring them back ⁴⁹  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

[6:6]  ¹ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

[6:6]  ² tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ³ tn Or “not sickened by.”

[6:6]  ⁴ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[48:9]  ⁵ tn Heb “my.”

[48:9]  ⁶ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁷ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[48:10]  ⁸ tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ¹⁰ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ¹¹ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:11]  ¹² 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.

[48:11]  ¹³ tn Heb “your face.”

[48:11]  ¹⁴ tn Heb “offspring.”

[48:12]  ¹⁵ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.

[48:13]  ¹⁶ tn Heb “and Joseph took the two of them.”

[48:13]  ¹⁷ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

[48:14]  ¹⁸ tn The disjunctive clause is circumstantial-concessive here.

[48:15]  ¹⁹ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ²⁰ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ²¹ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ²² tn Or “be recalled through them.”

[48:17]  ²³ tn Heb “it was bad in his eyes.”

[48:19]  ²⁴ tn Heb “fullness.”

[48:20]  ²⁵ 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.

[48:20]  ²⁶ tn Or “pronounce a blessing.”

[48:20]  ²⁷ 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.

[18:5]  ²⁸ tn Heb “portions.”

[18:5]  ²⁹ tn Heb “stand.”

[18:5]  ³⁰ tn Heb “the house.”

[1:23]  ³¹ tn Grk “and save.”

[1:23]  ³² tn Grk “and have mercy.”

[1:23]  ³³ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ³⁴ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ³⁵ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:2]  ³⁶ tn Grk “may mercy and peace and love be multiplied to you.”

[19:1]  ³⁷ tn Heb “delighted greatly in David.”

[11:28]  ³⁸ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ³⁹ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁴⁰ tn Grk “great.”

[11:28]  ⁴¹ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁴² tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁴³ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ⁴⁴ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[37:19]  ⁴⁵ tn Heb “I will place them on it, that is, on the stick of Judah.”

[37:19]  ⁴⁶ sn The reunification of Israel and Judah is envisioned as well in Ezek 33:23, 29; Jer 3:18; 23:5-6; Hos 1:11; Amos 9:11.

[10:6]  ⁴⁷ tn Heb “the house.”

[10:6]  ⁴⁸ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11.

[10:6]  ⁴⁹ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).