Kejadian 12:3

12:3 I will bless those who bless you, ¹ 

but the one who treats you lightly ²  I must curse,

and all the families of the earth will bless one another ³  by your name.”

Bilangan 22:11-12

22:11 “Look, a nation has come out ⁴  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ⁵  and drive them out.” ⁶  22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ⁷  for they are blessed.” ⁸ 

Bilangan 23:8

23:8 How ⁹  can I curse ¹⁰  one whom God has not cursed,

or how can I denounce one whom the Lord has not denounced?

Bilangan 24:9

24:9 They crouch and lie down like a lion,

and as a lioness, ¹¹  who can stir him?

Blessed is the one who blesses you,

and cursed is the one who curses you!’”

Zefanya 2:8-9

2:8 “I have heard Moab’s taunts

and the Ammonites’ insults.

They ¹²  taunted my people

and verbally harassed those living in Judah. ¹³ 

2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,

“be certain that Moab will become like Sodom

and the Ammonites like Gomorrah.

They will be overrun by weeds, ¹⁴ 

filled with salt pits, ¹⁵ 

and permanently desolate.

Those of my people who are left ¹⁶  will plunder their belongings; ¹⁷ 

those who are left in Judah ¹⁸  will take possession of their land.”

Matius 25:40

25:40 And the king will answer them, ¹⁹  ‘I tell you the truth, ²⁰  just as you did it for one of the least of these brothers or sisters ²¹  of mine, you did it for me.’

Matius 25:45

25:45 Then he will answer them, ²²  ‘I tell you the truth, ²³  just as you did not do it for one of the least of these, you did not do it for me.’

[12:3]  ¹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ² tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:11]  ⁴ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ⁵ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ⁶ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[22:12]  ⁷ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ⁸ 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).

[23:8]  ⁹ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

[23:8]  ¹⁰ tn The imperfect tense should here be classified as a potential imperfect.

[24:9]  ¹¹ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

[2:8]  ¹² tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.

[2:8]  ¹³ tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”

[2:9]  ¹⁴ tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”

[2:9]  ¹⁵ tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.

[2:9]  ¹⁶ tn Or “The remnant of my people.”

[2:9]  ¹⁷ tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.

[2:9]  ¹⁸ tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.

[25:40]  ¹⁹ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:45]  ²² tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ²³ tn Grk “Truly (ἀμήν, amhn), I say to you.”