Kejadian 27:7
Konteks27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 1 it and bless you 2 in the presence of the Lord 3 before I die.’
Kejadian 27:23
Konteks27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 4
Kejadian 27:25
Konteks27:25 Isaac 5 said, “Bring some of the wild game for me to eat, my son. 6 Then I will bless you.” 7 So Jacob 8 brought it to him, and he ate it. He also brought him wine, and Isaac 9 drank.
Kejadian 27:27
Konteks27:27 So Jacob 10 went over and kissed him. When Isaac caught the scent 11 of his clothing, he blessed him, saying,
“Yes, 12 my son smells
like the scent of an open field
which the Lord has blessed.
Kejadian 14:19
Konteks14:19 He blessed Abram, saying,
“Blessed be Abram by 13 the Most High God,
Creator 14 of heaven and earth. 15
Kejadian 24:60
Konteks24:60 They blessed Rebekah with these words: 16
“Our sister, may you become the mother 17 of thousands of ten thousands!
May your descendants possess the strongholds 18 of their enemies.”
Kejadian 28:3
Konteks28:3 May the sovereign God 19 bless you! May he make you fruitful and give you a multitude of descendants! 20 Then you will become 21 a large nation. 22
Kejadian 48:9
Konteks48:9 Joseph said to his father, “They are the 23 sons God has given me in this place.” His father 24 said, “Bring them to me so I may bless them.” 25
Kejadian 48:15-20
Konteks48:15 Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked –
the God who has been my shepherd 26
all my life long to this day,
48:16 the Angel 27 who has protected me 28
from all harm –
bless these boys.
May my name be named in them, 29
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. 30 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 31 of nations.” 48:20 So he blessed them that day, saying,
“By you 32 will Israel bless, 33 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 34
Kejadian 49:28
Konteks49:28 These 35 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 36
Imamat 9:22-23
Konteks9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering. 9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.
Ulangan 33:1-29
Konteks33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 33:2 He said:
The Lord came from Sinai
and revealed himself 37 to Israel 38 from Seir.
He appeared in splendor 39 from Mount Paran,
and came forth with ten thousand holy ones. 40
With his right hand he gave a fiery law 41 to them.
33:3 Surely he loves the people; 42
all your holy ones 43 are in your power. 44
And they sit 45 at your feet,
each receiving 46 your words.
33:4 Moses delivered to us a law, 47
an inheritance for the assembly of Jacob.
33:5 The Lord 48 was king over Jeshurun, 49
when the leaders of the people assembled,
the tribes of Israel together. 50
33:6 May Reuben live and not die,
and may his people multiply. 51
33:7 And this is the blessing 52 to Judah. He said,
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
33:8 Of Levi he said:
Your Thummim and Urim 53 belong to your godly one, 54
whose authority you challenged at Massah, 55
and with whom you argued at the waters of Meribah. 56
33:9 He said to his father and mother, “I have not seen him,” 57
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
33:10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 58 of any who attack him,
and of those who hate him, so that they cannot stand.
33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord 59 places him on his chest. 60
33:13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky, 61 by the dew,
and by the depths crouching beneath;
33:14 with the harvest produced by the daylight 62
33:15 with the best 65 of the ancient mountains
and the harvest produced by the age-old hills;
33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 66
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 67 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 68
and they are the thousands of Manasseh.
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:19 They will summon peoples to the mountain,
there they will sacrifice proper 69 sacrifices;
for they will enjoy 70 the abundance of the seas,
and the hidden treasures of the shores. 71
33:20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp. 72
33:21 He has selected the best part for himself,
for the portion of the ruler 73 is set aside 74 there;
he came with the leaders 75 of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
33:22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan. 76
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
33:24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil. 77
33:25 The bars of your gates 78 will be made of iron and bronze,
and may you have lifelong strength.
33:26 There is no one like God, O Jeshurun, 79
who rides through the sky 80 to help you,
on the clouds in majesty.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 81
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 82
in a land of grain and new wine;
indeed, its heavens 83 rain down dew. 84
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
Yosua 14:13
Konteks14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. 85
Yosua 22:6
Konteks22:6 Joshua rewarded 86 them and sent them on their way; they returned to their homes. 87
Lukas 2:34
Konteks2:34 Then 88 Simeon blessed them and said to his mother Mary, “Listen carefully: 89 This child 90 is destined to be the cause of the falling and rising 91 of many in Israel and to be a sign that will be rejected. 92
Lukas 24:51
Konteks24:51 Now 93 during the blessing 94 he departed 95 and was taken up into heaven. 96
Ibrani 11:20
Konteks11:20 By faith also Isaac blessed Jacob and Esau concerning the future.
[27:7] 1 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 2 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 3 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:23] 4 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:25] 5 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 6 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 7 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 8 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 9 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 10 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 11 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[14:19] 13 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 14 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
[14:19] 15 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[24:60] 16 tn Heb “and said to her.”
[24:60] 17 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] 18 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.
[28:3] 19 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 20 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 21 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 22 tn Heb “an assembly of peoples.”
[48:9] 24 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
[48:9] 25 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
[48:15] 26 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
[48:16] 27 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] 28 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] 29 tn Or “be recalled through them.”
[48:17] 30 tn Heb “it was bad in his eyes.”
[48:20] 32 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] 33 tn Or “pronounce a blessing.”
[48:20] 34 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.
[49:28] 35 tn Heb “All these.”
[49:28] 36 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[33:2] 37 tn Or “rose like the sun” (NCV, TEV).
[33:2] 38 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.
[33:2] 39 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 40 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 41 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[33:3] 42 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
[33:3] 43 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
[33:3] 44 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
[33:3] 45 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
[33:3] 46 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
[33:4] 47 tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
[33:5] 48 tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the
[33:5] 49 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:5] 50 sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
[33:6] 51 tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
[33:7] 52 tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.
[33:8] 53 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
[33:8] 54 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
[33:8] 55 sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
[33:8] 56 sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
[33:9] 57 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
[33:11] 58 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
[33:12] 59 tn Heb “he”; the referent (the
[33:12] 60 tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
[33:13] 61 tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.
[33:14] 62 tn Heb “goings forth of the sun.”
[33:14] 63 tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.
[33:14] 64 tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
[33:15] 65 tn Heb “head” or “top.”
[33:16] 66 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
[33:16] 67 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
[33:17] 68 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
[33:19] 69 tn Or “acceptable”; Heb “righteous” (so NASB).
[33:19] 71 tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
[33:20] 72 tn Heb “forehead,” picturing Gad attacking prey.
[33:21] 73 tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.
[33:21] 74 tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
[33:21] 75 tn Heb “heads” (in the sense of chieftains).
[33:22] 76 sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).
[33:24] 77 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
[33:25] 78 tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”
[33:26] 79 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:26] 80 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
[33:27] 81 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
[33:28] 82 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
[33:28] 83 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[33:28] 84 tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
[14:13] 85 tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”
[22:6] 86 tn Heb “blessed.” However, see v. 8, where rewards are given.
[22:6] 87 tn Heb “and they went to their tents.”
[2:34] 88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 90 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 91 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 92 tn Grk “and for a sign of contradiction.”
[24:51] 93 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[24:51] 94 tn Grk “while he blessed them.”
[24:51] 95 tn Grk “he departed from them.”
[24:51] 96 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.
[24:51] tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.
[24:51] sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
