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The Blessing of Jacob

49 Jacob called for his sons and said, “Gather together so I can tell you[a] what will happen to you in future days.[b]

“Assemble and listen, you sons of Jacob;
listen to Israel, your father.
Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
You are destructive[c] like water and will not excel,[d]
for you got on your father’s bed,[e]
then you defiled it—he got on my couch![f]
Simeon and Levi are brothers,
weapons of violence are their knives![g]
O my soul, do not come into their council,
do not be united to their assembly, my heart,[h]
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel![i]
Judah,[j] your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness—who will rouse him?
10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,[k]
until he comes to whom it belongs;[l]
the nations will obey him.[m]
11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash[n] his garments in wine,
his robes in the blood of grapes.
12 His eyes will be red[o] from wine,
and his teeth white from milk.[p]
13 Zebulun will live[q] by the haven of the sea
and become a haven for ships;
his border will extend to Sidon.
14 Issachar is a strong-boned donkey
lying down between two saddlebags.
15 When he sees[r] a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer.[s]
16 Dan[t] will judge[u] his people
as one of the tribes of Israel.
17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward.[v]
18 I wait for your deliverance, O Lord.[w]
19 Gad will be raided by marauding bands,
but he will attack them at their heels.[x]
20 Asher’s[y] food will be rich,[z]
and he will provide delicacies[aa] to royalty.
21 Naphtali is a free running doe,[ab]
he speaks delightful words.[ac]
22 Joseph is a fruitful bough,[ad]
a fruitful bough near a spring
whose branches[ae] climb over the wall.
23 The archers will attack him,[af]
they will shoot at him and oppose him.
24 But his bow will remain steady,
and his hands[ag] will be skillful;
because of the hands of the Powerful One[ah] of Jacob,
because of[ai] the Shepherd, the Rock[aj] of Israel,
25 because of the God of your father,
who will help you,[ak]
because of the Sovereign God,[al]
who will bless you[am]
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb.[an]
26 The blessings of your father are greater
than[ao] the blessings of the eternal mountains[ap]
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers.[aq]
27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”

28 These[ar] 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.[as]

29 Then he instructed them,[at] “I am about to go[au] to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 32 The field and the cave in it were acquired from the sons of Heth.”[av]

33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went[aw] to his people.

The Burials of Jacob and Joseph

50 Then Joseph hugged his father’s face.[ax] He wept over him and kissed him. Joseph instructed the physicians in his service[ay] to embalm his father, so the physicians embalmed Israel. They took forty days, for that is the full time needed for embalming.[az] The Egyptians mourned for[ba] him seventy days.[bb]

When the days of mourning[bc] had passed, Joseph said to Pharaoh’s royal court,[bd] “If I have found favor in your sight, please say to Pharaoh,[be] ‘My father made me swear an oath. He said,[bf] “I am about to die. Bury me[bg] in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’” So Pharaoh said, “Go and bury your father, just as he made you swear to do.”[bh]

So Joseph went up to bury his father; all Pharaoh’s officials went with him—the senior courtiers[bi] of his household, all the senior officials of the land of Egypt, all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen. Chariots and horsemen also went up with him, so it was a very large entourage.[bj]

10 When they came to the threshing floor of Atad[bk] on the other side of the Jordan, they mourned there with very great and bitter sorrow.[bl] There Joseph observed a seven-day period of mourning for his father. 11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion[bm] for the Egyptians.” That is why its name was called[bn] Abel Mizraim,[bo] which is beyond the Jordan.

12 So the sons of Jacob did for him just as he had instructed them. 13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite. 14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.

15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay[bp] us in full[bq] for all the harm[br] we did to him?” 16 So they sent word[bs] to Joseph, saying, “Your father gave these instructions before he died: 17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept.[bt] 18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 19 But Joseph answered them, “Don’t be afraid. Am[bu] I in the place of God? 20 As for you, you meant to harm me,[bv] but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.[bw] 21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.[bx]

22 Joseph lived in Egypt, along with his father’s family.[by] Joseph lived 110 years. 23 Joseph saw the descendants of Ephraim to the third generation.[bz] He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph.[ca]

24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you[cb] and lead you up from this land to the land he swore on oath to give[cc] to Abraham, Isaac, and Jacob.” 25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.” 26 So Joseph died at the age of 110. After[cd] they embalmed him, his body[ce] was placed in a coffin in Egypt.

Footnotes

  1. Genesis 49:1 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  2. Genesis 49:1 tn The term אַחֲרִית (akharit) refers to what is after or behind, which by extension can refer to the result, descendants, the hind part of something, or the following time (cf. HALOT 36). Like its Akkadian cognate, ina aḫirāt ūmī, the Hebrew phrase בְּאַחֲרִית הַיָּמִים (be’akharit hayyamim) means “in future days.” In OT literature, most predictive discourse is prophetic and consequently naming a future time period, like “days are coming” (יַמִּים בָּאִים, yammim baʾim; 20x) or “in a future time” (13x), typically occurs in prophetic speech. The description in BDB 31 s.v. אַחֲרִית overreaches the evidence to say that this is “a prophetic phrase denoting the final period of the history so far as the speaker’s perspective reaches” (cf. Num 24:14; Deut 4:30; 31:29), although several times the phrase does refer to the restoration after the Babylonian conquests. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49, ” BSac 112 (1955): 320-28 and B. Vawter, “The Canaanite Background of Genesis 49, ” CBQ 17 (1955): 1-18.
  3. Genesis 49:4 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
  4. Genesis 49:4 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
  5. Genesis 49:4 sn This is a euphemism for having sexual intercourse with Jacob’s concubine Bilhah (see Gen 35:22).
  6. Genesis 49:4 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
  7. Genesis 49:5 tn The meaning of the Hebrew word מְכֵרָה (mekherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49, 5, ” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
  8. Genesis 49:6 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
  9. Genesis 49:7 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
  10. Genesis 49:8 sn There is a wordplay here; the name Judah (יְהוּדָה, yehudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
  11. Genesis 49:10 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
  12. Genesis 49:10 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.tc Henri Cazelles, “Shiloh, the Customary Laws and the Return of the Ancient Kings,” in Proclamation and Presence, eds. J. I. Durhan and J. R. Porter, 248, shows that שִׁילֹה could represent “to whom it belongs” because a scribal practice at Qumran and in Mishnaic writings was to show doubling of a consonant by preceding it with a mater lectionis (consonant used as vowel letter). So s-y-l-h could equal s-l-l-h, or שֶׁלֹּה, which is the way the ancient versions read it. שֶׁלֹּה can be a compound of a relative pronoun (“which”), a preposition (“to”), and archaic third masculine singular suffix (“him”). Thirty-eight Hebrew manuscripts show this variant. See Walter C. Kaiser, The Messiah in the Old Testament, 51, and Cazelles, 248.sn Cazelles, “Shiloh,” 248, notes that the translation followed here is reflected in the Samaritan Pentateuch; the LXX; the versions of Aquila, Symmachus, and Theodotian; the Targums, and the Syriac Peshitta. Allen P. Ross, Creation and Blesssing, 703, gives the Targum Onkelos as saying: “Until the Messiah comes, whose is the kingdom, and him shall the nations obey.” Victor P. Hamilton, The Book of Genesis (NICOT), 2:660, adds that Patriarchal Blessings (4QPBless) shows that the Qumran community interpreted Gen 49:10 in a messianic way. C. F. Keil and F. Delitzsch, The Pentateuch (Commentary on the Old Testament), 1:397, state that “the entire Jewish synagogue and the whole Christian Church” were in “perfect agreement” that the patriarch was “here proclaiming the coming of the Messsiah.”
  13. Genesis 49:10 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
  14. Genesis 49:11 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
  15. Genesis 49:12 tn Or “glisten from.” The adjective חַכְלִילִי (khakhlili) occurs only once in the Bible, it’s meaning uncertain. A possible Akkadian cognate suggests it means “dark”. The LXX interprets it as “glisten.” DCH also suggests “red” (DCH s.v. חַכְלִילִי) as a possibility. The preposition מִן (min) can indicate the source “from,” or comparison “more than.” So the possible meanings are “darker than” (NIV, ESV, NRSV), “redder than,” dark or “dull from” (NASB), “red from” (KJV) or “glisten from” (LXX). Since the context describes positive elements that Judah will enjoy as blessings, we don’t expect it to mean eyes glazed over from being drunk. Also the possible Akkadian cognate refers to darkness or gloom, not simply a dark color. Alcohol can cause capillaries to break, leading to red eyes. But whatever is going on with the eyes, the point is that Judah will have abundance to partake of. The LXX suggests a glint of happiness in the eyes spurred by drinking wine. While this may suit the context well, it is not clear that the translator wasn’t simply guessing to fit the context.
  16. Genesis 49:12 tn Some translate these as comparatives, “darker than wine…whiter than milk,” a reference to, presumably, a healthy appearance (so NEB, NIV, NRSV). But understood as a symbol of abundance, the dark or red eyes would be from drinking wine, and the white teeth from drinking milk.
  17. Genesis 49:13 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
  18. Genesis 49:15 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
  19. Genesis 49:15 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49, ” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
  20. Genesis 49:16 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
  21. Genesis 49:16 tn Or “govern.”
  22. Genesis 49:17 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
  23. Genesis 49:18 sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.
  24. Genesis 49:19 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”sn In Hebrew the name Gad (גָּד, gad) sounds like the words translated “raided” (יְגוּדֶנּוּ, yegudennu) and “marauding bands” (גְּדוּד, gedud).
  25. Genesis 49:20 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
  26. Genesis 49:20 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
  27. Genesis 49:20 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
  28. Genesis 49:21 tn Heb “a doe set free.”
  29. Genesis 49:21 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (ʾimre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
  30. Genesis 49:22 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
  31. Genesis 49:22 tn Heb “daughters.”
  32. Genesis 49:23 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
  33. Genesis 49:24 tn Heb “the arms of his hands.”
  34. Genesis 49:24 tn Or “Mighty One.”
  35. Genesis 49:24 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
  36. Genesis 49:24 tn Or “Stone.”
  37. Genesis 49:25 tn Heb “and he will help you.”
  38. Genesis 49:25 tn Heb “Shaddai.” See the note on the title “Sovereign God” in Gen 17:1. The preposition אֵת (ʾet) in the Hebrew text should probably be emended to אֵל (ʾel, “God”).
  39. Genesis 49:25 tn Heb “and he will bless you.”
  40. Genesis 49:25 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
  41. Genesis 49:26 tn Heb “have prevailed over.”
  42. Genesis 49:26 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
  43. Genesis 49:26 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26, ” JBL 65 (1946): 303-6.
  44. Genesis 49:28 tn Heb “All these.”
  45. Genesis 49:28 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
  46. Genesis 49:29 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
  47. Genesis 49:29 tn Heb “I am about to be gathered.” The participle is used here to describe what is imminent.
  48. Genesis 49:32 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
  49. Genesis 49:33 tn Heb “was gathered.”
  50. Genesis 50:1 tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.
  51. Genesis 50:2 tn Heb “his servants the physicians.”
  52. Genesis 50:3 tn Heb “and forty days were fulfilled for him, for thus are fulfilled the days of embalming.”
  53. Genesis 50:3 tn Heb “wept for.”
  54. Genesis 50:3 sn Seventy days. This probably refers to a time of national mourning.
  55. Genesis 50:4 tn Heb “weeping.”
  56. Genesis 50:4 tn Heb “the house of Pharaoh.”
  57. Genesis 50:4 tn Heb “in the ears of Pharaoh.”
  58. Genesis 50:5 tn Heb “saying.”
  59. Genesis 50:5 tn The imperfect verbal form here has the force of a command.
  60. Genesis 50:6 tn Heb “he made you swear on oath.”
  61. Genesis 50:7 tn Or “dignitaries”; Heb “elders.”
  62. Genesis 50:9 tn Heb “camp.”
  63. Genesis 50:10 sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.
  64. Genesis 50:10 tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.
  65. Genesis 50:11 tn Heb “this is heavy mourning for Egypt.”
  66. Genesis 50:11 tn The verb has no expressed subject and so it may be translated as passive.
  67. Genesis 50:11 sn The name Abel Mizraim means “the mourning of Egypt.”
  68. Genesis 50:15 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
  69. Genesis 50:15 tn The infinitive absolute makes the statement emphatic, “repay in full.”
  70. Genesis 50:15 tn Or “evil.”
  71. Genesis 50:16 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.
  72. Genesis 50:17 tn Heb “and Joseph wept when they spoke to him.”
  73. Genesis 50:19 tn Heb “For am I.”
  74. Genesis 50:20 tn Heb “you devised against me evil.”
  75. Genesis 50:20 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”
  76. Genesis 50:21 tn Heb “spoke to their heart.”
  77. Genesis 50:22 tn Heb “he and the house of his father.”
  78. Genesis 50:23 tn Heb “saw Ephraim, the children of the third.”
  79. Genesis 50:23 tn Heb “generation. Also the sons of Machir, the son of Manasseh, were born on the knees of Joseph.” The expression "born on the knees" implies their adoption by Joseph, which meant that they received an inheritance from him.
  80. Genesis 50:24 tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”
  81. Genesis 50:24 tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.
  82. Genesis 50:26 tn Heb “son of a hundred and ten years.”
  83. Genesis 50:26 tn Heb “he.”