Kejadian 45:26-28

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ¹  for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, ²  and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Ayub 9:16

9:16 If I summoned him, and he answered me, ³ 

I would not believe ⁴ 

that he would be listening to my voice –

Mazmur 126:1-2

Psalm 126 ⁵ 

A song of ascents. ⁶ 

126:1 When the Lord restored the well-being of Zion, ⁷ 

we thought we were dreaming. ⁸ 

126:2 At that time we laughed loudly

and shouted for joy. ⁹ 

At that time the nations said, ¹⁰ 

“The Lord has accomplished great things for these people.”

Yohanes 16:22

16:22 So also you have sorrow ¹¹  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ¹² 

[45:26]  ¹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[45:27]  ² tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”

[9:16]  ³ sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”

[9:16]  ⁴ tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.

[126:1]  ⁵ sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.

[126:1]  ⁶ 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.

[126:1]  ⁷ tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.

[126:1]  ⁸ tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

[126:2]  ⁹ tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”

[126:2]  ¹⁰ tn Heb “they said among the nations.”

[16:22]  ¹¹ tn Or “distress.”

[16:22]  ¹² sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.