Kejadian 1:28

1:28 God blessed ¹  them and said ²  to them, “Be fruitful and multiply! Fill the earth and subdue it! ³  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁴ 

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ⁵  the Most High God,

Creator ⁶  of heaven and earth. ⁷ 

Kejadian 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ⁸  Kings of countries ⁹  will come from her!”

Kejadian 28:3

28:3 May the sovereign God ¹⁰  bless you! May he make you fruitful and give you a multitude of descendants! ¹¹  Then you will become ¹²  a large nation. ¹³ 

Kejadian 48:15-16

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 ¹⁴ 

all my life long to this day,

48:16 the Angel ¹⁵  who has protected me ¹⁶ 

from all harm –

bless these boys.

May my name be named in them, ¹⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 48:20

48:20 So he blessed them that day, saying,

“By you ¹⁸  will Israel bless, ¹⁹  saying,

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

So he put Ephraim before Manasseh. ²⁰ 

[1:28]  ¹ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ² tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ³ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁴ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[14:19]  ⁵ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁶ 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]  ⁷ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[17:16]  ⁸ tn Heb “she will become nations.”

[17:16]  ⁹ tn Heb “peoples.”

[28:3]  ¹⁰ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ¹¹ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ¹² tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ¹³ tn Heb “an assembly of peoples.”

[48:15]  ¹⁴ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “be recalled through them.”

[48:20]  ¹⁸ 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]  ¹⁹ tn Or “pronounce a blessing.”

[48:20]  ²⁰ 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.