Kejadian 24:1

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, ¹  and the Lord had blessed him ²  in everything.

Kejadian 24:35

24:35 “The Lord has richly blessed my master and he has become very wealthy. ³  The Lord ⁴  has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.

Kejadian 25:11

25:11 After Abraham’s death, God blessed ⁵  his son Isaac. Isaac lived near Beer Lahai Roi. ⁶ 

Kejadian 26:3

26:3 Stay ⁷  in this land. Then I will be with you and will bless you, ⁸  for I will give all these lands to you and to your descendants, ⁹  and I will fulfill ¹⁰  the solemn promise I made ¹¹  to your father Abraham.

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ¹²  so that you may possess the land ¹³  God gave to Abraham, the land where you have been living as a temporary resident.” ¹⁴ 

Keluaran 20:24

20:24 ‘You must make for me an altar made of earth, ¹⁵  and you will sacrifice on it your burnt offerings and your peace offerings, ¹⁶  your sheep and your cattle. In every place ¹⁷  where I cause my name to be honored ¹⁸  I will come to you and I will bless you.

Bilangan 22:12

22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ¹⁹  for they are blessed.” ²⁰ 

Bilangan 23:8

23:8 How ²¹  can I curse ²²  one whom God has not cursed,

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

Bilangan 23:20

23:20 Indeed, I have received a command ²³  to bless;

he has blessed, ²⁴  and I cannot reverse it. ²⁵ 

Bilangan 24:9

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

and as a lioness, ²⁶  who can stir him?

Blessed is the one who blesses you,

and cursed is the one who curses you!’”

Mazmur 67:7

67:7 May God bless us! ²⁷ 

Then all the ends of the earth will give him the honor he deserves. ²⁸ 

Mazmur 115:12

115:12 The Lord takes notice of us, ²⁹  he will bless ³⁰  –

he will bless the family ³¹  of Israel,

he will bless the family of Aaron.

Yesaya 44:3

44:3 For I will pour water on the parched ground ³² 

and cause streams to flow ³³  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Yesaya 61:9

61:9 Their descendants will be known among the nations,

their offspring among the peoples.

All who see them will recognize that

the Lord has blessed them.” ³⁴ 

Yesaya 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ³⁵ 

For the Lord will bless their children

and their descendants. ³⁶ 

Maleakhi 3:12

3:12 “All nations will call you happy, for you indeed will live in ³⁷  a delightful land,” says the Lord who rules over all.

[24:1]  ¹ tn Heb “days.”

[24:1]  ² tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[24:35]  ³ tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

[24:35]  ⁴ tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity.

[25:11]  ⁵ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ⁶ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[26:3]  ⁷ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ⁸ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ⁹ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹⁰ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ¹¹ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[28:4]  ¹² tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ¹³ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ¹⁴ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[20:24]  ¹⁵ sn The instructions here call for the altar to be made of natural things, not things manufactured or shaped by man. The altar was either to be made of clumps of earth or natural, unhewn rocks.

[20:24]  ¹⁶ sn The “burnt offering” is the offering prescribed in Lev 1. Everything of this animal went up in smoke as a sweet aroma to God. It signified complete surrender by the worshiper who brought the animal, and complete acceptance by God, thereby making atonement. The “peace offering” is legislated in Lev 3 and 7. This was a communal meal offering to celebrate being at peace with God. It was made usually for thanksgiving, for payment of vows, or as a freewill offering.

[20:24]  ¹⁷ tn Gesenius lists this as one of the few places where the noun in construct seems to be indefinite in spite of the fact that the genitive has the article. He says בְּכָל־הַמָּקוֹם (bÿkhol-hammaqom) means “in all the place, sc. of the sanctuary, and is a dogmatic correction of “in every place” (כָּל־מָקוֹם, kol-maqom). See GKC 412 §127.e.

[20:24]  ¹⁸ tn The verb is זָכַר (zakhar, “to remember”), but in the Hiphil especially it can mean more than remember or cause to remember (remind) – it has the sense of praise or honor. B. S. Childs says it has a denominative meaning, “to proclaim” (Exodus [OTL], 447). The point of the verse is that God will give Israel reason for praising and honoring him, and in every place that occurs he will make his presence known by blessing them.

[22:12]  ¹⁹ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ²⁰ 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]  ²¹ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

[23:8]  ²² tn The imperfect tense should here be classified as a potential imperfect.

[23:20]  ²³ tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.

[23:20]  ²⁴ sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

[23:20]  ²⁵ tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

[24:9]  ²⁶ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

[67:7]  ²⁷ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ²⁸ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[115:12]  ²⁹ tn Or “remembers us.”

[115:12]  ³⁰ tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).

[115:12]  ³¹ tn Heb “house.”

[44:3]  ³² tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ³³ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[61:9]  ³⁴ tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”

[65:23]  ³⁵ tn Heb “and they will not give birth to horror.”

[65:23]  ³⁶ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[3:12]  ³⁷ tn Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”