Kejadian 26:13

26:13 The man became wealthy. ¹  His influence continued to grow ²  until he became very prominent.

Ulangan 26:10

26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ³ 

Ulangan 28:4

28:4 Your children ⁴  will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ⁵  obey the Lord your God and are careful to observe all his commandments I am giving ⁶  you today, the Lord your God will elevate you above all the nations of the earth.

1 Samuel 2:7

2:7 The Lord impoverishes and makes wealthy;

he humbles and he exalts.

Mazmur 25:13

25:13 They experience his favor; ⁷ 

their descendants ⁸  inherit the land. ⁹ 

Mazmur 112:3

112:3 His house contains wealth and riches;

his integrity endures. ¹⁰ 

Amsal 8:18

8:18 Riches and honor are with me,

long-lasting wealth and righteousness.

Amsal 10:22

10:22 The blessing ¹¹  from the Lord ¹²  makes a person rich, ¹³ 

and he adds no sorrow ¹⁴  to ¹⁵  it.

Amsal 9:11

9:11 For because ¹⁶  of me your days will be many,

and years will be added ¹⁷  to your life.

Hosea 2:7

2:7 Then she will pursue her lovers, but she will not catch ¹⁸  them;

she will seek them, but she will not find them. ¹⁹ 

Then she will say,

“I will go back ²⁰  to my husband, ²¹ 

because I was better off then than I am now.” ²² 

[26:13]  ¹ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

[26:13]  ² tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

[26:10]  ³ tn Heb “the Lord your God.” See note on “he” in 26:2.

[28:4]  ⁴ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

[28:1]  ⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ⁶ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[25:13]  ⁷ tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).

[25:13]  ⁸ tn Or “offspring”; Heb “seed.”

[25:13]  ⁹ tn Or “earth.”

[112:3]  ¹⁰ tn Heb “stands forever.”

[10:22]  ¹¹ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ¹² tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ¹³ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ¹⁴ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ¹⁵ tn Heb “with.”

[9:11]  ¹⁶ tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).

[9:11]  ¹⁷ tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.

[2:7]  ¹⁸ tn Heb “overtake” (so KJV, NAB, NASB, NRSV); NLT “be able to catch up with.”

[2:7]  ¹⁹ tn In the Hebrew text the accusative direct object pronoun אֹתָם (’otam, “them”) is omitted/elided for balanced poetic parallelism. The LXX supplies αὐτους (autous, “them”); but it is not necessary to emend the MT because this is a poetic literary convention rather than a textual problem.

[2:7]  ²⁰ tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (’elkhah vÿ’ashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.

[2:7]  ²¹ tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands.

[2:7]  ²² tn Or “because it was better for me then than now” (cf. NCV).