בִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַֽד־תַּאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֨ין֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃ פ
26The blessings of your father
are stronger than the blessings of the eternal mountains,
the bounties of the everlasting hills;
may they be on the head of Joseph,
on the brow of him who was set apart from his brothers.
“Brothers” has to be translated into Naro as “younger brothers and older brothers” (Tsáá qõea xu hẽé / naka tsáá kíí). All brothers are included this way, also because of the kind of plural that has been used. (Source: Gerrit van Steenbergen)
This also must be more clearly defined in Yucateco as older or younger (suku’un or Iits’in), but here there are both older and younger brothers. Yucateco does have a more general word for close relative, family member. (Source: Robert Bascom)
The term that is transliterated as “Joseph” in English is translated in American Sign Language with a sign that relates to a) the coat he wore (see Gen 37:3), b) the holding of his clothes by Potiphar’s wife (see Gen 39:12), and c) the many times Joseph experienced grief. (Source: Ruth Anna Spooner, Ron Lawer)
“Joseph” in American Sign Language, source: Deaf Harbor
In Spanish Sign Language it is translated with a sign that signifies “dream,” referring to Jacob’s dream at Bethel (see Genesis 28:10 and the following verses). (Source: Steve Parkhurst)
“Joseph” in Spanish Sign Language, source: Sociedad Bíblica de España
Learn more on Bible Odyssey: Joseph .
For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .
The Greek, Hebrew, Latin, Ge’ez, and Aramaic that is translated into English as “(to) bless” or “blessed” is translated into a wide variety of possibilities.
The Hebrew term barak (and the Aramaic term berak) also (and originally) means “kneel” (a meaning which the word has retained — see Gen. 24:11) and can be used for God blessing people (or things), people blessing each other, or people blessing God. While English Bible translators have not seen a stumbling block in always using the same term (“bless” in its various forms), other languages need to make distinctions (see below).
In Bari, spoken in South Sudan, the connection between blessing and knees/legs is still apparent. For Genesis 30:30 (in English: “the Lord has blessed you wherever I turned”), Bari uses a common expression that says (much like the Hebrew), ‘… blessed you to my feet.'” (Source: P. Guillebaud in The Bible Translator 1965, p. 189ff. .)
In Tagbanwa a phrase is used for both the blessing done by people and God that back-translates to “caused to be pierced by words causing grace/favor” (source: Tagbanwa Back Translation) and in Benabena a term denoted “good spell” or “good magic” (source: Renck 1990, p. 112).
Ixcatlán Mazatec had to select a separate term when relating “to people ‘blessing’ God” (or things of God): “praise(d)” or “give thanks for” (in 1 Cor. 10:16) (“as it is humans doing the ‘blessing’ and people do not bless the things of God or God himself the way God blesses people” — source: Robert Bascom). Eastern Bru and Kui also use “praise” for this a God-directed blessing (source: Bru back translation and Helen Evans in The Bible Translator 1954, p. 40ff. ) and Uma uses “appropriate/worthy to be worshipped” (source: Uma back translation).
When related to someone who is blessing someone else, it is translated into Tsou as “speak good hopes for.” In Waiwai it is translated as “may God be good and kind to you now.” (Sources: Peng Kuo-Wei for Tsou and Robert Hawkins in The Bible Translator 1962, pp. 164ff. for Waiwai.)
Some languages associate an expression that originally means “spitting” or “saliva” with blessing. The Bantu language Koonzime, for instance, uses that expression for “blessing” in their translation coming from either God or man. Traditionally, the term was used in an application of blessing by an aged superior upon a younger inferior, often in relation to a desire for fertility, or in a ritualistic, but not actually performed spitting past the back of the hand. The spitting of saliva has the effect of giving that person “tenderness of face,” which can be translated as “blessedness.” (Source: Keith Beavon)
Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “As for ‘blessing’, in the end we in most instances actually kept the word, after initially preferring the expression ‘giving life strength’. The backlash against dropping the word blessing was too hard. But we would often add a few words to help the reader understand what the word means in a given context — people often understand it to refer more to a spiritual connection with God, but in the Hebrew texts, it usually has to do with material things or good health or many children. So when e.g. in Isaiah 19:25 the Hebrew text says ‘God bless them’, we say ‘God bless them’ and we add: ‘and give them strength’. ‘And give them strength’ is not found in the overt Hebrew text, but we are again making explicit what we believe is the meaning so as to avoid misunderstanding.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )
See also bless (food and drink), blessed (Christ in Mark 11:9), and I will bless those who bless you, and the one who curses you I will curse.
See also “Blessed by ‘The Blessing’ in the World’s Indigenous Languages” and Multilingual version of “The Blessing” based on Numbers 6:24-26 .
Following are a number of back-translations as well as a sample translation for translators of Genesis 49:26:
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used anata (あなた) is typically used when the speaker is humbly addressing another person.
In these verses, however, omae (おまえ) is used, a cruder second person pronoun, that Jesus for instance chooses when chiding his disciples. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also first person pronoun with low register and third person pronoun with low register.
The blessings of your father are mighty beyond the blessings of the eternal mountains: Skinner calls the expression the blessings of your father are mighty beyond “absolutely unintelligible.” Anchor Bible says the entire sentence is “hopeless on more than one count” and gives a number of reasons why he believes this to be the case. Good News Translation “Blessings of grain and flowers,” as its footnote shows, follows a change of the Hebrew text. Hebrew Old Testament Text Project rejects this change, saying it “might represent the original text, but it is not attested by any old text witness. Therefore it is only a conjecture [a guess] resting on no textual basis.” Accordingly Hebrew Old Testament Text Project keeps the Hebrew text and supports the rendering of Revised Standard Version.
The translation suggested by Hebrew Old Testament Text Project and followed by Revised Standard Version is a rendering that follows the Hebrew text without resorting to the ancient versions or to conjectures. The sense thus far, according to Driver, is that the blessings Jacob received from his ancestors are greater than the blessings that come from the eternal mountains. We may translate, for example, “The blessings that your father received from his ancestors are greater than the blessings that come from the everlasting mountains.” We may change the pronouns to say, for example, “The blessings that my fathers gave me are greater than the good things we receive from the eternal hills.” We cannot dismiss the possibility, however, that blessings of your father may also be understood as the blessings or benedictions given by Jacob to his offspring. Some translations express mighty beyond the blessings of the eternal mountains as “the good things you receive will be so many that they cover over the big mountains.”
The bounties of the everlasting hills: this line repeats closely what was said in the previous line. Bounties translates a word meaning “good things,” things that are desirable in the good sense. See Good News Translation “delightful things.”
May they be on the head of Joseph: Jacob asks that these blessings be given to Joseph. The expression is, however, poetic and comes from the custom of placing one’s hands on the head of the person being blessed; these blessings are thus expressed as resting on his head. If the figure of blessings resting on the head is unnatural, it may be necessary to say, for example, “May these blessings come to Joseph,” or “May Joseph receive these blessings [good things],” or “May God give Joseph these blessings.”
And on the brow of him who was separate from his brothers: brow is used in the second line as a particular part of the head, in keeping with poetic parallelism. Brow refers to the forehead. Separate translates the Hebrew term that is also used to designate a “nazirite.” This does not emphasize physical separation but rather separation for a special purpose: “dedicated from among his brothers” (New Jerusalem Bible). Laws describing how a nazirite was to mark his separation and dedication are set forth in Num 6.1-21. The word also means “prince” and is used in that sense in Lam 4.7. If Good News Translation “set apart from his brothers” is not suitable, it may be possible to say, for example, “who was made the leader of his brothers.” New International Version and Revised English Bible have “the prince among his brothers.”
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
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