Introduction
A dispute continues among modern scholars regarding the translation value of the Niphal verb נִבְרְכ֣וּ in Genesis 12:3. The final phrase of verse 3 presents the translation challenge: ְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה. Many translations, such as the NASB, render the phrase using a passive translation of the Niphal verb, “And in you all the families of the earth will be blessed.” Other translations, such as the RSV, render the phrase in Genesis 12:3 using a reflexive translation of the Niphal verb, “And by you all the families of the earth shall bless themselves.” The translation choice has important theological ramifications regarding a Christian’s view of the modern state of Israel. The following analysis attempts to analyze both translation options, show that a passive translation is the most appropriate choice, and provide a brief explanation of the impact of the translation on a Christian perspective of the state of Israel.
Grammar of Genesis 12:3b
Traditional interpretation favors the passive translation of the Niphal verb. For example, K. A. Mathews notes the Septuagint, Vulgate, and Targums translate the phrase in the passive voice.[1] However, modern scholars note other alternatives due to the flexibility of both the Niphal and Hithpael stems. Claus Westermann asserts that both the Niphal and Hithpael may express a reflexive sense.[2] Alternatively, Waltke and O’Connor explain that the Hithpael stem “historically tends to take on the passive functions of the Niphal.”[3] Accordingly, an analysis of grammatical stem usage alone does not appear to resolve the issue of voice. Further investigation is necessary.
Hithpael in Genesis and Beyond
The Niphal and Hithpael forms of ברך both deal with the blessing of nations within Genesis, three times and two times, respectively. Furthermore, the Hithpael form of ברך occurs five times in four verses outside of Genesis. Based on a comparison of these forms, certain scholars interpret the Niphals in light of the Hithpaels. Specifically, Mathews explains that by reading a Hithpael reflexive voice into Genesis 12:3b the patriarch is not a conduit of blessing, but instead “a motivating example of faith.”[4] For example, by referring to the king, the Hithpael in Psalm 72:17 may follow a reflexive translation by stating, “And let men bless themselves by him.” Thus, in light of the Hithpael, scholars may suggest the following translation, “By you all the families of the earth shall bless themselves” (Gen. 12:3 [RSV]). However, just as one could read the Hithpaels in light of the Niphals, the opposite is also true. In fact, by analyzing the four verses outside of Genesis, a consistent pattern emerges. Noonan explains that although a reflexive translation in Psalm 72:17 exists, the king mediates the blessing, and the people seek his blessing.[5] Indeed, all four verses outside Genesis suggest an achieved or declared state of blessing, which means the “source of blessing is outside of that person” and one must look to that person as an instrument, “not simply an example.”[6] Similarly, Lee explains that the Hithpaels of ברך in Genesis 22:18 and 26:4 also could overlap a passive meaning with the following rendering: “all the nations of the earth shall regard or declare themselves as blessed on account of your offspring.”[7] In other words, just as the analysis below will support a passive rendering of the Niphal where Abraham is the conduit of blessing, the Hithpael may also highlight Abraham’s descendants as conduits or instruments of God to bless all the nations.
Niphal in Genesis
An analysis of the context of all Niphal forms of ברך may also assist in identifying the voice of the Niphal verb. Other than Genesis 12:3b, a broad lemma search reveals two other occurrences of ברך in the Niphal stem: Genesis 18:18 and 28:14. First, the context of Genesis 12:3a clearly refers to God as the operative agent of blessing and cursing when the narrator states, “And I will bless those who bless you, And the one who curses I will curse.” Accordingly, in support of a passive voice and in opposition to a reflexive reading, Chee-Chiew Lee concludes that God is consistently the agent in all the patriarchal narratives, the patriarch is the conduit of the blessing, and nowhere “do we see people actively seeking blessing for themselves by their association with Abraham.”[8] Second, the context of Genesis 18:18 also provides support opposing a reflexive translation. Benjamin Noonan notes that no evidence exists within the context of Genesis 18 to support the idea that other nations would utter blessings in Abraham’s name.[9] Third, in Jacob’s dream, the narrator uses language almost identical to Genesis 12:3. In other words, God is the operative agent of a promise in Genesis 28:14, but this time Jacob is the conduit of the blessing as a descendent of Abraham. Furthermore, Noonan asserts that even within the broader narrative surrounding Genesis 28, Jacob’s name never occurs as a vehicle for blessing.[10] Accordingly, the context of all three instances of the Niphal form of ברך in Genesis appears to support a passive voice rather than a reflexive voice in Genesis 12:3.
Implication for the Modern State of Israel
The theological ramifications of the translation decision with respect to the modern state of Israel are significant. At its best, if the translator chooses a reflexive voice, E. A. Speiser suggests that all nations would somehow bless themselves by following Abraham’s example.[11] At its worst, if Christians determine that Israel, as Abraham’s descendants, provides God’s blessing, then Steven Fink suggests the potential risk of a Christian Zionism that protects the state of Israel at all costs and dehumanizes Palestinians.[12] Alternatively, if the translation is passive, then Christian Zionism may weaken, and Israeli support may follow a comprehensive biblical approach. However, this approach must not morph into an extreme supersessionism, where Abraham is absent. A passive voice supports a redemptive plan through Abraham. The Apostle Paul explains that Abraham is the conduit of blessing for all nations as those in Christ are “Abraham’s descendants, heirs according to promise” (Gal. 3:8-9, 3:29 [NASB]).
Conclusion
Although the Niphal and Hithpael both have the potential of occurring as passive or reflexive, context assists in determining the optimum voice. Based on context, it appears that all instances of ברך in the Niphal stem support a passive voice. Furthermore, it appears the Hithpael instances of ברך likely overlap the meaning of a passive voice translation by suggesting blessing mediation rather than blessing by example. Finally, although the translation choice may alter the type of support that Christians offer modern Israel, it appears a passive voice translation, where Abraham is the conduit of blessing, is the most appropriate translation choice.
Bibliography
- Fink, Steven. “Fear under Construction: Islamophobia within American Christian Zionism.” Islamophobia Studies Journal 2, no. 1 (Spring 2014): 26–43.
- Lee, Chee-Chiew. “Once Again: The Niphal and the Hithpael of ברך in the Abrahamic Blessing for the Nations.” Journal for the Study of the Old Testament 36, no. 3 (2012): 279–96.
- Mathews, K. A. Genesis 11:27-50:26. The New American Commentary, vol. 1b. Nashville: Broadman & Holman, 2005.
- Noonan, Benjamin J. “Abraham, Blessing, and the Nations: A Reexamination of the Niphal and Hitpael of ברך in the Patriarchal Narratives.” Hebrew Studies 51 (2010): 73–93.
- Speiser, E. A. Genesis: Introduction, Translation, and Notes. Anchor Yale Bible, vol. 1. New Haven; London: Yale University, 2008.
- Waltke, Bruce K., and M. O’Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Eisenbrauns, 1990.
- Westermann, Claus. A Continental Commentary: Genesis 12-36. Minneapolis: Fortress, 1995.
[1] K. A. Mathews, Genesis 11:27-50:26, The New American Commentary, vol. 1b (Nashville: Broadman & Holman, 2005), 117.
[2] Claus Westermann, A Continental Commentary: Genesis 12-36 (Minneapolis: Fortress, 1995).
[3] Bruce K. Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Eisenbrauns, 1990), 395.
[4] Mathews, Genesis 11:27-50:26, The New American Commentary, vol. 1b, 117.
[5] Benjamin J. Noonan, “Abraham, Blessing, and the Nations: A Reexamination of the Niphal and Hitpael of ברך in the Patriarchal Narratives,” Hebrew Studies 51 (2010): 81.
[6] Ibid., 83.
[7] Chee-Chiew Lee, “Once Again: The Niphal and the Hithpael of ברך in the Abrahamic Blessing for the Nations,” Journal for the Study of the Old Testament 36, no. 3 (2012): 294.
[8] Ibid., 287.
[9] Noonan, “Abraham, Blessing, and the Nations: A Reexamination of the Niphal and Hitpael of ברך in the Patriarchal Narratives,” 88.
[10] Ibid., 89.
[11] E. A. Speiser, Genesis: Introduction, Translation, and Notes, Anchor Yale Bible, vol. 1 (New Haven; London: Yale University, 2008), 86.
[12] Steven Fink, “Fear under Construction: Islamophobia within American Christian Zionism,” Islamophobia Studies Journal 2, no. 1 (Spring 2014): 32–41.