Kejadian 34:1--40:23
Konteks34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet 1 the young women 2 of the land. 34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, 3 and sexually assaulted her. 4 34:3 Then he became very attached 5 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 6 34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” 7 34:5 When 8 Jacob heard that Shechem 9 had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent 10 until they came in.
34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. 11 34:7 Now Jacob’s sons had come in from the field when they heard the news. 12 They 13 were offended 14 and very angry because Shechem 15 had disgraced Israel 16 by sexually assaulting 17 Jacob’s daughter, a crime that should not be committed. 18
34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. 19 Please give her to him as his wife. 34:9 Intermarry with us. 20 Let us marry your daughters, and take our daughters as wives for yourselves. 21 34:10 You may live 22 among us, and the land will be open to you. 23 Live in it, travel freely in it, 24 and acquire property in it.”
34:11 Then Shechem said to Dinah’s 25 father and brothers, “Let me find favor in your sight, and whatever you require of me 26 I’ll give. 27 34:12 You can make the bride price and the gift I must bring very expensive, 28 and I’ll give 29 whatever you ask 30 of me. Just give me the young woman as my wife!”
34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 31 had violated their sister Dinah. 34:14 They said to them, “We cannot give 32 our sister to a man who is not circumcised, for it would be a disgrace 33 to us. 34:15 We will give you our consent on this one condition: You must become 34 like us by circumcising 35 all your males. 34:16 Then we will give 36 you our daughters to marry, 37 and we will take your daughters as wives for ourselves, and we will live among you and become one people. 34:17 But if you do not agree to our terms 38 by being circumcised, then we will take 39 our sister 40 and depart.”
34:18 Their offer pleased Hamor and his son Shechem. 41 34:19 The young man did not delay in doing what they asked 42 because he wanted Jacob’s daughter Dinah 43 badly. (Now he was more important 44 than anyone in his father’s household.) 45 34:20 So Hamor and his son Shechem went to the gate 46 of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough 47 for them. We will take their daughters for wives, and we will give them our daughters to marry. 48 34:22 Only on this one condition will these men consent to live with us and become one people: They demand 49 that every male among us be circumcised just as they are circumcised. 34:23 If we do so, 50 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
34:24 All the men who assembled at the city gate 51 agreed with 52 Hamor and his son Shechem. Every male who assembled at the city gate 53 was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword 54 and went to the unsuspecting city 55 and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them 56 and looted the city because their sister had been violated. 57 34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. 58 34:29 They captured as plunder 59 all their wealth, all their little ones, and their wives, including everything in the houses.
34:30 Then Jacob said to Simeon and Levi, “You have brought ruin 60 on me by making me a foul odor 61 among the inhabitants of the land – among the Canaanites and the Perizzites. I 62 am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” 34:31 But Simeon and Levi replied, 63 “Should he treat our sister like a common prostitute?”
35:1 Then God said to Jacob, “Go up at once 64 to Bethel 65 and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 66 35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 67 Purify yourselves and change your clothes. 68 35:3 Let us go up at once 69 to Bethel. Then I will make 70 an altar there to God, who responded to me in my time of distress 71 and has been with me wherever I went.” 72
35:4 So they gave Jacob all the foreign gods that were in their possession 73 and the rings that were in their ears. 74 Jacob buried them 75 under the oak 76 near Shechem 35:5 and they started on their journey. 77 The surrounding cities were afraid of God, 78 and they did not pursue the sons of Jacob.
35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) 79 in the land of Canaan. 80 35:7 He built an altar there and named the place El Bethel 81 because there God had revealed himself 82 to him when he was fleeing from his brother. 35:8 (Deborah, 83 Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 84 Oak of Weeping.) 85
35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him. 35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. 86 35:11 Then God said to him, “I am the sovereign God. 87 Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 88 35:12 The land I gave 89 to Abraham and Isaac I will give to you. To your descendants 90 I will also give this land.” 35:13 Then God went up from the place 91 where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 92 He poured out a drink offering on it, and then he poured oil on it. 93 35:15 Jacob named the place 94 where God spoke with him Bethel. 95
35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 96 Rachel went into labor 97 – and her labor was hard. 35:17 When her labor was at its hardest, 98 the midwife said to her, “Don’t be afraid, for you are having another son.” 99 35:18 With her dying breath, 100 she named him Ben-Oni. 101 But his father called him Benjamin instead. 102 35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 103 35:20 Jacob set up a marker 104 over her grave; it is 105 the Marker of Rachel’s Grave to this day.
35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 106 35:22 While Israel was living in that land, Reuben had sexual relations with 107 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
35:24 The sons of Rachel were Joseph and Benjamin.
35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
These were the sons of Jacob who were born to him in Paddan Aram.
35:27 So Jacob came back to his father Isaac in Mamre, 108 to Kiriath Arba 109 (that is, Hebron), where Abraham and Isaac had stayed. 110 35:28 Isaac lived to be 180 years old. 111 35:29 Then Isaac breathed his last and joined his ancestors. 112 He died an old man who had lived a full life. 113 His sons Esau and Jacob buried him.
36:1 What follows is the account of Esau (also known as Edom). 114
36:2 Esau took his wives from the Canaanites: 115 Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 116 of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.
36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.
36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 117 Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 118 was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. 119
36:9 This is the account of Esau, the father 120 of the Edomites, in the hill country of Seir.
36:10 These were the names of Esau’s sons:
Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.
36:11 The sons of Eliphaz were:
Teman, Omar, Zepho, Gatam, and Kenaz.
36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons 121 of Esau’s wife Adah.
36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 122 of Esau’s wife Basemath.
36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 123 of Zibeon: She bore Jeush, Jalam, and Korah to Esau.
36:15 These were the chiefs 124 among the descendants 125 of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 126 chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 127 of Adah.
36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons 128 of Esau’s wife Basemath.
36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.
36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.
36:20 These were the sons of Seir the Horite, 129 who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants 130 of Seir in the land of Edom.
36:22 The sons of Lotan were Hori and Homam; 131 Lotan’s sister was Timna.
36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 132 and Onam.
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 133 in the wilderness as he pastured the donkeys of his father Zibeon).
36:25 These were the children 134 of Anah: Dishon and Oholibamah, the daughter of Anah.
36:26 These were the sons of Dishon: 135 Hemdan, Eshban, Ithran, and Keran.
36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.
36:28 These were the sons of Dishan: Uz and Aran.
36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.
36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 136
36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.
36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.
36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.
36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.
36:36 When Hadad died, Samlah from Masrekah reigned in his place.
36:37 When Samlah died, Shaul from Rehoboth by the River 137 reigned in his place.
36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.
36:39 When Baal-Hanan the son of Achbor died, Hadad 138 reigned in his place; the name of his city was Pau. 139 His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.
36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 140 in the land they possessed. This was Esau, the father of the Edomites.
37:1 But Jacob lived in the land where his father had stayed, 141 in the land of Canaan. 142
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 143 was taking care of 144 the flocks with his brothers. Now he was a youngster 145 working with the sons of Bilhah and Zilpah, his father’s wives. 146 Joseph brought back a bad report about them 147 to their father.
37:3 Now Israel loved Joseph more than all his sons 148 because he was a son born to him late in life, 149 and he made a special 150 tunic for him. 37:4 When Joseph’s 151 brothers saw that their father loved him more than any of them, 152 they hated Joseph 153 and were not able to speak to him kindly. 154
37:5 Joseph 155 had a dream, 156 and when he told his brothers about it, 157 they hated him even more. 158 37:6 He said to them, “Listen to this dream I had: 159 37:7 There we were, 160 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 161 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 162 They hated him even more 163 because of his dream and because of what he said. 164
37:9 Then he had another dream, 165 and told it to his brothers. “Look,” 166 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 167 Will I, your mother, and your brothers really come and bow down to you?” 168 37:11 His brothers were jealous 169 of him, but his father kept in mind what Joseph said. 170
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 171 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 172 Joseph replied. 173 37:14 So Jacob 174 said to him, “Go now and check on 175 the welfare 176 of your brothers and of the flocks, and bring me word.” So Jacob 177 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 178 a man found him wandering 179 in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell 180 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 181 for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
37:18 Now Joseph’s brothers 182 saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 183 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 184 animal ate him. Then we’ll see how his dreams turn out!” 185
37:21 When Reuben heard this, he rescued Joseph 186 from their hands, 187 saying, 188 “Let’s not take his life!” 189 37:22 Reuben continued, 190 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 191 (Reuben said this 192 so he could rescue Joseph 193 from them 194 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 195 of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 196 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 197 and saw 198 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 199 37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, 200 for after all, he is our brother, our own flesh.” His brothers agreed. 201 37:28 So when the Midianite 202 merchants passed by, Joseph’s brothers pulled 203 him 204 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 205 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 206 He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, 207 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 208 and said, “We found this. Determine now whether it is your son’s tunic or not.”
37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 209 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 210 and mourned for his son many days. 37:35 All his sons and daughters stood by 211 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 212 So Joseph’s 213 father wept for him.
37:36 Now 214 in Egypt the Midianites 215 sold Joseph 216 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 217
38:1 At that time Judah left 218 his brothers and stayed 219 with an Adullamite man 220 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 221 named Shua. 222 Judah acquired her as a wife 223 and had marital relations with her. 224 38:3 She became pregnant 225 and had a son. Judah named 226 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 227 yet another son, whom she named Shelah. She gave birth to him in Kezib. 228
38:6 Judah acquired 229 a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.
38:8 Then Judah said to Onan, “Have sexual relations with 230 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 231 up a descendant for your brother.” 232 38:9 But Onan knew that the child 233 would not be considered his. 234 So whenever 235 he had sexual relations with 236 his brother’s wife, he withdrew prematurely 237 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 238 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 239 “I don’t want him to die like his brothers.” 240 So Tamar went and lived in her father’s house.
38:12 After some time 241 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 242 his friend Hirah the Adullamite. 38:13 Tamar was told, 243 “Look, your father-in-law is going up 244 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 245 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 246
38:15 When Judah saw her, he thought she was a prostitute 247 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 248 (He did not realize 249 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 250 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 251 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 252 She became pregnant by him. 38:19 She left immediately, 253 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 254 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 255 but Hirah 256 could not find her. 38:21 He asked the men who were there, 257 “Where is the cult prostitute 258 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 259 for herself. Otherwise we will appear to be dishonest. 260 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 261 “Your daughter-in-law Tamar has turned to prostitution, 262 and as a result she has become pregnant.” 263 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 264 to her father-in-law: “I am pregnant by the man to whom these belong.” 265 Then she said, “Identify 266 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 267 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 268 again.
38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 269 put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 270 She said, “How you have broken out of the womb!” 271 So he was named Perez. 272 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 273
39:1 Now Joseph had been brought down to Egypt. 274 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 275 purchased him from 276 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 277 and lived 278 in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 279 39:4 So Joseph found favor in his sight and became his personal attendant. 280 Potiphar appointed Joseph 281 overseer of his household and put him in charge 282 of everything he owned. 39:5 From the time 283 Potiphar 284 appointed him over his household and over all that he owned, the Lord blessed 285 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 286 in his house and in his fields. 287 39:6 So Potiphar 288 left 289 everything he had in Joseph’s care; 290 he gave no thought 291 to anything except the food he ate. 292
Now Joseph was well built and good-looking. 293 39:7 Soon after these things, his master’s wife took notice of 294 Joseph and said, “Have sex with me.” 295 39:8 But he refused, saying 296 to his master’s wife, “Look, my master does not give any thought 297 to his household with me here, 298 and everything that he owns he has put into my care. 299 39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 300 such a great evil and sin against God?” 39:10 Even though she continued to speak 301 to Joseph day after day, he did not respond 302 to her invitation to have sex with her. 303
39:11 One day 304 he went into the house to do his work when none of the household servants 305 were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran 306 outside. 307 39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought 308 in a Hebrew man 309 to us to humiliate us. 310 He tried to have sex with me, 311 but I screamed loudly. 312 39:15 When he heard me raise 313 my voice and scream, he left his outer garment beside me and ran outside.”
39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: 314 “That Hebrew slave 315 you brought to us tried to humiliate me, 316 39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”
39:19 When his master heard his wife say, 317 “This is the way 318 your slave treated me,” 319 he became furious. 320 39:20 Joseph’s master took him and threw him into the prison, 321 the place where the king’s prisoners were confined. So he was there in the prison. 322
39:21 But the Lord was with Joseph and showed him kindness. 323 He granted him favor in the sight of the prison warden. 324 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 325 39:23 The warden did not concern himself 326 with anything that was in Joseph’s 327 care because the Lord was with him and whatever he was doing the Lord was making successful.
40:1 After these things happened, the cupbearer 328 to the king of Egypt and the royal baker 329 offended 330 their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, 331 the cupbearer and the baker, 40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. 40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. 332
They spent some time in custody. 333 40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 334 the same night. 335 Each man’s dream had its own meaning. 336 40:6 When Joseph came to them in the morning, he saw that they were looking depressed. 337 40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” 338 40:8 They told him, “We both had dreams, 339 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 340 to me.”
40:9 So the chief cupbearer told his dream to Joseph: 341 “In my dream, there was a vine in front of me. 40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his 342 cup, and put the cup in Pharaoh’s hand.” 343
40:12 “This is its meaning,” Joseph said to him. “The three branches represent 344 three days. 40:13 In three more days Pharaoh will reinstate you 345 and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before 346 when you were cupbearer. 40:14 But remember me 347 when it goes well for you, and show 348 me kindness. 349 Make mention 350 of me to Pharaoh and bring me out of this prison, 351 40:15 for I really was kidnapped 352 from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”
40:16 When the chief baker saw that the interpretation of the first dream was favorable, 353 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 354 on my head. 40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”
40:18 Joseph replied, “This is its meaning: The three baskets represent 355 three days. 40:19 In three more days Pharaoh will decapitate you 356 and impale you on a pole. Then the birds will eat your flesh from you.”
40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” 357 the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 40:21 He restored the chief cupbearer to his former position 358 so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 359 40:23 But the chief cupbearer did not remember Joseph – he forgot him. 360
Keluaran 6:19
Konteks6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.
Bilangan 3:20
Konteks3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.
Bilangan 3:1
Konteks3:1 361 Now these are the records 362 of Aaron and Moses when 363 the Lord spoke with Moses on Mount Sinai.
Bilangan 6:1
Konteks6:1 364 Then the Lord spoke to Moses:
Bilangan 6:1
Konteks
[34:1] 1 tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.
[34:2] 3 tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.
[34:2] 4 tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.
[34:3] 5 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
[34:3] 6 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
[34:4] 7 tn Heb “Take for me this young woman for a wife.”
[34:5] 8 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
[34:5] 9 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
[34:5] 10 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
[34:6] 11 tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.
[34:7] 12 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.
[34:7] 13 tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.
[34:7] 14 tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.
[34:7] 15 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
[34:7] 16 tn Heb “a disgraceful thing he did against Israel.”
[34:7] 17 tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.
[34:7] 18 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
[34:8] 19 tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).
[34:9] 20 tn Heb “form marriage alliances with us.”
[34:9] sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).
[34:9] 21 tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.
[34:10] 22 tn The imperfect verbal form has a permissive nuance here.
[34:10] 23 tn Heb “before you.”
[34:10] 24 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
[34:11] 25 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.
[34:11] 26 tn Heb “whatever you say.”
[34:12] 28 tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.
[34:12] 29 tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.
[34:13] 31 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
[34:14] 32 tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.
[34:14] 33 tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.
[34:15] 34 tn Heb “if you are like us.”
[34:15] 35 tn The infinitive here explains how they would become like them.
[34:16] 36 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
[34:16] 37 tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.
[34:17] 38 tn Heb “listen to us.”
[34:17] 39 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
[34:17] 40 tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.
[34:18] 41 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”
[34:19] 42 tn Heb “doing the thing.”
[34:19] 43 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
[34:19] 44 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
[34:19] 45 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
[34:20] 46 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
[34:21] 47 tn Heb “wide on both hands,” that is, in both directions.
[34:21] 48 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.
[34:22] 49 tn Heb “when every one of our males is circumcised.”
[34:23] 50 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[34:24] 51 tn Heb “all those going out the gate of his city.”
[34:24] 52 tn Heb “listened to.”
[34:24] 53 tn Heb “all those going out the gate of his city.”
[34:25] 54 tn Heb “a man his sword.”
[34:25] 55 tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.
[34:27] 56 tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.
[34:27] 57 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.
[34:28] 58 tn Heb “and what was in the city and what was in the field they took.”
[34:29] 59 tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”
[34:30] 60 tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.
[34:30] 61 tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.
[34:30] 62 tn Jacob speaks in the first person as the head and representative of the entire family.
[34:31] 63 tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.
[35:1] 64 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
[35:1] 65 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:1] 66 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
[35:2] 67 tn Heb “which are in your midst.”
[35:2] 68 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the
[35:3] 69 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
[35:3] 70 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
[35:3] 71 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
[35:3] 72 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).
[35:4] 73 tn Heb “in their hand.”
[35:4] 74 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).
[35:4] 75 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.
[35:5] 77 tn Heb “and they journeyed.”
[35:5] 78 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).
[35:6] 79 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:6] 80 tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”
[35:7] 81 sn The name El-Bethel means “God of Bethel.”
[35:7] 82 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
[35:8] 83 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.
[35:8] 84 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.
[35:8] 85 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.
[35:10] 86 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.
[35:10] sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.
[35:11] 87 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.
[35:11] 88 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”
[35:11] sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.
[35:12] 89 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the
[35:12] 90 tn Heb “and to your offspring after you.”
[35:13] 91 tn Heb “went up from upon him in the place.”
[35:14] 92 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.
[35:14] 93 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.
[35:15] 94 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.
[35:15] 95 tn The name Bethel means “house of God” in Hebrew.
[35:15] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:16] 96 tn Heb “and there was still a stretch of the land to go to Ephrath.”
[35:16] 97 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”
[35:17] 98 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
[35:17] 99 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
[35:18] 100 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
[35:18] 101 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
[35:18] 102 tn The disjunctive clause is contrastive.
[35:18] sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and “son of my suffering” would not do (see the incident in 1 Chr 4:9-10), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, “The Night of Death,” HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means “son of the [or “my”] right hand.” The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, “sons of the south” (since the term “right hand” can also mean “south” in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, “The Birth of Benjamin,” JBL 75 (1956): 194-201.
[35:19] 103 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.
[35:19] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[35:20] 104 tn Heb “standing stone.”
[35:20] 105 tn Or perhaps “it is known as” (cf. NEB).
[35:21] 106 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.
[35:22] 107 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
[35:22] sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).
[35:27] 108 tn This is an adverbial accusative of location.
[35:27] 109 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
[35:27] 110 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
[35:28] 111 tn Heb “And the days of Isaac were one hundred and eighty years.”
[35:29] 112 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[35:29] 113 tn Heb “old and full of years.”
[36:1] 114 sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.
[36:2] 115 tn Heb “from the daughters of Canaan.”
[36:2] 116 tn Heb “daughter,” but see Gen 36:24-25.
[36:6] 117 tn Heb “from before.”
[36:7] 118 tn Heb “land of their settlements.”
[36:8] 119 tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar se’ir) refers to the hill country or highlands of Seir.
[36:9] 120 sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.
[36:12] 121 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:13] 122 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:14] 123 tn Heb “daughter,” but see Gen 36:24-25.
[36:15] 124 tn Or “clan leaders” (so also throughout this chapter).
[36:16] 126 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).
[36:16] 127 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:17] 128 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:20] 129 sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).
[36:22] 131 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”
[36:23] 132 tn This name is given as “Shephi” in 1 Chr 1:40.
[36:24] 133 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
[36:25] 134 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
[36:26] 135 tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).
[36:31] 136 tn Or perhaps “before any Israelite king ruled over [them].”
[36:37] 137 tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”
[36:39] 138 tc Most
[36:39] 139 tn The name of the city is given as “Pai” in 1 Chr 1:50.
[36:43] 140 tn Or perhaps “territories”; Heb “dwelling places.”
[37:1] 141 tn Heb “the land of the sojournings of his father.”
[37:1] 142 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
[37:2] 143 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 144 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 145 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
[37:2] 146 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
[37:2] 147 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
[37:2] sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.
[37:3] 148 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
[37:3] sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
[37:3] 149 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
[37:3] 150 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
[37:4] 151 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 152 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 153 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 154 tn Heb “speak to him for peace.”
[37:5] 155 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 156 tn Heb “dreamed a dream.”
[37:5] 157 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
[37:5] 158 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 159 tn Heb “hear this dream which I dreamed.”
[37:7] 160 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 161 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 162 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 163 tn This construction is identical to the one in Gen 37:5.
[37:8] 164 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:9] 165 tn Heb “And he dreamed yet another dream.”
[37:9] 166 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
[37:10] 167 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
[37:10] 168 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
[37:11] 169 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
[37:11] 170 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
[37:13] 171 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 172 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 173 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[37:14] 174 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 177 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 178 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 179 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
[37:16] 180 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 181 tn Heb “they traveled from this place.”
[37:18] 182 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 183 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
[37:20] 184 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
[37:20] 185 tn Heb “what his dreams will be.”
[37:21] 186 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 187 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 188 tn Heb “and he said.”
[37:21] 189 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 190 tn Heb “and Reuben said to them.”
[37:22] 191 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
[37:22] 192 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 193 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 194 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 195 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 196 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 197 tn Heb “lifted up their eyes.”
[37:25] 198 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
[37:25] 199 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 200 tn Heb “let not our hand be upon him.”
[37:27] 201 tn Heb “listened.”
[37:28] 202 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 203 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
[37:28] 204 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.
[37:28] 205 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 206 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
[37:31] 207 sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.
[37:32] 208 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
[37:33] 209 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.
[37:34] 210 tn Heb “and put sackcloth on his loins.”
[37:35] 211 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 212 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
[37:35] 213 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 214 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 215 tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”
[37:36] 216 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 217 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[38:1] 218 tn Heb “went down from.”
[38:1] 219 tn Heb “and he turned aside unto.”
[38:1] 220 tn Heb “a man, an Adullamite.”
[38:2] 221 tn Heb “a man, a Canaanite.”
[38:2] 222 tn Heb “and his name was Shua.”
[38:2] 223 tn Heb “and he took her.”
[38:2] 224 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 225 tn Or “she conceived” (also in the following verse).
[38:3] 226 tc Some
[38:3] tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
[38:5] 227 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
[38:5] 228 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 229 tn Heb “and Judah took.”
[38:8] 230 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 231 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 232 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
[38:9] 233 tn Heb “offspring.”
[38:9] 234 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 235 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
[38:9] 236 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 237 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:10] 238 tn Heb “he”; the referent (the
[38:11] 240 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:11] sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
[38:12] 241 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
[38:12] 242 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 243 tn Heb “And it was told to Tamar, saying.”
[38:13] 244 tn The active participle indicates the action was in progress or about to begin.
[38:14] 245 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
[38:14] 246 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 247 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
[38:16] 248 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 249 tn Heb “for he did not know that.”
[38:16] 250 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 251 tn Heb “until you send.”
[38:18] 252 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 253 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 254 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
[38:20] 255 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 256 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 257 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 258 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
[38:23] 259 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 260 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
[38:24] 261 tn Heb “it was told to Judah, saying.”
[38:24] 262 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 263 tn Heb “and also look, she is with child by prostitution.”
[38:25] 264 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
[38:25] 265 tn Heb “who these to him.”
[38:25] 266 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
[38:26] 267 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
[38:26] sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.
[38:26] 268 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 269 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 270 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
[38:29] 271 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
[38:29] 272 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
[38:30] 273 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
[39:1] 274 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
[39:1] 275 sn Captain of the guard. See the note on this phrase in Gen 37:36.
[39:1] 276 tn Heb “from the hand of.”
[39:2] 277 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
[39:2] 278 tn Heb “and he was.”
[39:3] 279 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
[39:4] 280 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
[39:4] 281 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[39:4] 282 tn Heb “put into his hand.”
[39:5] 283 tn Heb “and it was from then.”
[39:5] 284 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:5] 285 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
[39:5] 286 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
[39:5] 287 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
[39:6] 288 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
[39:6] 289 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
[39:6] 290 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:6] 291 tn Heb “did not know.”
[39:6] 292 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
[39:6] 293 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
[39:7] 294 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
[39:7] 295 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
[39:7] sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.
[39:8] 296 tn Heb “and he said.”
[39:8] 298 tn The word “here” has been supplied in the translation for stylistic reasons.
[39:8] 299 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
[39:9] 300 tn The nuance of potential imperfect fits this context.
[39:10] 301 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.
[39:10] 302 tn Heb “listen to.”
[39:10] 303 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
[39:11] 304 tn Heb “and it was about this day.”
[39:11] 305 tn Heb “the men of the house.”
[39:12] 306 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
[39:12] 307 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
[39:14] 308 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
[39:14] 309 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
[39:14] 310 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
[39:14] 311 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
[39:14] 312 tn Heb “and I cried out with a loud voice.”
[39:15] 313 tn Heb “that I raised.”
[39:17] 314 tn Heb “and she spoke to him according to these words, saying.”
[39:17] 315 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
[39:17] 316 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
[39:19] 317 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
[39:19] 318 tn Heb “according to these words.”
[39:19] 319 tn Heb “did to me.”
[39:19] 320 tn Heb “his anger burned.”
[39:20] 321 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
[39:20] 322 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
[39:21] 323 tn Heb “and he extended to him loyal love.”
[39:21] 324 tn Or “the chief jailer” (also in the following verses).
[39:22] 325 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
[39:23] 326 tn Heb “was not looking at anything.”
[39:23] 327 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[40:1] 328 sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
[40:1] 329 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
[40:1] 330 sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.
[40:2] 331 tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.
[40:4] 332 sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.
[40:4] 333 tn Heb “they were days in custody.”
[40:5] 334 tn Heb “dreamed a dream.”
[40:5] 335 tn Heb “a man his dream in one night.”
[40:5] 336 tn Heb “a man according to the interpretation of his dream.”
[40:6] 337 tn The verb זָעַף (za’af) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.
[40:7] 338 tn Heb “why are your faces sad today?”
[40:8] 339 tn Heb “a dream we dreamed.”
[40:8] 340 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[40:9] 341 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
[40:11] 342 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
[40:11] 343 sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
[40:12] 344 tn Heb “the three branches [are].”
[40:13] 345 tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”
[40:13] 346 tn Heb “according to the former custom.”
[40:14] 347 tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.
[40:14] 348 tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
[40:14] 349 tn Heb “deal with me [in] kindness.”
[40:14] 350 tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.
[40:14] 351 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
[40:15] 352 tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.
[40:16] 353 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
[40:16] 354 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).
[40:18] 355 tn Heb “the three baskets [are].”
[40:19] 356 tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.
[40:20] 357 tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).
[40:21] 358 tn Heb “his cupbearing.”
[40:22] 359 tn Heb “had interpreted for them.”
[40:22] sn The dreams were fulfilled exactly as Joseph had predicted, down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail.
[40:23] 360 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
[3:1] 361 sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.
[3:1] 362 tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.
[3:1] 363 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
[6:1] 364 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[6:1] 365 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
