Kejadian 35:1--37:36
Konteks35:1 Then God said to Jacob, “Go up at once 1 to Bethel 2 and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 3 35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 4 Purify yourselves and change your clothes. 5 35:3 Let us go up at once 6 to Bethel. Then I will make 7 an altar there to God, who responded to me in my time of distress 8 and has been with me wherever I went.” 9
35:4 So they gave Jacob all the foreign gods that were in their possession 10 and the rings that were in their ears. 11 Jacob buried them 12 under the oak 13 near Shechem 35:5 and they started on their journey. 14 The surrounding cities were afraid of God, 15 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) 16 in the land of Canaan. 17 35:7 He built an altar there and named the place El Bethel 18 because there God had revealed himself 19 to him when he was fleeing from his brother. 35:8 (Deborah, 20 Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 21 Oak of Weeping.) 22
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. 23 35:11 Then God said to him, “I am the sovereign God. 24 Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 25 35:12 The land I gave 26 to Abraham and Isaac I will give to you. To your descendants 27 I will also give this land.” 35:13 Then God went up from the place 28 where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 29 He poured out a drink offering on it, and then he poured oil on it. 30 35:15 Jacob named the place 31 where God spoke with him Bethel. 32
35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 33 Rachel went into labor 34 – and her labor was hard. 35:17 When her labor was at its hardest, 35 the midwife said to her, “Don’t be afraid, for you are having another son.” 36 35:18 With her dying breath, 37 she named him Ben-Oni. 38 But his father called him Benjamin instead. 39 35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 40 35:20 Jacob set up a marker 41 over her grave; it is 42 the Marker of Rachel’s Grave to this day.
35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 43 35:22 While Israel was living in that land, Reuben had sexual relations with 44 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, 45 to Kiriath Arba 46 (that is, Hebron), where Abraham and Isaac had stayed. 47 35:28 Isaac lived to be 180 years old. 48 35:29 Then Isaac breathed his last and joined his ancestors. 49 He died an old man who had lived a full life. 50 His sons Esau and Jacob buried him.
36:1 What follows is the account of Esau (also known as Edom). 51
36:2 Esau took his wives from the Canaanites: 52 Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 53 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 54 Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 55 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. 56
36:9 This is the account of Esau, the father 57 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 58 of Esau’s wife Adah.
36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 59 of Esau’s wife Basemath.
36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 60 of Zibeon: She bore Jeush, Jalam, and Korah to Esau.
36:15 These were the chiefs 61 among the descendants 62 of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 63 chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 64 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 65 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, 66 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 67 of Seir in the land of Edom.
36:22 The sons of Lotan were Hori and Homam; 68 Lotan’s sister was Timna.
36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 69 and Onam.
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 70 in the wilderness as he pastured the donkeys of his father Zibeon).
36:25 These were the children 71 of Anah: Dishon and Oholibamah, the daughter of Anah.
36:26 These were the sons of Dishon: 72 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: 73
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 74 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 75 reigned in his place; the name of his city was Pau. 76 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 77 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, 78 in the land of Canaan. 79
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 80 was taking care of 81 the flocks with his brothers. Now he was a youngster 82 working with the sons of Bilhah and Zilpah, his father’s wives. 83 Joseph brought back a bad report about them 84 to their father.
37:3 Now Israel loved Joseph more than all his sons 85 because he was a son born to him late in life, 86 and he made a special 87 tunic for him. 37:4 When Joseph’s 88 brothers saw that their father loved him more than any of them, 89 they hated Joseph 90 and were not able to speak to him kindly. 91
37:5 Joseph 92 had a dream, 93 and when he told his brothers about it, 94 they hated him even more. 95 37:6 He said to them, “Listen to this dream I had: 96 37:7 There we were, 97 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 98 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 99 They hated him even more 100 because of his dream and because of what he said. 101
37:9 Then he had another dream, 102 and told it to his brothers. “Look,” 103 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? 104 Will I, your mother, and your brothers really come and bow down to you?” 105 37:11 His brothers were jealous 106 of him, but his father kept in mind what Joseph said. 107
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 108 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 109 Joseph replied. 110 37:14 So Jacob 111 said to him, “Go now and check on 112 the welfare 113 of your brothers and of the flocks, and bring me word.” So Jacob 114 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 115 a man found him wandering 116 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 117 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 118 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 119 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! 120 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 121 animal ate him. Then we’ll see how his dreams turn out!” 122
37:21 When Reuben heard this, he rescued Joseph 123 from their hands, 124 saying, 125 “Let’s not take his life!” 126 37:22 Reuben continued, 127 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 128 (Reuben said this 129 so he could rescue Joseph 130 from them 131 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 132 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; 133 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 134 and saw 135 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 136 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, 137 for after all, he is our brother, our own flesh.” His brothers agreed. 138 37:28 So when the Midianite 139 merchants passed by, Joseph’s brothers pulled 140 him 141 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 142 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 143 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, 144 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 145 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! 146 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 147 and mourned for his son many days. 37:35 All his sons and daughters stood by 148 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 149 So Joseph’s 150 father wept for him.
37:36 Now 151 in Egypt the Midianites 152 sold Joseph 153 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 154
Kejadian 5:1
Konteks5:1 This is the record 155 of the family line 156 of Adam.
When God created humankind, 157 he made them 158 in the likeness of God.
Kejadian 9:20
Konteks9:20 Noah, a man of the soil, 159 began to plant a vineyard. 160
Kejadian 17:2-3
Konteks17:2 Then I will confirm my covenant 161 between me and you, and I will give you a multitude of descendants.” 162
17:3 Abram bowed down with his face to the ground, 163 and God said to him, 164
Yohanes 4:25-26
Konteks4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); 165 “whenever he 166 comes, he will tell 167 us everything.” 168 4:26 Jesus said to her, “I, the one speaking to you, am he.”
Yohanes 4:1
Konteks4:1 Now when Jesus 169 knew that the Pharisees 170 had heard that he 171 was winning 172 and baptizing more disciples than John
Kolose 1:23
Konteks1:23 if indeed you remain in the faith, established and firm, 173 without shifting 174 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
Kolose 2:2
Konteks2:2 My goal is that 175 their hearts, having been knit together 176 in love, may be encouraged, and that 177 they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, 178
Kolose 3:11
Konteks3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave 179 or free, but Christ is all and in all.
[35:1] 1 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
[35:1] 2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:1] 3 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
[35:2] 4 tn Heb “which are in your midst.”
[35:2] 5 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the
[35:3] 6 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
[35:3] 7 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
[35:3] 8 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
[35:3] 9 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] 10 tn Heb “in their hand.”
[35:4] 11 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] 12 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] 14 tn Heb “and they journeyed.”
[35:5] 15 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] 16 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[35:6] 17 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] 18 sn The name El-Bethel means “God of Bethel.”
[35:7] 19 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] 20 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] 21 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.
[35:8] 22 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] 23 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] 24 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] 25 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] 26 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] 27 tn Heb “and to your offspring after you.”
[35:13] 28 tn Heb “went up from upon him in the place.”
[35:14] 29 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] 30 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] 31 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] 32 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] 33 tn Heb “and there was still a stretch of the land to go to Ephrath.”
[35:16] 34 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] 35 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] 36 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] 37 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
[35:18] 38 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] 39 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] 40 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] 41 tn Heb “standing stone.”
[35:20] 42 tn Or perhaps “it is known as” (cf. NEB).
[35:21] 43 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] 44 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] 45 tn This is an adverbial accusative of location.
[35:27] 46 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
[35:27] 47 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
[35:28] 48 tn Heb “And the days of Isaac were one hundred and eighty years.”
[35:29] 49 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] 50 tn Heb “old and full of years.”
[36:1] 51 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] 52 tn Heb “from the daughters of Canaan.”
[36:2] 53 tn Heb “daughter,” but see Gen 36:24-25.
[36:6] 54 tn Heb “from before.”
[36:7] 55 tn Heb “land of their settlements.”
[36:8] 56 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] 57 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] 58 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:13] 59 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:14] 60 tn Heb “daughter,” but see Gen 36:24-25.
[36:15] 61 tn Or “clan leaders” (so also throughout this chapter).
[36:16] 63 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).
[36:16] 64 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:17] 65 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:20] 66 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] 68 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”
[36:23] 69 tn This name is given as “Shephi” in 1 Chr 1:40.
[36:24] 70 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
[36:25] 71 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
[36:26] 72 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] 73 tn Or perhaps “before any Israelite king ruled over [them].”
[36:37] 74 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] 75 tc Most
[36:39] 76 tn The name of the city is given as “Pai” in 1 Chr 1:50.
[36:43] 77 tn Or perhaps “territories”; Heb “dwelling places.”
[37:1] 78 tn Heb “the land of the sojournings of his father.”
[37:1] 79 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] 80 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 81 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 82 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] 83 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] 84 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] 85 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] 86 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] 87 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] 88 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 89 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 90 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 91 tn Heb “speak to him for peace.”
[37:5] 92 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 93 tn Heb “dreamed a dream.”
[37:5] 94 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] 95 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 96 tn Heb “hear this dream which I dreamed.”
[37:7] 97 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] 98 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 99 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] 100 tn This construction is identical to the one in Gen 37:5.
[37:8] 101 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] 102 tn Heb “And he dreamed yet another dream.”
[37:9] 103 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] 104 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] 105 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] 106 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] 107 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] 108 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 109 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 110 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] 111 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 114 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 115 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 116 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] 117 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 118 tn Heb “they traveled from this place.”
[37:18] 119 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 120 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] 121 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] 122 tn Heb “what his dreams will be.”
[37:21] 123 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 124 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 125 tn Heb “and he said.”
[37:21] 126 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 127 tn Heb “and Reuben said to them.”
[37:22] 128 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] 129 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 130 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 131 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 132 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 133 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 134 tn Heb “lifted up their eyes.”
[37:25] 135 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] 136 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 137 tn Heb “let not our hand be upon him.”
[37:27] 138 tn Heb “listened.”
[37:28] 139 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 140 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] 141 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] 142 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 143 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] 144 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] 145 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] 146 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] 147 tn Heb “and put sackcloth on his loins.”
[37:35] 148 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 149 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] 150 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 151 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 152 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] 153 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 154 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[5:1] 155 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 156 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 157 tn The Hebrew text has אָדָם (’adam).
[5:1] 158 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
[9:20] 159 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 160 tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”
[17:2] 161 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 162 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 163 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 164 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[4:25] 165 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:25] sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
[4:25] 167 tn Or “he will announce to us.”
[4:25] 168 tn Grk “all things.”
[4:1] 169 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
[4:1] 170 sn See the note on Pharisees in 1:24.
[4:1] 171 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
[4:1] 172 tn Grk “was making.”
[1:23] 173 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 174 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[2:2] 175 tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.
[2:2] 176 tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.
[2:2] 177 tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”
[2:2] 178 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì46 B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048vid 1175 bo), and “of the God and Father of Christ” (א2 Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
