Genesis 37
37
Joseph’s Dreams
1 But Jacob lived in the land where his father had stayed,#tn Heb “the land of the sojournings of his father.” in the land of Canaan.#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.
2 This is the account of Jacob.
Joseph, his seventeen-year-old son,#tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.” was taking care of#tn Or “tending”; Heb “shepherding” or “feeding.” the flocks with his brothers. Now he was a youngster#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. working with the sons of Bilhah and Zilpah, his father’s wives.#tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.” Joseph brought back a bad report about them#tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.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. to their father.
3 Now Israel loved Joseph more than all his sons#tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.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. because he was a son born to him late in life,#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.” and he made a special#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. tunic for him. 4 When Joseph’s#tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity. brothers saw that their father loved him more than any of them,#tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.” they hated Joseph#tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity. and were not able to speak to him kindly.#tn Heb “speak to him for peace.”
5 Joseph#tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity. had a dream,#tn Heb “dreamed a dream.” and when he told his brothers about it,#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. they hated him even more.#tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more. 6 He said to them, “Listen to this dream I had:#tn Heb “hear this dream which I dreamed.” 7 There we were,#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.” 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#tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters. to it!” 8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?”#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?” They hated him even more#tn This construction is identical to the one in Gen 37:5. because of his dream and because of what he said.#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.
9 Then he had another dream,#tn Heb “And he dreamed yet another dream.” and told it to his brothers. “Look,”#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. he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had?#sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity. Will I, your mother, and your brothers really come and bow down to you?”#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?” 11 His brothers were jealous#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. of him, but his father kept in mind what Joseph said.#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.
12 When his brothers had gone to graze their father’s flocks near Shechem, 13 Israel said to Joseph, “Your brothers#tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.” are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,”#sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands. Joseph replied.#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. 14 So Jacob#tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity. said to him, “Go now and check on#tn Heb “see.” the welfare#tn Heb “peace.” of your brothers and of the flocks, and bring me word.” So Jacob#tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity. sent him from the valley of Hebron.
15 When Joseph reached Shechem,#tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity. a man found him wandering#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. in the field, so the man asked him, “What are you looking for?” 16 He replied, “I’m looking for my brothers. Please tell#tn The imperative in this sentence has more of the nuance of a request than a command. me where they are grazing their flocks.” 17 The man said, “They left this area,#tn Heb “they traveled from this place.” for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
18 Now Joseph’s brothers#tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity. saw him from a distance, and before he reached them, they plotted to kill him. 19 They said to one another, “Here comes this master of dreams!#tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams. 20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild#tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal. animal ate him. Then we’ll see how his dreams turn out!”#tn Heb “what his dreams will be.”
21 When Reuben heard this, he rescued Joseph#tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity. from their hands,#sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2). saying,#tn Heb “and he said.” “Let’s not take his life!”#tn Heb “we must not strike him down [with respect to] life.” 22 Reuben continued,#tn Heb “and Reuben said to them.” “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”#sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words. (Reuben said this#tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons. so he could rescue Joseph#tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity. from them#tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons. and take him back to his father.)
23 When Joseph reached his brothers, they stripped him#tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons. of his tunic, the special tunic that he wore. 24 Then they took him and threw him into the cistern. (Now the cistern was empty;#tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened. there was no water in it.)
25 When they sat down to eat their food, they looked up#tn Heb “lifted up their eyes.” and saw#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. a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt.#tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.” 26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him,#tn Heb “let not our hand be upon him.” for after all, he is our brother, our own flesh.” His brothers agreed.#tn Heb “listened.” 28 So when the Midianite#sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24. merchants passed by, Joseph’s brothers pulled#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). him#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. out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites#tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity. then took Joseph to Egypt.
29 Later Reuben returned to the cistern to find that Joseph was not in it!#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. He tore his clothes, 30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 31 So they took Joseph’s tunic, killed a young goat,#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. and dipped the tunic in the blood. 32 Then they brought the special tunic to their father#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. and said, “We found this. Determine now whether it is your son’s tunic or not.”
33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him!#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. Joseph has surely been torn to pieces!” 34 Then Jacob tore his clothes, put on sackcloth,#tn Heb “and put sackcloth on his loins.” and mourned for his son many days. 35 All his sons and daughters stood by#tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief. him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.”#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. So Joseph’s#tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity. father wept for him.
36 Now#tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39. in Egypt the Midianites#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.” sold Joseph#tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity. to Potiphar, one of Pharaoh’s officials, the captain of the guard.#sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
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Genesis 37: NET
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1996 - 2007 by Biblical Studies Press, LLC
Genesis 37
37
The Story of Joseph
1-2This is the story of the family of Jacob, who had settled in the land of Canaan, where his father Isaac had lived as an immigrant. # 37:1–2 According to the Genesis chronologies, Isaac was alive during the events of this chapter and would have been one hundred and sixty-eight. Jacob was one hundred and eight when Joseph was sold into slavery. See JPS Torah Commentary: Genesis, Nahum Sarna.
Jacob’s son Joseph was seventeen, and he served his older half brothers, the sons of his father’s wives Bilhah and Zilpah, helping them watch over the flocks. One day Joseph went to his father with a bad report about their behavior. # 37:1–2 Although we are not told exactly what the “bad report” contained, Joseph’s brothers saw him as a tattle-tale and trouble maker. He may have exaggerated or slandered his brothers to his father.
3Now Israel’s love for Joseph surpassed that for his other sons because he was born to him in his old age. # 37:3 Jacob was ninety-one when Joseph was born. Joseph and his baby brother Benjamin were the only two sons Jacob had with his beloved Rachel. So Israel had made him a richly ornamented robe. # 37:3 Or “a coat of many colors” (LXX, Vulgate), a long-sleeved tunic that went down to his feet. Most tunics worn by men would only go down to the knees and were often made without sleeves. This robe was not something one would wear at work but was considered to be a robe of special significance for a prince. The same Hebrew word is found in 2 Sam. 13:18 referring to the robe of a princess. Fully aware of what happened with parental favoritism between him and his brother Esau, Jacob still lavished preference upon Joseph. It is possible that Jacob was designating Joseph as the royal priest of his family, thus bypassing Reuben, the firstborn, and planting seeds of angry jealousy in the hearts of all his half brothers. 4When Joseph’s brothers saw that their father loved him more than he loved them, they hated him and would not speak a kind word to him. # 37:4 Or possibly, “they pushed aside every attempt by Joseph to be friendly.” See Shadal; cf. Tanh. B. Gen. 180.
5One night Joseph had a dream, and when he shared it with his brothers, they hated him even more! 6“Listen to this dream I had,” he told them. 7“There we were, binding sheaves of grain in the field. Suddenly, my sheaf rose up and stood upright. Then your sheaves gathered around mine and bowed down to mine!” 8His brothers asked him, “Oh, so you think you’re going to be our king? Do you actually think you’re destined to rule over us?” So, the dream that he told them about made them hate him even more.
9Then another night he had a dream, and he shared it with his brothers, # 37:9 The Septuagint adds “and he shared it with his father.” saying, “Listen, I had another dream. This time, the sun and moon and eleven stars were bowing down to me.” # 37:9 These dreams had a major influence on Joseph’s life from that day forward. If you had a dream about the stars of heaven bowing down to you, do you not think it would affect you? Joseph behaved with excellence because he saw himself as a “star.” When you understand what motivated young Joseph, you will understand the true significance of the following chapters. 10When his father and brothers heard it, his father scolded him, “What kind of dream is that? Do you really think that I, and your mother, and your brothers are going to come and bow to the ground before you?” 11So his brothers grew more jealous of him, but his father kept pondering Joseph’s dream. # 37:11 Even though the sheaves, stars, sun, and moon would all bow down to Joseph, his family missed it! They were “sheaves” and “stars,” not thorns and snakes. Everyone in the family would be favored. The sheaves of grain were Jacob’s sons. They were God’s crop on the earth—a ripened, harvested crop. They were stars, bright lights shining in the heavens. Instead of provoking his brothers to jealousy, this dream could have brought them joy over God’s mercy to them as a family. The second dream spoke of government. God informed Joseph through the symbols of the sun, moon, and stars that the government would be given to Joseph one day. In Gen. 1:16–18 the lights of the sky were to “rule” the day and “rule” the night. These governing bodies bowing down to Joseph spoke of the great authority he would one day be given over his brothers. This second dream is much like the vision in Rev. 12:1–2. The woman clothed with the sun signifies God’s people (bride), with the moon under her feet and the crown of twelve stars on her head. We must see God’s church as ready to give birth to a corporate expression of Christ as his Body on the earth. From the standpoint of eternity, God sees us all as sheaves full of life and stars full of light. Although the sons of Jacob sinned, Christ still came through them (see Gen. 38:27–30; Matt. 1:1–3). The jealous brothers had no faith in Joseph’s dreams, but Jacob, having been broken by God, kept the matter in his heart, for even Jacob had received messages from God in dreams.
Joseph Sold by His Brothers
12One day, when his brothers had gone to Shechem to care for their father’s flock, 13Israel called for Joseph and said to him, “Your brothers are grazing the flocks near Shechem. I want you to go join them.”
“Yes, Father, I’ll go.” Joseph replied.
14Jacob added, “Go find out how your brothers are doing with the flocks and bring word back to me.” So, his father sent him off from the valley of Hebron. # 37:14 Shechem is at least a four-day walk from the valley of Hebron. Joseph left Hebron (which means “fellowship”) to visit his brothers. Jesus left the fellowship of heaven to reveal his Father’s love to those who killed him out of jealousy. Joseph’s life story is a vivid preview of the life of Christ.
When Joseph arrived at Shechem 15and began to roam the countryside looking for his brothers, a man approached him and asked, “What are you looking for?”
16“I’m looking for my brothers, who are taking care of their flock,” he answered. “Please tell me, do you know where they are?”
17The man replied, # 37:17 Who was this man who directed Joseph to Dothan? Was it an angel? Perhaps. It was God’s hand that led Joseph into this encounter with his angry brothers. God began the process of exalting Joseph through this encounter. God would send him ahead of his brothers into Egypt (see Ps. 105:16–23). “They’ve left here already. I overheard them mention that they were going to Dothan.” So, Joseph took off to catch up with his brothers and found them at Dothan. # 37:17 Dothan, the home of Elisha, means “two wells.” Dothan is about a day’s walk from Shechem.
18As he was still a long distance away, the brothers recognized him by his robe, and by the time he reached them, they had plotted together to kill him. 19They said to each other, “Here comes this dream expert. # 37:19 Or “lord dreamer” or “master dreamer.” 20Let’s kill him # 37:20 His brothers scorned him for his gift and hated him for his dreams. They could not endure the thought of bowing down to a younger brother that was more favored than they were. Rather than bow down to Joseph, they sought to kill him. See Prov. 29:10. and throw his body into one of these dry wells. We can say that a wild animal ate him. Then we’ll see how his dreams turn out!”
21When Reuben heard of this, he tried to save Joseph’s life. “Don’t take his life,” he said. 22“No bloodshed! Let’s throw him into this pit in the middle of nowhere, but don’t hurt him.” Reuben said these things because he planned to return later to rescue Joseph and take him back to his father. # 37:22 Reuben was Jacob’s firstborn and would have had the responsibility of representing his father’s interests.
23When Joseph finally caught up with his brothers, they seized him, stripped him of his ornamented robe, his beautiful full-length robe, 24and threw him into the dry, empty pit. # 37:24 If we will remain faithful in a time of betrayal, we will be restored and wear the favor-garment once again. Joseph’s life was really a series of three robes: the “robe of favor” given to him by Jacob and taken by his jealous brothers, the “stolen robe” that Potiphar’s wife ripped from him to falsely accuse him, and the “royal robe” of reigning in Egypt as God’s savior for Israel. That coat of many colors had to go before God could use young Joseph. What is there in your life that must be taken from you before you can be set free to be God’s instrument?
25Afterward, the brothers sat down to eat their food. # 37:25 What callous indifference Joseph’s brothers demonstrated as they sat near the well, eating a meal! No doubt they were within earshot of Joseph’s cries, asking them for help. When they looked up, they saw a caravan of Ishmaelite merchants coming from Gilead on their way to Egypt. They had many camels loaded with myrrh, spices, and perfumes. 26Judah spoke up and said to his brothers, “What will we gain by murdering our brother and covering up his blood? # 37:26 See Job 16:18; Ezek. 24:7. 27I have an idea! Let’s sell Joseph to these Ishmaelites and not lay a hand on him, for he is our brother, our own flesh and blood.” His brothers agreed. 28And when the Midianites (also known as Ishmaelites) # 37:28 See Judg. 8:22–23; see also “Midianites” in Harper’s Bible Dictionary, page 634. came by, Joseph’s brothers lifted him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver, # 37:28 In that day, twenty silver shekels was the going price to purchase a young male slave. See the Laws of Hammurabi, pars. 116, 214, 252; see also Lev. 27:5. Isn’t it amazing how the Lord sent the merchants from Midian at just the right time for Joseph? The Lord has ways to deliver us that are beyond our comprehension. It is ridiculous to even try to figure out how God will pull it off—he just will! Judah sold Joseph for twenty pieces of silver; Judas (Judah) sold Jesus for thirty (see Matt. 26:14–15). Whenever we devalue one another, we are selling one another, “shortchanging” one another, failing to understand a person’s true value. How could a life be sold for mere silver? If Joseph’s brothers had valued him as a sheaf or a star, they would not have sold him. and the merchants took Joseph far away to Egypt.
29Later, Reuben went to the pit, and saw that Joseph was gone. He was overcome with grief and tore his clothes. 30He went to his brothers and said, “The boy is gone! What am I going to do now?”
31Then they took Joseph’s colorful robe, killed a goat, and dipped the robe in its blood. # 37:31 This account contains significant irony, for it was goat hair that Jacob used to deceive his father Isaac. Now it was goat blood that was used to deceive the deceiver. See Gen. 27:9, 15–16. 32They took the blood-stained robe back to their father and said, “We found this. Look it over—doesn’t it belong to your son?”
33Jacob recognized it instantly and cried out, “It’s my son’s robe! Some wild animal must have killed him. My son Joseph has been torn to pieces!” # 37:33 The Hebrew text contains a powerful lament in these three words with alliteration: tarof toraf yosef. 34Overcome with grief, Jacob tore his clothes, put on sackcloth, and mourned for his son a long time. 35All his sons and daughters # 37:35 “Daughters” refers to Dinah and Jacob’s daughters-in-law. came and tried to comfort him, but he refused to be comforted. He told them, “No, I will mourn for him the rest of my life, until I join my son in the realm of the dead.” # 37:35 Or “Sheol” or “the underworld.” This is the first reference to Sheol in the Bible, which refers to a place believed to be beneath the earth where departed souls exist in the gloom of death, darkness, and silence. Joseph’s father wept and wept for his son.
36Meanwhile, the Midianites took Joseph to Egypt and sold him to Potiphar, # 37:36 Potiphar means “given by the sun-god Ra” or “one who belongs to the sun-god Ra.” one of Pharaoh’s officials, the captain of the guard. # 37:36 Or “the chief executioner.” He was the warden over the Egyptian penal system and, perhaps, the chief steward over Pharaoh’s affairs.
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