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Genesis 37

37
1And Jacob dwelleth in the land of his father's sojournings — in the land of Canaan.
2These [are] births of Jacob: Joseph, a son of seventeen years, hath been enjoying himself with his brethren among the flock, (and he [is] a youth,) with the sons of Bilhah, and with the sons of Zilpah, his father's wives, and Joseph bringeth in an account of their evil unto their father.
3And Israel hath loved Joseph more than any of his sons, for he [is] a son of his old age, and hath made for him a long coat;
4and his brethren see that their father hath loved him more than any of his brethren, and they hate him, and have not been able to speak [to] him peaceably.
5And Joseph dreameth a dream, and declareth to his brethren, and they add still more to hate him.
6And he saith unto them, ‘Hear ye, I pray you, this dream which I have dreamed:
7that, lo, we are binding bundles in the midst of the field, and lo, my bundle hath arisen, and hath also stood up, and lo, your bundles are round about, and bow themselves to my bundle.’
8And his brethren say to him, ‘Dost thou certainly reign over us? dost thou certainly rule over us?’ and they add still more to hate him, for his dreams, and for his words.
9And he dreameth yet another dream, and recounteth it to his brethren, and saith, ‘Lo, I have dreamed a dream again, and lo, the sun and the moon, and eleven stars, are bowing themselves to me.’
10And he recounteth unto his father, and unto his brethren; and his father pusheth against him, and saith to him, ‘What [is] this dream which thou hast dreamt? do we certainly come — I, and thy mother, and thy brethren — to bow ourselves to thee, to the earth?’
11and his brethren are zealous against him, and his father hath watched the matter.
12And his brethren go to feed the flock of their father in Shechem,
13and Israel saith unto Joseph, ‘Are not thy brethren feeding in Shechem? come, and I send thee unto them;’ and he saith to him, ‘Here [am] I;’
14and he saith to him, ‘Go, I pray thee, see the peace of thy brethren, and the peace of the flock, and bring me back word;’ and he sendeth him from the valley of Hebron, and he cometh to Shechem.
15And a man findeth him, and lo, he is wandering in the field, and the man asketh him, saying, ‘What seekest thou?’
16and he saith, ‘My brethren I am seeking, declare to me, I pray thee, where they are feeding?’
17And the man saith, ‘They have journeyed from this, for I have heard some saying, Let us go to Dothan,’ and Joseph goeth after his brethren, and findeth them in Dothan.
18And they see him from afar, even before he draweth near unto them, and they conspire against him to put him to death.
19And they say one unto another, ‘Lo, this man of the dreams cometh;
20and now, come, and we slay him, and cast him into one of the pits, and have said, An evil beast hath devoured him; and we see what his dreams are.’
21And Reuben heareth, and delivereth him out of their hand, and saith, ‘Let us not smite the life;’
22and Reuben saith unto them, ‘Shed no blood; cast him into this pit which [is] in the wilderness, and put not forth a hand upon him,’ — in order to deliver him out of their hand, to bring him back unto his father.
23And it cometh to pass, when Joseph hath come unto his brethren, that they strip Joseph of his coat, the long coat which [is] upon him,
24and take him and cast him into the pit, and the pit [is] empty, there is no water in it.
25And they sit down to eat bread, and they lift up their eyes, and look, and lo, a company of Ishmaelites coming from Gilead, and their camels bearing spices, and balm, and myrrh, going to take [them] down to Egypt.
26And Judah saith unto his brethren, ‘What gain when we slay our brother, and have concealed his blood?
27Come, and we sell him to the Ishmaelites, and our hands are not on him, for he [is] our brother — our flesh;’ and his brethren hearken.
28And Midianite merchantmen pass by and they draw out and bring up Joseph out of the pit, and sell Joseph to the Ishmaelites for twenty silverlings, and they bring Joseph into Egypt.
29And Reuben returneth unto the pit, and lo, Joseph is not in the pit, and he rendeth his garments,
30and he returneth unto his brethren, and saith, ‘The lad is not, and I — whither am I going?’
31And they take the coat of Joseph, and slaughter a kid of the goats, and dip the coat in the blood,
32and send the long coat, and they bring [it] in unto their father, and say, ‘This have we found; discern, we pray thee, whether it [is] thy son's coat or not?’
33And he discerneth it, and saith, ‘My son's coat! an evil beast hath devoured him; torn — torn is Joseph!’
34And Jacob rendeth his raiment, and putteth sackcloth on his loins, and becometh a mourner for his son many days,
35and all his sons and all his daughters rise to comfort him, and he refuseth to comfort himself, and saith, ‘For — I go down mourning unto my son, to Sheol,’ and his father weepeth for him.
36And the Medanites have sold him unto Egypt, to Potiphar, a eunuch of Pharaoh, head of the executioners.

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.