translation_id: net-engnet

book_id: GEN

label: NET translator note

text: Heb “the land of the sojournings of his father.”


text: Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”


text: Or “tending”; Heb “shepherding” or “feeding.”


text: 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.


text: Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”


text: 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.


text: 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.


text: 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.”


text: 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.


text: Heb “his”; the referent (Joseph) has been specified in the translation for clarity.


text: Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”


text: Heb “him”; the referent (Joseph) has been specified in the translation for clarity.


text: Heb “speak to him for peace.”


text: Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.


text: Heb “dreamed a dream.”


text: The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.


text: Heb “hear this dream which I dreamed.”


text: 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.”


text: The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.


text: 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?”


text: This construction is identical to the one in Gen 37:5 .


text: Heb “And he dreamed yet another dream.”


text: 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.


text: 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?”


text: 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.


text: The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”


text: 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.


text: Heb “he”; the referent (Jacob) has been specified in the translation for clarity.


text: Heb “see.”


text: Heb “peace.”


text: Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.


text: 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.


text: The imperative in this sentence has more of the nuance of a request than a command.


text: Heb “they traveled from this place.”


text: Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.


text: Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.


text: The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.


text: Heb “what his dreams will be.”


text: Heb “him”; the referent (Joseph) has been specified in the translation for clarity.


text: Heb “and he said.”


text: Heb “we must not strike him down [with respect to] life.”


text: Heb “and Reuben said to them.”


text: The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.


text: Heb “from their hands” (cf. v. 21 ). This expression has been translated as “them” here for stylistic reasons.


text: Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.


text: The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.


text: Heb “lifted up their eyes.”


text: 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.


text: Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”


text: Heb “let not our hand be upon him.”


text: Heb “listened.”


text: 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).


text: 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.


text: Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.


text: 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.


text: 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.


text: Heb “and put sackcloth on his loins.”


text: Heb “arose, stood”; which here suggests that they stood by him in his time of grief.


text: 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.


text: Heb “his”; the referent (Joseph) has been specified in the translation for clarity.


text: The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in .


label: NET textual note

text: 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.”


text: Heb “him”; the referent (Joseph) has been specified in the translation for clarity.