Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9 .


The form is the perfect tense with a vav ( ו ) consecutive, carrying the nuance of the preceding verb forward.


Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.


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


Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.


Heb “and he put them in the hand of.”


Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.


Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.


Heb “to whom are you?”


Heb “and to whom are these before you?”


The form is the perfect tense with the vav ( ו ) consecutive; it has the nuance of an imperfect of instruction.


The words “they belong” have been supplied in the translation for stylistic reasons.


Heb “to your servant, to Jacob.”


Heb “to my lord, to Esau.”


Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.


Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”


Heb “and look, your servant Jacob [is] behind us.”


Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל ( maqel ), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”


Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.


Heb “with a gift going before me.”


Heb “I will see his face.”


Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.


Heb “and the gift passed over upon his face.”


The disjunctive clause is circumstantial/temporal.


Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.


The Hebrew term used here is יֶלֶד ( yeled ) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah ( Gen 30:21 ). Benjamin, his twelfth son and thirteenth child, was not born until later ( Gen 35:16-19 ).


Heb “and he sent across what he had.”


Heb “until the rising of the dawn.”


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


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


Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.


Heb “dawn has arisen.”


Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.


Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


The question uses the enclitic pronoun “this” to emphasize the import of the question.


Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.


The word “explaining” is supplied in the translation for stylistic reasons.


Or “because.”


Heb “and my soul [= life] has been preserved.” sn I have survived . It was commonly understood that no one could see God and live ( Gen 48:16 ; Exod 19:21, 24:10 ; and Judg 6:11, 22 ). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11 . Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.


Heb “shone.”


The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.


Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25 .


Heb “and Jacob lifted up his eyes.”


Or “and look, Esau was coming.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the reader to view the scene through Jacob’s eyes.


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


Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.


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


Heb “lifted up his eyes.”


The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”


Heb “and the female servants drew near, they and their children and they bowed down.”


Heb “Who to you?”


Heb “all this camp which I met.”


Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.


The form is the perfect tense with a vav ( ו ) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.


The verbal form is the preterite with a vav ( ו ) consecutive, indicating result here.


Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.” sn This is an allusion to the preceding episode ( 32:22-31 ) in which Jacob saw the face of God and realized his prayer was answered.


Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.


Or “gracious,” but in the specific sense of prosperity.


Heb “all.”


Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.


Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”


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


Heb “weak.”


Heb “and the sheep and the cattle nursing [are] upon me.”


Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”


The cohortative verbal form here indicates a polite offer of help.


Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “I am finding favor in the eyes of my lord.”


Heb “returned on his way.”


The disjunctive clause contrasts Jacob’s action with Esau’s.


Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.


Heb “in front of.”


The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.


The Hebrew word קְשִׂיטָה ( qÿsitah ) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).


Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.


Heb “went out to see.” The verb “to see,” followed by the preposition בְּ ( bÿ ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.


Heb “daughters.”


Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב .


The verb עָנָה (’ anah ) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.


Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.


Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech ( Hos 2:14 ). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3 , 2 Sam 19:7 ; cf. NEB “comforted her”).


Heb “Take for me this young woman for a wife.”


The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.


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


Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.


Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.


Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.


The Hebrew verb עָצַב (’ atsav ) can carry one of three semantic nuances depending on the context: (1) “to be injured” ( Ps 56:5 ; Eccl 10:9 ; 1 Chr 4:10 ); (2) “to experience emotional pain; to be depressed emotionally; to be worried” ( 2 Sam 19:2 ; Isa 54:6 ; Neh 8:10-11 ); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5 ; 1 Sam 20:3, 34 ; 1 Kgs 1:6 ; Isa 63:10 ; Ps 78:40 ). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6 ). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.


Heb “a disgraceful thing he did against Israel.”


Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.


Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.


Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3 ). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17 ).


Heb “form marriage alliances with us.” sn Intermarry with us . This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3 ; Josh 23:12 ).


Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.


The imperfect verbal form has a permissive nuance here.


Heb “before you.”


The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”


Heb “her”; the referent (Dinah) has been specified in the translation for clarity.


Heb “whatever you say.”


Or “pay.”


Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.


The cohortative expresses Shechem’s resolve to have Dinah as his wife.


Heb “say.”


Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.


The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.


Heb “if you are like us.”


The infinitive here explains how they would become like them.


The perfect verbal form with the vav ( ו ) consecutive introduces the apodosis of the conditional sentence.


The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.


Heb “listen to us.”


Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8 ). This has been translated as “sister” for clarity.


Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”


Heb “doing the thing.”


Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.


The Hebrew verb כָּבֵד ( kaved ), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).


The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24 ).


Heb “wide on both hands,” that is, in both directions.


The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.


Heb “when every one of our males is circumcised.”


The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.


Heb “all those going out the gate of his city.”


Heb “listened to.”


Heb “a man his sword.”


Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.


Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.


Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.


Heb “and what was in the city and what was in the field they took.”


Heb “they took captive and they plundered,” that is, “they captured as plunder.”


The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25 , Judg 11:35 , Prov 11:17 ). The remainder of the verse describes the “trouble” Simeon and Levi had caused.


In the causative stem the Hebrew verb בָּאַשׁ ( ba ’ ash ) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ ,” JTS 2 (1951): 31-36.


Jacob speaks in the first person as the head and representative of the entire family.


Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.


Heb “arise, go up.” The first imperative gives the command a sense of urgency.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “which are in your midst.”


Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.


The cohortative with the prefixed conjunction here indicates purpose or consequence.


Heb “day of distress.” See Ps 20:1 which utilizes similar language.


Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20 ).


Heb “in their hand.”


Or “terebinth.”


Heb “and they journeyed.”


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”).


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.”


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 .


“and he called its name.” There is no expressed subject, so the verb can be translated as passive.


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.


Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity. sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28 .


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 .


Heb “A nation and a company of nations will be from you and kings from your loins will come out.” sn A nation…will descend from you . The promise is rooted in the Abrahamic promise (see ). God confirms what Isaac told Jacob (see Gen 28:3-4 ). Here, though, for the first time Jacob is promised kings as descendants.


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 Lord made it certain; but it has the sense “promised to give.”


Heb “and to your offspring after you.”


Heb “went up from upon him in the place.”


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.


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.


The name Bethel means “house of God” in Hebrew. map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “and there was still a stretch of the land to go to Ephrath.”


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.”


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).


Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.


The disjunctive clause is contrastive. 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.


Heb “standing stone.”


Or perhaps “it is known as” (cf. NEB).


Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse. 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 ).


This is an adverbial accusative of location.


The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”


The Hebrew verb גּוּר ( gur ), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.


Heb “And the days of Isaac were one hundred and eighty years.”


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.


Heb “old and full of years.”


Heb “from the daughters of Canaan.”


Heb “daughter,” but see Gen 36:24-25 .


Heb “from before.”


Heb “land of their settlements.”


Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר ( bÿhar se ’ ir ) refers to the hill country or highlands of Seir.


Or “grandsons” (NIV); “descendants” (NEB).


Or “clan leaders” (so also throughout this chapter).


Or “sons.”


The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36 ).


Heb “Hemam”; this is probably a variant spelling of “Homam” ( 1 Chr 1:39 ); cf. NRSV, NLT “Heman.”


This name is given as “Shephi” in 1 Chr 1:40 .


The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”


Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”


Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21 ).


Or perhaps “before any Israelite king ruled over [them].”


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.”


Most mss of the MT read “Hadar” here; “Hadad” is the reading found in some Hebrew mss , the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50 ).


The name of the city is given as “Pai” in 1 Chr 1:50 .


Or perhaps “territories”; Heb “dwelling places.”


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


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


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


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.


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


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.


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.


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.”


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.


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


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


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


Heb “speak to him for peace.”


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


Heb “dreamed a dream.”


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


Heb “hear this dream which I dreamed.”


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.”


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


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?”


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


Heb “And he dreamed yet another dream.”


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.


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?”


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.


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


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.


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


Heb “see.”


Heb “peace.”


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


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.


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


Heb “they traveled from this place.”


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


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


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


Heb “what his dreams will be.”


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


Heb “and he said.”


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


Heb “and Reuben said to them.”


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


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


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


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


Heb “lifted up their eyes.”


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.


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


Heb “let not our hand be upon him.”


Heb “listened.”


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).


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.


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


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.


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.


Heb “and put sackcloth on his loins.”


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


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.


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


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


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.”


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


Heb “went down from.”


Heb “and he turned aside unto.”


Heb “a man, an Adullamite.”


Heb “a man, a Canaanite.”


Heb “and his name was Shua.”


Heb “and he took her.”


Or “she conceived” (also in the following verse).


Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading. tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.


Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.


Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”


Heb “and Judah took.”


Heb “go to.” The expression is a euphemism for sexual intercourse.


The imperative with the prefixed conjunction here indicates purpose.


Heb “offspring.”


Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.


The construction shows that this was a repeated practice and not merely one action. sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.


Heb “he went to.” This expression is a euphemism for sexual intercourse.


Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.


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


Heb “said.”


Heb “Otherwise he will die, also he, like his brothers.” sn I don’t want him to die like his brothers . This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.


Heb “and he went up to the shearers of his sheep, he and.”


Heb “And it was told to Tamar, saying.”


The active participle indicates the action was in progress or about to begin.


The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.


Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”


Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.


Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.


Heb “until you send.”


Heb “and he went to her.” This expression is a euphemism for sexual intercourse.


Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.


Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.


Heb “to receive the pledge from the woman’s hand.”


Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.


Heb “the men of her place,” that is, who lived at the place where she had been.


The words “the things” have been supplied in the translation for stylistic reasons.


Heb “we will become contemptible.” The Hebrew word בּוּז ( buz ) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.


Heb “it was told to Judah, saying.”


Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.


Heb “and also look, she is with child by prostitution.”


Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.


Heb “who these to him.”


Or “ recognize; note.” This same Hebrew verb ( נָכַר , nakhar ) is used at the beginning of v. 26 , where it is translated “recognized.”


Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.” sn She is more upright than I . Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of ,” HTR 72 (1979): 143-48.


Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.


The word “child” has been supplied in the translation for stylistic reasons.


Heb “Look, his brother came out.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.


Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”


The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36 . The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.


Heb “from the hand of.”


Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21 ).


Heb “and he was.”


The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.


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


Heb “put into his hand.”


Heb “and it was from then.”


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


Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.


Heb “hand.” This is a metonymy for being under the control or care of Joseph.


Heb “did not know.”


Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.


Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.


Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse. sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7 , especially 7:6-27 ). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel , 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.


Heb “and he said.”


Heb “know.”


The word “here” has been supplied in the translation for stylistic reasons.


The nuance of potential imperfect fits this context.


The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ ( kÿ ). This clause could therefore be taken as temporal.


Heb “listen to.”


Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.


Heb “and it was about this day.”


Heb “the men of the house.”


Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.


The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).


Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.


Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.


Heb “and I cried out with a loud voice.”


Heb “that I raised.”


Heb “and she spoke to him according to these words, saying.”


Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14 .


Heb “and when his master heard the words of his wife which she spoke to him, saying.”


Heb “according to these words.”


Heb “did to me.”


Heb “his anger burned.”


Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.


Heb “and he extended to him loyal love.”


Or “the chief jailer” (also in the following verses).


Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.


Heb “was not looking at anything.”


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


248). Nehemiah held this post in Persia.


The Hebrew word סָרִיס ( saris ), used here of these two men and of Potiphar (see 39:1 ), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.


Heb “they were days in custody.”


Heb “dreamed a dream.”


Heb “a man his dream in one night.”


Heb “a man according to the interpretation of his dream.”


The verb זָעַף ( za ’ af ) only occurs here and Dan 1:10 . It means “to be sick, to be emaciated,” probably in this case because of depression.


Heb “why are your faces sad today?”


Heb “a dream we dreamed.”


The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.


The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.


Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.


Heb “the three branches [are].”


Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”


Heb “according to the former custom.”


Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.


This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.


Heb “deal with me [in] kindness.”


The verb זָכַר ( zakhar ) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.


Heb “house.” The word “prison” has been substituted in the translation for clarity.


The verb גָּנַב ( ganav ) means “to steal,” but in the Piel / Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.


Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.


Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי ( khori , “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî ,” BN 13 [1980]: 14-16).


Heb “the three baskets [are].”


Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13 ), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.


The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13 ), but with respect to the baker it means “decapitate” (see v. 19 ).


Heb “his cupbearing.”


Heb “had interpreted for them.” sn The dreams were fulfilled exactly as Joseph had predicted , down to the very detail. Here was confirmation that Joseph could interpret dreams and that his own dreams were still valid. It would have been a tremendous encouragement to his faith, but it would also have been a great disappointment to spend two more years in jail.


The wayyiqtol verbal form here has a reiterative or emphasizing function.


Heb “two years, days.”


Heb “was dreaming.”


Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.


Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”


Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.


Heb “coming up.”


Heb “fat.”


Heb “And look.”


Heb “And look, a dream.” sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.


Heb “his spirit.”


Heb “he sent and called,” which indicates an official summons.


The Hebrew term חַרְטֹם ( khartom ) is an Egyptian loanword ( hyr-tp ) that describes a class of priests who were skilled in such interpretations.


The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22 ).


“there was no interpreter.”


Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.


Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1 ).


Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”


Or “slave.”


Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129. c .


The words “our dreams” are supplied in the translation for stylistic reasons.


Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”


Heb “interpreted.”


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


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


Heb “and Pharaoh sent and called,” indicating a summons to the royal court.


Heb “dreamed a dream.”


Heb “there is no one interpreting.”


Heb “saying.”


Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”


Heb “not within me.”


Heb “God will answer.”


The expression שְׁלוֹם פַּרְעֹה ( shÿlom par ’ oh ) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).


Heb “In my dream look, I was standing.” The use of the particle הִנֵּה ( hinneh , “look”) here (and also in vv. 18, 19, 22, 23 ) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.


Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”


Heb “And look.”


The word “cows” is supplied here in the translation for stylistic reasons.


Heb “the seven first fat cows.”


Heb “when they went inside them.”


Heb “it was not known.”


Heb “and I saw in my dream and look.”


The words “all this” have been supplied in the translation for stylistic reasons.


Heb “and there was no one telling me.”


Heb “the dream of Pharaoh is one.”


Heb “declared.”


The active participle here indicates what is imminent.


Heb “one dream it is.”


Heb “are.” Another option is to translate, “There will be seven years of famine.”


Heb “it is the word that I spoke.”


The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.


The Hebrew verb כָּלָה ( kalah ) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.


Heb “known.”


Or “heavy.”


Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”


Heb “established.”


The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.


Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.


Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.


Heb “and let him set him.”


The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”


Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.


Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.


Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.


Heb “all the food.”


Heb “under the hand of Pharaoh.”


Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.


The perfect with vav ( ו ) consecutive carries the same force as the sequence of jussives before it.


Heb “and the land will not be cut off in the famine.”


Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”


Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33 , rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.


The rhetorical question expects the answer “No, of course not!”


Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.


Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” ( Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40 ,” ExpTim 69 (1957): 30; D. S. Sperling, “ Genesis 41:40 : A New Interpretation,” JANESCU 10 (1978): 113-19.


Heb “only the throne, I will be greater than you.”


The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן ( natan ) is translated here as “to place in authority [over].”


The Hebrew word שֵׁשׁ ( shesh ) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.


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


Heb “and he caused him to ride in the second chariot which was his.”


The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).


Heb “apart from you.”


Heb “no man,” but here “man” is generic, referring to people in general.


The idiom “lift up hand or foot” means “take any action” here.


Heb “and he passed through.”


Heb “a son of thirty years.”


Heb “when he stood before.”


Heb “went out from before.”


Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”


Heb “brought forth by handfuls.”


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


Heb “all the food.”


Heb “of the seven years which were in the land of Egypt and placed food in the cities.”


Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.


Heb “before the year of the famine came.”


Heb “gave birth for him.”


The word “saying” has been supplied in the translation for stylistic reasons.


Or “for.”


Heb “began to arrive.”


Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.


Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.


The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.


Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.


Heb “saw.”


Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.


Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.


The imperfect tense continues the nuance of the verb before it.


Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.


The Hebrew verb אָמַר (’ amar , “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.


The Hebrew noun אָסוֹן (’ ason ) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.


Heb “encounters.”


Heb “in the midst of the coming ones.”


The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.


The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.


Heb “said.”


The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.


Heb “to see the nakedness of the land you have come.”


Heb “and they said to him.” In context this is best understood as an exclamation.


Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.


Heb “twelve [were] your servants, brothers [are] we.”


Heb “today.”


Heb “and the one is not.”


Heb “to you, saying.”


Heb “[By] the life of Pharaoh.” sn As surely as Pharaoh lives . Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.


Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav ( ו ) indicates purpose.


The disjunctive clause is here circumstantial-temporal.


Heb “bound.”


The words “to see” have been supplied in the translation for stylistic reasons.


Heb “the truth [is] with you.”


Heb “Do this.”


After the preceding imperative, the imperative with vav ( ו ) can, as here, indicate logical sequence.


Heb “bound in the house of your prison.”


The disjunctive clause is circumstantial-temporal.


Heb “[for] the hunger of your households.”


The imperfect here has an injunctive force.


After the injunctive imperfect, this imperfect with vav indicates purpose or result.


The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.


Heb “and they did so.”


Heb “a man to his neighbor.”


Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”


Heb “the distress of his soul.”


Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6 ). In other words, God exacts punishment for the crime of murder.


The disjunctive clause provides supplemental information that is important to the story.


“was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.


Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.


Heb “and he turned to them and spoke to them.”


Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.


Heb “and he bound him.” See the note on the preceding verb “taken.”


Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120. f .


Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).


Heb “and they went from there.”


Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.


Heb “at the lodging place.”


Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.


Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”


Heb “and they trembled, a man to his neighbor.”


Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.


Heb “made us.”


The words “if we were” have been supplied in the translation for stylistic reasons.


Heb “twelve [were] we, brothers, sons of our father [are] we.”


Heb “the one is not.”


Heb “today.”


The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.


After the imperative, the cohortative with prefixed vav indicates purpose/result.


Heb “that you are not spies, that you are honest men.”


Heb “is not.”


The nuance of the imperfect verbal form is desiderative here.


The nuance of the imperfect verbal form is permissive here.


Heb “my hand.”


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


Heb “to Sheol,” the dwelling place of the dead.


The disjunctive clause gives supplemental information that is important to the storyline.


The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.


The idiom “see my face” means “have an audience with me.”


Heb “if there is you sending,” that is, “if you send.”


The verb may even have a moral connotation here, “Why did you do evil to me?”


The infinitive construct here explains how they brought trouble on Jacob.


The word “us” has been supplied in the translation for stylistic reasons.


The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.


Heb “and we told to him according to these words.”


The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).


Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).


Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”


After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.


The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.


Heb “we could have returned.”


Heb “in your hand.”


Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.


Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”


Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1 .


Heb “release to you.” After the jussive this perfect verbal form with prefixed vav ( ו ) probably indicates logical consequence, as well as temporal sequence.


Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.


Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.


Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.


Heb “over the matter of.”


Heb “in the beginning,” that is, at the end of their first visit.


Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.


The word “take” has been supplied in the translation for stylistic reasons.


The infinitive absolute is used for emphasis before the finite verbal form.


Heb “in the beginning” (see the note on the phrase “last time” in v. 18 ).


Heb “in its weight.”


Heb “brought it back in our hand.”


Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) 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.


Heb “your money came to me.”


Heb “the man.”


The construction uses the infinitive construct after the preposition, followed by the subjective genitive.


The action precedes the action of preparing the gift, and so must be translated as past perfect.


Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).


Heb “into the house.”


Heb “concerning peace.”


Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.


Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.


Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.


Heb “and he sought to weep.”


Heb “and he controlled himself and said.”


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


Or “disgraceful.” The Hebrew word תּוֹעֵבָה ( to ’ evah , “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22 .


Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time. sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.


Heb “the firstborn according to his birthright and the youngest according to his youth.”


Heb “and he lifted up portions from before his face to them.”


Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.


The imperfect verbal form is used here to express Joseph’s instructions.


Heb “and he did according to the word of Joseph which he spoke.”


Heb “the morning was light.”


Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.


Heb “they left the city, they were not far,” meaning “they had not gone very far.”


Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.


Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.


After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”


Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.


Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.


Heb “you have caused to be evil what you have done.”


Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.


Heb “Why does my lord speak according to these words?”


Heb “according to this thing.”


Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.


Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.


Heb “The one with whom it is found will become my slave.”


The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.


The Hebrew word נָקִי ( naqi ) means “acquitted,” that is, free of guilt and the responsibility for it. sn The rest of you will be free . Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.


Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.


The disjunctive clause here provides supplemental information.


Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”


Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.


The imperfect verbal form here indicates the subject’s potential.


The Hitpael form of the verb צָדֵק ( tsadeq ) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”


Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).


Heb “Please my lord, let your servant speak a word into the ears of my lord.”


Heb “and let not your anger burn against your servant.”


Heb “and a small boy of old age,” meaning that he was born when his father was elderly.


Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.


Heb “he, only he, to his mother is left.”


The cohortative after the imperative indicates purpose here.


Heb “that I may set my eyes upon him.”


Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.


The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.


The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.


Heb “go down.”


Heb “that two sons my wife bore to me.”


Heb “went forth from me.”


The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”


Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38 ).


Heb “to Sheol,” the dwelling place of the dead.


Heb “his life is bound up in his life.”


Heb “when he sees that there is no boy.”


Or “for.”


The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”


Heb “the calamity which would find my father.”


Heb “all the ones standing beside him.”


Heb “stood.”


Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.


Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.


Heb “let there not be anger in your eyes.”


Heb “the famine [has been] in the midst of.”


Heb “to make you a remnant.” The verb, followed here by the preposition לְ ( lÿ ), means “to make.”


The infinitive gives a second purpose for God’s action.


Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.


Heb “hurry and go up.”


The perfect verbal form with vav consecutive here expresses instruction.


The verb כּוּל ( kul ) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27 , it here means “to supply with food.”


Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”


The perfect verbal form with the vav consecutive here expresses instruction.


Heb “and hurry and bring down my father to here.”


Heb “and the sound was heard.”


Heb “was good in the eyes of.”


Heb “and go! Enter!”


After the imperatives in vv. 17-18 a, the cohortative with vav indicates result.


After the cohortative the imperative with vav states the ultimate goal.


Heb “fat.”


The words “to say” have been supplied in the translation for stylistic reasons.


Heb “let not your eye regard.”


Heb “and the sons of Israel did so.”


Heb “according to the mouth of Pharaoh.”


Heb “to all of them he gave, to each one, changes of outer garments.”


Heb “changes of outer garments.”


Heb “according to this.”


Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז ( ragaz , “to stir up”) as a reference to quarreling (see Prov 29:9 , where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.


Heb “and they entered the land of Canaan to their father.”


Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.


Heb “and they spoke to him all the words of Joseph which he had spoke to them.”


Heb “and Israel journeyed, and all that was his.”


Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.


Heb “the God.”


Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”


Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.


Heb “arose.”


Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.


The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).


The MT reads “Puvah” (cf. Num 26:23 ); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1 ).


The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24 ; 1 Chr 7:1 ).


Heb “all the lives of his sons and his daughters, thirty-three.”


The MT reads “Ziphion,” but see Num 26:15 , the Samaritan Pentateuch and the LXX, all of which read “Zephon.”


This name appears as “Shuham” in Num 26:42 . The LXX reads “Hashum” here.


Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.” sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).


The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20 ).


Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.” sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25 , minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14 ).


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


Heb “to direct before him to Goshen.”


Heb “and he appeared to him.”


Heb “after my seeing your face that you are still alive.”


Heb “tell Pharaoh and say to him.”


Heb “feeders of sheep.”


Heb “for men of livestock they are.”


Heb “your servants are men of cattle.”


Heb “is an abomination.” The Hebrew word תּוֹעֵבָה ( to ’ evah , “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22 .


Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.


Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”


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


Heb “both we and our fathers.”


Heb “to sojourn.”


Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.


Heb “men of skill.”


Heb “make them rulers.” sn Put them in charge of my livestock . Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.


Heb “caused him to stand.”


Heb “How many are the days of the years of your life?”


Heb “the days of.”


Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.


The Hebrew word רַע ( ra ’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.


Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”


Heb “from before Pharaoh.”


Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.


The verb לַהַה ( lahah , = לָאָה , la ’ ah ) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.


Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ .


Heb “house.”


Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.


The imperfect verbal form has a deliberative force here.


The word “food” has been supplied in the translation for stylistic reasons.


On the use of the preposition here see BDB 90 s.v. בְּ .


The definite article is translated here as a possessive pronoun.


Heb “my.” The expression “my lord” occurs twice more in this verse.


After the imperative, the prefixed verbal form with vav here indicates consequence.


After the imperative, the prefixed verbal form with vav here indicates purpose or result.


The disjunctive clause structure ( vav [ ו ] + subject + negated verb) highlights the statement and brings their argument to a conclusion.


The Hebrew text connects this clause with the preceding one with a causal particle ( כִּי , ki ). The translation divides the clauses into two sentences for stylistic reasons.


The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.


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


The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”


The perfect verbal form with the vav consecutive is equivalent to a command here.


The words “the crop” have been supplied in the translation for stylistic reasons.


Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”


On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.


The words “which is in effect” have been supplied in the translation for stylistic reasons.


Heb “the days of the years.”


Heb “days.”


Or “deal with me in faithful love.”


Heb “lie down.” Here the expression “lie down” refers to death.


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


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


Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.


Heb “swore on oath to him.”


The MT reads מִטָּה ( mittah , “bed, couch”). The LXX reads the word as מַטֶּה ( matteh , “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews ( Heb 11:21 ).


Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.


Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.


Heb “Look, your son Joseph.”


Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1 .


Heb “Look, I am making you fruitful.” The participle following הִנֵּה ( hinneh ) has the nuance of a certain and often imminent future.


The perfect verbal form with vav consecutive carries on the certain future idea.


The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.


The Hebrew word אֲחֻזָּה (’ akhuzzah ), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb ( אָחַז , ’ akhaz ) that was used for the land given to them in Goshen ( Gen 47:27 ).


Or “you fathered.”


Heb “called” or “named.”


Heb “upon me, against me,” which might mean something like “to my sorrow.”


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “my.”


Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.


The cohortative with prefixed vav ( ו ) indicates purpose after the imperative.


Heb “heavy.” sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and . Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. , here it is with Jacob’s full knowledge.


Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.


On the meaning of the Hebrew verb פָּלַל ( palal ) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22 .


Heb “your face.”


Heb “offspring.”


Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.


Heb “and Joseph took the two of them.”


Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.


The disjunctive clause is circumstantial-concessive here.


Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.


The verb גָּאַל ( ga ’ al ) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √ גאל ,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).


Or “be recalled through them.”


Heb “it was bad in his eyes.”


Heb “fullness.”


The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.


Or “pronounce a blessing.”


The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.


The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.


The Hebrew word שְׁכֶם ( shÿkhem ) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19 , but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30 ). Joseph was later buried in Shechem ( Josh 24:32 ).


After the imperative, the cohortative with prefixed vav ( ו ) indicates purpose/result.


The expression “in the future” ( אַחֲרִית הַיָּמִים , ’ akharit hayyamim , “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: ,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28 ” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of ,” CBQ 17 (1955): 1-18.


The Hebrew noun פַּחַז ( pakhaz ) only occurs here in the OT. A related verb occurs twice in the prophets ( Jer 23:32 ; Zeph 3:4 ) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder ( Judg 9:4 ). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in , but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28 ” (Th.D. dissertation, Dallas Theological Seminary, 1985).


Heb “Do not excel!” The Hiphil of the verb יָתַר ( yatar ) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1 ).


The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.


The meaning of the Hebrew word מְכֵרָה ( mÿkherah ) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת ( karat ) and formed after noun patterns for instruments and tools ( maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5 ,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob ( Gen 49:5 )?” JBL 100 [1981]: 335-422).


The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד ) for which the heart is the modern equivalent.


Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.


The Hebrew form שִׁילֹה ( shiloh ) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.


“and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.


The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.


Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.


The verb שָׁכַן ( shakhan ) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.


Or “govern.”


Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.” sn In Hebrew the name Gad ( גָּד , gad ) sounds like the words translated “raided” ( יְגוּדֶנּוּ , yÿgudennu ) and “marauding bands” ( גְּדוּד , gÿdud ).


Heb “from Asher,” but the initial mem ( מ ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”


The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.


The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.


Heb “a doe set free.”


Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’ imre ) as a reference to young animals, not words (see HALOT 67 s.v. * אִמֵּר ). sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe ), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited ( free running ), but then settled down with young children.


The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה ( parah , “to be fruitful”). The translation “bough” is employed for בֵּן ( ben , elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” ( Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה ( ben parah , “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.


Heb “daughters.”


The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.


Heb “the arms of his hands.”


Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”


Or “Stone.”


Heb “and he will help you.”


Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1 . The preposition אֵת (’ et ) in the Hebrew text should probably be emended to אֵל (’ el , “God”).


Heb “and he will bless you.”


Heb “have prevailed over.”


One could interpret the phrase הוֹרַי ( horay ) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי ( harare , “mountains of”) because it forms a better parallel with the next clause. In this case the final yod ( י ) on the form is a construct plural marker, not a pronominal suffix.


For further discussion of this passage, see I. Sonne, “ Genesis 49:24-26 ,” JBL 65 (1946): 303-6.


Heb “All these.”


Heb “and he blessed them, each of whom according to his blessing, he blessed them.”


The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.


Heb “I am about to be gathered” The participle is used here to describe what is imminent.


Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3 ), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15 ), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World , 152-53.


Heb “was gathered.”


Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.


Heb “his servants the physicians.”


Heb “and forty days were fulfilled for him, for thus are fulfilled the days of embalming.”


Heb “wept.”


Heb “weeping.”


Heb “the house of Pharaoh.”


Heb “in the ears of Pharaoh.”


Heb “saying.”


The imperfect verbal form here has the force of a command.


Heb “he made you swear on oath.”


Or “dignitaries”; Heb “elders.”


Heb “camp.”


Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.


Heb “this is heavy mourning for Egypt.”


The verb has no expressed subject and so it may be translated as passive.


The imperfect tense could be a simple future; it could also have a desiderative nuance.


The infinitive absolute makes the statement emphatic, “repay in full.”


Or “evil.”