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Genesis 27:1--39:23

Context
Jacob Cheats Esau out of the Blessing

27:1 When 1  Isaac was old and his eyes were so weak that he was almost blind, 2  he called his older 3  son Esau and said to him, “My son!” “Here I am!” Esau 4  replied. 27:2 Isaac 5  said, “Since 6  I am so old, I could die at any time. 7  27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 8  for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 9  I will eat it so that I may bless you 10  before I die.”

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 11  When Esau went out to the open fields to hunt down some wild game and bring it back, 12  27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 13  it and bless you 14  in the presence of the Lord 15  before I die.’ 27:8 Now then, my son, do 16  exactly what I tell you! 17  27:9 Go to the flock and get me two of the best young goats. I’ll prepare 18  them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 19  it to your father. Thus he will eat it 20  and 21  bless you before he dies.”

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 22  27:12 My father may touch me! Then he’ll think I’m mocking him 23  and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 24  my son! Just obey me! 25  Go and get them for me!”

27:14 So he went and got the goats 26  and brought them to his mother. She 27  prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 28  on his hands 29  and the smooth part of his neck. 27:17 Then she handed 30  the tasty food and the bread she had made to her son Jacob.

27:18 He went to his father and said, “My father!” Isaac 31  replied, “Here I am. Which are you, my son?” 32  27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 33  and eat some of my wild game so that you can bless me.” 34  27:20 But Isaac asked his son, “How in the world 35  did you find it so quickly, 36  my son?” “Because the Lord your God brought it to me,” 37  he replied. 38  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 39  my son, and know for certain if you really are my son Esau.” 40  27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 41  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 42  replied. 27:25 Isaac 43  said, “Bring some of the wild game for me to eat, my son. 44  Then I will bless you.” 45  So Jacob 46  brought it to him, and he ate it. He also brought him wine, and Isaac 47  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 48  went over and kissed him. When Isaac caught the scent 49  of his clothing, he blessed him, saying,

“Yes, 50  my son smells

like the scent of an open field

which the Lord has blessed.

27:28 May God give you

the dew of the sky 51 

and the richness 52  of the earth,

and plenty of grain and new wine.

27:29 May peoples serve you

and nations bow down to you.

You will be 53  lord 54  over your brothers,

and the sons of your mother will bow down to you. 55 

May those who curse you be cursed,

and those who bless you be blessed.”

27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 56  his father’s 57  presence, when his brother Esau returned from the hunt. 58  27:31 He also prepared some tasty food and brought it to his father. Esau 59  said to him, “My father, get up 60  and eat some of your son’s wild game. Then you can bless me.” 61  27:32 His father Isaac asked, 62  “Who are you?” “I am your firstborn son,” 63  he replied, “Esau!” 27:33 Isaac began to shake violently 64  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 65  He will indeed be blessed!”

27:34 When Esau heard 66  his father’s words, he wailed loudly and bitterly. 67  He said to his father, “Bless me too, my father!” 27:35 But Isaac 68  replied, “Your brother came in here deceitfully and took away 69  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 70  He has tripped me up 71  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 72  Then Esau wept loudly. 73 

27:39 So his father Isaac said to him,

“Indeed, 74  your home will be

away from the richness 75  of the earth,

and away from the dew of the sky above.

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” 76 

27:41 So Esau hated 77  Jacob because of the blessing his father had given to his brother. 78  Esau said privately, 79  “The time 80  of mourning for my father is near; then I will kill 81  my brother Jacob!”

27:42 When Rebekah heard what her older son Esau had said, 82  she quickly summoned 83  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 84  27:43 Now then, my son, do what I say. 85  Run away immediately 86  to my brother Laban in Haran. 27:44 Live with him for a little while 87  until your brother’s rage subsides. 27:45 Stay there 88  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 89  Why should I lose both of you in one day?” 90 

27:46 Then Rebekah said to Isaac, “I am deeply depressed 91  because of these daughters of Heth. 92  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 93 

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 94  28:2 Leave immediately 95  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God 96  bless you! May he make you fruitful and give you a multitude of descendants! 97  Then you will become 98  a large nation. 99  28:4 May he give you and your descendants the blessing he gave to Abraham 100  so that you may possess the land 101  God gave to Abraham, the land where you have been living as a temporary resident.” 102  28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. 103  As he blessed him, 104  Isaac commanded him, “You must not marry a Canaanite woman.” 105  28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 106  that the Canaanite women 107  were displeasing to 108  his father Isaac. 28:9 So Esau went to Ishmael and married 109  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Jacob’s Dream at Bethel

28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 110  where he decided to camp because the sun had gone down. 111  He took one of the stones 112  and placed it near his head. 113  Then he fell asleep 114  in that place 28:12 and had a dream. 115  He saw 116  a stairway 117  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 118  I will give you and your descendants the ground 119  you are lying on. 28:14 Your descendants will be like the dust of the earth, 120  and you will spread out 121  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 122  using your name and that of your descendants. 123  28:15 I am with you! 124  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

28:16 Then Jacob woke up 125  and thought, 126  “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

28:18 Early 127  in the morning Jacob 128  took the stone he had placed near his head 129  and set it up as a sacred stone. 130  Then he poured oil on top of it. 28:19 He called that place Bethel, 131  although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 132  to eat and clothing to wear, 28:21 and I return safely to my father’s home, 133  then the Lord will become my God. 28:22 Then this stone 134  that I have set up as a sacred stone will be the house of God, and I will surely 135  give you back a tenth of everything you give me.” 136 

The Marriages of Jacob

29:1 So Jacob moved on 137  and came to the land of the eastern people. 138  29:2 He saw 139  in the field a well with 140  three flocks of sheep lying beside it, because the flocks were watered from that well. Now 141  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 142  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 143  of Nahor?” “We know him,” 144  they said. 29:6 “Is he well?” 145  Jacob asked. They replied, “He is well. 146  Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 147  said, “Since it is still the middle of the day, 148  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 149  29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 150  the sheep.”

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 151  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 152  and the sheep of his uncle Laban, he 153  went over 154  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 155  29:11 Then Jacob kissed Rachel and began to weep loudly. 156  29:12 When Jacob explained 157  to Rachel that he was a relative of her father 158  and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 159  told Laban how he was related to him. 160  29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 161  So Jacob 162  stayed with him for a month. 163 

29:15 Then Laban said to Jacob, “Should you work 164  for me for nothing because you are my relative? 165  Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 166  the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 167  but Rachel had a lovely figure and beautiful appearance.) 168  29:18 Since Jacob had fallen in love with 169  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 170  Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 171  But they seemed like only a few days to him 172  because his love for her was so great. 173 

29:21 Finally Jacob said 174  to Laban, “Give me my wife, for my time of service is up. 175  I want to have marital relations with her.” 176  29:22 So Laban invited all the people 177  of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 178  to Jacob, 179  and Jacob 180  had marital relations with her. 181  29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 182 

29:25 In the morning Jacob discovered it was Leah! 183  So Jacob 184  said to Laban, “What in the world have you done to me! 185  Didn’t I work for you in exchange for Rachel? Why have you tricked 186  me?” 29:26 “It is not our custom here,” 187  Laban replied, “to give the younger daughter in marriage 188  before the firstborn. 29:27 Complete my older daughter’s bridal week. 189  Then we will give you the younger one 190  too, in exchange for seven more years of work.” 191 

29:28 Jacob did as Laban said. 192  When Jacob 193  completed Leah’s bridal week, 194  Laban gave him his daughter Rachel to be his wife. 195  29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 196  29:30 Jacob 197  had marital relations 198  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 199  for seven more years. 200 

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, 201  he enabled her to become pregnant 202  while Rachel remained childless. 29:32 So Leah became pregnant 203  and gave birth to a son. She named him Reuben, 204  for she said, “The Lord has looked with pity on my oppressed condition. 205  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 206  he gave me this one too.” So she named him Simeon. 207 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 208  because I have given birth to three sons for him.” That is why he was named Levi. 209 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 210  Then she stopped having children.

30:1 When Rachel saw that she could not give Jacob children, she 211  became jealous of her sister. She said to Jacob, “Give me children 212  or I’ll die!” 30:2 Jacob became furious 213  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 214  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 215  her so that she can bear 216  children 217  for me 218  and I can have a family through her.” 219 

30:4 So Rachel 220  gave him her servant Bilhah as a wife, and Jacob had marital relations with 221  her. 30:5 Bilhah became pregnant 222  and gave Jacob a son. 223  30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 224  and given me a son.” That is why 225  she named him Dan. 226 

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 227  30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 228  So she named him Naphtali. 229 

30:9 When Leah saw that she had stopped having children, she gave 230  her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 231  30:11 Leah said, “How fortunate!” 232  So she named him Gad. 233 

30:12 Then Leah’s servant Zilpah gave Jacob another son. 234  30:13 Leah said, “How happy I am, 235  for women 236  will call me happy!” So she named him Asher. 237 

30:14 At the time 238  of the wheat harvest Reuben went out and found some mandrake plants 239  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 240  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 241  Rachel said, “he may sleep 242  with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 243  with me because I have paid for your services 244  with my son’s mandrakes.” So he had marital relations 245  with her that night. 30:17 God paid attention 246  to Leah; she became pregnant 247  and gave Jacob a son for the fifth time. 248  30:18 Then Leah said, “God has granted me a reward 249  because I gave my servant to my husband as a wife.” 250  So she named him Issachar. 251 

30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 252  30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 253 

30:21 After that she gave birth to a daughter and named her Dinah.

30:22 Then God took note of 254  Rachel. He paid attention to her and enabled her to become pregnant. 255  30:23 She became pregnant 256  and gave birth to a son. Then she said, “God has taken away my shame.” 257  30:24 She named him Joseph, 258  saying, “May the Lord give me yet another son.”

The Flocks of Jacob

30:25 After Rachel had given birth 259  to Joseph, Jacob said to Laban, “Send 260  me on my way so that I can go 261  home to my own country. 262  30:26 Let me take my wives and my children whom I have acquired by working for you. 263  Then I’ll depart, 264  because you know how hard I’ve worked for you.” 265 

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 266  for I have learned by divination 267  that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 268 

30:29 “You know how I have worked for you,” Jacob replied, 269  “and how well your livestock have fared under my care. 270  30:30 Indeed, 271  you had little before I arrived, 272  but now your possessions have increased many times over. 273  The Lord has blessed you wherever I worked. 274  But now, how long must it be before I do something for my own family too?” 275 

30:31 So Laban asked, 276  “What should I give you?” “You don’t need to give me a thing,” 277  Jacob replied, 278  “but if you agree to this one condition, 279  I will continue to care for 280  your flocks and protect them: 30:32 Let me walk among 281  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, 282  and the spotted or speckled goats. 283  These animals will be my wages. 284  30:33 My integrity will testify for me 285  later on. 286  When you come to verify that I’ve taken only the wages we agreed on, 287  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” 288  30:34 “Agreed!” said Laban, “It will be as you say.” 289 

30:35 So that day Laban 290  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care 291  of his sons. 30:36 Then he separated them from Jacob by a three-day journey, 292  while 293  Jacob was taking care of the rest of Laban’s flocks.

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. 294  30:39 When the sheep mated 295  in front of the branches, they 296  gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face 297  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, 298  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. 299  So the weaker animals ended up belonging to Laban 300  and the stronger animals to Jacob. 30:43 In this way Jacob 301  became extremely prosperous. He owned 302  large flocks, male and female servants, camels, and donkeys.

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, 303  “Jacob has taken everything that belonged to our father! He has gotten rich 304  at our father’s expense!” 305  31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 306 

31:3 The Lord said to Jacob, “Return to the land of your fathers 307  and to your relatives. I will be with you.” 308  31:4 So Jacob sent a message for Rachel and Leah 309  to come to the field 310  where his flocks were. 311  31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 312  but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 313  31:7 but your father has humiliated 314  me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, 315  ‘The speckled animals 316  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.

31:10 “Once 317  during breeding season I saw 318  in a dream that the male goats mating with 319  the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe 320  that all the male goats mating with 321  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, 322  where you anointed 323  the sacred stone and made a vow to me. 324  Now leave this land immediately 325  and return to your native land.’”

31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 326  in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 327  the money paid for us! 328  31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

31:17 So Jacob immediately put his children and his wives on the camels. 329  31:18 He took 330  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 331 

31:19 While Laban had gone to shear his sheep, 332  Rachel stole the household idols 333  that belonged to her father. 31:20 Jacob also deceived 334  Laban the Aramean by not telling him that he was leaving. 335  31:21 He left 336  with all he owned. He quickly crossed 337  the Euphrates River 338  and headed for 339  the hill country of Gilead.

31:22 Three days later Laban discovered Jacob had left. 340  31:23 So he took his relatives 341  with him and pursued Jacob 342  for seven days. 343  He caught up with 344  him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, 345  “Be careful 346  that you neither bless nor curse Jacob.” 347 

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 348  31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 349  and carried away my daughters as if they were captives of war! 350  31:27 Why did you run away secretly 351  and deceive me? 352  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 353  31:28 You didn’t even allow me to kiss my daughters and my grandchildren 354  good-bye. You have acted foolishly! 31:29 I have 355  the power to do you harm, but the God of your father told me last night, ‘Be careful 356  that you neither bless nor curse Jacob.’ 357  31:30 Now I understand that 358  you have gone away 359  because you longed desperately 360  for your father’s house. Yet why did you steal my gods?” 361 

31:31 “I left secretly because I was afraid!” 362  Jacob replied to Laban. “I thought 363  you might take your daughters away from me by force. 364  31:32 Whoever has taken your gods will be put to death! 365  In the presence of our relatives 366  identify whatever is yours and take it.” 367  (Now Jacob did not know that Rachel had stolen them.) 368 

31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 369  Then he left Leah’s tent and entered Rachel’s. 370  31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 371  and sat on them.) 372  Laban searched the whole tent, but did not find them. 373  31:35 Rachel 374  said to her father, “Don’t be angry, 375  my lord. I cannot stand up 376  in your presence because I am having my period.” 377  So he searched thoroughly, 378  but did not find the idols.

31:36 Jacob became angry 379  and argued with Laban. “What did I do wrong?” he demanded of Laban. 380  “What sin of mine prompted you to chase after me in hot pursuit? 381  31:37 When you searched through all my goods, did you find anything that belonged to you? 382  Set it here before my relatives and yours, 383  and let them settle the dispute between the two of us! 384 

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. 385  You always made me pay for every missing animal, 386  whether it was taken by day or at night. 31:40 I was consumed by scorching heat 387  during the day and by piercing cold 388  at night, and I went without sleep. 389  31:41 This was my lot 390  for twenty years in your house: I worked like a slave 391  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 392  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 393  and he rebuked you last night.”

31:43 Laban replied 394  to Jacob, “These women 395  are my daughters, these children are my grandchildren, 396  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 397  or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, 398  you and I, and it will be 399  proof that we have made peace.” 400 

31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he 401  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 402  They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 403  but Jacob called it Galeed. 404 

31:48 Laban said, “This pile of stones is a witness of our agreement 405  today.” That is why it was called Galeed. 31:49 It was also called Mizpah 406  because he said, “May the Lord watch 407  between us 408  when we are out of sight of one another. 409  31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 410  that God is witness to your actions.” 411 

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 412  31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 413  31:53 May the God of Abraham and the god of Nahor, 414  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 415  31:54 Then Jacob offered a sacrifice 416  on the mountain and invited his relatives to eat the meal. 417  They ate the meal and spent the night on the mountain.

31:55 (32:1) 418  Early in the morning Laban kissed 419  his grandchildren 420  and his daughters goodbye and blessed them. Then Laban left and returned home. 421 

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God 422  met him. 32:2 When Jacob saw them, he exclaimed, 423  “This is the camp of God!” So he named that place Mahanaim. 424 

32:3 Jacob sent messengers on ahead 425  to his brother Esau in the land of Seir, the region 426  of Edom. 32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant 427  Jacob says: I have been staying with Laban until now. 32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent 428  this message 429  to inform my lord, so that I may find favor in your sight.’”

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 430  he thought, 431  “then the other camp will be able to escape.” 432 

32:9 Then Jacob prayed, 433  “O God of my father Abraham, God of my father Isaac, O Lord, you said 434  to me, ‘Return to your land and to your relatives and I will make you prosper.’ 435  32:10 I am not worthy of all the faithful love 436  you have shown 437  your servant. With only my walking stick 438  I crossed the Jordan, 439  but now I have become two camps. 32:11 Rescue me, 440  I pray, from the hand 441  of my brother Esau, 442  for I am afraid he will come 443  and attack me, as well as the mothers with their children. 444  32:12 But you 445  said, ‘I will certainly make you prosper 446  and will make 447  your descendants like the sand on the seashore, too numerous to count.’” 448 

32:13 Jacob 449  stayed there that night. Then he sent 450  as a gift 451  to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to 452  his servants, who divided them into herds. 453  He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, 454  “When my brother Esau meets you and asks, ‘To whom do you belong? 455  Where are you going? Whose herds are you driving?’ 456  32:18 then you must say, 457  ‘They belong 458  to your servant Jacob. 459  They have been sent as a gift to my lord Esau. 460  In fact Jacob himself is behind us.’” 461 

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. 462  32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 463  Jacob thought, 464  “I will first appease him 465  by sending a gift ahead of me. 466  After that I will meet him. 467  Perhaps he will accept me.” 468  32:21 So the gifts were sent on ahead of him 469  while he spent that night in the camp. 470 

32:22 During the night Jacob quickly took 471  his two wives, his two female servants, and his eleven sons 472  and crossed the ford of the Jabbok. 473  32:23 He took them and sent them across the stream along with all his possessions. 474  32:24 So Jacob was left alone. Then a man 475  wrestled 476  with him until daybreak. 477  32:25 When the man 478  saw that he could not defeat Jacob, 479  he struck 480  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

32:26 Then the man 481  said, “Let me go, for the dawn is breaking.” 482  “I will not let you go,” Jacob replied, 483  “unless you bless me.” 484  32:27 The man asked him, 485  “What is your name?” 486  He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, 487  “but Israel, 488  because you have fought 489  with God and with men and have prevailed.”

32:29 Then Jacob asked, “Please tell me your name.” 490  “Why 491  do you ask my name?” the man replied. 492  Then he blessed 493  Jacob 494  there. 32:30 So Jacob named the place Peniel, 495  explaining, 496  “Certainly 497  I have seen God face to face 498  and have survived.” 499 

32:31 The sun rose 500  over him as he crossed over Penuel, 501  but 502  he was limping because of his hip. 32:32 That is why to this day 503  the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck 504  the socket of Jacob’s hip near the attached sinew.

Jacob Meets Esau

33:1 Jacob looked up 505  and saw that Esau was coming 506  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants. 33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. 507  33:3 But Jacob 508  himself went on ahead of them, and he bowed toward the ground seven times as he approached 509  his brother. 33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept. 33:5 When Esau 510  looked up 511  and saw the women and the children, he asked, “Who are these people with you?” Jacob 512  replied, “The children whom God has graciously given 513  your servant.” 33:6 The female servants came forward with their children and bowed down. 514  33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.

33:8 Esau 515  then asked, “What did you intend 516  by sending all these herds to meet me?” 517  Jacob 518  replied, “To find favor in your sight, my lord.” 33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.” 33:10 “No, please take them,” Jacob said. 519  “If I have found favor in your sight, accept 520  my gift from my hand. Now that I have seen your face and you have accepted me, 521  it is as if I have seen the face of God. 522  33:11 Please take my present 523  that was brought to you, for God has been generous 524  to me and I have all I need.” 525  When Jacob urged him, he took it. 526 

33:12 Then Esau 527  said, “Let’s be on our way! 528  I will go in front of you.” 33:13 But Jacob 529  said to him, “My lord knows that the children are young, 530  and that I have to look after the sheep and cattle that are nursing their young. 531  If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, 532  until I come to my lord at Seir.”

33:15 So Esau said, “Let me leave some of my men with you.” 533  “Why do that?” Jacob replied. 534  “My lord has already been kind enough to me.” 535 

33:16 So that same day Esau made his way back 536  to Seir. 33:17 But 537  Jacob traveled to Succoth 538  where he built himself a house and made shelters for his livestock. That is why the place was called 539  Succoth. 540 

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 541  the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 542  from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 543  33:20 There he set up an altar and called it “The God of Israel is God.” 544 

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet 545  the young women 546  of the land. 34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, 547  and sexually assaulted her. 548  34:3 Then he became very attached 549  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 550  34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” 551  34:5 When 552  Jacob heard that Shechem 553  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent 554  until they came in.

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. 555  34:7 Now Jacob’s sons had come in from the field when they heard the news. 556  They 557  were offended 558  and very angry because Shechem 559  had disgraced Israel 560  by sexually assaulting 561  Jacob’s daughter, a crime that should not be committed. 562 

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. 563  Please give her to him as his wife. 34:9 Intermarry with us. 564  Let us marry your daughters, and take our daughters as wives for yourselves. 565  34:10 You may live 566  among us, and the land will be open to you. 567  Live in it, travel freely in it, 568  and acquire property in it.”

34:11 Then Shechem said to Dinah’s 569  father and brothers, “Let me find favor in your sight, and whatever you require of me 570  I’ll give. 571  34:12 You can make the bride price and the gift I must bring very expensive, 572  and I’ll give 573  whatever you ask 574  of me. Just give me the young woman as my wife!”

34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 575  had violated their sister Dinah. 34:14 They said to them, “We cannot give 576  our sister to a man who is not circumcised, for it would be a disgrace 577  to us. 34:15 We will give you our consent on this one condition: You must become 578  like us by circumcising 579  all your males. 34:16 Then we will give 580  you our daughters to marry, 581  and we will take your daughters as wives for ourselves, and we will live among you and become one people. 34:17 But if you do not agree to our terms 582  by being circumcised, then we will take 583  our sister 584  and depart.”

34:18 Their offer pleased Hamor and his son Shechem. 585  34:19 The young man did not delay in doing what they asked 586  because he wanted Jacob’s daughter Dinah 587  badly. (Now he was more important 588  than anyone in his father’s household.) 589  34:20 So Hamor and his son Shechem went to the gate 590  of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough 591  for them. We will take their daughters for wives, and we will give them our daughters to marry. 592  34:22 Only on this one condition will these men consent to live with us and become one people: They demand 593  that every male among us be circumcised just as they are circumcised. 34:23 If we do so, 594  won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”

34:24 All the men who assembled at the city gate 595  agreed with 596  Hamor and his son Shechem. Every male who assembled at the city gate 597  was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword 598  and went to the unsuspecting city 599  and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them 600  and looted the city because their sister had been violated. 601  34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. 602  34:29 They captured as plunder 603  all their wealth, all their little ones, and their wives, including everything in the houses.

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin 604  on me by making me a foul odor 605  among the inhabitants of the land – among the Canaanites and the Perizzites. I 606  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” 34:31 But Simeon and Levi replied, 607  “Should he treat our sister like a common prostitute?”

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once 608  to Bethel 609  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 610  35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 611  Purify yourselves and change your clothes. 612  35:3 Let us go up at once 613  to Bethel. Then I will make 614  an altar there to God, who responded to me in my time of distress 615  and has been with me wherever I went.” 616 

35:4 So they gave Jacob all the foreign gods that were in their possession 617  and the rings that were in their ears. 618  Jacob buried them 619  under the oak 620  near Shechem 35:5 and they started on their journey. 621  The surrounding cities were afraid of God, 622  and they did not pursue the sons of Jacob.

35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) 623  in the land of Canaan. 624  35:7 He built an altar there and named the place El Bethel 625  because there God had revealed himself 626  to him when he was fleeing from his brother. 35:8 (Deborah, 627  Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 628  Oak of Weeping.) 629 

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him. 35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. 630  35:11 Then God said to him, “I am the sovereign God. 631  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 632  35:12 The land I gave 633  to Abraham and Isaac I will give to you. To your descendants 634  I will also give this land.” 35:13 Then God went up from the place 635  where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 636  He poured out a drink offering on it, and then he poured oil on it. 637  35:15 Jacob named the place 638  where God spoke with him Bethel. 639 

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 640  Rachel went into labor 641  – and her labor was hard. 35:17 When her labor was at its hardest, 642  the midwife said to her, “Don’t be afraid, for you are having another son.” 643  35:18 With her dying breath, 644  she named him Ben-Oni. 645  But his father called him Benjamin instead. 646  35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 647  35:20 Jacob set up a marker 648  over her grave; it is 649  the Marker of Rachel’s Grave to this day.

35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 650  35:22 While Israel was living in that land, Reuben had sexual relations with 651  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.

35:24 The sons of Rachel were Joseph and Benjamin.

35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.

35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.

These were the sons of Jacob who were born to him in Paddan Aram.

35:27 So Jacob came back to his father Isaac in Mamre, 652  to Kiriath Arba 653  (that is, Hebron), where Abraham and Isaac had stayed. 654  35:28 Isaac lived to be 180 years old. 655  35:29 Then Isaac breathed his last and joined his ancestors. 656  He died an old man who had lived a full life. 657  His sons Esau and Jacob buried him.

The Descendants of Esau

36:1 What follows is the account of Esau (also known as Edom). 658 

36:2 Esau took his wives from the Canaanites: 659  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 660  of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.

36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 661  Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 662  was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. 663 

36:9 This is the account of Esau, the father 664  of the Edomites, in the hill country of Seir.

36:10 These were the names of Esau’s sons:

Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.

36:11 The sons of Eliphaz were:

Teman, Omar, Zepho, Gatam, and Kenaz.

36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons 665  of Esau’s wife Adah.

36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 666  of Esau’s wife Basemath.

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 667  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

36:15 These were the chiefs 668  among the descendants 669  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 670  chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 671  of Adah.

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons 672  of Esau’s wife Basemath.

36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.

36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.

36:20 These were the sons of Seir the Horite, 673  who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants 674  of Seir in the land of Edom.

36:22 The sons of Lotan were Hori and Homam; 675  Lotan’s sister was Timna.

36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 676  and Onam.

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 677  in the wilderness as he pastured the donkeys of his father Zibeon).

36:25 These were the children 678  of Anah: Dishon and Oholibamah, the daughter of Anah.

36:26 These were the sons of Dishon: 679  Hemdan, Eshban, Ithran, and Keran.

36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.

36:28 These were the sons of Dishan: Uz and Aran.

36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 680 

36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.

36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.

36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.

36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.

36:36 When Hadad died, Samlah from Masrekah reigned in his place.

36:37 When Samlah died, Shaul from Rehoboth by the River 681  reigned in his place.

36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.

36:39 When Baal-Hanan the son of Achbor died, Hadad 682  reigned in his place; the name of his city was Pau. 683  His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 684  in the land they possessed. This was Esau, the father of the Edomites.

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, 685  in the land of Canaan. 686 

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, 687  was taking care of 688  the flocks with his brothers. Now he was a youngster 689  working with the sons of Bilhah and Zilpah, his father’s wives. 690  Joseph brought back a bad report about them 691  to their father.

37:3 Now Israel loved Joseph more than all his sons 692  because he was a son born to him late in life, 693  and he made a special 694  tunic for him. 37:4 When Joseph’s 695  brothers saw that their father loved him more than any of them, 696  they hated Joseph 697  and were not able to speak to him kindly. 698 

37:5 Joseph 699  had a dream, 700  and when he told his brothers about it, 701  they hated him even more. 702  37:6 He said to them, “Listen to this dream I had: 703  37:7 There we were, 704  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 705  to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 706  They hated him even more 707  because of his dream and because of what he said. 708 

37:9 Then he had another dream, 709  and told it to his brothers. “Look,” 710  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 711  Will I, your mother, and your brothers really come and bow down to you?” 712  37:11 His brothers were jealous 713  of him, but his father kept in mind what Joseph said. 714 

37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 715  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 716  Joseph replied. 717  37:14 So Jacob 718  said to him, “Go now and check on 719  the welfare 720  of your brothers and of the flocks, and bring me word.” So Jacob 721  sent him from the valley of Hebron.

37:15 When Joseph reached Shechem, 722  a man found him wandering 723  in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell 724  me where they are grazing their flocks.” 37:17 The man said, “They left this area, 725  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

37:18 Now Joseph’s brothers 726  saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 727  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 728  animal ate him. Then we’ll see how his dreams turn out!” 729 

37:21 When Reuben heard this, he rescued Joseph 730  from their hands, 731  saying, 732  “Let’s not take his life!” 733  37:22 Reuben continued, 734  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 735  (Reuben said this 736  so he could rescue Joseph 737  from them 738  and take him back to his father.)

37:23 When Joseph reached his brothers, they stripped him 739  of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 740  there was no water in it.)

37:25 When they sat down to eat their food, they looked up 741  and saw 742  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 743  37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, 744  for after all, he is our brother, our own flesh.” His brothers agreed. 745  37:28 So when the Midianite 746  merchants passed by, Joseph’s brothers pulled 747  him 748  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 749  then took Joseph to Egypt.

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 750  He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, 751  and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 752  and said, “We found this. Determine now whether it is your son’s tunic or not.”

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 753  Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 754  and mourned for his son many days. 37:35 All his sons and daughters stood by 755  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 756  So Joseph’s 757  father wept for him.

37:36 Now 758  in Egypt the Midianites 759  sold Joseph 760  to Potiphar, one of Pharaoh’s officials, the captain of the guard. 761 

Judah and Tamar

38:1 At that time Judah left 762  his brothers and stayed 763  with an Adullamite man 764  named Hirah.

38:2 There Judah saw the daughter of a Canaanite man 765  named Shua. 766  Judah acquired her as a wife 767  and had marital relations with her. 768  38:3 She became pregnant 769  and had a son. Judah named 770  him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 771  yet another son, whom she named Shelah. She gave birth to him in Kezib. 772 

38:6 Judah acquired 773  a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

38:8 Then Judah said to Onan, “Have sexual relations with 774  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 775  up a descendant for your brother.” 776  38:9 But Onan knew that the child 777  would not be considered his. 778  So whenever 779  he had sexual relations with 780  his brother’s wife, he withdrew prematurely 781  so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 782  killed him too.

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 783  “I don’t want him to die like his brothers.” 784  So Tamar went and lived in her father’s house.

38:12 After some time 785  Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 786  his friend Hirah the Adullamite. 38:13 Tamar was told, 787  “Look, your father-in-law is going up 788  to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 789  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 790 

38:15 When Judah saw her, he thought she was a prostitute 791  because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 792  (He did not realize 793  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 794  38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 795  38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 796  She became pregnant by him. 38:19 She left immediately, 797  removed her veil, and put on her widow’s clothes.

38:20 Then Judah had his friend Hirah 798  the Adullamite take a young goat to get back from the woman the items he had given in pledge, 799  but Hirah 800  could not find her. 38:21 He asked the men who were there, 801  “Where is the cult prostitute 802  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 803  for herself. Otherwise we will appear to be dishonest. 804  I did indeed send this young goat, but you couldn’t find her.”

38:24 After three months Judah was told, 805  “Your daughter-in-law Tamar has turned to prostitution, 806  and as a result she has become pregnant.” 807  Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 808  to her father-in-law: “I am pregnant by the man to whom these belong.” 809  Then she said, “Identify 810  the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 811  than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 812  again.

38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 813  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 814  She said, “How you have broken out of the womb!” 815  So he was named Perez. 816  38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 817 

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. 818  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 819  purchased him from 820  the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 821  and lived 822  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 823  39:4 So Joseph found favor in his sight and became his personal attendant. 824  Potiphar appointed Joseph 825  overseer of his household and put him in charge 826  of everything he owned. 39:5 From the time 827  Potiphar 828  appointed him over his household and over all that he owned, the Lord blessed 829  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 830  in his house and in his fields. 831  39:6 So Potiphar 832  left 833  everything he had in Joseph’s care; 834  he gave no thought 835  to anything except the food he ate. 836 

Now Joseph was well built and good-looking. 837  39:7 Soon after these things, his master’s wife took notice of 838  Joseph and said, “Have sex with me.” 839  39:8 But he refused, saying 840  to his master’s wife, “Look, my master does not give any thought 841  to his household with me here, 842  and everything that he owns he has put into my care. 843  39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 844  such a great evil and sin against God?” 39:10 Even though she continued to speak 845  to Joseph day after day, he did not respond 846  to her invitation to have sex with her. 847 

39:11 One day 848  he went into the house to do his work when none of the household servants 849  were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran 850  outside. 851  39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought 852  in a Hebrew man 853  to us to humiliate us. 854  He tried to have sex with me, 855  but I screamed loudly. 856  39:15 When he heard me raise 857  my voice and scream, he left his outer garment beside me and ran outside.”

39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: 858  “That Hebrew slave 859  you brought to us tried to humiliate me, 860  39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

39:19 When his master heard his wife say, 861  “This is the way 862  your slave treated me,” 863  he became furious. 864  39:20 Joseph’s master took him and threw him into the prison, 865  the place where the king’s prisoners were confined. So he was there in the prison. 866 

39:21 But the Lord was with Joseph and showed him kindness. 867  He granted him favor in the sight of the prison warden. 868  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 869  39:23 The warden did not concern himself 870  with anything that was in Joseph’s 871  care because the Lord was with him and whatever he was doing the Lord was making successful.

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[27:1]  1 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  2 tn Heb “and his eyes were weak from seeing.”

[27:1]  3 tn Heb “greater” (in terms of age).

[27:1]  4 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:2]  5 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  6 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  7 tn Heb “I do not know the day of my death.”

[27:3]  8 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

[27:4]  9 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  10 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:5]  11 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  12 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:7]  13 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  14 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  15 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:8]  16 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  17 tn Heb “to that which I am commanding you.”

[27:9]  18 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:10]  19 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.

[27:10]  20 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.

[27:10]  21 tn Heb “so that.” The conjunction indicates purpose or result.

[27:11]  22 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:12]  23 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[27:13]  24 tn Heb “upon me your curse.”

[27:13]  25 tn Heb “only listen to my voice.”

[27:14]  26 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  27 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[27:16]  28 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.

[27:16]  29 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”

[27:17]  30 tn Heb “gave…into the hand of.”

[27:18]  31 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  32 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:19]  33 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  34 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[27:20]  35 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  36 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  37 tn Heb “caused to meet before me.”

[27:20]  38 tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  39 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  40 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[27:23]  41 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[27:24]  42 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  43 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  44 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  45 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  46 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  47 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  48 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  49 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  50 tn Heb “see.”

[27:28]  51 tn Heb “and from the dew of the sky.”

[27:28]  52 tn Heb “and from the fatness.”

[27:29]  53 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  54 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  55 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[27:30]  56 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  57 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  58 tn Heb “and Esau his brother came from his hunt.”

[27:31]  59 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  60 tn Or “arise” (i.e., sit up).

[27:31]  61 tn Heb “so that your soul may bless me.”

[27:32]  62 tn Heb “said.”

[27:32]  63 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[27:33]  64 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  65 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[27:34]  66 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  67 tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:35]  68 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  69 tn Or “took”; “received.”

[27:36]  70 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  71 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[27:38]  72 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  73 tn Heb “and Esau lifted his voice and wept.”

[27:39]  74 tn Heb “look.”

[27:39]  75 tn Heb “from the fatness.”

[27:40]  76 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[27:41]  77 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  78 tn Heb “because of the blessing which his father blessed him.”

[27:41]  79 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  80 tn Heb “days.”

[27:41]  81 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[27:42]  82 tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  83 tn Heb “she sent and called for.”

[27:42]  84 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[27:43]  85 tn Heb “listen to my voice.”

[27:43]  86 tn Heb “arise, flee.”

[27:44]  87 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.

[27:45]  88 tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  89 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  90 tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  91 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  92 tn 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.

[27:46]  93 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[28:1]  94 tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  95 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  96 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  97 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  98 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  99 tn Heb “an assembly of peoples.”

[28:4]  100 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  101 tn The words “the land” have been supplied in the translation for clarity.

[28:4]  102 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[28:6]  103 tn Heb “to take for himself from there a wife.”

[28:6]  104 tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  105 tn Heb “you must not take a wife from the daughters of Canaan.”

[28:8]  106 tn Heb “saw.”

[28:8]  107 tn Heb “the daughters of Canaan.”

[28:8]  108 tn Heb “evil in the eyes of.”

[28:9]  109 tn Heb “took for a wife.”

[28:11]  110 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  111 tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  112 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  113 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  114 tn Heb “lay down.”

[28:12]  115 tn Heb “and dreamed.”

[28:12]  116 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  117 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[28:13]  118 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  119 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  120 tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  121 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  122 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  123 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  124 tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:16]  125 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  126 tn Heb “said.”

[28:18]  127 tn Heb “and he got up early…and he took.”

[28:18]  128 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  129 tn See the note on this phrase in v. 11.

[28:18]  130 tn Heb “standing stone.”

[28:19]  131 tn The name Bethel means “house of God” in Hebrew (see v. 17).

[28:20]  132 tn Heb “bread,” although the term can be used for food in general.

[28:21]  133 tn Heb “and I return in peace to the house of my father.”

[28:22]  134 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  135 tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  136 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[29:1]  137 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.

[29:1]  138 tn Heb “the land of the sons of the east.”

[29:2]  139 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  140 tn Heb “and look, there.”

[29:2]  141 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  142 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:5]  143 tn Heb “son.”

[29:5]  144 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[29:6]  145 tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  146 tn Heb “peace.”

[29:7]  147 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  148 tn Heb “the day is great.”

[29:7]  149 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[29:8]  150 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:9]  151 tn Heb “was a shepherdess.”

[29:10]  152 tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  153 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  154 tn Heb “drew near, approached.”

[29:10]  155 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:11]  156 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[29:12]  157 tn Heb “declared.”

[29:12]  158 tn Heb “that he [was] the brother of her father.”

[29:13]  159 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  160 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[29:14]  161 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  162 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  163 tn Heb “a month of days.”

[29:15]  164 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  165 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:16]  166 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.

[29:17]  167 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.

[29:17]  168 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”

[29:18]  169 tn Heb “Jacob loved.”

[29:19]  170 tn Heb “Better my giving her to you than my giving her to another man.”

[29:20]  171 tn Heb “in exchange for Rachel.”

[29:20]  172 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  173 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:21]  174 tn Heb “and Jacob said.”

[29:21]  175 tn Heb “my days are fulfilled.”

[29:21]  176 tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[29:22]  177 tn Heb “men.”

[29:23]  178 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  179 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  180 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  181 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:24]  182 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

[29:25]  183 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  184 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  185 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  186 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[29:26]  187 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  188 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:27]  189 tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  190 tn Heb “this other one.”

[29:27]  191 tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:28]  192 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  193 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  194 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  195 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[29:29]  196 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”

[29:30]  197 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  198 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  199 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  200 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[29:31]  201 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  202 tn Heb “he opened up her womb.”

[29:32]  203 tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  204 sn The name Reuben (רְאוּבֵן, rÿuven) means “look, a son.”

[29:32]  205 tn Heb “looked on my affliction.”

[29:33]  206 tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  207 sn The name Simeon (שִׁמְעוֹן, shimon) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:34]  208 tn Heb “will be joined to me.”

[29:34]  209 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[29:35]  210 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[30:1]  211 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  212 tn Heb “sons.”

[30:2]  213 tn Heb “and the anger of Jacob was hot.”

[30:2]  214 tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  215 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  216 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  217 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  218 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  219 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:4]  220 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

[30:4]  221 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

[30:5]  222 tn Or “Bilhah conceived” (also in v. 7).

[30:5]  223 tn Heb “and she bore for Jacob a son.”

[30:6]  224 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  225 tn Or “therefore.”

[30:6]  226 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[30:7]  227 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[30:8]  228 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  229 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:9]  230 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:10]  231 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”

[30:11]  232 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”

[30:11]  233 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.

[30:12]  234 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”

[30:13]  235 tn The Hebrew statement apparently means “with my happiness.”

[30:13]  236 tn Heb “daughters.”

[30:13]  237 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[30:14]  238 tn Heb “during the days.”

[30:14]  239 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[30:15]  240 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  241 tn Heb “therefore.”

[30:15]  242 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[30:16]  243 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

[30:16]  244 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

[30:16]  245 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.

[30:17]  246 tn Heb “listened to.”

[30:17]  247 tn Or “she conceived” (also in v. 19).

[30:17]  248 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[30:18]  249 tn Heb “God has given my reward.”

[30:18]  250 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  251 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[30:19]  252 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.

[30:20]  253 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.

[30:22]  254 tn Heb “remembered.”

[30:22]  255 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[30:23]  256 tn Or “conceived.”

[30:23]  257 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[30:24]  258 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[30:25]  259 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  260 tn The imperatival form here expresses a request.

[30:25]  261 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  262 tn Heb “to my place and to my land.”

[30:26]  263 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  264 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  265 tn Heb “for you, you know my service [with] which I have served you.”

[30:27]  266 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  267 tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[30:28]  268 tn Heb “set your wage for me so I may give [it].”

[30:29]  269 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  270 tn Heb “and how your cattle were with me.”

[30:30]  271 tn Or “for.”

[30:30]  272 tn Heb “before me.”

[30:30]  273 tn Heb “and it has broken out with respect to abundance.”

[30:30]  274 tn Heb “at my foot.”

[30:30]  275 tn Heb “How long [until] I do, also I, for my house?”

[30:31]  276 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  277 tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  278 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  279 tn Heb “If you do for me this thing.”

[30:31]  280 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:32]  281 tn Heb “pass through.”

[30:32]  282 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  283 tn Heb “and the spotted and speckled among the goats.”

[30:32]  284 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:33]  285 tn Heb “will answer on my behalf.”

[30:33]  286 tn Heb “on the following day,” or “tomorrow.”

[30:33]  287 tn Heb “when you come concerning my wage before you.”

[30:33]  288 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[30:34]  289 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.

[30:35]  290 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  291 tn Heb “and he gave [them] into the hand.”

[30:36]  292 tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  293 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[30:38]  294 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[30:39]  295 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  296 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[30:40]  297 tn Heb “and he set the faces of.”

[30:41]  298 tn Heb “and at every breeding-heat of the flock.”

[30:42]  299 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  300 tn Heb “were for Laban.”

[30:43]  301 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  302 tn Heb “and there were to him.”

[31:1]  303 tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  304 sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  305 tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:2]  306 tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

[31:3]  307 tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  308 sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:4]  309 tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  310 tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  311 tn Heb “to his flock.”

[31:5]  312 tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:6]  313 tn Heb “with all my strength.”

[31:7]  314 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[31:8]  315 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  316 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[31:10]  317 tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  318 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  319 tn Heb “going up on,” that is, mounting for intercourse.

[31:12]  320 tn Heb “lift up (now) your eyes and see.”

[31:12]  321 tn Heb “going up on,” that is, mounting for intercourse.

[31:13]  322 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  323 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  324 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  325 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:14]  326 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

[31:15]  327 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  328 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[31:17]  329 tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:18]  330 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  331 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:19]  332 tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  333 tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:20]  334 tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

[31:20]  335 tn Heb “fleeing,” which reflects Jacob’s viewpoint.

[31:21]  336 tn Heb “and he fled.”

[31:21]  337 tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

[31:21]  338 tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

[31:21]  339 tn Heb “he set his face.”

[31:22]  340 tn Heb “and it was told to Laban on the third day that Jacob had fled.”

[31:23]  341 tn Heb “his brothers.”

[31:23]  342 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  343 tn Heb “and he pursued after him a journey of seven days.”

[31:23]  344 tn Heb “drew close to.”

[31:24]  345 tn Heb “said to him.”

[31:24]  346 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  347 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:25]  348 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:26]  349 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  350 tn Heb “and you have led away my daughters like captives of a sword.”

[31:27]  351 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  352 tn Heb “and steal me.”

[31:27]  353 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[31:28]  354 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:29]  355 tn Heb “there is to my hand.”

[31:29]  356 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  357 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:30]  358 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  359 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  360 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  361 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[31:31]  362 tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

[31:31]  363 tn Heb “for I said.”

[31:31]  364 tn Heb “lest you steal your daughters from with me.”

[31:32]  365 tn Heb “With whomever you find your gods, he will not live.”

[31:32]  366 tn Heb “brothers.”

[31:32]  367 tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  368 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:33]  369 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

[31:33]  370 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

[31:34]  371 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  372 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  373 tn The word “them” has been supplied in the translation for clarification.

[31:35]  374 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  375 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  376 tn Heb “I am unable to rise.”

[31:35]  377 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  378 tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:36]  379 tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  380 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  381 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:37]  382 tn Heb “what did you find from all the goods of your house?”

[31:37]  383 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  384 tn Heb “that they may decide between us two.”

[31:39]  385 tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  386 tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[31:40]  387 tn Or “by drought.”

[31:40]  388 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  389 tn Heb “and my sleep fled from my eyes.”

[31:41]  390 tn Heb “this to me.”

[31:41]  391 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[31:42]  392 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  393 tn Heb “My oppression and the work of my hands God saw.”

[31:43]  394 tn Heb “answered and said.”

[31:43]  395 tn Heb “daughters.”

[31:43]  396 tn Heb “children.”

[31:43]  397 tn Heb “but to my daughters what can I do to these today?”

[31:44]  398 tn Heb “cut a covenant.”

[31:44]  399 tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

[31:44]  400 tn Heb “and it will become a witness between me and you.”

[31:46]  401 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  402 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, galed). See v. 48.

[31:47]  403 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  404 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

[31:48]  405 tn Heb “a witness between me and you.”

[31:49]  406 tn Heb “and Mizpah.”

[31:49]  407 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  408 tn Heb “between me and you.”

[31:49]  409 tn Heb “for we will be hidden, each man from his neighbor.”

[31:50]  410 tn Heb “see.”

[31:50]  411 tn Heb “between me and you.”

[31:51]  412 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[31:52]  413 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[31:53]  414 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  415 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[31:54]  416 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  417 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[31:55]  418 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

[31:55]  419 tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  420 tn Heb “his sons.”

[31:55]  421 tn Heb “to his place.”

[32:1]  422 sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[32:2]  423 tn Heb “and Jacob said when he saw them.”

[32:2]  424 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:3]  425 tn Heb “before him.”

[32:3]  426 tn Heb “field.”

[32:4]  427 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[32:5]  428 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  429 tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[32:8]  430 tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  431 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:8]  432 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.

[32:9]  433 tn Heb “said.”

[32:9]  434 tn Heb “the one who said.”

[32:9]  435 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[32:10]  436 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  437 tn Heb “you have done with.”

[32:10]  438 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  439 tn Heb “this Jordan.”

[32:11]  440 tn The imperative has the force of a prayer here, not a command.

[32:11]  441 tn The “hand” here is a metonymy for “power.”

[32:11]  442 tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  443 tn Heb “for I am afraid of him, lest he come.”

[32:11]  444 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[32:12]  445 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  446 tn 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.

[32:12]  447 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  448 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:13]  449 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  450 tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  451 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[32:16]  452 tn Heb “and he put them in the hand of.”

[32:16]  453 tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[32:17]  454 tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  455 tn Heb “to whom are you?”

[32:17]  456 tn Heb “and to whom are these before you?”

[32:18]  457 tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  458 tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  459 tn Heb “to your servant, to Jacob.”

[32:18]  460 tn Heb “to my lord, to Esau.”

[32:18]  461 tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[32:19]  462 tn 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.’”

[32:20]  463 tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  464 tn 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.”

[32:20]  465 tn 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.

[32:20]  466 tn Heb “with a gift going before me.”

[32:20]  467 tn Heb “I will see his face.”

[32:20]  468 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[32:21]  469 tn Heb “and the gift passed over upon his face.”

[32:21]  470 tn The disjunctive clause is circumstantial/temporal.

[32:22]  471 tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  472 tn 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).

[32:22]  473 sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[32:23]  474 tn Heb “and he sent across what he had.”

[32:24]  475 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.

[32:24]  476 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayyeaveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, yaaqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.

[32:24]  477 tn Heb “until the rising of the dawn.”

[32:25]  478 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  479 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  480 tn 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.

[32:26]  481 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:26]  482 tn Heb “dawn has arisen.”

[32:26]  483 tn 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.

[32:26]  484 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.

[32:27]  485 tn 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.

[32:27]  486 sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.

[32:28]  487 tn 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.

[32:28]  488 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  489 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisrael ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[32:29]  490 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  491 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  492 tn 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.

[32:29]  493 tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  494 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:30]  495 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  496 tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  497 tn Or “because.”

[32:30]  498 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  499 tn Heb “and my soul [= life] has been preserved.”

[32:31]  500 tn Heb “shone.”

[32:31]  501 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  502 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[32:32]  503 sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.

[32:32]  504 tn 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.

[33:1]  505 tn Heb “and Jacob lifted up his eyes.”

[33:1]  506 tn 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.

[33:2]  507 sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[33:3]  508 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:3]  509 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.

[33:5]  510 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  511 tn Heb “lifted up his eyes.”

[33:5]  512 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  513 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[33:6]  514 tn Heb “and the female servants drew near, they and their children and they bowed down.”

[33:8]  515 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  516 tn Heb “Who to you?”

[33:8]  517 tn Heb “all this camp which I met.”

[33:8]  518 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:10]  519 tn 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.

[33:10]  520 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  521 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  522 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:11]  523 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  524 tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  525 tn Heb “all.”

[33:11]  526 tn 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.

[33:12]  527 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:12]  528 tn 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.”

[33:13]  529 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  530 tn Heb “weak.”

[33:13]  531 tn Heb “and the sheep and the cattle nursing [are] upon me.”

[33:14]  532 tn 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.”

[33:15]  533 tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  534 tn 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.

[33:15]  535 tn Heb “I am finding favor in the eyes of my lord.”

[33:16]  536 tn Heb “returned on his way.”

[33:17]  537 tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  538 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  539 tn 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.

[33:17]  540 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[33:18]  541 tn Heb “in front of.”

[33:19]  542 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.

[33:19]  543 tn 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”).

[33:20]  544 tn 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.

[34:1]  545 tn 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.

[34:1]  546 tn Heb “daughters.”

[34:2]  547 tn 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.

[34:2]  548 tn 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.

[34:3]  549 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  550 tn 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”).

[34:4]  551 tn Heb “Take for me this young woman for a wife.”

[34:5]  552 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  553 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  554 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[34:6]  555 tn 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.

[34:7]  556 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  557 tn 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.

[34:7]  558 tn 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.

[34:7]  559 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  560 tn Heb “a disgraceful thing he did against Israel.”

[34:7]  561 tn 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.

[34:7]  562 tn 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.

[34:8]  563 tn 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).

[34:9]  564 tn Heb “form marriage alliances with us.”

[34:9]  565 tn 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.

[34:10]  566 tn The imperfect verbal form has a permissive nuance here.

[34:10]  567 tn Heb “before you.”

[34:10]  568 tn 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.”

[34:11]  569 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.

[34:11]  570 tn Heb “whatever you say.”

[34:11]  571 tn Or “pay.”

[34:12]  572 tn 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.

[34:12]  573 tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.

[34:12]  574 tn Heb “say.”

[34:13]  575 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:14]  576 tn 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.

[34:14]  577 tn 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.

[34:15]  578 tn Heb “if you are like us.”

[34:15]  579 tn The infinitive here explains how they would become like them.

[34:16]  580 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  581 tn 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.

[34:17]  582 tn Heb “listen to us.”

[34:17]  583 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  584 tn 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.

[34:18]  585 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[34:19]  586 tn Heb “doing the thing.”

[34:19]  587 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  588 tn 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).

[34:19]  589 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[34:20]  590 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[34:21]  591 tn Heb “wide on both hands,” that is, in both directions.

[34:21]  592 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:22]  593 tn Heb “when every one of our males is circumcised.”

[34:23]  594 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[34:24]  595 tn Heb “all those going out the gate of his city.”

[34:24]  596 tn Heb “listened to.”

[34:24]  597 tn Heb “all those going out the gate of his city.”

[34:25]  598 tn Heb “a man his sword.”

[34:25]  599 tn 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.

[34:27]  600 tn 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.

[34:27]  601 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[34:28]  602 tn Heb “and what was in the city and what was in the field they took.”

[34:29]  603 tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[34:30]  604 tn 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.

[34:30]  605 tn In the causative stem the Hebrew verb בָּאַשׁ (baash) 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.

[34:30]  606 tn Jacob speaks in the first person as the head and representative of the entire family.

[34:31]  607 tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.

[35:1]  608 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  609 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  610 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[35:2]  611 tn Heb “which are in your midst.”

[35:2]  612 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[35:3]  613 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  614 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  615 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  616 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:4]  617 tn Heb “in their hand.”

[35:4]  618 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  619 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  620 tn Or “terebinth.”

[35:5]  621 tn Heb “and they journeyed.”

[35:5]  622 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[35:6]  623 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:6]  624 tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”

[35:7]  625 sn The name El-Bethel means “God of Bethel.”

[35:7]  626 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[35:8]  627 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.

[35:8]  628 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.

[35:8]  629 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.

[35:10]  630 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:11]  631 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  632 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:12]  633 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain; but it has the sense “promised to give.”

[35:12]  634 tn Heb “and to your offspring after you.”

[35:13]  635 tn Heb “went up from upon him in the place.”

[35:14]  636 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  637 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[35:15]  638 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.

[35:15]  639 tn The name Bethel means “house of God” in Hebrew.

[35:16]  640 tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  641 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[35:17]  642 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).

[35:17]  643 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

[35:18]  644 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.

[35:18]  645 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.

[35:18]  646 tn The disjunctive clause is contrastive.

[35:19]  647 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.

[35:20]  648 tn Heb “standing stone.”

[35:20]  649 tn Or perhaps “it is known as” (cf. NEB).

[35:21]  650 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.

[35:22]  651 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:27]  652 tn This is an adverbial accusative of location.

[35:27]  653 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”

[35:27]  654 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.

[35:28]  655 tn Heb “And the days of Isaac were one hundred and eighty years.”

[35:29]  656 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[35:29]  657 tn Heb “old and full of years.”

[36:1]  658 sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.

[36:2]  659 tn Heb “from the daughters of Canaan.”

[36:2]  660 tn Heb “daughter,” but see Gen 36:24-25.

[36:6]  661 tn Heb “from before.”

[36:7]  662 tn Heb “land of their settlements.”

[36:8]  663 tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar seir) refers to the hill country or highlands of Seir.

[36:9]  664 sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.

[36:12]  665 tn Or “grandsons” (NIV); “descendants” (NEB).

[36:13]  666 tn Or “grandsons” (NIV); “descendants” (NEB).

[36:14]  667 tn Heb “daughter,” but see Gen 36:24-25.

[36:15]  668 tn Or “clan leaders” (so also throughout this chapter).

[36:15]  669 tn Or “sons.”

[36:16]  670 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).

[36:16]  671 tn Or “grandsons” (NIV); “descendants” (NEB).

[36:17]  672 tn Or “grandsons” (NIV); “descendants” (NEB).

[36:20]  673 sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[36:21]  674 tn Or “sons.”

[36:22]  675 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”

[36:23]  676 tn This name is given as “Shephi” in 1 Chr 1:40.

[36:24]  677 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[36:25]  678 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”

[36:26]  679 tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).

[36:31]  680 tn Or perhaps “before any Israelite king ruled over [them].”

[36:37]  681 tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”

[36:39]  682 tc 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).

[36:39]  683 tn The name of the city is given as “Pai” in 1 Chr 1:50.

[36:43]  684 tn Or perhaps “territories”; Heb “dwelling places.”

[37:1]  685 tn Heb “the land of the sojournings of his father.”

[37:1]  686 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.

[37:2]  687 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  688 tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  689 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  690 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  691 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:3]  692 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  693 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  694 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[37:4]  695 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  696 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  697 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  698 tn Heb “speak to him for peace.”

[37:5]  699 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  700 tn Heb “dreamed a dream.”

[37:5]  701 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  702 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:6]  703 tn Heb “hear this dream which I dreamed.”

[37:7]  704 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  705 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[37:8]  706 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  707 tn This construction is identical to the one in Gen 37:5.

[37:8]  708 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:9]  709 tn Heb “And he dreamed yet another dream.”

[37:9]  710 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:10]  711 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  712 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[37:11]  713 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  714 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:13]  715 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  716 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  717 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[37:14]  718 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  719 tn Heb “see.”

[37:14]  720 tn Heb “peace.”

[37:14]  721 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:15]  722 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  723 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[37:16]  724 tn The imperative in this sentence has more of the nuance of a request than a command.

[37:17]  725 tn Heb “they traveled from this place.”

[37:18]  726 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  727 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  728 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  729 tn Heb “what his dreams will be.”

[37:21]  730 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  731 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  732 tn Heb “and he said.”

[37:21]  733 tn Heb “we must not strike him down [with respect to] life.”

[37:22]  734 tn Heb “and Reuben said to them.”

[37:22]  735 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  736 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  737 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  738 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:23]  739 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  740 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[37:25]  741 tn Heb “lifted up their eyes.”

[37:25]  742 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  743 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:27]  744 tn Heb “let not our hand be upon him.”

[37:27]  745 tn Heb “listened.”

[37:28]  746 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  747 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  748 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  749 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[37:29]  750 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:31]  751 sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

[37:32]  752 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[37:33]  753 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[37:34]  754 tn Heb “and put sackcloth on his loins.”

[37:35]  755 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  756 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  757 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:36]  758 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.

[37:36]  759 tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”

[37:36]  760 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:36]  761 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.

[38:1]  762 tn Heb “went down from.”

[38:1]  763 tn Heb “and he turned aside unto.”

[38:1]  764 tn Heb “a man, an Adullamite.”

[38:2]  765 tn Heb “a man, a Canaanite.”

[38:2]  766 tn Heb “and his name was Shua.”

[38:2]  767 tn Heb “and he took her.”

[38:2]  768 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:3]  769 tn Or “she conceived” (also in the following verse).

[38:3]  770 tc 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.

[38:5]  771 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  772 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[38:6]  773 tn Heb “and Judah took.”

[38:8]  774 tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  775 tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  776 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

[38:9]  777 tn Heb “offspring.”

[38:9]  778 tn 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.

[38:9]  779 tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  780 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  781 tn 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.

[38:10]  782 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[38:11]  783 tn Heb “said.”

[38:11]  784 tn Heb “Otherwise he will die, also he, like his brothers.”

[38:12]  785 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.

[38:12]  786 tn Heb “and he went up to the shearers of his sheep, he and.”

[38:13]  787 tn Heb “And it was told to Tamar, saying.”

[38:13]  788 tn The active participle indicates the action was in progress or about to begin.

[38:14]  789 tn 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.

[38:14]  790 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[38:15]  791 tn 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.

[38:16]  792 tn 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.

[38:16]  793 tn Heb “for he did not know that.”

[38:16]  794 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[38:17]  795 tn Heb “until you send.”

[38:18]  796 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[38:19]  797 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.

[38:20]  798 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  799 tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  800 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:21]  801 tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  802 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[38:23]  803 tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  804 tn 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.

[38:24]  805 tn Heb “it was told to Judah, saying.”

[38:24]  806 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  807 tn Heb “and also look, she is with child by prostitution.”

[38:25]  808 tn 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.

[38:25]  809 tn Heb “who these to him.”

[38:25]  810 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[38:26]  811 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”

[38:26]  812 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.

[38:28]  813 tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  814 tn 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.

[38:29]  815 tn 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.”

[38:29]  816 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[38:30]  817 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[39:1]  818 tn 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.

[39:1]  819 sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  820 tn Heb “from the hand of.”

[39:2]  821 tn 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).

[39:2]  822 tn Heb “and he was.”

[39:3]  823 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:4]  824 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  825 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  826 tn Heb “put into his hand.”

[39:5]  827 tn Heb “and it was from then.”

[39:5]  828 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  829 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  830 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  831 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[39:6]  832 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  833 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  834 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  835 tn Heb “did not know.”

[39:6]  836 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  837 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:7]  838 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  839 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:8]  840 tn Heb “and he said.”

[39:8]  841 tn Heb “know.”

[39:8]  842 tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  843 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:9]  844 tn The nuance of potential imperfect fits this context.

[39:10]  845 tn 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.

[39:10]  846 tn Heb “listen to.”

[39:10]  847 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:11]  848 tn Heb “and it was about this day.”

[39:11]  849 tn Heb “the men of the house.”

[39:12]  850 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  851 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:14]  852 tn 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).

[39:14]  853 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  854 tn 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.

[39:14]  855 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  856 tn Heb “and I cried out with a loud voice.”

[39:15]  857 tn Heb “that I raised.”

[39:17]  858 tn Heb “and she spoke to him according to these words, saying.”

[39:17]  859 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  860 tn 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.

[39:19]  861 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”

[39:19]  862 tn Heb “according to these words.”

[39:19]  863 tn Heb “did to me.”

[39:19]  864 tn Heb “his anger burned.”

[39:20]  865 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  866 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[39:21]  867 tn Heb “and he extended to him loyal love.”

[39:21]  868 tn Or “the chief jailer” (also in the following verses).

[39:22]  869 tn 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.

[39:23]  870 tn Heb “was not looking at anything.”

[39:23]  871 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.



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