Discovery BoxGenesis 37:1-36
Context37:1 But Jacob lived in the land where his father had stayed, 1 in the land of Canaan. 2
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 3 was taking care of 4 the flocks with his brothers. Now he was a youngster 5 working with the sons of Bilhah and Zilpah, his father’s wives. 6 Joseph brought back a bad report about them 7 to their father.
37:3 Now Israel loved Joseph more than all his sons 8 because he was a son born to him late in life, 9 and he made a special 10 tunic for him. 37:4 When Joseph’s 11 brothers saw that their father loved him more than any of them, 12 they hated Joseph 13 and were not able to speak to him kindly. 14
37:5 Joseph 15 had a dream, 16 and when he told his brothers about it, 17 they hated him even more. 18 37:6 He said to them, “Listen to this dream I had: 19 37:7 There we were, 20 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 21 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 22 They hated him even more 23 because of his dream and because of what he said. 24
37:9 Then he had another dream, 25 and told it to his brothers. “Look,” 26 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? 27 Will I, your mother, and your brothers really come and bow down to you?” 28 37:11 His brothers were jealous 29 of him, but his father kept in mind what Joseph said. 30
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 31 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 32 Joseph replied. 33 37:14 So Jacob 34 said to him, “Go now and check on 35 the welfare 36 of your brothers and of the flocks, and bring me word.” So Jacob 37 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 38 a man found him wandering 39 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 40 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 41 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 42 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! 43 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 44 animal ate him. Then we’ll see how his dreams turn out!” 45
37:21 When Reuben heard this, he rescued Joseph 46 from their hands, 47 saying, 48 “Let’s not take his life!” 49 37:22 Reuben continued, 50 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 51 (Reuben said this 52 so he could rescue Joseph 53 from them 54 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 55 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; 56 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 57 and saw 58 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 59 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, 60 for after all, he is our brother, our own flesh.” His brothers agreed. 61 37:28 So when the Midianite 62 merchants passed by, Joseph’s brothers pulled 63 him 64 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 65 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 66 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, 67 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 68 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! 69 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 70 and mourned for his son many days. 37:35 All his sons and daughters stood by 71 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 72 So Joseph’s 73 father wept for him.
37:36 Now 74 in Egypt the Midianites 75 sold Joseph 76 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 77
Genesis 25:22-23
Context25:22 But the children struggled 78 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 79 So she asked the Lord, 80 25:23 and the Lord said to her,
“Two nations 81 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
Genesis 25:33
Context25:33 But Jacob said, “Swear an oath to me now.” 82 So Esau 83 swore an oath to him and sold his birthright 84 to Jacob.
Genesis 25:2
Context25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
Genesis 8:14
Context8:14 And by the twenty-seventh day of the second month the earth 85 was dry.
Genesis 8:1
Context8:1 But God remembered 86 Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 87 the earth and the waters receded.
Genesis 11:15-16
Context11:15 And after he became the father of Eber, Shelah lived 403 years and had other 88 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg.
Genesis 22:1
Context22:1 Some time after these things God tested 89 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 90 replied.
Genesis 22:1
Context22:1 Some time after these things God tested 91 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 92 replied.
Genesis 5:2
Context5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 93
Genesis 5:2
Context5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 94
Genesis 25:11-14
Context25:11 After Abraham’s death, God blessed 95 his son Isaac. Isaac lived near Beer Lahai Roi. 96
25:12 This is the account of Abraham’s son Ishmael, 97 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 98 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa,
Psalms 60:1-12
ContextFor the music director; according to the shushan-eduth style; 100 a prayer 101 of David written to instruct others. 102 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 103 12,000 Edomites 104 in the Valley of Salt. 105
60:1 O God, you have rejected us. 106
You suddenly turned on us in your anger. 107
Please restore us! 108
60:2 You made the earth quake; you split it open. 109
Repair its breaches, for it is ready to fall. 110
60:3 You have made your people experience hard times; 111
you have made us drink intoxicating wine. 112
60:4 You have given your loyal followers 113 a rallying flag,
so that they might seek safety from the bow. 114 (Selah)
60:5 Deliver by your power 115 and answer me, 116
so that the ones you love may be safe. 117
60:6 God has spoken in his sanctuary: 118
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 119
60:7 Gilead belongs to me,
as does Manasseh! 120
Ephraim is my helmet, 121
Judah my royal scepter. 122
60:8 Moab is my washbasin. 123
I will make Edom serve me. 124
I will shout in triumph over Philistia.” 125
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 126
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 127
60:12 By God’s power we will conquer; 128
he will trample down 129 our enemies.
Psalms 60:2-12
Context60:2 You made the earth quake; you split it open. 130
Repair its breaches, for it is ready to fall. 131
60:3 You have made your people experience hard times; 132
you have made us drink intoxicating wine. 133
60:4 You have given your loyal followers 134 a rallying flag,
so that they might seek safety from the bow. 135 (Selah)
60:5 Deliver by your power 136 and answer me, 137
so that the ones you love may be safe. 138
60:6 God has spoken in his sanctuary: 139
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 140
60:7 Gilead belongs to me,
as does Manasseh! 141
Ephraim is my helmet, 142
Judah my royal scepter. 143
60:8 Moab is my washbasin. 144
I will make Edom serve me. 145
I will shout in triumph over Philistia.” 146
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 147
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 148
60:12 By God’s power we will conquer; 149
he will trample down 150 our enemies.
Isaiah 63:1-6
Context63:1 Who is this who comes from Edom, 151
dressed in bright red, coming from Bozrah? 152
Who 153 is this one wearing royal attire, 154
who marches confidently 155 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 156
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 157
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 158 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 159 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 160
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 161
So my right arm accomplished deliverance;
my raging anger drove me on. 162
63:6 I trampled nations in my anger,
I made them drunk 163 in my rage,
I splashed their blood on the ground.” 164
Malachi 1:2-5
Context1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”
“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob 1:3 and rejected Esau. 165 I turned Esau’s 166 mountains into a deserted wasteland 167 and gave his territory 168 to the wild jackals.”
1:4 Edom 169 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 170 responds, “They indeed may build, but I will overthrow. They will be known as 171 the land of evil, the people with whom the Lord is permanently displeased. 1:5 Your eyes will see it, and then you will say, ‘May the Lord be magnified 172 even beyond the border of Israel!’”
Romans 9:12
Context9:12 173 it was said to her, “The older will serve the younger,” 174
[37:1] 1 tn Heb “the land of the sojournings of his father.”
[37:1] 2 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] 3 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 4 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 5 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] 6 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] 7 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
[37:3] 8 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
[37:3] 9 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] 10 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] 11 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 12 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 13 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 14 tn Heb “speak to him for peace.”
[37:5] 15 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 16 tn Heb “dreamed a dream.”
[37:5] 17 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] 18 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 19 tn Heb “hear this dream which I dreamed.”
[37:7] 20 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] 21 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 22 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] 23 tn This construction is identical to the one in Gen 37:5.
[37:8] 24 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] 25 tn Heb “And he dreamed yet another dream.”
[37:9] 26 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] 27 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] 28 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] 29 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] 30 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] 31 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 32 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 33 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] 34 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 37 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 38 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 39 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] 40 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 41 tn Heb “they traveled from this place.”
[37:18] 42 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 43 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] 44 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] 45 tn Heb “what his dreams will be.”
[37:21] 46 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 47 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 48 tn Heb “and he said.”
[37:21] 49 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 50 tn Heb “and Reuben said to them.”
[37:22] 51 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] 52 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 53 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 54 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 55 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 56 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 57 tn Heb “lifted up their eyes.”
[37:25] 58 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] 59 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 60 tn Heb “let not our hand be upon him.”
[37:28] 62 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 63 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] 64 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] 65 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 66 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] 67 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] 68 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] 69 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] 70 tn Heb “and put sackcloth on his loins.”
[37:35] 71 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 72 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] 73 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 74 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 75 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] 76 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 77 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[25:22] 78 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 79 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 80 sn Asked the
[25:23] 81 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:33] 82 tn Heb “Swear to me today.”
[25:33] 83 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 84 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
[8:14] 85 tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.
[8:1] 86 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).
[8:1] 87 tn Heb “to pass over.”
[11:15] 88 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[22:1] 89 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 90 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:1] 91 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 92 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[5:2] 93 tn The Hebrew word used here is אָדָם (’adam).
[5:2] 94 tn The Hebrew word used here is אָדָם (’adam).
[25:11] 95 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
[25:11] 96 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 97 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
[25:13] 98 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
[60:1] 99 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
[60:1] 100 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
[60:1] 101 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[60:1] 103 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
[60:1] 104 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
[60:1] 105 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
[60:1] 106 sn You have rejected us. See Pss 43:2; 44:9, 23.
[60:1] 107 tn Heb “you broke out upon us, you were angry.”
[60:1] 108 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[60:2] 109 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] 110 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 111 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 112 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 113 tn Heb “those who fear you.”
[60:4] 114 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 115 tn Heb “right hand.”
[60:5] 116 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 117 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 118 tn Heb “in his holy place.”
[60:6] 119 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 120 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 121 tn Heb “the protection of my head.”
[60:7] 122 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 123 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 124 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 125 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 126 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 127 tn Heb “and futile [is] the deliverance of man.”
[60:12] 128 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 129 sn Trample down. On this expression see Ps 44:5.
[60:2] 130 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] 131 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 132 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 133 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 134 tn Heb “those who fear you.”
[60:4] 135 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 136 tn Heb “right hand.”
[60:5] 137 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 138 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 139 tn Heb “in his holy place.”
[60:6] 140 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 141 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 142 tn Heb “the protection of my head.”
[60:7] 143 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 144 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 145 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 146 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 147 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 148 tn Heb “and futile [is] the deliverance of man.”
[60:12] 149 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 150 sn Trample down. On this expression see Ps 44:5.
[63:1] 151 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 152 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 153 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 154 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 155 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 156 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 157 tn Heb “and your garments like one who treads in a vat?”
[63:3] 158 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 159 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 160 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 161 sn See Isa 59:16 for similar language.
[63:5] 162 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 163 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 164 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[1:3] 165 tn Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1).
[1:3] 166 tn Heb “his”; the referent (Esau) has been specified in the translation for clarity.
[1:3] 167 tn Heb “I set his mountains as a desolation.”
[1:3] 168 tn Or “inheritance” (so NIV, NLT).
[1:4] 169 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 170 sn The epithet
[1:4] 171 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
[1:5] 172 tn Or “Great is the
[9:12] 173 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA27/UBS4, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
