Genesis 34:25-31

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 ¹  and went to the unsuspecting city ²  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 ³  and looted the city because their sister had been violated. ⁴  34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. ⁵  34:29 They captured as plunder ⁶  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 ⁷  on me by making me a foul odor ⁸  among the inhabitants of the land – among the Canaanites and the Perizzites. I ⁹  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, ¹⁰  “Should he treat our sister like a common prostitute?”

Genesis 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ¹¹  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Genesis 37:18-32

37:18 Now Joseph’s brothers ¹²  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! ¹³  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹⁴  animal ate him. Then we’ll see how his dreams turn out!” ¹⁵ 

37:21 When Reuben heard this, he rescued Joseph ¹⁶  from their hands, ¹⁷  saying, ¹⁸  “Let’s not take his life!” ¹⁹  37:22 Reuben continued, ²⁰  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ²¹  (Reuben said this ²²  so he could rescue Joseph ²³  from them ²⁴  and take him back to his father.)

37:23 When Joseph reached his brothers, they stripped him ²⁵  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; ²⁶  there was no water in it.)

37:25 When they sat down to eat their food, they looked up ²⁷  and saw ²⁸  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ²⁹  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, ³⁰  for after all, he is our brother, our own flesh.” His brothers agreed. ³¹  37:28 So when the Midianite ³²  merchants passed by, Joseph’s brothers pulled ³³  him ³⁴  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ³⁵  then took Joseph to Egypt.

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ³⁶  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, ³⁷  and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father ³⁸  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Genesis 38:16-18

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ³⁹  (He did not realize ⁴⁰  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ⁴¹  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?” ⁴²  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. ⁴³  She became pregnant by him.

Joshua 22:22-29

22:22 “El, God, the Lord! ⁴⁴  El, God, the Lord! He knows the truth! ⁴⁵  Israel must also know! If we have rebelled or disobeyed the Lord, ⁴⁶  don’t spare us ⁴⁷  today! 22:23 If we have built ⁴⁸  an altar for ourselves to turn back from following the Lord by making ⁴⁹  burnt sacrifices and grain offerings on it, or by offering ⁵⁰  tokens of peace ⁵¹  on it, the Lord himself will punish us. ⁵²  22:24 We swear we have done this because we were worried that ⁵³  in the future your descendants would say to our descendants, ‘What relationship do you have with the Lord God of Israel? ⁵⁴  22:25 The Lord made the Jordan a boundary between us and you Reubenites and Gadites. You have no right to worship the Lord.’ ⁵⁵  In this way your descendants might cause our descendants to stop obeying ⁵⁶  the Lord. 22:26 So we decided to build this altar, not for burnt offerings and sacrifices, 22:27 but as a reminder to us and you, ⁵⁷  and to our descendants who follow us, that we will honor the Lord in his very presence ⁵⁸  with burnt offerings, sacrifices, and tokens of peace. ⁵⁹  Then in the future your descendants will not be able to say to our descendants, ‘You have no right to worship the Lord.’ ⁶⁰  22:28 We said, ‘If in the future they say such a thing ⁶¹  to us or to our descendants, we will reply, “See the model of the Lord’s altar that our ancestors ⁶²  made, not for burnt offerings or sacrifices, but as a reminder to us and you.”’ ⁶³  22:29 Far be it from us to rebel against the Lord by turning back today from following after the Lord by building an altar for burnt offerings, sacrifices, and tokens of peace ⁶⁴  aside from the altar of the Lord our God located in front of his dwelling place!” ⁶⁵ 

Joshua 22:2

22:2 and told them: “You have carried out all the instructions of Moses the Lord’s servant, and you have obeyed all I have told you. ⁶⁶ 

Joshua 20:1-2

Israel Designates Cities of Refuge

20:1 The Lord instructed Joshua: 20:2 “Have the Israelites select ⁶⁷  the cities of refuge ⁶⁸  that I told you about through Moses.

Joshua 8:13

8:13 The army was in position – the main army north of the city and the rear guard west of the city. That night Joshua went into ⁶⁹  the middle of the valley.

Proverbs 22:1

22:1 A good name ⁷⁰  is to be chosen ⁷¹  rather than great wealth,

good favor ⁷²  more than silver or gold.

Ecclesiastes 7:1

Life is Brief and Death is Certain!

7:1 A good reputation ⁷³  is better ⁷⁴  than precious ⁷⁵  perfume; ⁷⁶ 

likewise, ⁷⁷  the day of one’s ⁷⁸  death ⁷⁹  is better than the day of one’s birth. ⁸⁰ 

Hebrews 13:18

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.

[34:25]  ¹ tn Heb “a man his sword.”

[34:25]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “and what was in the city and what was in the field they took.”

[34:29]  ⁶ tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[34:30]  ⁷ 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]  ⁸ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ⁹ tn Jacob speaks in the first person as the head and representative of the entire family.

[34:31]  ¹⁰ tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.

[35:22]  ¹¹ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[37:18]  ¹² tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “what his dreams will be.”

[37:21]  ¹⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ¹⁷ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ¹⁸ tn Heb “and he said.”

[37:21]  ¹⁹ tn Heb “we must not strike him down [with respect to] life.”

[37:22]  ²⁰ tn Heb “and Reuben said to them.”

[37:22]  ²¹ 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]  ²² tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ²³ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ²⁴ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:23]  ²⁵ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  ²⁶ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[37:25]  ²⁷ tn Heb “lifted up their eyes.”

[37:25]  ²⁸ 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]  ²⁹ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[37:27]  ³⁰ tn Heb “let not our hand be upon him.”

[37:27]  ³¹ tn Heb “listened.”

[37:28]  ³² sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ³³ 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]  ³⁴ 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]  ³⁵ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[37:29]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[38:16]  ³⁹ 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]  ⁴⁰ tn Heb “for he did not know that.”

[38:16]  ⁴¹ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[38:17]  ⁴² tn Heb “until you send.”

[38:18]  ⁴³ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[22:22]  ⁴⁴ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ⁴⁵ tn Heb “he knows.”

[22:22]  ⁴⁶ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ⁴⁷ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[22:23]  ⁴⁸ tn Heb “by building.” The prepositional phrase may be subordinated to what precedes, “if in unfaithfulness…by building.”

[22:23]  ⁴⁹ tn Heb “or if to offer up.”

[22:23]  ⁵⁰ tn Heb “or if to make.”

[22:23]  ⁵¹ tn Or “peace offerings.”

[22:23]  ⁵² tn Heb “the Lord, he will seek.” Perhaps this is a self-imprecation in an oath, “may the Lord himself punish us.”

[22:24]  ⁵³ tn Heb “Surely, from worry concerning a matter we have done this, saying.”

[22:24]  ⁵⁴ tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”

[22:25]  ⁵⁵ tn Heb “You have no portion in the Lord.”

[22:25]  ⁵⁶ tn Heb “fearing.”

[22:27]  ⁵⁷ tn Heb “but it is a witness between us and you.”

[22:27]  ⁵⁸ tn Heb “to do the service of the Lord before him.”

[22:27]  ⁵⁹ tn Or “peace offerings.”

[22:27]  ⁶⁰ tn Heb “You have no portion in the Lord.”

[22:28]  ⁶¹ tn The words “such a thing” are supplied in the translation for clarification.

[22:28]  ⁶² tn Heb “fathers.”

[22:28]  ⁶³ tn Heb “but it is a witness between us and you.”

[22:29]  ⁶⁴ tn Or “peace offerings.”

[22:29]  ⁶⁵ sn The Lord’s dwelling place here refers to the tabernacle.

[22:2]  ⁶⁶ tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”

[20:2]  ⁶⁷ tn Heb “Say to the sons of Israel, ‘Set aside for yourselves.’”

[20:2]  ⁶⁸ tn Or “asylum.”

[8:13]  ⁶⁹ tn Some Hebrew mss read, “spent the night in.”

[22:1]  ⁷⁰ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

[22:1]  ⁷¹ tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”

[22:1]  ⁷² tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.

[7:1]  ⁷³ tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) is used metonymically for a person’s reputation (e.g., Prov 22:1; Deut 22:14, 19; Neh 6:13; also Gen 6:4; 12:2; 2 Sam 7:9; 8:13; 23:18, 22; 1 Chr 5:24; 12:31; 2 Chr 26:15; Neh 9:10; Isa 63:12, 14; Jer 32:20; Ezek 16:14; Dan 9:15); cf. HALOT 1549 s.v. שֵׁם D.2; BDB 1028 s.v. שֵׁם 2.b.

[7:1]  ⁷⁴ tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב.

[7:1]  ⁷⁵ tn Heb “good.” The repetition of טוֹב (tov, “good”) forms an inclusion (a structural device that rounds off the unit), while the two internal terms מִשֶּׁמֶן…שֵׁם (shem mishemen, “name …ointment”) create a paronomastic wordplay (see the note on the word “perfume”). The combination of these two sets of literary devices creates an AB:B'A' chiasm: מִשֶּׁמֶן טוֹב // שֵׁם טוֹב (tov shem // mishemen tov, e.g., “good name”// “ointment good”).

[7:1]  ⁷⁶ tn Or “oil”; or “ointment.” The term שֶׁמֶן (shemen) refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Eccl 10:1; Song 1:2 [1:3 HT]; 4:10); see HALOT 1568 s.v. שֶׁמֶן A.2.c. Bodily oils were expensive (1 Kgs 17:12; 2 Kgs 2:4). Possession of oils and perfumes was a sign of prosperity (Deut 32:8; 33:24; Job 29:6; Prov 21:17; Ezek 16:13, 20). Wearing colognes and oils was associated with joy (Ps 45:8; Eccl 9:8; Isa 61:3) because they were worn on festive occasions (Prov 27:9). The similar sounding terms “name” (שֵׁם, shem) and “perfume” (שֶׁמֶן) create a wordplay (paronomasia). See W. G. E. Watson, Classical Hebrew Poetry (JSOTSup), 242–43; J. J. Glück, “Paronomasia in Biblical Literature,” Semitics 1 (1970): 50–78; A. Guillaume, “Paronomasia in the Old Testament.” JSS 9 (1964): 282–90; J. M. Sasson, “Wordplay in the OT,” IDBSup 968-70.

[7:1]  ⁷⁷ tn The vav prefixed to the form וְיוֹם (vÿyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

[7:1]  ⁷⁸ tn The word “one’s” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[7:1]  ⁷⁹ tn The article prefixed to הַמָּוֶת (hammavet, “death”) probably functions in an indefinite possessive sense or in a generic sense: “one’s death,” e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, §86, §92).

[7:1]  ⁸⁰ sn There are two ways to understand this proverb: (1) Happy times (characterized by celebration and “fragrant perfume”) teach us less than hard times (“the day of one’s death”) which can bring about moral improvement (“a good reputation”). (2) It is better to come to the end of one’s life (“day of one’s death”) with a good reputation (“a good name”) than to merely be starting life (“day of one’s birth”) in an auspicious manner in joy and wealth (“fine perfume”). Folly and wickedness could foil a good beginning so that a person ends life as a fool. For example, Solomon began as the wisest man who ever lived, only to end life as one of history’s greatest fools.