Genesis 37:11

37:11 His brothers were jealous ¹  of him, but his father kept in mind what Joseph said. ² 

Genesis 37:1

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, ³  in the land of Canaan. ⁴ 

Genesis 18:9

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ⁵  in the tent.”

Job 5:2

5:2 For ⁶  wrath kills the foolish person, ⁷ 

and anger ⁸  slays the silly one.

Psalms 112:10

112:10 When the wicked ⁹  see this, they will worry;

they will grind their teeth in frustration ¹⁰  and melt away;

the desire of the wicked will perish. ¹¹ 

Proverbs 27:4

27:4 Wrath is cruel and anger is overwhelming, ¹² 

but who can stand before jealousy? ¹³ 

Ecclesiastes 4:4

Labor Motivated by Envy

4:4 Then I considered ¹⁴  all the skillful work ¹⁵  that is done:

Surely it is nothing more than ¹⁶  competition ¹⁷  between one person and another. ¹⁸ 

This also is profitless – like ¹⁹  chasing the wind.

[37:11]  ¹ 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]  ² 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.

[37:1]  ³ tn Heb “the land of the sojournings of his father.”

[37:1]  ⁴ 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.

[18:9]  ⁵ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

[5:2]  ⁶ tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.

[5:2]  ⁷ tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).

[5:2]  ⁸ tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”

[112:10]  ⁹ tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).

[112:10]  ¹⁰ tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.

[112:10]  ¹¹ tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

[27:4]  ¹² tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

[27:4]  ¹³ tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

[4:4]  ¹⁴ tn Heb “saw.”

[4:4]  ¹⁵ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ¹⁶ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ¹⁷ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ¹⁸ tn Heb “a man and his neighbor.”

[4:4]  ¹⁹ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.