Discovery BoxGenesis 4:1
Context4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5
Genesis 4:1
Context4:1 Now 6 the man had marital relations with 7 his wife Eve, and she became pregnant 8 and gave birth to Cain. Then she said, “I have created 9 a man just as the Lord did!” 10
Genesis 1:1
Context1:1 In the beginning 11 God 12 created 13 the heavens and the earth. 14
Genesis 37:1--38:30
Context37:1 But Jacob lived in the land where his father had stayed, 15 in the land of Canaan. 16
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 17 was taking care of 18 the flocks with his brothers. Now he was a youngster 19 working with the sons of Bilhah and Zilpah, his father’s wives. 20 Joseph brought back a bad report about them 21 to their father.
37:3 Now Israel loved Joseph more than all his sons 22 because he was a son born to him late in life, 23 and he made a special 24 tunic for him. 37:4 When Joseph’s 25 brothers saw that their father loved him more than any of them, 26 they hated Joseph 27 and were not able to speak to him kindly. 28
37:5 Joseph 29 had a dream, 30 and when he told his brothers about it, 31 they hated him even more. 32 37:6 He said to them, “Listen to this dream I had: 33 37:7 There we were, 34 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 35 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 36 They hated him even more 37 because of his dream and because of what he said. 38
37:9 Then he had another dream, 39 and told it to his brothers. “Look,” 40 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? 41 Will I, your mother, and your brothers really come and bow down to you?” 42 37:11 His brothers were jealous 43 of him, but his father kept in mind what Joseph said. 44
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 45 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 46 Joseph replied. 47 37:14 So Jacob 48 said to him, “Go now and check on 49 the welfare 50 of your brothers and of the flocks, and bring me word.” So Jacob 51 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 52 a man found him wandering 53 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 54 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 55 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 56 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! 57 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 58 animal ate him. Then we’ll see how his dreams turn out!” 59
37:21 When Reuben heard this, he rescued Joseph 60 from their hands, 61 saying, 62 “Let’s not take his life!” 63 37:22 Reuben continued, 64 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 65 (Reuben said this 66 so he could rescue Joseph 67 from them 68 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 69 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; 70 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 71 and saw 72 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 73 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, 74 for after all, he is our brother, our own flesh.” His brothers agreed. 75 37:28 So when the Midianite 76 merchants passed by, Joseph’s brothers pulled 77 him 78 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 79 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 80 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, 81 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 82 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! 83 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 84 and mourned for his son many days. 37:35 All his sons and daughters stood by 85 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 86 So Joseph’s 87 father wept for him.
37:36 Now 88 in Egypt the Midianites 89 sold Joseph 90 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 91
38:1 At that time Judah left 92 his brothers and stayed 93 with an Adullamite man 94 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 95 named Shua. 96 Judah acquired her as a wife 97 and had marital relations with her. 98 38:3 She became pregnant 99 and had a son. Judah named 100 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 101 yet another son, whom she named Shelah. She gave birth to him in Kezib. 102
38:6 Judah acquired 103 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 104 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 105 up a descendant for your brother.” 106 38:9 But Onan knew that the child 107 would not be considered his. 108 So whenever 109 he had sexual relations with 110 his brother’s wife, he withdrew prematurely 111 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 112 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, 113 “I don’t want him to die like his brothers.” 114 So Tamar went and lived in her father’s house.
38:12 After some time 115 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 116 his friend Hirah the Adullamite. 38:13 Tamar was told, 117 “Look, your father-in-law is going up 118 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 119 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 120
38:15 When Judah saw her, he thought she was a prostitute 121 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.” 122 (He did not realize 123 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 124 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?” 125 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. 126 She became pregnant by him. 38:19 She left immediately, 127 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 128 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 129 but Hirah 130 could not find her. 38:21 He asked the men who were there, 131 “Where is the cult prostitute 132 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 133 for herself. Otherwise we will appear to be dishonest. 134 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 135 “Your daughter-in-law Tamar has turned to prostitution, 136 and as a result she has become pregnant.” 137 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 138 to her father-in-law: “I am pregnant by the man to whom these belong.” 139 Then she said, “Identify 140 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 141 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 142 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 143 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. 144 She said, “How you have broken out of the womb!” 145 So he was named Perez. 146 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 147
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 5 tn Heb “with the
[4:1] 6 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 7 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 8 tn Or “she conceived.”
[4:1] 9 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 10 tn Heb “with the
[1:1] 11 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] 12 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 13 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 14 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[37:1] 16 tn Heb “the land of the sojournings of his father.”
[37:1] 17 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] 21 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 22 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 23 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] 24 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] 25 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
[37:3] 26 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
[37:3] 27 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] 28 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] 31 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 32 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 33 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 34 tn Heb “speak to him for peace.”
[37:5] 36 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 37 tn Heb “dreamed a dream.”
[37:5] 38 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] 39 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 41 tn Heb “hear this dream which I dreamed.”
[37:7] 46 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] 47 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 51 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] 52 tn This construction is identical to the one in Gen 37:5.
[37:8] 53 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] 56 tn Heb “And he dreamed yet another dream.”
[37:9] 57 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] 61 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] 62 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] 66 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] 67 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] 71 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 72 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 73 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] 76 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 79 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 81 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 82 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] 86 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 91 tn Heb “they traveled from this place.”
[37:18] 96 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 101 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] 106 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] 107 tn Heb “what his dreams will be.”
[37:21] 111 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 112 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 113 tn Heb “and he said.”
[37:21] 114 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 116 tn Heb “and Reuben said to them.”
[37:22] 117 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] 118 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 119 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 120 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 121 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 126 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 131 tn Heb “lifted up their eyes.”
[37:25] 132 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] 133 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 136 tn Heb “let not our hand be upon him.”
[37:27] 137 tn Heb “listened.”
[37:28] 141 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 142 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] 143 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] 144 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 146 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] 151 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] 156 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] 161 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] 166 tn Heb “and put sackcloth on his loins.”
[37:35] 171 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 172 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] 173 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 176 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 177 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] 178 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 179 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[38:1] 181 tn Heb “went down from.”
[38:1] 182 tn Heb “and he turned aside unto.”
[38:1] 183 tn Heb “a man, an Adullamite.”
[38:2] 186 tn Heb “a man, a Canaanite.”
[38:2] 187 tn Heb “and his name was Shua.”
[38:2] 188 tn Heb “and he took her.”
[38:2] 189 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 191 tn Or “she conceived” (also in the following verse).
[38:3] 192 tc Some
[38:5] 196 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] 197 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 201 tn Heb “and Judah took.”
[38:8] 206 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 207 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 208 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] 211 tn Heb “offspring.”
[38:9] 212 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] 213 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] 214 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 215 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] 216 tn Heb “he”; the referent (the
[38:11] 222 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:12] 226 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] 227 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 231 tn Heb “And it was told to Tamar, saying.”
[38:13] 232 tn The active participle indicates the action was in progress or about to begin.
[38:14] 236 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] 237 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 241 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] 246 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] 247 tn Heb “for he did not know that.”
[38:16] 248 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 251 tn Heb “until you send.”
[38:18] 256 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 261 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 266 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] 267 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 268 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 271 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 272 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] 276 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 277 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] 281 tn Heb “it was told to Judah, saying.”
[38:24] 282 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 283 tn Heb “and also look, she is with child by prostitution.”
[38:25] 286 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] 287 tn Heb “who these to him.”
[38:25] 288 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] 291 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
[38:26] 292 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 296 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 301 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] 302 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] 303 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] 306 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).
