Genesis 37-39

New English Translation

Footnotes

1. Genesis 37:1 tn Heb “the land of the sojournings of his father.”
2. Genesis 37:1 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.
3. Genesis 37:2 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
4. Genesis 37:2 tn Or “tending”; Heb “shepherding” or “feeding.”
5. Genesis 37:2 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.
6. Genesis 37:2 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
7. Genesis 37:2 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light—not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular—and so he will eventually be given authority over greater things.
8. Genesis 37:3 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac—parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
9. Genesis 37:3 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.”
10. Genesis 37:3 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.
11. Genesis 37:4 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
12. Genesis 37:4 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
13. Genesis 37:4 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
14. Genesis 37:4 tn Heb “speak to him for peace.”
15. Genesis 37:5 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
16. Genesis 37:5 tn Heb “dreamed a dream.”
17. Genesis 37:5 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.
18. Genesis 37:5 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
19. Genesis 37:6 tn Heb “hear this dream which I dreamed.”
20. Genesis 37:7 tn All three clauses in this dream report begin with וְהִנֵּה (v^ehinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
21. Genesis 37:7 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
22. Genesis 37:8 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?”
23. Genesis 37:8 tn This construction is identical to the one in Gen 37:5.
24. Genesis 37:8 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.
25. Genesis 37:9 tn Heb “And he dreamed yet another dream.”
26. Genesis 37:9 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse has 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.
27. Genesis 37:10 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
28. Genesis 37:10 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?”
29. Genesis 37:11 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.
30. Genesis 37:11 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.
31. Genesis 37:13 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
32. Genesis 37:13 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
33. Genesis 37:13 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.
34. Genesis 37:14 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
35. Genesis 37:14 tn Heb “see.”
36. Genesis 37:14 tn Heb “peace.”
37. Genesis 37:14 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
38. Genesis 37:15 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity. In Hebrew, these are the last two words of verse 14, but they have been carried over to verse 15 in the NET for stylistic reasons.
39. Genesis 37:15 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (v^ehinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
40. Genesis 37:16 tn The imperative in this sentence has more of the nuance of a request than a command.
41. Genesis 37:17 tn Heb “they traveled from this place.”
42. Genesis 37:18 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
43. Genesis 37:19 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
44. Genesis 37:20 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
45. Genesis 37:20 tn Heb “what his dreams will be.”
46. Genesis 37:21 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
47. Genesis 37:21 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
48. Genesis 37:21 tn Heb “and he said.”
49. Genesis 37:21 tn Heb “we must not strike him down [with respect to] life.”
50. Genesis 37:22 tn Heb “and Reuben said to them.”
51. Genesis 37:22 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
52. Genesis 37:22 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
53. Genesis 37:22 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
54. Genesis 37:22 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
55. Genesis 37:23 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
56. Genesis 37:24 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
57. Genesis 37:25 tn Heb “lifted up their eyes.”
58. Genesis 37:25 tn Heb “and they saw and look.” By the use of וְהִנֵּה (v^ehinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
59. Genesis 37:25 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
60. Genesis 37:27 tn Heb “let not our hand be upon him.”
61. Genesis 37:27 tn Heb “listened.”
62. Genesis 37:28 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
63. Genesis 37:28 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).
64. Genesis 37:28 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.
65. Genesis 37:28 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
66. Genesis 37:29 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (v^ehinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
67. Genesis 37:31 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.
68. Genesis 37:32 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.
69. Genesis 37:33 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.
70. Genesis 37:34 tn Heb “and put sackcloth on his loins.”
71. Genesis 37:35 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
72. Genesis 37:35 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.
73. Genesis 37:35 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
74. Genesis 37:36 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
75. Genesis 37:36 tc The MT spells the name of the merchants as מְדָנִים (m^edanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the letter י (yod) was accidentally omitted in the MT. The LXX, Vulgate, Smr, 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.”
76. Genesis 37:36 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
77. Genesis 37:36 sn The expression captain of the guard might indicate that Potiphar was the chief executioner. The noun "guard" derives from a verb meaning to slaughter.
78. Genesis 38:1 tn Heb “went down from.”
79. Genesis 38:1 tn Heb “and he turned aside unto.”
80. Genesis 38:1 tn Heb “a man, an Adullamite.”
81. Genesis 38:2 tn Heb “a man, a Canaanite, and his name was Shua.”
82. Genesis 38:2 tn Heb “and he took her.” The verb לָקַח (laqakh) “to take” is used idiomatically for getting a wife.
83. Genesis 38:2 tn Heb “went to her.” The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
84. Genesis 38:3 tn Or “she conceived” (also in the following verse).
85. Genesis 38:3 tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
86. Genesis 38:5 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
87. Genesis 38:5 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
88. Genesis 38:6 tn Heb “and Judah took.”
89. Genesis 38:8 tn Heb “go to” or “approach.” Here the expression is a euphemism for sexual relations.
90. Genesis 38:8 tn The imperative with the prefixed conjunction here indicates purpose.
91. Genesis 38:8 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.
92. Genesis 38:9 tn Heb “offspring.”
93. Genesis 38:9 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.
94. Genesis 38:9 tn The construction, with a vav plus perfect consecutive (veqatal) of הָיָה (hayah) shows that this was a repeated practice and not merely one action.sn The purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. A possible motivation is that if there was an heir for his older brother, it would have decreased his share of inheritance significantly. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to fulfill his responsibilities.
95. Genesis 38:9 tn Heb “he went to” or “approached.” This expression is a euphemism for sexual relations.
96. Genesis 38:9 tn Heb “he ruined [it] to the ground.” The direct object is implied. Onan deliberately got rid of his semen on the ground so that his brother’s widow would not become pregnant.
97. Genesis 38:10 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
98. Genesis 38:11 tn Heb “said.”
99. Genesis 38:11 tn Heb “Otherwise he will die, also he, like his brothers.”sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
100. Genesis 38:12 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.
101. Genesis 38:12 tn Heb “and he went up to the shearers of his sheep, he and.”
102. Genesis 38:13 tn Heb “And it was told to Tamar, saying.”
103. Genesis 38:13 tn The active participle indicates the action was in progress or about to begin.
104. Genesis 38:14 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.
105. Genesis 38:14 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
106. Genesis 38:15 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.
107. Genesis 38:16 tn Heb “I want to approach.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. The imperfect verbal form is probably modal and indicates his desire.
108. Genesis 38:17 tn Heb “until you send.”
109. Genesis 38:18 tn Heb “approached.” See note at v. 16.
110. Genesis 38:19 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
111. Genesis 38:20 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
112. Genesis 38:20 tn Heb “to receive the pledge from the woman’s hand.”
113. Genesis 38:20 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
114. Genesis 38:21 tn Heb “the men of her place,” that is, who lived at the place where she had been.
115. Genesis 38:21 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.
116. Genesis 38:23 tn The words “the things” have been supplied in the translation for stylistic reasons.
117. Genesis 38:23 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.
118. Genesis 38:24 tn Heb “it was told to Judah, saying.”
119. Genesis 38:24 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
120. Genesis 38:24 tn Heb “and also look, she is with child by prostitution.”
121. Genesis 38:25 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.
122. Genesis 38:25 tn Heb “who these to him.”
123. Genesis 38:25 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
124. Genesis 38:26 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38, ” HTR 72 (1979): 143-48.
125. Genesis 38:26 tn Heb “and he did not repeat to know her” or “he did not know her again.” Here “know” is a euphemism for sexual relations.
126. Genesis 38:28 tn The word “child” has been supplied in the translation for stylistic reasons.
127. Genesis 38:29 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.
128. Genesis 38:29 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.”
129. Genesis 38:29 sn The name Perez means “he who breaks through.” Perez’ birth was surprising because he came out of the womb before his brother Zerah, though Zerah had first reached his hand outside the womb thus being marked as the firstborn. 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 illustrated 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.
130. Genesis 38:30 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).
131. Genesis 39:1 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
132. Genesis 39:1 sn Captain of the guard. See the note on this phrase in Gen 37:36.
133. Genesis 39:1 tn Heb “from the hand of.”
134. Genesis 39:2 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
135. Genesis 39:2 tn Heb “and he was.”
136. Genesis 39:3 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
137. Genesis 39:4 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
138. Genesis 39:4 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
139. Genesis 39:4 tn Heb “put into his hand.”
140. Genesis 39:5 tn Heb “and it was from then.”
141. Genesis 39:5 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
142. Genesis 39:5 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
143. Genesis 39:5 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
144. Genesis 39:5 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
145. Genesis 39:6 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
146. Genesis 39:6 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
147. Genesis 39:6 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
148. Genesis 39:6 tn Heb “did not know.”
149. Genesis 39:6 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
150. Genesis 39:6 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
151. Genesis 39:7 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
152. Genesis 39:7 tn Heb “lie down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.
153. Genesis 39:8 tn Heb “and he said.”
154. Genesis 39:8 tn Heb “know.”
155. Genesis 39:8 tn The word “here” has been supplied in the translation for stylistic reasons.
156. Genesis 39:8 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
157. Genesis 39:9 tn The nuance of potential imperfect fits this context.
158. Genesis 39:10 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כ (kaf). This clause could therefore be taken as temporal.
159. Genesis 39:10 tn Heb “listen to.”
160. Genesis 39:10 tn Heb “lie down with her to be with her.” See note at v. 7.
161. Genesis 39:11 tn Heb “and it was about this day.”
162. Genesis 39:11 tn Heb “the men of the house.”
163. Genesis 39:12 tn Heb “lie down with.” See note at v. 7.
164. Genesis 39:12 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
165. Genesis 39:12 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
166. Genesis 39:14 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
167. Genesis 39:14 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
168. Genesis 39:14 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
169. Genesis 39:14 tn Heb “He approached me to lie down with me.” Both expressions can be a euphemism for sexual relations. See the note at 2 Sam 12:24.
170. Genesis 39:14 tn Heb “and I cried out with a loud voice.”
171. Genesis 39:15 tn Heb “that I raised.”
172. Genesis 39:17 tn Heb “and she spoke to him according to these words, saying.”
173. Genesis 39:17 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
174. Genesis 39:17 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
175. Genesis 39:19 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
176. Genesis 39:19 tn Heb “according to these words.”
177. Genesis 39:19 tn Heb “did to me.”
178. Genesis 39:19 tn Heb “his anger burned.”
179. Genesis 39:20 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
180. Genesis 39:20 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
181. Genesis 39:21 tn Heb “and he extended to him loyal love.”
182. Genesis 39:21 tn Or “the chief jailer” (also in the following verses).
183. Genesis 39:22 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
184. Genesis 39:23 tn Heb “was not looking at anything.”
185. Genesis 39:23 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.