2sn 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.

3tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

4tn Or “tending”; Heb “shepherding” or “feeding.”

5tn 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.

6tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

7tn 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.

8tn 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.

9tn 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.”

10tn 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.

11tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

12tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

13tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

14tn Heb “speak to him for peace.”

15tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

16tn Heb “dreamed a dream.”

17sn 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.

18tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

19tn Heb “hear this dream which I dreamed.”

20tn All three clauses in this dream report begin with וְהִנֵּה (v˙hinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

21tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

22tn 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?”

23tn This construction is identical to the one in Gen 37:5.

24sn 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.

25tn Heb “And he dreamed yet another dream.”

26tn 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.

27sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

28tn 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?”

29sn 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.

30tn 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.

31tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

32sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

33tn 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.

34tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

35tn Heb “see.”

36tn Heb “peace.”

37tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

38tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

39tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (v˙hinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

40tn The imperative in this sentence has more of the nuance of a request than a command.

41tn Heb “they traveled from this place.”

42tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

43tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

44tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

45tn Heb “what his dreams will be.”

46tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

47sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

48tn Heb “and he said.”

49tn Heb “we must not strike him down [with respect to] life.”

50tn Heb “and Reuben said to them.”

51sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

52tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

53tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

54tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

55tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

56tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

57tn Heb “lifted up their eyes.”

58tn Heb “and they saw and look.” By the use of וְהִנֵּה (v˙hinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

59tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

60tn Heb “let not our hand be upon him.”

61tn Heb “listened.”

62sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

63tn 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).

64tn 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.

65tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

66tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (v˙hinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

67sn 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.

68tn 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.

69sn 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.

70tn Heb “and put sackcloth on his loins.”

71tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

72tn 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.

73tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

74tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.

75tc The MT spells the name of the merchants as מְדָנִים (m˙danim, “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.”

76tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

77sn The expression captain of the guard might indicate that Potiphar was the chief executioner.