35.22b–29 This passage from the P source concludes the Jacob narrative by listing Jacob’s twelve sons and briefly describing Isaac’s death. Interestingly, Benjamin is grouped with the other sons as having been born to him in Paddan-aram (i.e., Haran, v. 26); cf. 35.16–18. The death of Isaac echoes the peaceful scene of Abraham’s death, which has the same phrases in different order: breathed his last, old and full (of days), gathered to his people (25.7–10). Like Abraham, Isaac is buried by his two sons, a picture of family peace and solidarity.
GENESIS 36
Esau’s Descendants
1These are the descendants of Esau (that is, Edom). 2Esau took his wives from the Canaanites: Adah daughter of Elon the Hittite, Oholibamah daughter of Anah sona of Zibeon the Hivite, 3and Basemath, Ishmael’s daughter, sister of Nebaioth. 4Adah bore Eliphaz to Esau; Basemath bore Reuel; 5and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan.
6Then Esau took his wives, his sons, his daughters, and all the members of his household, his cattle, all his livestock, and all the property he had acquired in the land of Canaan; and he moved to a land some distance from his brother Jacob. 7For their possessions were too great for them to live together; the land where they were staying could not support them because of their livestock. 8So Esau settled in the hill country of Seir; Esau is Edom.
9These are the descendants of Esau, ancestor of the Edomites, in the hill country of Seir. 10These are the names of Esau’s sons: Eliphaz son of Adah the wife of Esau; Reuel, the son of Esau’s wife Basemath. 11The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. 12(Timna was a concubine of Eliphaz, Esau’s son; she bore Amalek to Eliphaz.) These were the sons of Adah, Esau’s wife. 13These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Esau’s wife, Basemath. 14These were the sons of Esau’s wife Oholibamah, daughter of Anah sonb of Zibeon: she bore to Esau Jeush, Jalam, and Korah.
Clans and Kings of Edom
15These are the clansc of the sons of Esau. The sons of Eliphaz the firstborn of Esau: the clansd Teman, Omar, Zepho, Kenaz, 16Korah, Gatam, and Amalek; these are the clanse of Eliphaz in the land of Edom; they are the sons of Adah. 17These are the sons of Esau’s son Reuel: the clansf Nahath, Zerah, Shammah, and Mizzah; these are the clansg of Reuel in the land of Edom; they are the sons of Esau’s wife Basemath. 18These are the sons of Esau’s wife Oholibamah: the clansh Jeush, Jalam, and Korah; these are the clansi born of Esau’s wife Oholibamah, the daughter of Anah. 19These are the sons of Esau (that is, Edom), and these are their clans.j
20These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, 21Dishon, Ezer, and Dishan; these are the clansk of the Horites, the sons of Seir in the land of Edom. 22The sons of Lotan were Hori and Heman; and Lotan’s sister was Timna. 23These are the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. 24These are the sons of Zibeon: Aiah and Anah; he is the Anah who found the springsl in the wilderness, as he pastured the donkeys of his father Zibeon. 25These are the children of Anah: Dishon and Oholibamah daughter of Anah. 26These are the sons of Dishon: Hemdan, Eshban, Ithran, and Cheran. 27These are the sons of Ezer: Bilhan, Zaavan, and Akan. 28These are the sons of Dishan: Uz and Aran. 29These are the clansm of the Horites: the clansn Lotan, Shobal, Zibeon, Anah, 30Dishon, Ezer, and Dishan; these are the clanso of the Horites, clan by clanp in the land of Seir.
31These are the kings who reigned in the land of Edom, before any king reigned over the Israelites. 32Bela son of Beor reigned in Edom, the name of his city being Dinhabah. 33Bela died, and Jobab son of Zerah of Bozrah succeeded him as king. 34Jobab died, and Husham of the land of the Temanites succeeded him as king. 35Husham died, and Hadad son of Bedad, who defeated Midian in the country of Moab, succeeded him as king, the name of his city being Avith. 36Hadad died, and Samlah of Masrekah succeeded him as king. 37Samlah died, and Shaul of Rehoboth on the Euphrates succeeded him as king. 38Shaul died, and Baal-hanan son of Achbor succeeded him as king. 39Baal-hanan son of Achbor died, and Hadar succeeded him as king, the name of his city being Pau; his wife’s name was Mehetabel, the daughter of Matred, daughter of Me-zahab.
40These are the names of the clansq of Esau, according to their families and their localities by their names: the clansr Timna, Alvah, Jetheth, 41Oholibamah, Elah, Pinon, 42Kenaz, Teman, Mibzar, 43Magdiel, and Iram; these are the clanss of Edom (that is, Esau, the father of Edom), according to their settlements in the land that they held.
next chapter
* * *
a Sam Gk Syr: Heb daughter
b Gk Syr: Heb daughter
c Or chiefs
d Or chiefs
e Or chiefs
f Or chiefs
g Or chiefs
h Or chiefs
i Or chiefs
j Or chiefs
k Or chiefs
l Meaning of Heb uncertain
m Or chiefs
n Or chiefs
o Or chiefs
p Or chief by chief
q Or chiefs
r Or chiefs
s Or chiefs
36.1–43 Like the end of the Abraham narrative, the text lists the descendants of the son whose story will no longer be followed, Ishmael (25.12–18) and Esau (here). This chapter seems to have been compiled from several texts by the P source, with overlaps and inconsistencies among them.
36.2 The names and origins of Esau’s wives are slightly different than in 26.34; 28.9 (both P).
36.6–8 The peaceful parting of Esau and Jacob is reminiscent of the parting of Abraham and Lot in ch. 13. The wording of v. 7 echoes 13.6 (P). This parting presumes that the two brothers lived side by side in Hebron for a time as adults, and it provides the motive for Esau’s settlement in Edom. Note that in P the brothers’ relationship is entirely amicable.
36.9–19 The list of Esau’s descendants in vv. 9–14 and the list of his clans in vv. 15–19 consist of the same names with some slight variations, e.g., Eliphaz has six sons in vv. 11–12 but seven sons in vv. 15–16. Kenaz (vv. 11, 15), Esau’s grandson, is elsewhere a Judahite clan to which Caleb and Othniel belong (Num 32.12; Judg 3.9). Amalek, also Esau’s grandson (vv. 12, 16); see Ex 17.8–16.
36.20 Seir, here the ancestor of the people of Seir/Edom. His granddaughter is Oholibamah (v. 18), Esau’s wife. Horites, the indigenous people of Edom; see 14.6.
36.28 Uz, in Edom, the home of Job.
36.31–39 The Edomite king list states that Edom had kings before Israel, indicating that the list was written well after the beginning of the Israelite monarchy. Each Edomite king seems to be from a different city, raising the possibility that this list places in chronological order local kings who may have ruled different regions of Edom at various times.
36.40–43 This list of the clans of Edom differs from the list in vv. 15–19.
GENESIS 37
Joseph Dreams of Greatness
1Jacob settled in the land where his father had lived as an alien, the land of Canaan. 2This is the story of the family of Jacob.
Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bilhah and Zilpah, his father’s wives; and Joseph brought a bad report of them to their father. 3Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves.a 4But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.
5Once Joseph had a dream, and when he told it to his brothers, they hated him even more. 6He said to them, “Listen to this dream that I dreamed. 7There we were, binding sheaves in the field. Suddenly my sheaf rose and stood upright; then your sheaves gathered around it, and bowed down to my sheaf.” 8His brothers said to him, “Are you indeed to reign over us? Are you indeed to have dominion over us?” So they hated him even more because of his dreams and his words.
9
He had another dream, and told it to his brothers, saying, “Look, I have had another dream: the sun, the moon, and eleven stars were bowing down to me.” 10But when he told it to his father and to his brothers, his father rebuked him, and said to him, “What kind of dream is this that you have had? Shall we indeed come, I and your mother and your brothers, and bow to the ground before you?” 11So his brothers were jealous of him, but his father kept the matter in mind.
Joseph Is Sold by His Brothers
12Now his brothers went to pasture their father’s flock near Shechem. 13And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” He answered, “Here I am.” 14So he said to him, “Go now, see if it is well with your brothers and with the flock; and bring word back to me.” So he sent him from the valley of Hebron.
He came to Shechem, 15and a man found him wandering in the fields; the man asked him, “What are you seeking?” 16“I am seeking my brothers,” he said; “tell me, please, where they are pasturing the flock.” 17The man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers, and found them at Dothan. 18They saw him from a distance, and before he came near to them, they conspired to kill him. 19They said to one another, “Here comes this dreamer. 20Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams.” 21But when Reuben heard it, he delivered him out of their hands, saying, “Let us not take his life.” 22Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him”—that he might rescue him out of their hand and restore him to his father. 23So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleevesb that he wore; 24and they took him and threw him into a pit. The pit was empty; there was no water in it.
25Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? 27Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh.” And his brothers agreed. 28When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.
29When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes. 30He returned to his brothers, and said, “The boy is gone; and I, where can I turn?” 31Then they took Joseph’s robe, slaughtered a goat, and dipped the robe in the blood. 32They had the long robe with sleevesc taken to their father, and they said, “This we have found; see now whether it is your son’s robe or not.” 33He recognized it, and said, “It is my son’s robe! A wild animal has devoured him; Joseph is without doubt torn to pieces.” 34Then Jacob tore his garments, and put sackcloth on his loins, and mourned for his son many days. 35All his sons and all his daughters sought to comfort him; but he refused to be comforted, and said, “No, I shall go down to Sheol to my son, mourning.” Thus his father bewailed him. 36Meanwhile the Midianites had sold him in Egypt to Potiphar, one of Pharaoh’s officials, the captain of the guard.
next chapter
* * *
a Traditional rendering (compare Gk): a coat of many colors; meaning of Heb uncertain
b Traditional rendering (compare Gk): a coat of many colors; meaning of Heb uncertain
c See note on 37.3
37.1–50.26 The last section of Genesis is the Joseph story, which tells of further conflicts within Jacob’s family and of its migration to Egypt. This story completes the patriarchal narratives and serves as a bridge to the story of the exodus. The rivalry among Jacob’s sons echoes the rivalries in previous patriarchal generations, but there are a number of unique features in the Joseph story. It is a single elaborate narration, unlike the episodic and self-contained quality of the previous stories. (The exception is ch. 38, the story of Judah and Tamar.) There is only one direct divine revelation, to Israel at Beer-sheba (46.1–4); otherwise God never speaks or appears. Yet God is guiding events, as Joseph reveals in speeches to his brothers in 45.5–8; 50.20. The length of the Joseph story may be related to its nonsacral content, as the story focuses on the exploration of character and motive and the themes of knowledge, wisdom, and reconciliation. The J, E, and P sources are recognizable at various points in the Joseph story, although it is difficult consistently to distinguish between J and E. The name Israel is an indication of the J source, although the name Jacob also occurs in J.
37.1–11 The story opens with a picture of a pampered son who attracts the hatred of his brothers. Joseph tattles on his brothers, is openly favored by their father, and dreams of dominance over them all. A number of details prepare for later developments of plot and theme, including the enmity of the brothers, Joseph’s dreams as divine prophecy, clothing (Joseph’s long robe, v. 3) as a symbol of identity, and the question of knowledge (Jacob kept the matter in mind, v. 11).Vv. 1–2a belong to the P source; vv. 2b–4 are from the J source; and vv. 5–11 are mostly from the E source, though they may also include J material.
37.1–2a The P introduction to the Joseph story. This is the story of the family of Jacob, better “These are the descendants of Jacob,” follows the pattern of the beginnings of the Abraham and Jacob stories (11.27; 25.19; see note on 2.4), placing the emphasis on the genealogical progression of the stories.
37.2b Seventeen. Joseph is mature, but not yet an adult. The wordplay between shepherding (ro‘eh) and the bad (ra‘ah) report highlights the troubling situation of Joseph, allied with his brothers yet informing on them. That he is with the sons of Bilhah and Zilpah suggests tension with the sons of Leah, who are the older sons.
37.3 Israel loved Joseph more ominously echoes 29.30. Israel’s favoritism leads to crises in both cases. Old age, the reason for Israel’s preference for Joseph and also a suggestion that Israel is in his dotage; cf. 27.1. A long robe with sleeves (or coat of many colors), a fine robe such as princesses wear (see 2 Sam 13.18) and a symbol of Israel’s love. The symbolism of this robe will play an important role in the encounter between Joseph and his brothers in vv. 23, 31–34.
37.4 The story turns to the perspective of the bothers, who are resentful of Joseph and angry: their father loved him, but they hated him. Their inability to speak peaceably (shalom) to him will echo in Joseph’s journey to see if it is well (shalom) with them (v. 14), which will escalate into violence.
37.5–11 Joseph’s two dreams anticipate the two pairs of dreams on which his fate will turn in chs. 40–41. When he provocatively tells his brothers, they hated him even more (yosifu) , a play on the name Joseph (yosef), which is emphasized by repetition (vv. 5, 8). The dream of sheaves of grain bowing down is fulfilled when the brothers bow to him in 42.6, seeking grain. The significance of the second dream, with the same theme, is elucidated by Jacob’s later wisdom in dream interpretation: the doubling of the dream means that the thing is fixed by God (41.32). The brothers’ questions (v. 8) are ironic, since they are rhetorical questions meant in anger, but will indeed come true. The brothers are unaware of the truth of such dreams and were jealous of Joseph, but with greater wisdom his father kept the matter in mind (v. 11).
37.10 The mention of Joseph’s mother, symbolized by the moon in his dream, suggests that Rachel is still alive (cf. 35.19), although she does not appear elsewhere in the story.
37.12–36 The brothers’ enmity leads to an improvised plan to murder Joseph. The responsible older brother (Reuben in E, Judah in J) dissuades the brothers, anticipating their later protection of Benjamin (Reuben in 42.37; Judah in 44.18–34). The scene ends with Joseph’s transport to Egypt as a slave and the brothers’ deception of Jacob. This key section is a careful combination of J (vv. 12–18, 23b, 25b–27, 28b, 31–35) and E (vv. 19–2
3a, 24–25a, 28ac, 29–30, 36).
37.12–14 The location of the brothers at Shechem recalls the deception and violence perpetrated by the brothers at Shechem in ch. 34. Now they are inflamed by shame caused by their brother rather than their sister. Israel naively sends Joseph to see if it is well (shalom) with the brothers and flocks and to bring word back, recalling Joseph’s habit of bringing back bad report (v. 2) and the brothers’ lack of shalom toward Joseph (see note on 3.4). Here I am. Joseph’s willingness to comply (cf. 22.1) displays similar naïveté under the circumstances.
37.15–18 The meeting with the helpful stranger at Shechem delays the dangerous encounter with his brothers and perhaps provides a foil to their uncaring response: they conspired to kill him (v. 18).
37.19–20 This dreamer, lit. “this master of dreams.” The brothers use this term with disdain, not knowing that Joseph will indeed become a master of dreams. We shall see…his dreams, a deeply ironic mocking boast, since their plan sets into motion the chain of events that will make his dreams come true.
37.21–22 Reuben, as the oldest son, has the authority to influence his brothers but does not openly overrule them. His suggestion to throw Joseph in a pit still condemns Joseph to death, although he secretly plans to rescue him. His plan is accepted because it achieves the same end, Joseph’s death, without the taint of murder.
37.23 Stripping Joseph’s robe strips him symbolically of his identity as the beloved son. Stripping off and putting on clothing will mark each of Joseph’s passages of identity: from beloved son to slave, from slave to prisoner, and from prisoner to vizier (see 39.12–18; 41.14, 42).
HarperCollins Study Bible Page 26