Joseph, his seventeen-year-old son,³ was taking care of⁴ the flocks with his brothers. Now he was a youngster⁵ working with the sons of Bilhah and Zilpah, his father’s wives.⁶ Joseph brought back a bad report about them⁷ to their father.

^37:3Now Israel loved Joseph more than all his sons⁸ because he was a son born to him late in life,⁹ and he made a special¹⁰ tunic for him. ^37:4When Joseph’s¹¹ brothers saw that their father loved him more than any of them,¹² they hated Joseph¹³ and were not able to speak to him kindly.¹⁴

^37:5Joseph¹⁵ had a dream,¹⁶ and when he told his brothers about it,¹⁷ they hated him even more.¹⁸^37:6He said to them, “Listen to this dream I had:¹⁹^37:7There we were,²⁰ 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 down²¹ to it!” ^37:8Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?”²² They hated him even more²³ because of his dream and because of what he said.²⁴

^37:9Then he had another dream,²⁵ and told it to his brothers. “Look,”²⁶ he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” ^37:10When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had?²⁷ Will I, your mother, and your brothers really come and bow down to you?”²⁸^37:11His brothers were jealous²⁹ of him, but his father kept in mind what Joseph said.³⁰

^37:12When his brothers had gone to graze their father’s flocks near Shechem, ^37:13Israel said to Joseph, “Your brothers³¹ are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,”³² Joseph replied.³³^37:14So Jacob³⁴ said to him, “Go now and check on³⁵ the welfare³⁶ of your brothers and of the flocks, and bring me word.” So Jacob³⁷ sent him from the valley of Hebron.

^37:15When Joseph reached Shechem,³⁸ a man found him wandering³⁹ in the field, so the man asked him, “What are you looking for?” ^37:16He replied, “I’m looking for my brothers. Please tell⁴⁰ me where they are grazing their flocks.” ^37:17The man said, “They left this area,⁴¹ for I heard them say, ‘Let’s go to Dothan.’ ” So Joseph went after his brothers and found them at Dothan.

^37:18Now Joseph’s brothers⁴² saw him from a distance, and before he reached them, they plotted to kill him. ^37:19They said to one another, “Here comes this master of dreams!⁴³^37:20Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild⁴⁴ animal ate him. Then we’ll see how his dreams turn out!”⁴⁵

^37:21When Reuben heard this, he rescued Joseph⁴⁶ from their hands,⁴⁷ saying,⁴⁸ “Let’s not take his life!”⁴⁹^37:22Reuben continued,⁵⁰ “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.”⁵¹ (Reuben said this⁵² so he could rescue Joseph⁵³ from them⁵⁴ and take him back to his father.)

^37:23When Joseph reached his brothers, they stripped him⁵⁵ of his tunic, the special tunic that he wore. ^37:24Then they took him and threw him into the cistern. (Now the cistern was empty;⁵⁶ there was no water in it.)

^37:25When they sat down to eat their food, they looked up⁵⁷ and saw⁵⁸ a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt.⁵⁹^37:26Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? ^37:27Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him,⁶⁰ for after all, he is our brother, our own flesh.” His brothers agreed.⁶¹^37:28So when the Midianite⁶² merchants passed by, Joseph’s brothers pulled⁶³ him⁶⁴ out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites⁶⁵ then took Joseph to Egypt.

^37:29Later Reuben returned to the cistern to find that Joseph was not in it!⁶⁶ He tore his clothes, ^37:30returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” ^37:31So they took Joseph’s tunic, killed a young goat,⁶⁷ and dipped the tunic in the blood. ^37:32Then they brought the special tunic to their father⁶⁸ and said, “We found this. Determine now whether it is your son’s tunic or not.”

^37:33He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him!⁶⁹ Joseph has surely been torn to pieces!” ^37:34Then Jacob tore his clothes, put on sackcloth,⁷⁰ and mourned for his son many days. ^37:35All his sons and daughters stood by⁷¹ him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.”⁷² So Joseph’s⁷³ father wept for him.

^37:36Now⁷⁴ in Egypt the Midianites⁷⁵ sold Joseph⁷⁶ to Potiphar, one of Pharaoh’s officials, the captain of the guard.⁷⁷

Judah and Tamar

^38:1At that time Judah left¹ his brothers and stayed² with an Adullamite man³ named Hirah.

^38:2There Judah saw the daughter of a Canaanite man⁴ named Shua.⁵ Judah acquired her as a wife⁶ and had marital relations with her.⁷^38:3She became pregnant⁸ and had a son. Judah named⁹ him Er. ^38:4She became pregnant again and had another son, whom she named Onan. ^38:5Then she had¹⁰ yet another son, whom she named Shelah. She gave birth to him in Kezib.¹¹

^38:6Judah acquired¹² a wife for Er his firstborn; her name was Tamar. ^38:7But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

^38:8Then Judah said to Onan, “Have sexual relations with¹³ your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise¹⁴ up a descendant for your brother.”¹⁵^38:9But Onan knew that the child¹⁶ would not be considered his.¹⁷ So whenever¹⁸ he had sexual relations with¹⁹ his brother’s wife, he withdrew prematurely²⁰ so as not to give his brother a descendant. ^38:10What he did was evil in the Lord’s sight, so the Lord²¹ killed him too.

^38:11Then 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,²² “I don’t want him to die like his brothers.”²³ So Tamar went and lived in her father’s house.

^38:12After some time²⁴ Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with²⁵ his friend Hirah the Adullamite. ^38:13Tamar was told,²⁶ “Look, your father-in-law is going up²⁷ to Timnah to shear his sheep.” ^38:14So 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 because²⁸ she saw that she had not been given to Shelah as a wife, even though he had now grown up.)²⁹

^38:15When Judah saw her, he thought she was a prostitute³⁰ because she had covered her face. ^38:16He turned aside to her along the road and said, “Come on! I want to have sex with you.”³¹ (He did not realize³² it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?”³³^38:17He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?”³⁴^38:18He 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.³⁵ She became pregnant by him. ^38:19She left immediately,³⁶ removed her veil, and put on her widow’s clothes.

^38:20Then Judah had his friend Hirah³⁷ the Adullamite take a young goat to get back from the woman the items he had given in pledge,³⁸ but Hirah³⁹ could not find her. ^38:21He asked the men who were there,⁴⁰ “Where is the cult prostitute⁴¹ who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” ^38:22So 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.’ ” ^38:23Judah said, “Let her keep the things⁴² for herself. Otherwise we will appear to be dishonest.⁴³ I did indeed send this young goat, but you couldn’t find her.”

^38:24After three months Judah was told,⁴⁴ “Your daughter-in-law Tamar has turned to prostitution,⁴⁵ and as a result she has become pregnant.”⁴⁶ Judah said, “Bring her out and let her be burned!” ^38:25While they were bringing her out, she sent word⁴⁷ to her father-in-law: “I am pregnant by the man to whom these belong.”⁴⁸ Then she said, “Identify⁴⁹ the one to whom the seal, cord, and staff belong.” ^38:26Judah recognized them and said, “She is more upright⁵⁰ than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her⁵¹ again.

^38:27When it was time for her to give birth, there were twins in her womb. ^38:28While she was giving birth, one child⁵² put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” ^38:29But then he drew back his hand, and his brother came out before him.⁵³ She said, “How you have broken out of the womb!”⁵⁴ So he was named Perez.⁵⁵^38:30Afterward his brother came out—the one who had the scarlet thread on his hand—and he was named Zerah.⁵⁶

Joseph and Potiphar’s Wife

^39:1Now Joseph had been brought down to Egypt.¹ An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard,² purchased him from³ the Ishmaelites who had brought him there. ^39:2The Lord was with Joseph. He was successful⁴ and lived⁵ in the household of his Egyptian master. ^39:3His master observed that the Lord was with him and that the Lord made everything he was doing successful.⁶^39:4So Joseph found favor in his sight and became his personal attendant.⁷ Potiphar appointed Joseph⁸ overseer of his household and put him in charge⁹ of everything he owned. ^39:5From the time¹⁰ Potiphar¹¹ appointed him over his household and over all that he owned, the Lord blessed¹² the Egyptian’s household for Joseph’s sake. The blessing of the Lord…

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Footnotes

1 Heb “the land of the sojournings of his father.”
2 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 Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
4 Or “tending”; Heb “shepherding” or “feeding.”
5 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 Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
7 Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers. 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 The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph. 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 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 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. , ), or a tunic that was richly embroidered (cf. ). It set Joseph apart as the favored one.
11 Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
12 Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
13 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
14 Heb “speak to him for peace.”
15 Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
16 Heb “dreamed a dream.”
17 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 The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
19 Heb “hear this dream which I dreamed.”
20 All three clauses in this dream report begin with וְהִנֵּה (véhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
21 The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
22 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 This construction is identical to the one in Gen 37:5.
24 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 Heb “And he dreamed yet another dream.”
26 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.
27 The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
28 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 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 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 The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
32 With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
33 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 Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
35 Heb “see.”
36 Heb “peace.”
37 Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
38 Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
39 Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (véhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
40 The imperative in this sentence has more of the nuance of a request than a command.
41 Heb “they traveled from this place.”
42 Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
43 Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
44 The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
45 Heb “what his dreams will be.”
46 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
47 From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
48 Heb “and he said.”
49 Heb “we must not strike him down [with respect to] life.”
50 Heb “and Reuben said to them.”
51 The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
52 The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
53 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
54 Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
55 Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
56 The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
57 Heb “lifted up their eyes.”
58 Heb “and they saw and look.” By the use of וְהִנֵּה (véhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
59 Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
60 Heb “let not our hand be upon him.”
61 Heb “listened.”
62 On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
63 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. ).
64 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 Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
66 Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (véhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
67 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 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 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 Heb “and put sackcloth on his loins.”
71 Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
72 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 Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
74 The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
75 The spells the name of the merchants as מְדָנִים (médanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the is corrupt at this point, with the letter yod (י) being accidentally omitted. The , , Samaritan Pentateuch, and 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 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
77 The expression captain of the guard might indicate that Potiphar was the chief executioner.
1 Heb “went down from.”
2 Heb “and he turned aside unto.”
3 Heb “a man, an Adullamite.”
4 Heb “a man, a Canaanite.”
5 Heb “and his name was Shua.”
6 Heb “and he took her.”
7 Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
8 Or “she conceived” (also in the following verse).
9 Some read this verb as feminine, “she called,” to match the pattern of the next two verses. But the , “he called,” should probably be retained as the more difficult reading. Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
10 Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
11 Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
12 Heb “and Judah took.”
13 Heb “go to.” The expression is a euphemism for sexual intercourse.
14 The imperative with the prefixed conjunction here indicates purpose.
15 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,” 59 (1940): 23–33.
16 Heb “offspring.”
17 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.
18 The construction shows that this was a repeated practice and not merely one action. The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. 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 do the responsible thing.
19 Heb “he went to.” This expression is a euphemism for sexual intercourse.
20 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.
21 Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
22 Heb “said.”
23 Heb “Otherwise he will die, also he, like his brothers.” 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.
24 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.
25 Heb “and he went up to the shearers of his sheep, he and.”
26 Heb “And it was told to Tamar, saying.”
27 The active participle indicates the action was in progress or about to begin.
28 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.
29 Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
30 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.
31 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.
32 Heb “for he did not know that.”
33 Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
34 Heb “until you send.”
35 Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
36 Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
37 Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
38 Heb “to receive the pledge from the woman’s hand.”
39 Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
40 Heb “the men of her place,” that is, who lived at the place where she had been.
41 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 (), 213–23.
42 The words “the things” have been supplied in the translation for stylistic reasons.
43 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.
44 Heb “it was told to Judah, saying.”
45 Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
46 Heb “and also look, she is with child by prostitution.”
47 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.
48 Heb “who these to him.”
49 Or “recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
50 Traditionally “more righteous”; cf. , , “more in the right.” 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,” 72 (1979): 143–48.
51 Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
52 The word “child” has been supplied in the translation for stylistic reasons.
53 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.
54 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.”
55 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?” 96 (1977): 27–44.
56 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).
1 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.
2 Captain of the guard. See the note on this phrase in .
3 Heb “from the hand of.”
4 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).
5 Heb “and he was.”
6 The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
7 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.
8 Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
9 Heb “put into his hand.”
10 Heb “and it was from then.”
11 Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
12 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).