Chapter commentary
Genesis Chapter 37
1
Ge 37:1-4.
繁體中文
English original
Ge 37:1-4.
PARENTAL PARTIALITY.
1. Jacob dwelt in the land wherein his father was a stranger--that is, "a sojourner"; "father" used collectively. The patriarch was at this time at Mamre, in the valley of Hebron (compare
Ge 35:27);
and his dwelling there was continued in the same manner and prompted by the same motives as that of Abraham and Isaac
(Heb 11:13).
2
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2. 後代——即雅各家史中的重要事件，正如即將開始的敘述所展示的。
約瑟……與他哥哥們一同牧羊——直譯為"約瑟十七歲，與羊群作牧人"——他與辟拉和悉帕的兒子們同作少年。顯然含有監督或管理之意。他作為這隊伍中的主要牧人，可能是因他是主母之子，也可能是因他自己品格上的優越品質；他若擔任此職，他並不是作搬弄是非的告密者，而是作"忠心的管家"，報告弟兄們的惡行。
English original
2. generations--leading occurrences, in the domestic history of Jacob, as shown in the narrative about to be commenced.
Joseph . . . was feeding the flock--literally, "Joseph being seventeen years old was a shepherd over the flock"--he a lad, with the sons of Bilhah and Zilpah. Oversight or superintendence is evidently implied. This post of chief shepherd in the party might be assigned him either from his being the son of a principal wife or from his own superior qualities of character; and if invested with this office, he acted not as a gossiping telltale, but as a "faithful steward" in reporting the scandalous conduct of his brethren.
3
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3. 他年老的孩子——便雅憫既更年幼，更可說是他年老所得之子，因此從這角度來看，本該被視為最受寵愛的。按字面翻譯，是「他年老的孩子」——希伯來短語，意為「智慧之子」——一個擁有超越其年齡之觀察力與智慧的人——年紀輕輕卻有老人的頭腦。
為他作了一件彩衣——在古時是將各色布塊縫合而成，被視為尊貴的衣裳
(Jud 5:30； 2Sa 13:18)。
對各種顏色的喜好，至今仍盛行於阿拉伯人和東方其他民族之中，他們喜歡把孩子打扮成這種鮮豔的裝束。但自從交織各樣花紋的技藝傳入之後，「彩衣」與先祖時代似乎的樣式已大不相同，而與各種格子花呢十分相似。
English original
3. son of his old age--Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"--Hebrew phrase, for "a wise son"--one who possessed observation and wisdom above his years--an old head on young shoulders.
made him a coat of many colors--formed in those early days by sewing together patches of colored cloth, and considered a dress of distinction
(Jud 5:30; 2Sa 13:18).
The passion for various colors still reigns among the Arabs and other people of the East, who are fond of dressing their children in this gaudy attire. But since the art of interweaving various patterns was introduced, "the coats of colors" are different now from what they seem to have been in patriarchal times, and bear a close resemblance to the varieties of tartan.
4
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4. 沒有可與他說和睦話——沒有對他說「願你平安」
[Ge 43:23
等等]，這是朋友相識之間常說的祝好之語。給人這樣的問安被視為神聖的本分；若不這樣問安，便是明顯的厭惡或暗中敵意的記號。因此，約瑟的弟兄們慣常拒絕以「祝安」來迎接他，正顯出他們對他是何等心懷惡意。父母偏愛最小的、偏袒那些才華或性情出眾的兒女，是很自然的事。但在雅各這樣的家庭——許多孩子出自不同的母親——他所表現的，是極大而不當的偏心。
English original
4. could not speak peaceably unto him--did not say "peace be to thee"
[Ge 43:23,
&c.], the usual expression of good wishes among friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding of it is an unmistakable sign of dislike or secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with "the salaam," showed how ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's--many children by different mothers--he showed great and criminal indiscretion.
5
Ge 37:5-36.
繁體中文
Ge 37:5-36.
約瑟的夢。
5. 約瑟作了一個夢——古人極為重視夢，因此約瑟雖然不過是個少年，他的夢卻引起全家認真的考慮。但這夢顯然是象徵性的。其意義不難辨明，又因在不同表象之下重複出現，其應驗被認為是確定的（參
Ge 41:32），
因此「他哥哥們都嫉妒他，他父親卻把這話存在心裏」
[Ge 37:11]。
English original
Ge 37:5-36.
THE DREAMS OF JOSEPH.
5. Joseph dreamed a dream--Dreams in ancient times were much attended to, and hence the dream of Joseph, though but a mere boy, engaged the serious consideration of his family. But this dream was evidently symbolical. The meaning was easily discerned, and, from its being repeated under different emblems, the fulfilment was considered certain (compare
Ge 41:32),
whence it was that "his brethren envied him, but his father observed the saying"
[Ge 37:11].
12
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12. 他哥哥們到示劍去放他們父親的羊——示劍谷從最早提及迦南之時起，便以水的格外豐富著稱。因此雅各的兒子們從希伯崙到這地方，雖然必須花費近二十小時的行程——即按牧人的速率，五十多英里。但那裏的牧草如此豐富而富營養，他們認為值得花這麼長途跋涉的辛苦，而忽略了希伯崙的牧區〔VAN DE VELDE〕。
English original
12. his brethren went to feed their father's flock in Shechem--The vale of Shechem was, from the earliest mention of Canaan, blest with extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to this place, though it must have cost them near twenty hours' travelling--that is, at the shepherd rate, a little more than fifty miles. But the herbage there was so rich and nutritious that they thought it well worth the pains of so long a journey, to the neglect of the grazing district of Hebron [VAN DE VELDE].
13
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13-17. 以色列說……你哥哥們不是在示劍放羊嗎？——雅各急於知道他兒子們在遠方紮營的情形如何，便打發約瑟去；這少年欣然接受這使命，離開希伯崙谷，到示劍去找他們，從「田野」（即廣大而富饒的以斯德倫平原）中的一個人那裏聽到消息，得知他們已離開那附近前往多坍，大概是因那可怖屠殺所惹起的憎惡，他們的名字在示劍一帶為人所不齒，不得不遷移。
English original
13-17. Israel said, . . . Do not thy brethren feed the flock in Shechem?--Anxious to learn how his sons were doing in their distant encampment, Jacob despatched Joseph; and the youth, accepting the mission with alacrity, left the vale of Hebron, sought them at Shechem, heard of them from a man in "the field" (the wide and richly cultivated plain of Esdraelon), and found that they had left that neighborhood for Dothan, probably being compelled by the detestation in which, from the horrid massacre, their name was held.
17
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17. 約瑟就去追趕他哥哥們，在多坍遇見他們——希伯來文作 Dothaim，即「兩口井」，最近在現代的「多坍」中被發現，距示劍只有幾小時的路程。
English original
17. Joseph went after his brethren, and found them in Dothan--Hebrew, Dothaim, or "two wells," recently discovered in the modern "Dothan," situated a few hours' distance from Shechem.
18
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18. 他們遠遠地看見他——在他們看守牲畜的平坦草地上。他們能看見他從示劍方向，更確切地說從撒瑪利亞方向遠遠走來。
English original
18. when they saw him afar off--on the level grass field, where they were watching their cattle. They could perceive him approaching in the distance from the side of Shechem, or rather, Samaria.
19
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19. 看哪，那作夢的來了——字面作「夢之主」——一個苦澀而譏誚的嘲弄。夢既被視為從上頭而來的啟示，假冒得了夢便被視為一種褻瀆而為人所憎惡，約瑟在他哥哥們眼中正是這樣一個狡猾的假冒者。他們已開始策劃暗殺約瑟的陰謀，只是因流便的機智才得解救，流便建議不如把他扔進一口井裏，這些井如今、也很可能當時在夏天是完全乾涸的。
English original
19. Behold, this dreamer cometh--literally, "master of dreams"--a bitterly ironical sneer. Dreams being considered suggestions from above, to make false pretensions to having received one was detested as a species of blasphemy, and in this light Joseph was regarded by his brethren as an artful pretender. They already began to form a plot for Joseph's assassination, from which he was rescued only by the address of Reuben, who suggested that he should rather be cast into one of the wells, which are, and probably were, completely dried up in summer.
23
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23. 他們就剝了約瑟……那件彩衣——試想他以弟兄之愛全然不疑的坦然前來。那些冷酷的接待、兇殘的面目、不自然的襲擊者粗暴的對待，必然令他何等驚懼！他痛苦絕望的光景，後來他們自己曾生動地描繪出來
（比較
Ge 42:21）。
English original
23. they stripped Joseph out of his coat . . . of many colors--Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonished and terrified must he have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (compare
Ge 42:21).
25
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25. 他們坐下喫飯——這景象何等顯出那些硬心的蕩子！他們共同參與這陰謀，並非這故事中唯一陰沉的一面。那提議幾乎轉瞬之間便得到他們共同的決議相隨，而他們坐下來大擺筵席時那種冷漠的無動於衷，或更恰當地說那種惡魔般的滿足，令人震驚。單單嫉妒他的夢、他華麗的衣裳、或他們共同父親的溺愛偏愛，斷不能將他們激至如此瘋狂怨恨的地步，或使他們堅定於如此徹底的惡行。他們對約瑟的恨，必有更深的根源。那必是由於厭惡他的敬虔與其他優點，因為他的品格與行為不斷地成了對他們的責備；正因如此，他們覺得除非擺脫他那可憎的身影，便永無寧日。這才是那奧秘的真正答案，正如該隱的情形一樣
(1Jo 3:12)。
他們舉目……看哪，有一隊以實瑪利人——他們又被稱為米甸人
(Ge 37:28)，
希伯來文又稱為米但人
(Ge 37:36)，
因為那是一支由阿拉伯人混合結成的旅行商隊。北阿拉伯的這些部族早已習於經商，並長期獨佔販運之業，所有轉運貿易都操在他們手中。他們的來臨容易看見；因為他們越過約但河東的渡口之後，所走的路沿基列波山南麓而行，坐在多坍平原上的人，可從遠處追隨他們與他們的駱駝列，穿過其間那寬闊而徐緩下坡的谷地。他們販運阿拉伯與印度的物產，正循常規的貿易路線前往埃及：這一族所經營的主要商品，是來自印度的 香料，即一種名為 蘇合香 的樹脂膠；乳香——「基列的乳香」，即沒藥樹的汁液，原產於阿拉伯福地；以及 沒藥——一種氣味濃郁芳香的阿拉伯樹膠。這些商品在埃及必有極大需求，因為在防腐的過程中要經常使用。
English original
25. they sat down to eat bread--What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain
(1Jo 3:12).
they lifted up their eyes, . . . and, behold, a company of Ishmaelites--They are called Midianites
(Ge 37:28),
and Medanites, in Hebrew
(Ge 37:36),
being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were
spicery from India, that is, a species of resinous gum, called storax,
balm--"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and
myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.
26
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26-28. 猶大說……我們殺了我們的兄弟，對我們有甚麼益處呢？——這些旅行商人的出現，使陰謀者的心意突然轉向。他們既不願意犯超過達成目的所需程度的罪，便欣然贊同猶大的提議——把他們可憎的兄弟賣為奴隸。這提議當然是建立在他們對阿拉伯商人販賣奴隸之業的認識上；而埃及的紀念碑提供了最確切的證據：那些從所經諸國擄人為奴的商人，在尼羅河的各城找到了現成的市場。
他們……把約瑟從坑裏拉上來，將他賣了——他們出於衝動，照著猶大的建議行事；在商人到達之時，他們已把這可憐的犧牲品預備好了。銀子既不是他們的目的，便把他賣了
二十塊銀子——那些銀子大概是環狀或塊狀（舍客勒）的；在那個遠古時代的記錄中，銀子因稀少常在金子之前被提及。若按舍客勒的重量計，全額也不過合英幣三鎊。
他們就把約瑟帶到埃及去——往埃及的路有兩條：一條是陸路，經雅各所住的希伯崙；若取此路，那不幸兒子的命運很可能會傳到父親的耳中。另一條是由多坍直接向西，橫越國境直達海岸；商人們便帶著約瑟走這條最安全、最快捷的路往埃及去。於是那統管萬有的神，引導這殺人的眾兄長、也引導販奴的商人——雙方都各行己路——共同成了一項作為的當事人；祂要藉此以奇妙的方式，成就祂對自己古教會與選民之智慧與恩慈的偉大旨意。
English original
26-28. Judah said, . . . What profit is it if we slay our brother?--The sight of these travelling merchants gave a sudden turn to the views of the conspirators; for having no wish to commit a greater degree of crime than was necessary for the accomplishment of their end, they readily approved of Judah's suggestion to dispose of their obnoxious brother as a slave. The proposal, of course, was founded on their knowledge that the Arabian merchants trafficked in slaves; and there is the clearest evidence furnished by the monuments of Egypt that the traders who were in the habit of bringing slaves from the countries through which they passed, found a ready market in the cities of the Nile.
they . . . lifted up Joseph out of the pit, and sold him--Acting impulsively on Judah's advice, they had their poor victim ready by the time the merchants reached them; and money being no part of their object, they sold him for
twenty pieces of silver--The money was probably in rings or pieces (shekels), and silver is always mentioned in the records of that early age before gold, on account of its rarity. The whole sum, if in shekel weight, did not exceed £3.
they brought Joseph into Egypt--There were two routes to Egypt: the one was overland by Hebron, where Jacob dwelt, and by taking which, the fate of his hapless son would likely have reached the paternal ears; the other was directly westward across the country from Dothan to the maritime coast, and in this, the safest and most expeditious way, the merchants carried Joseph to Egypt. Thus did an overruling Providence lead this murderous conclave of brothers, as well as the slave merchants both following their own free courses--to be parties in an act by which He was to work out, in a marvellous manner, the great purposes of His wisdom and goodness towards His ancient Church and people.
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29, 30. 流便回到坑邊——他似乎故意繞了一條迂迴的路，想暗中把那可憐的孩子從挨餓致死的命運中救出來。他的用意原是好的，當他發現自己不在時所發生的事，內心無疑痛如刀割。但這事出於神，神定意要約瑟的解救藉著別的方法，而不是他的方法來成就。
English original
29, 30. Reuben returned unto the pit--He seems to have designedly taken a circuitous route, with a view of secretly rescuing the poor lad from a lingering death by starvation. His intentions were excellent, and his feelings no doubt painfully lacerated when he discovered what had been done in his absence. But the thing was of God, who had designed that Joseph's deliverance should be accomplished by other means than his.
31
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31-33. 他們拿了約瑟的衣裳——犯了一罪，必須再犯一罪來遮掩；雅各眾子在他們年邁的父親身上所策劃並實行的欺騙，正是他們所犯那殘暴罪行的必然後果。他們殘酷的嘲弄——「你兒子的衣裳」——以及他們勉強作出的安慰嘗試，竟沒有引起疑心，真是何等的奇事！但極度的悲傷，正如其他一切情感一樣，是盲目的；雅各雖然痛苦至極，卻容許自己沉溺於悲傷之中，超過了一個相信至高全智之主宰在掌管萬有的人所當行的。
English original
31-33. they took Joseph's coat--The commission of one sin necessarily leads to another to conceal it; and the scheme of deception which the sons of Jacob planned and practised on their aged father was a necessary consequence of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efforts to comfort him, did not awaken suspicion! But extreme grief, like every other passion, is blind, and Jacob, great as his affliction was, did allow himself to indulge his sorrow more than became one who believed in the government of a supreme and all-wise Disposer.
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34. 雅各便撕裂衣服，腰間圍上麻布——東方人舉哀的常見記號。衣服的下擺被撕開，長短視哀者的心情而定；一塊粗黑的麻布或駱駝毛布纏在腰間。
English original
34. Jacob rent his clothes, and put sackcloth upon his loins--the common signs of Oriental mourning. A rent is made in the skirt more or less long according to the afflicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's hair cloth is wound round the waist.
35
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35. 他說：因為我必悲哀著下陰間，到我兒子那裏——不是下到土裏，因為約瑟被假定是被野獸撕碎了；乃是下到未知之地——已死之靈魂的去處；雅各預期死後在那裏與他心愛的兒子相會。
English original
35. and he said, For I will go down into the grave unto my son--not the earth, for Joseph was supposed to be torn in pieces, but the unknown place--the place of departed souls, where Jacob expected at death to meet his beloved son.
Ge 37:1-4.
父母的偏愛。
1. 雅各住在他父親寄居的地——即"寄居者"；"父親"是集合用法。這位先祖此時在幔利，希伯崙谷中（參
Ge 35:27）；
他住在那裡，是照著與亞伯拉罕和以撒相同的方式、出於相同的動機
(來 11:13)。