1
Ge 37:1-4.
英文原文
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).
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2. 后代——即雅各家史中的主要事件，如下文将开始的叙述所示。
约瑟……牧羊——直译为“约瑟十七岁，与他父亲妾辟拉、悉帕的儿子们一同牧羊”——监督或管理的意思显然是包含在内的。这一行人的牧长之职可能派给他，或因他是正妻之子，或因他自己品格上的优越；他若担任此职，便不是作为一个搬弄是非的告密者，而是作为一个“忠心的管家”，报告兄弟们的恶行。
英文原文
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.
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3. 老年之子——便雅悯既更年幼，便更是他老年的儿子，照此理便雅悯才更被期望为宠儿。直译为“他老年的儿子”——这是希伯来习语，意为“智慧之子”——一个超越其年岁而具观察与智慧的儿子——年幼而老成。
给他做了一件彩衣——早期是缝缀各色布块而成，被视为尊荣的衣裳
(Jud 5:30； 2Sa 13:18)。
对各种颜色的喜好至今仍盛行于亚拉伯人和其他东方民族中，他们喜欢给孩子穿戴这种华丽的衣饰。但自从各种图案交织的技艺传入之后，“彩衣”如今已与列祖时代所似有的不同，而与各种苏格兰格纹呢颇为相似。
英文原文
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.
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4. 没有和气和气地与他说话——即没有对他说“平安归于你”
[Ge 43:23
等]，那是亲友熟人之间常用的祝福语。给人这种形式的问安被视为神圣的责任；不这样作便是清楚表示厌恶或暗中的敌意。所以约瑟的兄弟们惯常不以“salaam”问候他，显出他们对他是何等不怀好意。父母偏爱最小的、又偏爱那才华或性情出众的，本是自然。但在像雅各这样的家——许多孩子由不同的母亲所生——他所表现的大是大错特错的轻率。
英文原文
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.
Ge 37:5-36.
约瑟的梦。
5. 约瑟作了一个梦——古人极其看重梦，因此约瑟虽不过是个少年，他的梦却引起家中认真的考虑。但这梦显然是象征性的。其意义容易辨识，又因在不同的象征下重复，便被认为必然应验（参
Ge 41:32)，
因此“他的兄弟们嫉妒他，他父亲却把这话存在心里”
[Ge 37:11]。
英文原文
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].
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12. 他的哥哥们去示剑放他们父亲的羊——示剑谷自迦南最早的记载以来，就以水源特别丰富著称。雅各众子所以从希伯仑来到此地，虽然要费近二十小时的行程——即按牧人的速度，五十多里。但那里的草既丰富又滋养，他们认为值得费这么长的路程，而忽略希伯仑的牧区〔VAN DE VELDE〕。
英文原文
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].
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13-17. 以色列说……你的哥哥们不是在示剑放羊吗？——雅各急于知道众子在远方的营中如何，便差约瑟去；这少年欣然接受这使命，离开希伯仑谷，在示剑寻他们，从“田间”（即广阔而肥沃的以斯德伦平原）的人那里听见他们的消息，并发现他们已离那地前往多坍，大概是因那可憎的屠杀使他们的名字为人所厌恶而被逐。
英文原文
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.
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17. 约瑟去追赶他哥哥们，在多坍遇见他们——希伯来文作 Dothaim，意为“二井”，近年在现代的多坍发现，距示剑数小时的路程。
英文原文
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. 他们远远地看见他——在他们看守牛群的平坦草地上。他们能从示剑，更确切说是撒玛利亚那边，远远看见他走近。
英文原文
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.
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19. 看哪，那作梦的来了——直译“梦之主”——一种苦刻的讽刺。梦既被视为上头的启示，妄自称得梦便被视为一种亵渎而被憎恶；约瑟在他的兄弟眼中正是这样一个狡猾的冒充者。他们已经开始筹划杀害约瑟的阴谋；只是因流便的斡旋，他才得免——流便建议宁可把他丢在一个井里，这些井如今是、大概当时也是夏天完全干了的。
英文原文
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. 他们就剥了约瑟……那件彩衣——试想他以弟兄之爱毫无戒心地前来。他对那冷酷的接待、凶恶的面目、暴力的对待，必是何等惊讶、何等恐惧！他痛苦绝望的光景，后来由他们自己画出一幅生动的图（参
Ge 42:21）。
英文原文
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).
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25. 他们坐下吃饭——这些刚硬的浪荡子何等令人触目惊心！他们共同参与这阴谋还不是故事中惟一可悲的事。提议随即几乎立刻被他们的共同决议所采纳，以及他们坐下大吃大喝时所表现的冷漠——不，简直是魔鬼般的满足——都令人惊奇。仅仅嫉妒他的梦、他那华丽的彩衣，或他们共同父亲偏溺的偏爱，绝不可能将他们驱使到如此疯狂的怨恨地步，也不可能使他们坚定于如此彻底的恶行。他们对约瑟的恨必有更深的根源。这恨必是出于对他敬虔及其他美德的不喜，这些美德使他的品格和行为常常成为对他们的责备，因此他们发现自己除非除掉他所可恨的同在，否则永不得安宁。这才是那奥秘的真正答案，正如该隐的情形一样
(约壹 3:12)。
他们举目……看见有一伙以实玛利人——他们也称为米甸人
(Ge 37:28)，
希伯来文称为米但人
(Ge 37:36)，
是一支由阿拉伯人混合组成的旅行商队。阿拉伯北部的这些部族早已从事商业，并长期独占其利，运输贸易完全掌握在他们手中。他们的接近很容易被看见；因为他们渡过约但河那边的渡口之后，道路沿着基列波山南麓而行，坐在多坍平原上的人可以远远望见他们和他们的骆驼队穿过其间那宽阔而缓缓倾斜的山谷。他们贩运阿拉伯和印度的物产，正循着通往埃及的常设商路；而这氏族所经营的主要商品是：来自印度的香料，即一种称为苏合香的树脂胶；乳香——"基列的乳香"，是没药树的汁液，原产阿拉伯乐土；和没药——一种气味浓烈芬芳的阿拉伯树胶。这些商品在埃及必有极大需求，因为它们在防腐过程中被大量使用。
英文原文
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.
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26-28. 犹大对众弟兄说……我们杀我们的兄弟，有什么益处呢？——这些旅行商人的出现使阴谋者的心意忽然转变；他们既不愿犯比达成目的所需更大的罪，便欣然采纳犹大的建议，将这可恶的兄弟卖为奴隶。这提议当然建立在他们知道阿拉伯商人贩卖奴隶的基础上；而埃及的纪念碑提供了最清楚的证据，证明那些惯于从所经之地带来奴隶的商人，在尼罗河诸城找到现成的市场。
他们……把约瑟拉上来，卖了——他们凭冲动照犹大的建议而行，在商人到达之前已把可怜的受害者预备好；他们既不以钱为目的，便以
二十舍客勒银子——卖了。这钱大概是环状或块状（舍客勒），在那个早期年代，银子因其稀有总是在金子之前被记载于记录中。整笔钱若以舍客勒重量计，不超过3英镑。
他们把约瑟带到埃及——到埃及有两条路：一条是经希伯仑的陆路，雅各住在那里，若走这条路，他那不幸儿子的遭遇很可能会传到父亲耳中；另一条是从多坍直接向西穿过那地到海岸，商人走的是这条最稳妥、最快捷的路，把约瑟带到埃及。如此，掌管一切的主宰引导这谋杀性质的弟兄集会，以及那些奴隶商人——他们各自随自己自由的选择而行——成为一件事的参与者，借这件事，祂要以奇妙的方式成就祂对古教会和古百姓之智慧与良善的伟大旨意。
英文原文
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. 流便回到坑边——他似乎故意走了一条绕道，为要秘密地把那可怜的少年从缓慢饿死中救出来。他的用心是好的，及至发现他不在时所发生的事，他的感受无疑痛苦万分。但这是出于神，祂所定的旨意是约瑟的拯救当借别的方法成就，而非流便的方法。
英文原文
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.
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31-33. 他们拿了约瑟的彩衣——犯一罪必然导致另一罪以遮掩之；雅各众子计划并施行于年迈父亲身上的诡诈之计，乃是他们所犯那可恶之罪的必然结果。奇哉，他们残忍的讥讽——"你儿子的外衣"——以及他们勉强作出的安慰，竟没有引起怀疑！但极度的悲痛如同其他一切情感一样，是盲目的；雅各虽苦楚极大，却因任凭自己沉浸在悲哀中而过度了，这不像一个信靠至高、全智之主宰治理的人所当行的。
英文原文
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，腰间围上麻布——这是东方人哀悼的常见记号。衣服下摆被撕开，或长或短视哀悼者的伤痛程度而定；一块粗糙的黑色麻布或骆驼毛布缠在腰间。
英文原文
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.
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35. 他说，我必悲哀着下阴间到我儿子那里——不是地里，因为约瑟据信已被撕碎，而是指那未知之地——亡魂所在之处，雅各期望死后在那里与他爱子相会。
英文原文
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.
父母的偏爱。
1. 雅各住在他父亲寄居的地——即“寄居者”；“父亲”一词为集合用法。这位列祖当时在幔利的希伯仑谷中（参
Ge 35:27）；
他住在那里，方式与亚伯拉罕和以撒相同，动机也相同
(Heb 11:13)。