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Ketonet Passim in the Hebrew Bible

The Hebrew phrase ketonet passim (כְּתֹנֶת פַּסִּים) is most famously associated with the "coat of many colors" given by Jacob to his son Joseph in Genesis 37:3. While often translated as "coat of many colors," the precise meaning of passim has been a subject of scholarly discussion and various interpretations.

One common understanding, reflected in many English translations, suggests a garment with diverse hues. However, other interpretations focus on the structure or length of the garment. Some scholars propose that passim refers to a long tunic extending to the palms of the hands and the soles of the feet, indicating a robe with long sleeves and perhaps full-length [1]. This interpretation suggests a garment that would have been impractical for manual labor, thereby signifying Joseph's favored status and exemption from the more strenuous work of his brothers. This type of garment would have marked him as a person of leisure or high standing [1].

The Septuagint, an early Greek translation of the Hebrew Bible, renders ketonet passim as chitōn poikilos, which can mean a "variegated tunic" or a "tunic of many colors," supporting the traditional understanding of a multi-colored garment. However, the Hebrew root pas can also relate to the palm of the hand or the sole of the foot, lending credence to the interpretation of a long-sleeved or full-length robe [1].

The significance of the ketonet passim in the biblical narrative extends beyond its physical description. It serves as a powerful symbol of Jacob's preferential love for Joseph, which in turn fuels the jealousy of his brothers and sets in motion the dramatic events of Joseph's life, including his sale into slavery [1]. The garment thus becomes a catalyst for the unfolding divine plan, ultimately leading to Joseph's rise to power in Egypt and the preservation of his family.

Sources

  1. Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Numbers 11:1: AND THE PEOPLE WERE ‘K’MITHON’NIM.’ Rabbi Abraham ibn Ezra commented that [the word k’mithon’nim is] “of the root aven (wickedness); similarly, the thoughts of ‘oneich’ ( thy evil thoughts ), 149 Jeremiah 4:14. for they spoke words of wickedness.” But this is not correct, for why would Scripture have concealed their sin, and not stated [clearly what it was], as it does in all other places! The correct interpretation appears to me to be that as they got further away from Mount Sinai, which was near an inhabitable settlement, and entered the great and dreadf”
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