Genesis
Genesis 37
1Jacob lived in the land of his father’s travels, in the land of Canaan. 2This is the history of the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. Joseph brought an evil report of them to their father. 3Now Israel loved Joseph more than all his children, because he was the son of his old age, and he made him a tunic of many colors. 4His brothers saw that their father loved him more than all his brothers, and they hated him, and couldn’t speak peaceably to him.
5Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. 6He said to them, “Please hear this dream which I have dreamed: 7for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright; and behold, your sheaves came around, and bowed down to my sheaf.”
8His brothers asked him, “Will you indeed reign over us? Will you indeed have dominion over us?” They hated him all the more for his dreams and for his words. 9He dreamed yet another dream, and told it to his brothers, and said, “Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me.” 10He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?” 11His brothers envied him, but his father kept this saying in mind.
12His brothers went to feed their father’s flock in Shechem. 13Israel said to Joseph, “Aren’t your brothers feeding the flock in Shechem? Come, and I will send you to them.” He said to him, “Here I am.”
14He said to him, “Go now, see whether it is well with your brothers, and well with the flock; and bring me word again.” So he sent him out of the valley of Hebron, and he came to Shechem. 15A certain man found him, and behold, he was wandering in the field. The man asked him, “What are you looking for?”
16He said, “I am looking for my brothers. Tell me, please, where they are feeding the flock.”
17The man said, “They have left here, for I heard them say, ‘Let’s go to Dothan.’ ”
Joseph went after his brothers, and found them in Dothan. 18They saw him afar off, and before he came near to them, they conspired against him to kill him. 19They said to one another, “Behold, this dreamer comes. 20Come now therefore, and let’s kill him, and cast him into one of the pits, and we will say, ‘An evil animal has devoured him.’ We will see what will become of his dreams.”
21Reuben heard it, and delivered him out of their hand, and said, “Let’s not take his life.” 22Reuben said to them, “Shed no blood. Throw him into this pit that is in the wilderness, but lay no hand on him”—that he might deliver him out of their hand, to restore him to his father. 23When Joseph came to his brothers, they stripped Joseph of his tunic, the tunic of many colors that was on him; 24and they took him, and threw him into the pit. The pit was empty. There was no water in it.
25They sat down to eat bread, and they lifted up their eyes and looked, and saw a caravan of Ishmaelites was coming from Gilead, with their camels bearing spices and balm and myrrh, going to carry it down to Egypt. 26Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? 27Come, and let’s sell him to the Ishmaelites, and not let our hand be on him; for he is our brother, our flesh.” His brothers listened to him. 28Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. The merchants brought Joseph into Egypt.
29Reuben returned to the pit, and saw that Joseph wasn’t in the pit; and he tore his clothes. 30He returned to his brothers, and said, “The child is no more; and I, where will I go?” 31They took Joseph’s tunic, and killed a male goat, and dipped the tunic in the blood. 32They took the tunic of many colors, and they brought it to their father, and said, “We have found this. Examine it, now, and see if it is your son’s tunic or not.”
33He recognized it, and said, “It is my son’s tunic. An evil animal has devoured him. Joseph is without doubt torn in pieces.” 34Jacob tore his clothes, and put sackcloth on his waist, and mourned for his son many days. 35All his sons and all his daughters rose up to comfort him, but he refused to be comforted. He said, “For I will go down to Sheol to my son, mourning.” His father wept for him. 36The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s, the captain of the guard.
Commentary
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What others are saying
5 commentators · 83 notes on this chapter
Matthew Henry5
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
Moses has no more to say of the Edomites, unless as they happen to fall in Israel's way; but now applies himself closely to the story of Jacob's family: These are the generations of Jacob. His is not a bare barren genealogy as that of Esau (Gen 36:1), but a…
Here, I. Joseph relates the prophetical dreams he had, Gen 37:6, Gen 37:7, Gen 37:9, Gen 37:10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of…
Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and…
John Gill36
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
And Jacob dwelt in the land wherein his father was a stranger,.... And this stands opposed unto, and is distinguished from the case and circumstances of Esau and his posterity, expressed in the preceding chapter, who dwelt in the land of their possession, not…
These are the generations of Jacob,.... But no genealogy following, some interpret this of events or of things which befell Jacob, and his family, particularly with respect to his son Joseph, as Aben Ezra and Ben Melech take the sense of the word to be from…
Now Israel loved Joseph more than all his children,.... He being the firstborn of his beloved Rachel, and a lovely youth, of a beautiful aspect, very promising, prudent and pious: the reason given in the text follows: because he was the son of his old age…
Adam Clarke19
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
Wherein his father was a stranger - מגורי אביו megurey abiv, Jacob dwelt in the land of his father's sojournings, as the margin very properly reads it. The place was probably the vale of Hebron, see Gen 37:14.
These are the generations - תלדות toledoth, the history of the lives and actions of Jacob and his sons; for in this general sense the original must be taken, as in the whole of the ensuing history there is no particular account of any genealogical succession…
A coat of many colors - כתנת פסים kethoneth passim, a coat made up of stripes of differently colored cloth. Similar to this was the toga praetexta of the Roman youth, which was white, striped or fringed with purple; this they wore till they were seventeen…
Keil & Delitzsch7
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
Gen 37:1-2 The statement in Gen 37:1, which introduces the tholedoth of Jacob, "And Jacob dwelt in the land of his father's pilgrimage, in the land of Canaan," implies that Jacob had now entered upon his father's inheritance, and carries on the patriarchal…
This hatred was increased when Joseph told them of two dreams that he had had: viz., that as they were binding sheaves in the field, his sheaf "stood and remained standing," but their sheaves placed themselves round it and bowed down to it; and that the sun…
In a short time the hatred of Joseph's brethren grew into a crime. On one occasion, when they were feeding their flock at a distance from Hebron, in the neighbourhood of Shechem (Nablus, in the plain of Mukhnah), and Joseph who was sent thither by Jacob to…
Jamieson, Fausset & Brown16
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
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…
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…
could not speak peaceably unto him--did not say "peace be to thee" [Gen 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…
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