Genesis37
American Standard Version · Public Domain
1And Jacob dwelt in the land of his father’s sojournings, in the land of Canaan.
2These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and he was a lad with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought the evil report of them unto 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 coat of many colors.
4And his brethren saw that their father loved him more than all his brethren; and they hated him, and could not speak peaceably unto him.
5And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
6And he said unto them, Hear, I pray you, this dream which I have dreamed:
7for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and made obeisance to my sheaf.
8And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
9And he dreamed yet another dream, and told it to his brethren, and said, Behold, I have dreamed yet a dream; and, behold, the sun and the moon and eleven stars made obeisance to me.
10And he told it to his father, and to his brethren; and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
11And his brethren envied him; but his father kept the saying in mind.
12And his brethren went to feed their father’s flock in Shechem.
13And Israel said unto Joseph, Are not thy brethren feeding the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
14And he said to him, Go now, see whether it is well with thy brethren, and well with the flock; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
15And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?
16And he said, I am seeking my brethren: tell me, I pray thee, where they are feeding the flock.
17And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
18And they saw him afar off, and before he came near unto them, they conspired against him to slay him.
19And they said one to another, Behold, this dreamer cometh.
20Come now therefore, and let us slay him, and cast him into one of the pits, and we will say, An evil beast hath devoured him: and we shall see what will become of his dreams.
21And Reuben heard it, and delivered him out of their hand, and said, Let us not take his life.
22And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him: that he might deliver him out of their hand, to restore him to his father.
23And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colors that was on him;
24and they took him, and cast him into the pit: and the pit was empty, there was no water in it.
25And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.
26And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood?
27Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh. And his brethren hearkened unto him.
28And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph into Egypt.
29And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
30And he returned unto his brethren, and said, The child is not; and I, whither shall I go?
31And they took Joseph’s coat, and killed a he-goat, and dipped the coat in the blood;
32and they sent the coat of many colors, and they brought it to their father, and said, This have we found: know now whether it is thy son’s coat or not.
33And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.
34And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
35And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down to Sheol to my son mourning. And his father wept for him.
36And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, the captain of the guard.
Study Guide
Public-domain commentary and original-language notes for Genesis 37.
Chapter Summary
In this chapter: Joseph is loved of Jacob, but hated by his brethren. (1–4). Joseph's dreams. (5–11). Jacob sends Joseph to visit his brethren, They conspire his death. (12–22). Joseph's brethren sell him. (23–10). Jacob deceived, Joseph sold to Potiphar. (31–36).
vv1-4
In Joseph's history we see something of Christ, who was first humbled and then exalted. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. It is a history that has none like it, for displaying the various workings of the human mind, both good and bad, and the singular providence of God in making use of them for fulfilling his purposes. Though Joseph was his father's darling, yet he was not bred up in idleness. Those do not truly love their children, who do not use them to business, and labour, and hardships. The fondling of children is with good reason called the spoiling of them. Those who are trained up to do nothing, are likely to be good for nothing. But Jacob made known his love, by dressing Joseph finer than the rest of his children. It is wrong for parents to make a difference between one child and another, unless there is great cause for it, by the children's dutifulness, or undutifulness. When parents make a difference, children soon notice it, and it leads to quarrels in families. Jacob's sons did that, when they were from under his eye, which they durst not have done at home with him; but Joseph gave his father an account of their ill conduct, that he might restrain them. Not as a tale-bearer, to sow discord, but as a faithful brother.
vv5-11
God gave Joseph betimes the prospect of his advancement, to support and comfort him under his long and grievous troubles. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble. His brethren rightly interpreted the dream, though they abhorred the interpretation of it. While they committed crimes in order to defeat it, they were themselves the instruments of accomplishing it. Thus the Jews understood what Christ said of his kingdom. Determined that he should not reign over them, they consulted to put him to death; and by his crucifixion, made way for the exaltation they designed to prevent.
vv12-22
How readily does Joseph wait his father's orders! Those children who are best beloved by their parents, should be the most ready to obey them. See how deliberate Joseph's brethren were against him. They thought to slay him from malice aforethought, and in cold blood. Whosoever hateth his brother is a murderer, 1Jo 3:15. The sons of Jacob hated their brother because their father loved him. New occasions, as his dreams and the like, drew them on further; but this laid rankling in their hearts, till they resolved on his death. God has all hearts in his hands. Reuben had most reason to be jealous of Joseph, for he was the first-born; yet he proves his best friend. God overruled all to serve his own purpose, of making Joseph an instrument to save much people alive. Joseph was a type of Christ; for though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth to seek and save us; yet then malicious plots were laid against him. His own not only received him not, but crucified him. This he submitted to, as a part of his design to redeem and save us.
Key Words
יַעֲקֹב: Jaakob, the Israelitish patriarch
יָשַׁב: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
אֶרֶץ: the earth (at large, or partitively a land)
אָב: father, in a literal and immediate, or figurative and remote application
מָגוּר: a temporary abode; by extension, a permanent residence
כְּנַעַן: Kenaan, a son a Ham; also the country inhabited by him
אֵלֶּה: these or those
תּוֹלְדָה: (plural only) descent, i.e. family; (figuratively) history
יוֹסֵף: Joseph, the name of seven Israelites
שָׁנֶה: a year (as a revolution of time)
Cross References
Genesis 37Stephen's speech explicitly summarizes the envy of Joseph's brethren and his selling into Egypt.
Supported by Matthew Henry
Direct historical fulfillment of Joseph's dream when his brothers bow before him in Egypt.
Supported by Matthew Poole
Reuben later reminds his brothers of his plea not to sin against the child.
Supported by Matthew Henry, Matthew Poole
Explains Jacob dwelling as a stranger/sojourner in Canaan, living by faith like Isaac and Abraham.
Supported by JFB
The doubling of dreams (sheaves and stars) establishes that the matter is determined by God.
Supported by Matthew Poole, JFB
Typological parallel to Christ: 'This is the heir; come, let us kill him.'
Supported by Matthew Henry
The brothers eat bread while Joseph is in the pit, demonstrating apathy toward his affliction.
Supported by Matthew Henry
Stephen recounts that the patriarchs, moved with envy, sold Joseph into Egypt.
Supported by Matthew Henry
God's sovereignty in sending Joseph ahead as a slave to preserve his family.
Supported by Matthew Henry
Illustrates the 'coat of many colors' as a garment of royal distinction worn by virgin princesses.
Supported by Matthew Poole, JFB
Jacob's prophecy that Judah's brothers would bow down to him, contrasting or supplementing Joseph's dream.
Supported by Matthew Poole
God overrules their murderous plot, showing how the wrath of man shall praise Him.
Supported by Matthew Henry
The brothers later recall Joseph's anguish of soul when he pleaded with them.
Supported by Matthew Henry
God overrules the wrath of Joseph's brothers to accomplish His ultimate purposes.
Supported by Matthew Henry
Joseph sold by Judah/Judas for pieces of silver, typifying Christ's betrayal.
Supported by Matthew Henry
Jacob later restates his belief that Joseph was torn to pieces.
Supported by Matthew Poole
Jacob's deep grief and refusal to be comforted, fearing he will go down to Sheol.
Supported by Matthew Poole, John Calvin
Illustrates the use of 'generations' (toledot) to mean the history/occurrences of a family.
Supported by Matthew Poole
Like Mary, Jacob 'kept' or 'observed' these sayings in his heart, recognizing divine revelation.
Supported by Matthew Poole
Parallel where David is sent by his father to visit his brothers, facing their anger.
Supported by Matthew Henry
Parallel to the Parable of the Vineyard: 'I will send my beloved son.'
Supported by Matthew Henry
The lie told to Jacob in verse 20 is fully realized and believed in verse 33.
Supported by John Calvin
The very spices the Ishmaelites carried are later sent by Jacob to Egypt.
Supported by Matthew Poole
Joseph's own testimony that he was stolen away from the land of the Hebrews.
'The child is not' echoed in Rachel's weeping for her children because they are not.
Judah is later confronted with 'discern whose are these' just as they mocked Jacob.
Supported by John Calvin
Perfect proverb matching the brothers' reaction: 'who is able to stand before envy?'
Supported by Matthew Henry
Sitting down to eat after a cruel conspiracy matches Haman and the king's indifference.
Judah uses the phrase 'our brother and our flesh' denoting covenant family bonds.