Genesis37
New American Standard
1Now Jacob lived in the land where his father had lived as a stranger, in the land of Canaan.
2These are the records of the generations of Jacob. Joseph, when he was seventeen years of age, was pasturing the flock with his brothers, while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought back a bad report about them to their father.
3Now Israel loved Joseph more than all his other sons, because he was the son of his old age; and he made him a multicolored tunic.
4And his brothers saw that their father loved him more than all his brothers; and so they hated him and could not speak to him on friendly terms.
5Then Joseph had a dream, and when he told it to his brothers, they hated him even more.
6He said to them, “Please listen to this dream which I have had;
7for behold, we were binding sheaves in the field, and behold, my sheaf stood up and also remained standing; and behold, your sheaves gathered around and bowed down to my sheaf.”
8Then his brothers said to him, “Are you actually going to reign over us? Or are you really going to rule over us?” So they hated him even more for his dreams and for his words.
9Then he had yet another dream, and informed his brothers of it, and said, “Behold, I have had yet another dream; and behold, the sun and the moon, and eleven stars were bowing down to me.”
10He also told it to his father as well as to his brothers; and his father rebuked him and said to him, “What is this dream that you have had? Am I and your mother and your brothers actually going to come to bow down to the ground before you?”
11And his brothers were jealous of him, but his father kept the matter in mind.
12Then his brothers went to pasture their father’s flock in Shechem.
13And Israel said to Joseph, “Are your brothers not pasturing the flock in Shechem? Come, and I will send you to them.” And he said to him, “I will go.”
14Then he said to him, “Go now and see about the welfare of your brothers and the welfare of the flock, and bring word back to me.” So he sent him from the Valley of Hebron, and he came to Shechem.
15A man found him, and behold, he was wandering in the field; and the man asked him, “What are you looking for?”
16He said, “I am looking for my brothers; please tell me where they are pasturing the flock.”
17Then the man said, “They have moved from here; for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
18When they saw him from a distance, and before he came closer to them, they plotted against him to put him to death.
19They said to one another, “Here comes this dreamer!
20Now then, come and let’s kill him, and throw him into one of the pits; and we will say, ‘A vicious animal devoured him.’ Then we will see what will become of his dreams!”
21But Reuben heard this and rescued him out of their hands by saying, “Let’s not take his life.”
22Then Reuben said to them, “Shed no blood. Throw him into this pit that is in the wilderness, but do not lay a hand on him”—so that later he might rescue him out of their hands, to return him to his father.
23So it came about, when Joseph reached his brothers, that they stripped Joseph of his tunic, the multicolored tunic that was on him;
24and they took him and threw him into the pit. Now the pit was empty, without any water in it.
25Then they sat down to eat a meal. But as they raised their eyes and looked, behold, a caravan of Ishmaelites was coming from Gilead, with their camels carrying labdanum resin, balsam, and myrrh, on their way to bring them down to Egypt.
26And Judah said to his brothers, “What profit is it for us to kill our brother and cover up his blood?
27Come, and let’s sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh.” And his brothers listened to him.
28Then some Midianite traders passed by, so they pulled him out and lifted Joseph out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. So they brought Joseph into Egypt.
29Now Reuben returned to the pit, and behold, Joseph was not in the pit; so he tore his garments.
30He returned to his brothers and said, “The boy is not there; as for me, where am I to go?”
31So they took Joseph’s tunic, and slaughtered a male goat, and dipped the tunic in the blood;
32and they sent the multicolored tunic and brought it to their father and said, “We found this; please examine it to see whether it is your son’s tunic or not.”
33Then he examined it and said, “It is my son’s tunic. A vicious animal has devoured him; Joseph has surely been torn to pieces!”
34So Jacob tore his clothes, and put on a sackcloth undergarment over his waist, and mourned for his son many days.
35Then all his sons and all his daughters got up to comfort him, but he refused to be comforted. And he said, “Surely I will go down to Sheol in mourning for my son.” So his father wept for him.
36Meanwhile, the Midianites sold him in Egypt to Potiphar, Pharaoh’s officer, the captain of the bodyguard.
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.