Genesis37
New Living Translation
1So Jacob settled again in the land of Canaan, where his father had lived as a foreigner.
2This is the account of Jacob and his family. When Joseph was seventeen years old, he often tended his father’s flocks. He worked for his half brothers, the sons of his father’s wives Bilhah and Zilpah. But Joseph reported to his father some of the bad things his brothers were doing.
3Jacob loved Joseph more than any of his other children because Joseph had been born to him in his old age. So one day Jacob had a special gift made for Joseph—a beautiful robe.
4But his brothers hated Joseph because their father loved him more than the rest of them. They couldn’t say a kind word to him.
5One night Joseph had a dream, and when he told his brothers about it, they hated him more than ever.
6“Listen to this dream,” he said.
7“We were out in the field, tying up bundles of grain. Suddenly my bundle stood up, and your bundles all gathered around and bowed low before mine!”
8His brothers responded, “So you think you will be our king, do you? Do you actually think you will reign over us?” And they hated him all the more because of his dreams and the way he talked about them.
9Soon Joseph had another dream, and again he told his brothers about it. “Listen, I have had another dream,” he said. “The sun, moon, and eleven stars bowed low before me!”
10This time he told the dream to his father as well as to his brothers, but his father scolded him. “What kind of dream is that?” he asked. “Will your mother and I and your brothers actually come and bow to the ground before you?”
11But while his brothers were jealous of Joseph, his father wondered what the dreams meant.
12Soon after this, Joseph’s brothers went to pasture their father’s flocks at Shechem.
13When they had been gone for some time, Jacob said to Joseph, “Your brothers are pasturing the sheep at Shechem. Get ready, and I will send you to them.” “I’m ready to go,” Joseph replied.
14“Go and see how your brothers and the flocks are getting along,” Jacob said. “Then come back and bring me a report.” So Jacob sent him on his way, and Joseph traveled to Shechem from their home in the valley of Hebron.
15When he arrived there, a man from the area noticed him wandering around the countryside. “What are you looking for?” he asked.
16“I’m looking for my brothers,” Joseph replied. “Do you know where they are pasturing their sheep?”
17“Yes,” the man told him. “They have moved on from here, but I heard them say, ‘Let’s go on to Dothan.’” So Joseph followed his brothers to Dothan and found them there.
18When Joseph’s brothers saw him coming, they recognized him in the distance. As he approached, they made plans to kill him.
19“Here comes the dreamer!” they said.
20“Come on, let’s kill him and throw him into one of these cisterns. We can tell our father, ‘A wild animal has eaten him.’ Then we’ll see what becomes of his dreams!”
21But when Reuben heard of their scheme, he came to Joseph’s rescue. “Let’s not kill him,” he said.
22“Why should we shed any blood? Let’s just throw him into this empty cistern here in the wilderness. Then he’ll die without our laying a hand on him.” Reuben was secretly planning to rescue Joseph and return him to his father.
23So when Joseph arrived, his brothers ripped off the beautiful robe he was wearing.
24Then they grabbed him and threw him into the cistern. Now the cistern was empty; there was no water in it.
25Then, just as they were sitting down to eat, they looked up and saw a caravan of camels in the distance coming toward them. It was a group of Ishmaelite traders taking a load of gum, balm, and aromatic resin from Gilead down to Egypt.
26Judah said to his brothers, “What will we gain by killing our brother? We’d have to cover up the crime.
27Instead of hurting him, let’s sell him to those Ishmaelite traders. After all, he is our brother—our own flesh and blood!” And his brothers agreed.
28So when the Ishmaelites, who were Midianite traders, came by, Joseph’s brothers pulled him out of the cistern and sold him to them for twenty pieces of silver. And the traders took him to Egypt.
29Some time later, Reuben returned to get Joseph out of the cistern. When he discovered that Joseph was missing, he tore his clothes in grief.
30Then he went back to his brothers and lamented, “The boy is gone! What will I do now?”
31Then the brothers killed a young goat and dipped Joseph’s robe in its blood.
32They sent the beautiful robe to their father with this message: “Look at what we found. Doesn’t this robe belong to your son?”
33Their father recognized it immediately. “Yes,” he said, “it is my son’s robe. A wild animal must have eaten him. Joseph has clearly been torn to pieces!”
34Then Jacob tore his clothes and dressed himself in burlap. He mourned deeply for his son for a long time.
35His family all tried to comfort him, but he refused to be comforted. “I will go to my grave mourning for my son,” he would say, and then he would weep.
36Meanwhile, the Midianite traders arrived in Egypt, where they sold Joseph to Potiphar, an officer of Pharaoh, the king of Egypt. Potiphar was captain of the palace 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.