VERSE 1 Now Jacob lived [remained] in the land where his father had sojourned, in the land of Canaan (![;n"K. #r,a,B. wybia' yreWgm. #r,a,B. bqo[]y: bv,YEw: [waw w/Qal impf.3m.s. yashab dwell, remain + p.n. Jacob + prep beth w/noun both s.abs. eretz + noun m.p.constr. magor sojourning; "sojourned" + noun m.s.constr.w/3m.s.suff. abh father + prep beth w/noun both s.abs. eretz]).

ANALYSIS: VERSE 1

1. The twins Esau and Jacob were born in the year 1786BC (Isaac was 60 years old).
2. Abraham died in the year 1771 BC when Isaac was 75 and Jacob was 15 years of age.
3. In 1746 BC at the age of 40 Esau married two Canaanite women to the consternation of his mother and father.
4. In 1709 at the age of 77 Jacob at the behest of his mother deceived Isaac in order to secure the patriarch blessing.
5. Esau in a furious rage threatened to kill Jacob, which prompted Rebekah to send Jacob into exile with her brother Laban for a "few days."
6. Jacob is sent off with a mandate to find a wife and return to Canaan.
7. On the trip to Haran God appears to Jacob in a dream and promises to be with him and bring him safely back to the land.
8. Jacob encounters his bride to be at a well and falls madly into love with Rachel and agrees to work for seven years for her hand in marriage (1709-1702 BC).
9. It would seem reasonable that Jacob’s parents would have made inquiry about Jacob’s circumstances and found out that he was under contract with Laban.
10. Upon hearing of Jacob’s situation, Isaac had his herdsmen maintain Jacob’s inheritance in his absence.
11. Jacob’s seven year contract with Laban turned into a fourteen year ordeal when Laban tricked Jacob on his wedding night forcing him to marry Rachel’s sister Leah in order to have Rachel as a wife.
12. Meanwhile Esau sees the need to have his own herds to support his family and the army he gathered so he could eventually establish his own homeland.
13. During the second seven years of his employment with Laban Jacob fathered 11 male children by his wives Leah and her maid Zilpah and Rachel and her maid Bilhah (1702-1695 BC).
14. At the end of the second seven year period Jacob agrees to work for another seven years in exchange for the off-colored goats and sheep.
15. But in the sixth year of the agreement and the 20^th year of his exile, God tells Jacob to leave Haran and return to the Land, promising him safe passage (1689 BC).
16. Jacob was 97 years of age when he left Mesopotamia for Canaan.
17. At the outskirts of the land Jacob meets Esau with his 400 warriors, who welcome him back to the land.
18. Esau returns to Seir where he had been subduing the indigenous Horites so he could establish there a homeland.
19. Jacob takes his large livestock herds and sets up operations around Succoth for he knew that the southern district around Hebron could not sustain three herds (e.g., Isaac’s, Esau’s and his).
20. Jacob out of concern for his parents would have contacted them early on and probably would have agreed to oversee the family interests in the southern part of the land.
21. He would have would have met with them at Hebron which is about 60 miles from Shechem during the years between his arrival in Canaan and his permanent move there right after the Dinah incident.
22. During the decade between his arrival at Succoth and Shechem (the distance between the two places is about 25 miles) Jacob’s sons grew up and were able to handle Jacob’s livestock and farming interests (Jacob bought land on the outskirts of Shechem where he raised wheat while his livestock was situated at Succoth where he built a house and animal shelters).
23. Exactly eleven years into this period (Joseph was 17) Jacob was dealt a devastating blow when he was told that his son Joseph was killed and drug off by a lion; the year was 1678 BC and Jacob was 108 years of age.
24. Clearly Jacob was not at Shechem when this tragedy overtook him, as he was in the valley of Hebron, managing his southern interests; and it was from there he sent Joseph to check on his northern interests, as they were managed by his sons.
25. Jacob and Joseph were quite familiar with the land between Shechem and Hebron having made the trip numerous times over the years.
26. After the apparent death of Joseph, Jacob returned to Shechem only to have to deal with the rape of his daughter Dinah, and the aftermath of the slaughter and plunder of Shechem.
27. At this low point in his life God speaks to him and tells him to leave the northern part of the land and travel to Bethel and worship God.
28. After this, he moves on to Hebron, and on the way, near Bethlehem, Rachel dies in childbirth giving birth to the 12^th son, Benjamin.
29. So the massacre at Shechem, and the summons of God, was the catalyst that made Jacob move his northern herd to the south to combine it with his birthright inheritance—Isaac’s herd.
30. It was around this time that Esau realized the need to move his family and herd out of Canaan to their permanent destination, the land of Seir (36:6-8).
31. The narration of Esau’s move is ironic in that the text says, "he went to a land away from the face of his brother Jacob" (36:6), for it became apparent to the both of them at the land "could not sustain them because of their livestock" (v.7).
32. And so, verse 1 of this chapter is a fitting conclusion to the family tree of Esau who did not know the living God and who was a restless spirit who did as he pleased.
33. V.1 has in its immediate background the exit of Esau and the life of Jacob in the south until the time he moved to Egypt.

The Brothers’ Hatred of Joseph (vv. 2-11)

Joseph’s Favored Status (vv. 2-4)

VERSE 2 These are the records of the generations of Jacob (hn"v' href.[,-[b;v.-!B, @seAy bqo[]y: tAdl.To hL,ae [adj.p.abs. elleh these + noun f.p.constr. toledoth comparable to our "history" ) p.n. Jacob]).

Joseph, when 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 (wybia' yven> hP'l.zI ynEB.-ta,w> hh'l.bi ynEB.-ta, r[;n: aWhw> !aCoB; wyx'a,-ta, h[,ro hy"h' hn"v' href.[,-[b;v.-!B, @seAy [P.N. Joseph + noun m.s.constr. ben + adj.f.s.constr. sheba seven + adj.f.s.abs. eshereh ten + noun f.s.abs. shanah year + Qal perf.3m.s. hayah "was" + Qal part.m.s.abs. ra-ah pasturing + d.o. marker + noun m.p.constr.w/3m.s.suff. ach brother + def.art.w/prep beth w/noun both s.abs. ts-on flock + waw w/pro.3m.s. hu he + noun m.s.abs. na-ar youth + d.o. marker + noun m.p.constr. ben + P.N. Bilhah + waw w/d.o. marker + noun m.p.constr. ben + P.N. Zilpah + noun f.p.constr. ishshah wife + noun m.s.constr.w/3m.s.suff. abh father]).

And Joseph brought back a bad report about them to their father (~h,ybia]-la, h['r' ~t'B'DI-ta, @seAy abeY"w: [waw w/Hiphil impf.3m.s. bo go; "brought back" + p.n. Joseph + d.o. marker + noun f.s.constr.w/3m.p.suff. dibbah defaming, evil report; "bad"; cf. Num. 13:22; 14:36,37; Prov. 25:10; Jer. 20:10; Ezek. 36:3 + Qal part.m.s.abs. ra-ah evil, bad + prep el + noun.m.s.w/3m.p.suff. "their father"]).

VERSE 3 Now Israel loved Joseph more than all his sons, because he was the son of his old age; and he made him a varicolored tunic (~ySiP; tn<toK. Al hf'['w> Al aWh ~ynIquz>-!b,-yKi wyn"B'-lK'mi @seAy-ta, bh;a' laer'f.yIw> [waw w/p.n. Israel + Qal perf.3m.s. ahab love + d.o. marker + p.n. Joseph + prep min w/noun m.s.constr. kol all + noun m.p.constr.w/3m.s.suff. ben + prep ki "because" + noun m.s.constr. ben + noun m.p.abs. zequnim old age + pro.3m.s. hu he + prep lamedh w/3m.s.suff. "for him" + waw w/Qal perf.3m.s. ashah "made" + prep lamedh w/3m.s.suff. "for him" + noun f.s.abs. kuttoneth long shirt-like garment; "varicolored" + noun m.p.abs. pas tunic]).

VERSE 4 His brothers saw that their father loved him more than all his brothers (wyx'a,-lK'mi ~h,ybia] bh;a' Atao-yKi wyx'a, War>YIw: [waw w/Qal impf.3m.p. ra-ah see + noun m.p.constr.w/3m.s.suff. ach brother + part ki that + d.o. marker w/3m.s.suff. "him" + Qal perf.3m.s. ahab love + noun m.s.constr.w/3m.p.suff. abh father + prep min w/noun m.s.constr. kol all + noun m.p.constr.w/3m.s.suff. ach brother]; and so they hated him and could not speak to him on friendly terms [~l{v'l. ArB.D; Wlk.y" al{w> Atao Wan>f.YIw: [waw w/Qal impf.3m.p. shane hate + d.o. marker w/3m.s.suff. + waw w/neg lo + Qal perf.3p. yakol be able + Piel infin.constr.w/3m.s.suff. dabar speak + prep lamedh w/noun m.s.abs. shalom peace; "to him on friendly terms"]).

Joseph’s 1^st Dream (vv. 5-8)

VERSE 5 Then Joseph had a dream, and when he told it to his brothers, they hated him even more (Atao anOf. dA[ WpsiAYw: wyx'a,l. dGEY:w: ~Alx] @seAy ~l{x]Y:w: [waw w/Qal impf.3m.s. chalam to dream + p.n. Joseph + noun m.s.abs. chalom dream + waw w/Hiphil impf.3m.s. nagad make known + prep lamedh w/noun m.p.constr.w/3m.s.suff. ach + waw w/Hiphil impf.3m.p. yasaph do again; "even more" + Qal infin.constr. shane hate + d.o. marker w/3m.s.suff.]).

VERSE 6 He said to them, "Please listen to this dream which I have had (yTim.l'x' rv,a] hZ<h; ~Alx]h; an"-W[m.vi ~h,ylea] rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep el w/3m.p.suff. + Qal imper.m.p. shama hear; "listen" + interj na please + def.art.w/noun m.s.abs. chalom dream + def.art.w/adj.m.s.as. zeh + rel.pro. asher + Qal perf.1s. chalam dream]);

VERSE 7 for behold, we were binding sheaves in the field, and lo, my sheaf rose up and also stood erect (hb'C'nI-~g:w> ytiM'lua] hm'q' hNEhiw> hd,F'h; %AtB. ~yMilua] ~ymiL.a;m. Wnx.n:a] hNEhiw> [waw w/interj hinneh + pro.1p. anachnu we + Piel part.m.p.abs. alam bind + noun f.p.abs. alam bind + prep beth w/noun m.s.constrr. tawek midst + def.art.w/noun m.s.abs. shadeh field + waw w/interj hinneh + Qal perf.3f.s. qum rise + noun f.s.constr.w/1s.suff. alummah sheaf + waw w/conj gam also + Niphal perf.3f.s. natsab stand upright]; and behold, your sheaves gathered around and bowed down to my sheaf [ytiM'lua]l; !"yw<x]T;v.Tiw: ~k,yteMolua] hn"yB,sut. hNEhiw> [waw w/interj hinneh + Qal impf.3f.p. sabab gather around, surround + noun f.p.constr.w/2m.p. alummah sheaf + waw w/Hishtaphel impf.3f.p. shachah bow down + prep lamedh w/noun f.s.constr.w/1p.suff. alummah sheaf])."

VERSE 8 Then his brothers said to him, "Are you actually going to reign over us (Wnyle[' %l{m.Ti %l{m'h] wyx'a, Al Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + prep lamedh w/3m.s.suff. + noun m.p.constr.w/3m.s.suff. ach + interrog ha w/Qal infin.constr. malak reign + Qal impfl.2m.s. malak reign + prep al w/1p.suff.])?

Or are you really going to rule over us (WnB' lvom.Ti lAvm'-~ai [ part im if, not, when + Qal infin.constr. mashal rule, have dominion + Qal impf.2m.s. mashal + prep beth w/1p.suff. "over us"])?"

So they hated him even more for his dreams and for his words (wyr'b'D>-l[;w> wyt'mol{x]-l[; Atao anOf. dA[ [part odh "more" + Qal infin.constr. shane hate + prep al + noun m.p.constr.w/3m.s.suff. chalom dream + waw w/prep al + noun m.p.constr.w/3m.s.suff. dabar word]).

ANALYSIS: VERSES 2-8

1. Again, v.1 should go with chapter 36 and v.2 with its header: "These are the records of the generations of Jacob" begins a new section in Genesis (cf. 11:27 for Terah with Abraham as the main actor; and 25:19 for Isaac with Jacob being the main actor; and 37:2 of Jacob with Joseph being the main actor; also 25:12 for Ishmael and 36:1,9 for Esau).
2. Although everything in 37:2a and following is titled as "the family history of Jacob" it is obvious that the data is predominantly about Joseph.
3. Joseph was six years of age when Jacob made it back to Canaan so eleven years later he was 17 years of age as v.2 informs us.
4. We are further told the obvious, "while he was a youth," which term becomes very vital to the proper timing of the incident that led to his captivity in Egypt later on in the Genesis account (cf. 43:8, 22, 30, 30-34 where in all these verses Judah refers to his brother Benjamim as "the lad" which is the same Hebrew noun as here in v.2—na-ar).
5. The term youth/lad is used in connection with the 13 year old Ishmael when he was banished and of the youthful Isaac in 21:17-20 and 22:12 at the time of his near-sacrifice).
6. This designation most definitely limits the age of the one so designated and are critical to the sequencing of the Joseph betrayal in this chapter.
7. The year was 1678 BC and his life would never be the same.
8. His shameful and criminal treatment by his brothers was predicated on resentment (jealousy and hate).
9. Joseph was not a spoiled child who had no responsibilities.
10. All the sons were expected at an early age to serve the family interests by working with livestock and in the field.
11. Joseph the youngest of all the brothers "was pasturing the flock."
12. The curious singling out of the four sons of the maid wives, namely Dan, Naphtali (Bilhah’s), Gad and Asher (Ziphah’s), is designed to show that Joseph was with these four brothers on this occasion.
13. The other brothers were in the area but Joseph was assigned to work with these four as co-laborers.
14. It is of interest to note that the Hebrew word order (syntax) has Joseph "shepherding his brothers" (ra-ah followed by the d.o. marker plus the plural noun ach-brother).
15. In what sense might a younger half-brother shepherd his older half-brothers?
16. One of the nuances of this verb is "to rule over" as in 2Sam. 5:7 "whom I have appointed to rule over my people Israel" (cf. 2Sam. 7:7).
17. Note that later (v.8) that Joseph’s brothers wondered if Joseph intended to rule over them (malak) and be master over them (masal).
18. Interpreters tend to regard Joseph’s action on this occasion as malicious slander.
19. The expression used here translated "bad report" is dibba ra-a.
20. In Psa. 31:14; Jer. 20:10; and Ezek. 36:3 dibba is the whispering of hostile people (see also Prov. 10:18; 25:10).
21. The closest parallel is found in Num. 13:32; 14:36, 37 of the evil report of the Land that the spies spread throughout the camp.
22. This expression is close to the one found in Num. 14:37 (dibbat har-ares).
23. But here, the "bad report" happens to be true; the brothers were not tending to business as they ought and so Joseph brings it to the attention of his father.
24. Remember that Jacob was becoming more and more immobile due to his injury.
25. One thing to remember about Joseph was that he was fastidious in any niche he found himself in and to see his brothers goofing off would have stirred him to take action so he tells his father about the brothers antics while at work.
26. Favoritism has a history in Jacob’s family.
27. Isaac loved Esau more than Jacob, Rebekah loved Jacob more than Esau, and more pertinently Jacob loved Rachel more than Leah (25:28; 20:3).
28. Though Jacob’s name was changed to Israel at the Jabbok, both names continued to be used thereafter, unlike Abram/Abraham.
29. The reason for the choice within the Joseph story in a particular context does not immediately appear clear (Jacob is used 31x as compared to 20x for Israel).
30. Israel reminds us that the individual know as Jacob was a mature believer who had his problems.
31. Israel is used when the individual is the leader (45:6,8,11; 46:1; 48:2) whereas Jacob seems to be used where his human weakness is most obvious (e.g., 37:34; 42:4, 36; 47:9).
32. This fits with the etymology of the names ("Jacob" "deceiver"; "Israel" "prevailer with God").
33. Jacob turns into Israel when his strength revives (45:28; 48:2).
34. Finally, in those scenes where Joseph is present, Israel seems to be preferred (37:3, 13; 46:29,30; 38:2,8,11,20,21; 50:2).
35. Jacob’s favoritism is "because he was the son of his old age" which might surprise the reader as not being important enough to engender the kind of affection bestowed on his youngest son.
36. Yet, Joseph was born at the very end of the 2^nd seven year period in Haran when Jacob was 91 years of age which qualifies "son of his old age" as an accurate statement (see time line chart).
37. He was also the only son of his wife Rachel and that too made him special in Jacob’s eyes.
38. Jacob is 108 when Joseph turned seventeen.
39. This "tunic of many colors" that Jacob had specially made for Joseph goes back to the LXX and Vulgate translations.
40. All we can say about it was that it was a "special tunic."
41. And whatever it looked like, it marked Jacob’s special affection for Joseph and served as a red flag for the other sons.
42. The Hebrew syntax of verse 4 leaves up in the air the question as to whom the brothers hated, Jacob or Joseph ("him").
43. When the brothers saw how Jacob dotted over Joseph and the overt sign of his preference which was the special tunic they were filled with mental attitude hate and even refused to speak to him (?) civilly (Heb. "for peace").
44. Jacob’s sons were known to speak rather harshly to their father on occasion (34:21).
45. So far in the narrative what Joseph has done (v.2) and what his father has done (v.3) have resulted in alienation from his brothers.
46. Joseph has a dream that he feels compelled to share with his brothers (v.5).
47. This annoys the brothers and "they hated him even more."
48. "Even more" is as play on Joseph’s name (cf. vv. 5,8).
49. By introducing and closing (v.8) this comment referencing the accelerating hatred of the brothers the narration serves to show the impact of the dream on the brothers.
50. He politely invites his brothers to listen to his dream (v.6).
51. The dream has him and his brothers binding sheaves in the field at harvest time and suddenly his sheaf stands erect and their sheaves genuflected/bowed down before his sheaf.
52. Joseph makes no attempt to interpret, apply or analyze the dream.
53. This is the first dream in Genesis in which the voice of God does not speak, thus removing it from the category of a theophany.
54. The absence of any specific divine speech or revelation in the dream accentuates its ambiguity.
55. Is the dream an exhibition of hubris or is it a prophecy?
56. Up to this point in Genesis a dream has been the medium for a divine revelation, be it to an outsider (20:3; 31:24), or to one of the chosen family (28:12; 31:11).
57. The dream of the baker and the cupbearer of Pharaoh (chp. 40) and the two dreams of Pharaoh (chap. 41) resembles those of Joseph, rather than those of Abimelech, Jacob, or Laban.
58. Joseph is telling his brothers a strange dream he had with no personal stake in its meaning.
59. Naturally, the brothers not being the objective sensitive spiritual types react and take him to task over the dream’s meaning (v.8a).
60. Joseph had no insight at this point in his life the exactness with which the particulars of this dream and the one to follow would come to fruition over the course of his life.
61. The dream was an unsuspecting prophecy of the plan that God had for Joseph’s life.
62. Joseph simply enthusiastically relates the contents to his brothers.
63. Joseph tried to fit in with his brothers without catering to their STA driven lives.
64. But it all backfired.
65. The brothers have no doubt about the dream’s meaning (v.8).
66. At some point they all will become Joseph’s subordinates and subjects.
67. Their verbal response "Are you actually going to reign over us? Or are you going to usurp dominance over us?" involves two verbs for ruling.
68. The first is malak refers to authority over the brothers while the second refers to the effect, namely, that they would be subjects.
69. They mock Joseph who has no STA aspirations of dominance over his younger brothers.
70. But despite the brother’s ridicule, their words are exactly what happened: Joseph became "ruler of all Egypt" (45:8) and next in power to the Pharaoh (41:38-44).
71. Now the brothers have an additional reason to hate their younger brother; "his dreams and his words."
72. Now he was not simply a tattle-tail, he was a megalomaniac.
73. At some point the brothers came to the conclusion that Joseph with his father’s blessing was planning a power grab.

Joseph’s 2^nd Dream (vv. 9-11)

VERSE 9 Now he had still another dream, and related it to his brothers, and said (rm,aYOw: wyx'a,l. Atao rPes;y>w: rxea; ~Alx] dA[ ~l{x]Y:w: [waw w/Qal impf.3m.s. chalam dream + part odh again; "still" + noun m.s.abs. chalom dream + adj.m.s.abs. acher another + waw w/Piel impf.3m.s. saphar recount + d.o. marker w/3m.s.suff. + prep lamedh w/nooun m.p.constr.w/3m.s.suff. ach + waw w/Qal impf.3m.s. amar], "Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me [yli ~ywIx]T;v.mi ~ybik'AK rf'[' dx;a;w> x;reY"h;w> vm,V,h; hNEhiw> dA[ ~Alx] yTim.l;x' hNEhi [interj hinned + Qal perf.1s. chalam dream + noun m.s.abs. chalom dream + part odh "still" + waw w/interj hinneh + def.art.w/noun both s.abs. shemesh sun + waw w/def.art.w/noun m.s.abs. yareach moon + waw w/adj.m.s.ab.s echar one + adj.m.s.abs. ashar ten = eleven + noun m.p.abs. kokab star + Hishtaphel part.m.s.abs. shachah bow down + prep lamedh w/1s.suff.])."

VERSE 10 He related it to his father and to his brothers; and his father rebuked [reprimanded] him and said to him, "What is this dream that you have had (T'm.l'x' rv,a] hZ<h; ~Alx]h; hm' Al rm,aYOw: wybia' AB-r[;g>YIw: wyx'a,-la,w> wybia'-la, rPes;y>w: [waw w/Piel impf.3m.s. saphar recount + prep el + noun m.s.constr.w/3m.s.suff. abh + waw w/prep el + noun m.p.constr.w/3m.s.suff. ach + waw w/Qal impf.3m.s. ga-ar rebuke + prep beth w/3m.s.suff. + noun m.s.constr.w/3m.s.suff. abh + waw w/Qal impf.3m.s. amar + prep lamedh w/3m.s.suff. + interrog mah what? + def.art.w/noun m.s.abs. chalom dream + def.art.w/adj.m.s.ab.s zeh this + rel.pro. asher + Qal perf.2m.s. chalam dream])?

Shall I and your mother and your brothers actually come to bow ourselves down before you to the ground (hc'r>a' ^l. twOx]T;v.hil. ^yx,a;w> ^M.aiw> ynIa] aAbn" aAbh] [interrog ha w/Qal infin.constr. bo "actually" + Qal impf.1p. bo "come" + pro.1s. ani I + waw w/noun f.s.constr.w/2m.s.suff. em mother + waw w/noun m.p.constr.w/2m.s.suff. ach + prep lamedh w/Hishtaphel infin.constr. shachah bow down + prep lamedh w/2m.s.suff. + noun f.s.abs. eretz ground])?"

VERSE 11 His brothers were jealous of him, but his father kept the saying in mind (rb'D'h;-ta, rm;v' wybia'w> wyx'a, Ab-Wan>q;y>w: [waw w/Piel impf.3m.p. qana be jealous + prep beth w/3m.s.suff. + noun m.p.constr.w/3m.s.suff. ach brother + waw w/noun m.s.constr. w/3m.s.suff. abh + Qal perf.3m.s. shamar keep + d.o. marker + def.art.w/noun m.s.abs. dabar word, speaking, matter]).

ANALYSIS: VERSES 9-11

1. Joseph’s second dream is just like his first in terms of its message, but uses astral imagery.
2. In so doing it expands to include Joseph’s parents as well as his brothers bowing down to him.
3. There are two obvious problems here in terms of fulfillment: one has to do with the eleven stars when there were only ten brothers all of which were older than Joseph; and the other has to do with the identity of the moon which Jacob interprets to be Joseph’s mother.
4. With regards to the latter there is no way Rachel, Joseph’s mother could have ever bowed down to her son.
5. She died soon after Joseph was taken into captivity.
6. The surviving matriarch was Leah who would become the substitute mother for Rachel.
7. She then, represents the moon.
8. Jacob is of course the sun.
9. If Rachel was still alive, she very well could have been pregnant when this dream was made known; hence the 11^th star and no mention of that Joseph had made an obvious blunder when he said eleven stars.
10. When Joseph relates this second dream, he does so with his father present (v.10).
11. His father proceeded to reprimand his beloved son before the other sons.
12. The verb here is uncommon (ga-ar), especially in early prose.
13. It refers most often to God’s reaction to the nations, the wicked, or the seas.
14. It is an expression of great authority, often has here with an element of anger (cf. Pss. 9:5; 119:21).
15. Despite his deep affection for Joseph, Jacob feels his son has gone much too far this time.
16. So Jacob sensors his son publicly for impertinence.
17. But Jacob and the sons go away from this meeting with different attitudes (v.11).
18. The sons are caught up in the extreme jealousy (v.11a).
19. In this context it is a feeling so strong that it can spill over into violence (cf. Num. 25:11,13).
20. So here it seems stronger than the previous "hatred" (vv. 5,8).
21. Proverbs cautions against letting such jealously have free reign (14:30; 23:17; 24:1, 19).
22. On the other hand, dreams were a recognized means of revelation, so that "Jacob kept the saying" just in case there was something to it (v.11b).
23. Perhaps this statement explains why Jacob was prepared to send Joseph to check on his brothers despite there intense hatred of him.
24. To Jacob’s credit he did no jump to an rigid position but gave the matter more consideration in contrast to the brothers who rejected it out of hand.
25. At least three reasons have been given generating the hatred of the ten brothers: (1) Joseph was a tattle-tail (v.1); (2) the blatant favoritism lavished on Joseph by his father (vv. 3-4); (3) Joseph’s willingness to share his pompous and self-serving dreams (vv. 5-11).
26. Adding all this up they no doubt concluded that Joseph was going to try and establish himself as the one holding the birthright.

Joseph Sold into Slavery (vv. 12-35)

1^st Scene: Joseph Sent to Shechem (vv. 12-17)

VERSE 12 Then his brothers went to pasture their father's flock in Shechem (~k,v.Bi ~h,ybia] !aco-ta, tA[r>li wyx'a, Wkl.YEw: [waw w/Qal impf.3m.p. halak walk; "went" + noun m.p.constr.w/3m.s.suff. ach + prep lamedh w/Qal infin.constr. ra-ah pasture + d.o. marker + noun both s.abs. ts-on flock + noun m.s.constr.w/3m.p.suff. abh father + p.n. Shechem]).

VERSE 13 Israel said to Joseph, "Are not your brothers pasturing the flock in Shechem (~k,v.Bi ~y[iro ^yx,a; aAlh] @seAy-la, laer'f.yI rm,aYOw: [waw w/Qal impf.3m.s. amar + proper noun Israel + prep el + p.n. Joseph + interrog. ha w/neg lo + noun m.p.constr.w/2m.s.suff. ach brother + Qal part.m.p.abs. ra-ah pasture + prep betth w/p.n. Shechem])?

Come, and I will send you to them (~h,ylea] ^x]l'v.a,w> hk'l. [Qal imper.m.s. halak "Come" + waw w/Qal impf.1s.w/2m.s.suff. shalach send + prep el w/3m.p.suff. "to them"])."

And he said to him, "I will go (ynINEhi Al rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep lamedh w/3m.s.suff. + interj. hinnedh w/1s.suff. "I will go"])."

VERSE 14 Then 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 (rb'D' ynIbevih]w: !aCoh; ~Alv.-ta,w> ^yx,a; ~Alv.-ta, haer> an"-%l, Al rm,aYOw: [waw w/Qal impf.3m.s. amar + prep lamedh w/3m.s.suff. + Qal imper.m.s. halak + interj na please + Qal imper.m.s. ra-ah see + d.o. marker + noun m.s.constr. shalom "welfare" + noun m.p.constr.w/2m.s.suff. ach + waw w/d.o. marker + noun m.s.constr. shalom "welfare" + def.art.w/noun both s.abs. ts-on flock + waw w/Hiphil imper.m.s.w/1s.suff. shub return; "bring back" + noun m.s.abs. dabar word])."

So he sent him from the valley of Hebron, and he came to Shechem (hm'k,v. aboY"w: !Arb.x, qm,[eme Whxel'v.YIw: [hm'k,v. aboY"w: !Arb.x, qm,[eme Whxel'v.YIw: [waw w/Qal impf.3m.s.w/3m.s.suff. shalach send + prep min w/noun m.s.abs. emeq valley + p.n. Hebron + waw w/Qal impf.3m.s. bo go + p.n. Shechem]).

VERSE 15 A man found him, and behold, he was wandering in the field; and the man asked him, "What are you looking for (vQeb;T.-hm; rmoale vyaih' Whlea'v.YIw: hd,F'B; h[,to hNEhiw> vyai Whaec'm.YIw: [waw w/Qal impf.3m.s.w/3m.s.suff. matsa find + noun m.s.abs.ish man + waw w/interj hinneh + Qal part.m.s.abs. ta-ah wander + def.art.w/prep w/noun m.s.abs. shadeh field + waw w/Qal impf.3m.s.w/3m.s.suff. sha-al inquire + def.art.w/noun m.s.abs. ish man + prep lamedh w/Qal infin.constr. amar say + interrog mah what? + Piel impf.2m.s. baqash to seek, inquire, desire; "are you looking for"])?"

VERSE 16 He said, "I am looking for my brothers; please tell me where they are pasturing the flock (~y[iro ~he hpoyae yli aN"-hd'yGIh; vQeb;m. ykinOa' yx;a;-ta, rm,aYOw: [waw w/Qal impf.3m.s. amar + d.o. marker + noun m.p.constr.w/1s.suff. ach brother + pro.1s. anoki I + Piel part.m.s.abs. baqash seek; "looking for" + Hiphil imper.m.s. nagad tell + prep lamedh w/1s.suff. + interrog epoh where? + pro.3p. hem they + Qal part.m.p.abs. ra-ah pasture])."

VERSE 17 Then the man said, "They have moved from here; for I heard them say, 'Let us go to Dothan (hn"y>t'Do hk'l.nE ~yrIm.ao yTi[.m;v' yKi hZ<mi W[s.n" vyaih' rm,aYOw: [waw w/Qal impf.3m.s. amar say + def.art.w/noun m.s.abs. ish man + Qal perf.3p. nasa pull out; "have moved" + prep min w/adj.m.s. zeh "from here" + part ki + Qal perf.1s. shama hear + Qal part.m.p.abs. amar; ‘saying’ + Qal impf.1p. halak go + p.n. Dothan]).'"

So Joseph went after his brothers and found them at Dothan (!t'doB. ~aec'm.YIw: wyx'a, rx;a; @seAy %l,YEw: [waw w/Qal impf.3m.s. halak + p.n. Joseph + adv achar after + noun m.p.constr.w/2m.s.suff. ach + waw w/Qal impf.3m.s.w/3m.p.suff. matsa find + prep beth w/p.n. Dothan]).

ANALYSIS: VERSES 12-17

1. This is the first (vv. 12-14) and second (vv. 15-17) of eight short scenes showing how the intense jealousy and hatred of Joseph finally erupted into violence, concluding with the deception of Jacob which lasted for the next 22 years.
2. The year was 1678 BC; Jacob was 108 years of age, and Joseph was 17.
3. Jacob had been back in the land for eleven years and had established his livestock operation gained in Paddan-Aram in the vicinity of Shechem.
4. Joseph’s brothers ranged in age from 24 to about 17 years of age.
5. Jacob the family head assigned the brothers the responsibility of tending his northern flock (v.12).
6. It became obvious to Jacob early on that he could not move his herds into southern Canaan due to the limited grazing land that was already cramped with the two livestock herds of Isaac and Esau.
7. Jacob keeps his favorite son with him where he supervised the southern herd which was his rightful inheritance.
8. But Jacob needs someone reliable to check on his sons who were supposed to be at Shechem in the north.
9. So naturally he looks to Joseph who had proven himself reliable.
10. At the time of this incident Jacob was located near Hebron (v.14) which is about 20 miles south of Jerusalem.
11. Jerusalem is about 30 miles south of Shechem so the overall trip is approximately 50 miles.
12. At the time of this fact finding trip the city of Shechem was occupied by the Canaanite Hivites as this incident of this chapter came just before the massacre at Shechem.
13. So Jacob elects to send his son Joseph to learn of the "welfare" (shalom) of his 10 sons and the flock they were responsible to care for (v.14).
14. Joseph, the dutiful son, is more than willing to take on this task as seen in the Hebrew expression "Behold, I" (v.13).
15. To judge from the conversation in v. 13 neither the father nor the son thought there was any danger in such an expedition.
16. They both underestimated the rising hatred and jealousy of the other sons/brothers.
17. Jacob did not despise his other sons as he was concerned about their "welfare."
18. Joseph in spite of his shabby treatment still held an optimistic outlook and desired to be on good relations with them; but he refused to join in with their STA driven ways.
19. So Joseph makes the trip some 50 miles north; an trip he had no doubt made a number of times over the years with his father without incident.
20. When it is all said and done, Joseph traveled some 65 miles (see below) which is no short trip from one pasture land to another.
21. In this second short scene (vv. 15-17) we find Joseph wandering aimlessly in a field outside Shechem looking for his brothers but they were nowhere to be found.
22. In other words, they were not where they were supposed to be.
23. So he has to be redirected by an unidentified stranger (first referred to as simply "a man" and then in the same verse as "the man"0 who informs him as to the whereabouts of his brothers.
24. The stranger tells him that he overheard them saying that they were going to Dothan.
25. He has to travel another 14 miles farther north to Dothan (Tel Dothan).
26. Archaeology has confirmed the existence of the Canaanite towns of Shechem and Dothan.
27. Dothan is mentioned only one other time in the OT (2Kgs. 6:13).
28. God could have frustrated Joseph’s trip, and the agony that awaited him in Dothan, by keeping this chance meeting with this stranger from ever happening.
29. But God has future plans that are obscured from even believers who are caught up in the trauma of unfolding events.

The Plot to Murder Joseph (vv. 18-20)

VERSE 18 When they saw him from a distance and before he came close to them, they plotted against him to put him to death (Atymih]l; Atao WlK.n:t.YIw: ~h,ylea] br;q.yI ~r,j,b.W qxor'me Atao War>YIw: [waw w/Qal impf.3m.p. ra-ah see + d.o. marker w/3m.s.suff. + prep min w/adj.m.s.abs. rachoq distance + waw w/prep beth w/adv terem "and before" + Qal impf.3m.s. qarab come near + prep el w/3m.p.suff. + waw w/Hithpael impf.3m.p. nakal be crafty, deceitful + d.o. marker w/3m.s.suff. + prep lamedh w/Hiphil infin.constr.w/3m.s.suff. muth die; put to death]).

VERSE 19 They said to one another, "Here comes this [the master] dreamer (aB' hz<L'h; tAml{x]h; l[;B; hNEhi wyxia'-la, vyai Wrm.aYOw: [waw w/Qal impf.3m.p. amar say + noun m.s.abs. ish man + prep el + noun m.s.constr.w/3m.s.suff. ach = "to one another" + noun m.s.abs. ba-al owner, husband, Baal; here not translated but means something like "master" + def.art.w/noun m.p.abs. chalom dream; this and the preceding means something like "the master of dream(s) + Qal part.m.s.abs. bo come])!

VERSE 20 "Now then, come and let us kill him and throw him into one of the pits; and we will say, 'A wild beast devoured him (Wht.l'k'a] h['r' hY"x; Wnr>m;a'w> tArBoh; dx;a;B. Whkeliv.n:w> WhgEr>h;n:w> Wkl. hT'[;w> [waw w/adv attah now + Qal imper.m.p. halak come + waw w/Qal impf.1p.w/3m.s.suff. harag slay + waw w/Hiphil impf.1p.w/3m.s.suff. shaslak throw + prep beth w/adj.m.s.abs. echad one + def.art.w/noun m.p.abs. beor pit + waw w/Qal perf.1p. amar say + noun f.s.abs. chayyah living thing; "beast" + adj.f.s.abs. ra-ah evil, bad; "wild" + Qal perf.3f.s.w/3m.s.suff. akal eat]).'

Then let us see what will become of his dreams (wyt'mol{x] Wyh.YI-hm; ha,r>nIw [waw w/Qal impf.1p. ra-ah see + interrog mah what? + Qal impf.3m.p. hayah be + noun m.p.constr.w/3m.s.suff. chalom dream])!"

ANALYSIS: VERSES 18-20

1. This 4^th scene shifts to the brothers’ encampment at Dothan.
2. Through their eyes we see Joseph approaching.
3. And we are apprized of their conversation.
4. "They plotted" is a rare word (nakal) which is never used in a good sense (Ps. 105:25).
5. "To put him to death" is used in connection with capital punishment (cf. 38:7; Num. 35:19, 21) but is used here simply as an objective statement of fact on the part of the narrator.
6. "Before he had come" close raises the question as to how they recognized him at a distance.
7. Was he wearing something distinctive?
8. "Before he had come close" suggests that it did not take them long to make their plans.
9. What we have in the Hebrew is: "Behold here [yonder] comes [the] master of dreams" (with the article), or "Behold, yonder comes the master dreamer."
10. The noun ba-al precedes the plural noun "dream" with the definite article.
11. Clearly, their reference to their younger brother is sarcastic and scornful.
12. Their title for Joseph will later prove appropriate (cf. chaps. 40 & 41).
13. Their initial ad hoc plan was to kill Joseph outright and throw him into one of the pits or cisterns that were near Dothan.
14. They do not use a euphemism when they speak of "killing him."
15. The verb harag is generally used of the illegitimate taking of human life (cf. 4:8, 14; 12:12).
16. This is what Esau planned to do to Jacob (27:41, 42).
17. Their plan included dumping the body in one of the pits or cisterns outside Dothan making it his grave.
18. The choice of terms here for the disposal of the body is shalak and is used of the rushed and careless placement of the a person’s body (e.g., Absalom, 2Sam. 18:17; Jeremiah, Jer. 38:6).
19. Their cover story is to claim that Joseph was "devoured by a wild beast."
20. This lie they will tell his father as he surely will want to know the details of Joseph’s untimely death.
21. The brothers’ hatred of Joseph is especially his dreams which cast them into an unfavorable light.
22. Their fury is not over Joseph’s tattling or his special treatment by his father but his dreams/words.
23. They probably imagined that Joseph had plans to usurp the birthright considering his relationship to his father Jacob.
24. There is nothing like the truth, prophetic or otherwise, to arouse the ire of negative volition (cf. Jn. 5:18; 8:59; Acts 7:57ff.).
25. Their original plan was to kill Joseph and place him beneath their feet.
26. They imagine that they can overrule divinely inspired prophecy even though they would not admit that the dreams were of God.

Reuben’s Scheme to Save Joseph (vv. 21-22)

VERSE 21 But Reuben heard this and rescued him out of their hands and said, "Let us not take his life (vp,n" WNK,n: al{ rm,aYOw: ~d'Y"mi WhleCiY:w: !beWar> [m;v.YIw: [waw w/Qal impf.3m.s. shama hear + p.n. Reuben + waw w/Hiphil impf.3m.s.w/3m.s.suff. natsal rescue + prep min w/noun f.s.constr.w/3m.p.suff. yadh hand + waw w/Qal impf.3m.s. amar + neg lo + Hiphil impf.1s.w/3m.s.suff. nakah strike + noun f.s.abs. nephesh soul; life])."

VERSE 22 Reuben further said to them, "Shed no blood (~d'-WkP.v.Ti-la; !beWar> ~h,lea] rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep el w/3m.p.suff. "further said to them" + neg al + Qal impf.2m.p. shapak pour out; "shed" + noun m.s.abs. dam blood]).

Throw him into this pit that is in the wilderness, but do not lay hands [a hand] on him [Ab-Wxl.v.Ti-la; dy"w> rB'd>MiB; rv,a] hZ<h; rABh;-la, Atao Wkyliv.h; [Hiphil imper.m.p. shaslak throw + d.o. marker w/3m.s.suff. + prep el + def.art.w/noun m.s.asbs. bor well, pit + def.art.w/adj.m.s.abs. zeh "this" + rel.pro. asher "that is" + def.art.w/prep beth w/noun m.s.abs. midebar wilderness + waw w/noun f.s.abs. yad hand + neg al + Qal impf.2m.p. shalach send away, let go; "lay" + prep beth w/3m.s.suff. "on him"] " -- that he might rescue him out of their hands, to restore him to his father [wybia'-la, Abyvih]l; ~d'Y"mi Atao lyCih; ![;m;l. [part lema-an in order that + Hiphil infin.constr. natsal rescue + d.o. marker w/3m.s.suff. + prep min w/noun f.s.constr.w/3m.p.suff. yad hand + prep lamedh w/Hiphil infin.constr.w/3m.s.suff. shubh return; "restore" + prep el + noun m.s.constr.w/3m.s.suff. abh father]).

ANALYSIS: VERSES 21-22

1. Reuben’s intercession to save Joseph seems a positive thing but upon closer examination his intercession falls way short of a righteous action.
2. His intercession did serve to forestall the outright murder of Joseph.
3. So in these two verse the spur of the moment plan to kill Joseph and dump him in a pit was sidetracked by Reuben’s intercession.
4. The oldest brother (firstborn) should have been the one who stood up for Joseph and made it clear that no harm was to come to Joseph.
5. He should have placed his well being between the brothers and Joseph.
6. In other words, he should have told them that any move to kill Joseph on their part would have to go through him.
7. Instead, he merely admonishes the other brothers to "not take his life" (v.21), and to "shed no blood" (v.22).
8. For the plan to get rid of Joseph to succeed all the brothers had to be in complete agreement.
9. Any dissent would have foiled the whole thing, and so it would have been nearly impossible for it to be kept secret for so long.
10. What Reuben’s action did achieve in the advancement of the plan of God was to stop outright murder.
11. Reuben’s advocates to the brothers murder by a different means.
12. He counsels the brothers to "throw him into this pit in the wilderness."
13. His implicit reason for placing Joseph alive in a remote pit is so that no passerby could hear his pleas for help and rescue him.
14. He pretends to want Joseph dead by a slow death of starvation and exposure.
15. He uses three separate expressions in his call to not kill Joseph outright: "Let us not take his life"; "Shed no blood"; and, "do not lay a hand on him."
16. His opening words, "Let us not take his life" (v.21), are an attempt to exert his authority as the elder brother.
17. As noted above and in v. 21 his words served to derail the outright killing of Joseph (i.e., "he rescued him out of their hands."
18. So far so good, but the next verse exposes Reuben’s lack of character.
19. The next two calls to forestall the execution of Joseph uses the negative al (contrast lo in v.21 for an absolute prohibition).
20. His meaning when he says "Shed no blood" is ‘do not shed blood for the moment’ as this directive is followed by "throw him into this pit" and uses the negative al.
21. This negative is used in the expression "do not lay a hand on him" as well.
22. It is an idiom often implying a murderous assault (e.g., 1Sam. 22:17; 24:6; 26:23; cf. Gen. 22:12).
23. What Reuben deceitfully orders is even a more cruel fate than the outright killing of Joseph.
24. The narrator discloses Reuben’s motives (v.22b).
25. What he told them, and what he intended to accomplish, were polar opposites, or else the brothers would not have listened to him.
26. He wanted to rescue Joseph later when he could slip away without the other brothers’ knowledge and rescue Joseph (perhaps at night when they were all asleep).
27. Reuben wanted to ingratiate himself with his father and be known as the hero who saved Jacob’s favorite son from death.
28. This all points to the fact that Jacob and his firstborn Reuben were not on good terms.
29. Further Reuben understood that the rights of the firstborn were not automatic.
30. So he comes up with a scheme to advance his standing in the eyes of the head of the family.
31. Reuben’s maneuvering did not arise from any righteousness that was in him.
32. He had a perfect chance to show that he was not only the legal heir but more importantly the holder of the moral high ground among his siblings.
33. But that would have involved courage and risk on his part.
34. So Reuben plays the role of a useful idiot in this 5^th scene!
35. As will be revealed later in vv. 29ff., Reuben’s scheme to gain the approbation of Jacob blew up in his face.

Joseph Sold into Slavery (vv. 23-28)

VERSE 23 So it came about, when Joseph reached his brothers, that they stripped Joseph of his tunic, the varicolored tunic that was on him (wyl'[' rv,a] ~ySiP;h; tn<toK.-ta, ATn>T'Ku-ta, @seAy-ta, Wjyvip.Y:w: wyx'a,-la, @seAy aB'-rv,a]K; yhiy>w: [waw w/Qal impf.3m.s. hayah + prep kaph w/rel.pro. asher + Qal perf.3m.s. bo go; "reached" + p.n. Joseph + prep el + noun m.p.constr.w/3m.s.suff. ach brother + waw w/Hiphil impf.3m.p. pashat strip + d.o. marker + p.n. Joseph + d.o. marker + noun f.s.constr.w/3m.s.suff. kuttoneth tunic + d.o. marker + noun f.s.constr. kuttoneth + def.art.w/noun m.p.abs. pas long tunic + rel.pro. asher + prep al w/3m.s.suff.]);

VERSE 24 and they took him and threw him into the pit (hr'Boh; Atao Wkliv.Y:w: WhxuQ'YIw: [waw w/Qal impf.3m.p.w/3m.s.suff. laqach take + waw w/Hiphil impf.3m.p. shalak throw, cast + d.o. marker w/3m.s.suff. + def.art.w/noun m.s.abs. be-or pit, well, cistern]).

Now the pit was empty, without any water in it (~yIm' AB !yae qre rABh;w> [waw w/def.art.w/noun be-or pit + adj.m.s.abs. req empty + adv ayain none; "without" + prep beth w/3m.s.suff. + noun m.p.abs. mayim water]).

VERSE 25 Then they sat down to eat a meal (~x,l,-lk'a/l, Wbv.YEw: [waw w/Qal impf.3m.p. yashab sit down + prep lamedh w/Qal infin.constr. akal eat + noun m.s.abs. lechem bread; food, meal]).

And as they raised their eyes and looked, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing aromatic gum and balm and myrrh, on their way to bring them down to Egypt (hm'y>r'c.mi dyrIAhl. ~ykil.Ah jl{w" yrIc.W takon> ~yaif.nO ~h,yLem;g>W d['l.GImi ha'B' ~ylia[em.v.yI tx;r>ao hNEhiw> War>YIw: ~h,ynEy[e Waf.YIw: [waw w/Qal impf.3m.p. nasha lift + noun f. dual constr.w/3m.p.suff. ayin eye + waw w/Qal impf.3m.p. ra-ah see + waw w/interj hinneh + noun f.s.constr. orchah caravan + p.n. Ishmaelites + Qal part.f.s.abs. bo go + prep min w/p.n. Gilead + waw w/noun m.p.constr.w/3m.p.suff. gamal camel + Qal part.m.p.abs. nasha lift; "carrying" + noun f.s.abs. nekoth aromatic gum + waw w/noun m.s.abs. tsari balsam + waw w/noun m.s.abs. lot myrrh + Qal part.m.p.abs. halak + prep lamedh w/Hiphil infin.constr. yaradh do down + p.n. Egypt]).

VERSE 26 Judah said to his brothers, "What profit is it for us to kill our brother and cover up his blood (AmD'-ta, WnySikiw> Wnyxia'-ta, groh]n: yKi [c;B,-hm; wyx'a,-la, hd'Why> rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Judah + prep el + noun m.p.constr.w/3m.s.suff. ach + interrog mah what? + noun m.s.abs. besa profit + part ki for + Qal impf.1p. harag kill, murder + d.o. marker + noun m.s.constr.w/1p.suff. ach + waw w/Piel perf.1p. kasha cover + d.o. marker + noun m.s.constr.w/3m.s.suff. dam blood])?

VERSE 27 "Come and let us sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh (aWh Wnref'b. Wnyxia'-yKi Ab-yhiT.-la; Wndey"w> ~ylia[em.v.YIl; WNr,K.m.nIw> Wkl. [Qal imper.m.p. halak "Come" + waw w/Qal impf.3m.s. makar sell + prep lamedh w/p.n. Ishmaelites + waw w/noun f.s.constr.w/1p.suff. dam blood + waw w/noun f.s.constr.w/1p.suff. yad hand + neg al + Qal impf.3f.s. jussive hayah; "lay" + prep beth w/3m.s.suff. + part ki for + noun m.s.constr.w/1p.suff. ach + noun m.s.constr.w/1p.suff. bashar flesh + pro.3m.s. he; "own"])."

And his brothers listened to him (wyx'a, W[m.v.YIw: [waw w/Qal impf.3m.p. shasma hear, listen + noun m.p.constr.w/3m.s.suff. ach]).

VERSE 28 Then some Midianite traders passed by, so they pulled him up and lifted Joseph out of the pit, and sold him to the Ishmaelites for twenty shekels of silver (@s,K' ~yrIf.[,B. ~ylia[em.v.YIl; @seAy-ta, WrK.m.YIw: rABh;-!mi @seAy-ta, Wl[]Y:w: Wkv.m.YIw: ~yrIx]so ~ynIy"d>mi ~yvin"a] Wrb.[;Y:w: [waw w/Qal impf.3m.p. abar pass by + noun m.p.abs. ish + p.n. Midianite + Qal part.m.p.as. sachar "traders" or "merchants" + waw w/Qal impf.3m.p. mashak draw + waw w/Hiphil impf.3m.p. alah go up; "lifted" + d.o. marker + p.n. Joseph + prep min + def.art.w/noun m.s.abs. be-or pit + waw w/Qal impf.3m.p. makar sell + d.o. marker + p.n. Joseph + prep lamedh w/p.n. Ishmaelites + prep beth w/adj.m.p.abs. esrim twenty + noun m.s.abs. keseph silver]).

Thus they brought Joseph into Egypt (hm'y>r'c.mi @seAy-ta, WaybiY"w: [waw w/Hiphil impf.3m.p. bo go; "brought" + d.o. marker + p.n. Joseph + p.n. Egypt]).

ANALYSIS: VERSES 23-28

1. This scene is the climatic scene where Joseph is sold into slavery.
2. But before we analyze it we must come to an understanding as to the whereabouts of Reuben.
3. It is clear from the subsequent narrative that Reuben exited the presence of the brothers at some point (cf. v. 29ff.).
4. In other words, he was not present when Joseph was taken away by a caravan heading for Egypt.
5. But was he present when Joseph was forcibly stripped and thrown into a cistern?
6. The brothers did not comply with Reuben’s directive that Joseph be placed in a pit remote from their present location.
7. It is also fairly obvious that Reuben did not know the final disposition of Joseph as he was distraught when he came back to the well and his brother was gone.
8. In other words, his brothers, for whatever reason, did not tell him that they had sold Joseph into slavery.
9. Since Reuben came back to the very well Joseph had been placed in, and since he did not know the fact that Joseph had been sold, then it would seem fairly obvious that he exited the scene just after Joseph was placed in the cistern.
10. So this scene opens with Joseph arriving in the immediate presence of his brothers (v. 23).
11. The successive verbs "stripped, took, threw, and sat down" conveys a violent heartless assault on Joseph.
12. The quick paced narrative is slowed down a bit by the focus on the removal of Joseph’s special and distinctive garment.
13. The tunic was the mark of his father’s affection and the acceleration of the brother’s resentment toward their youngest brother.
14. We now know how they so readily recognized him from a distance and how they so quickly developed a plan to kill him.
15. It also hints at the deep grief that will overcome his father when the bloody torn garment is brought to him as proof of Joseph’s violent end.
16. It prepares the reader for the day when Joseph would be dressed in royal attire.
17. It also points to yet another attack on his person when he flees an adulterous woman when she pulled his tunic from him.
18. "Threw" or "dumped" him into a cistern/pit/well sees him deposited without any regard to his well being into what was probably a limestone cistern used for storing water (v.24).
19. Apart from the comment about the cistern being dry we might have wondered if he was in danger of drowning.
20. Such pits could be very muddy as Jeremiah found out when he was imprisoned in one (Jer. 38:6-13).
21. The narrative is conspicuously silent about Joseph’s reaction.
22. It is not until 42:21 that we learn of Joseph’s pleas for mercy, to which his brothers turned a deaf ear.
23. Instead, they callously sat down to eat, perhaps enjoying delicacies Joseph had brought from his father (v. 25a; cf. 1Sam. 17:17-18).
24. "They raised" or "lifted their eyes" usually refers to something of special importance (cf. 22:4).
25. "A caravan of Ishmaelites" draws the attention of the eight brothers.
26. Dothan lies close to the main trade route through Palestine, the Via Maris, which cuts through the plain of Jezreel from the Sea of Galilee, to pass along the coastal plain to Egypt (Y. Aharoni, Land of the Bible 41-39).
27. This particular caravan originated in Gilead, which is just east of the Sea of Galilee.
28. This caravan of Ishmaelites/Midianites gives Judah and idea as to what should be done with Joseph.
29. Judah like Reuben has second thoughts about the outright murder of Joseph.
30. Joseph was in the well so they could decided what to do with him.
31. Take him out and murder him or let him die a slow death in the well were the options until this caravan appeared.
32. M. Zohary in his Plants of the Bible identifies these products as: "Tragacanth" (nekoth) a gum produced by making incisions on Astragalus shrubs and letting the juice dry out. It has been used since ancient times in medicine, industry and the manufacture of confections.; "Stroax" gum ("balm"; Heb tsri) is a grayish-brown gum consisting of balsamic acids made by cutting the trunk of the storax tree. It is used medicinally.; "Ladanim" (lot) is a resinous substance extracted from some species of Cistus by scraping the leaves of this shrub. It has a strong balsamic smell, a bitter taste, and is used in cough medicine, perfume, and incense.
33. All these gums seem to have been grown in Gilead.
34. Jacob later sent the same gums as part of his present to the as-yet-unrecognized Joseph (43:11).
35. So Reuben’s scheme of just dumping him into the pit left the problem up in the air.
36. Would they let him die there, or kill him later, or might he escape and report back to his father?
37. Judah’s suggestion of selling him avoids the danger of blood guilt (v.26).
38. A murdered man’s blood cries to heaven for vengeance (4:10).
39. It offers a little monetary gain and is an acknowledgement that "he is our own flesh" (v.27).
40. In the providence of God, who is in control of events at all times, the brothers agree with his proposal.
41. Reuben’s proposal kept Joseph alive as did Judah’s proposal.
42. Neither proposal was the product of a righteous soul.
43. There is no evidence that Judah really wanted to rescue his brother.
44. Joseph can be retrieved from a cistern, but he cannot be retrieved from strangers who will sell him in a foreign land.
45. Judah rationalizes the severity of what he proposes.
46. Kidnapping and selling humans into slavery is a crime that is considered a capital offense (Ex. 21:8; Deut. 21:14; and especially Ex. 21:16 "He who kidnaps a man, whether he sells him or is found in his possession, shall surely be put to death."; and, 24:7 "If a man is caught kidnapping any of his countrymen of the sons of Israel, and he deals with him violently or sells him, then that thief shall die; so you shall purge the evil from among you.").
47. Joseph regarded the crime against him as being kidnapping (40:15 "For I was in fact kidnapped from the land of the Hebrews…").
48. This crime is listed by Paul as one of the crimes that establishment law should punish (1Tim. 1:8-10).
49. The harmonization of "Ishamelites" (vv. 25, 27, 28) and "Midianite traders" (v. 28) is that the two terms were used interchangeably (see Judg. 8:24 compared to references to Median in Judges chaps. 6-8).
50. The descendants of Midian from Keturah and Ishmael from Hagar may have intermarried (cf. 25:2, 17-18; 29:9).
51. In v. 29 the brothers "pulled Joseph…, and lifted Joseph…, and sold Joseph…" which in the Hebrew text has the direct object marker coming after the corresponding verb and the proper noun "Joseph."
52. The threefold repetition of his name is very important in the providential event in the family history of Jacob and in the history of the embryonic nation.
53. Joseph was sold into slavery for twenty pieces of silver which was the standard price for a slave in the Old Babylonian era as well as in Lev. 27:5.
54. The brothers vainly imagined that they had disposed of him for good, but had instead unwittingly helped to fulfill the dreams they so hated!

Reuben Frustrated (vv. 29-30)

VERSE 29 Now Reuben returned to the pit, and behold, Joseph was not in the pit; so he tore his garments (wyd'g"B.-ta, [r;q.YIw: rABB; @seAy-!yae hNEhiw> rABh;-la, !beWar> bv'Y"w: [wyd'g"B.-ta, [r;q.YIw: rABB; @seAy-!yae hNEhiw> rABh;-la, !beWar> bv'Y"w: [waw w/Qal impf.3m.s. shub return + p.n. Reuben + prep el + def.art.w/noun m.s.abs. be-or cistern + waw w/interj hinnedh + neg ayin nowhere + proper noun Joseph + def.art.w/prep beth w/noun m.s.abs. be-or cistern + waw w/Qal impf.3m.s. qara tear + d.o. marker + noun m.p.constr.w/3m.s.suff. beged garment; from a verb meaning ‘to deal deceitfully’; bagad]).

VERSE 30 He returned to his brothers and said, "The boy is not there; as for me, where am I to go (ab'-ynIa] hn"a' ynIa]w: WNn<yae dl,Y<h; rm;aYOw: wyx'a,-la, bv'Y"w: [waw w/Qal impf.3m.s. shub return + prep el + noun m.p.constr.w/3m.s.suff. ach + waw w/Qal impf.3m.s. amar + def.art.w/noun m.s.abs. yeledh youth + adv ayin nowhere + interrog ay where + pro.1s. ani I + Qal part.m.s.abs. bo go])?"

ANALYSIS: VERSES 29-30

1. This very short scene in the immediate aftermath of the crime against Joseph has Reuben returning to the scene of the crime only to find that Joseph was not there.
2. His dumbfounded state of mind upon arriving at the cistern indicates that Reuben had exited the place just after Joseph was stripped and thrown into the cistern.
3. The other alternative is that he left the scene before Joseph got in close proximity to the brothers.
4. If so, then his motive was to appear innocent of any complicity in the crime when he rescued Joseph and returned him safe and sound to his father.
5. Remember, it was Reuben’s suggestion that the boy be placed in a pit in the wilderness removed from normal human activity, so he could return at an appropriate time and rescue Joseph and return him to his father (vv. 21-22).
6. If this scenario holds up, then Reuben leaves the scene of the crime after making the impassioned plea: "Let us not take his life" followed by "Stop shedding blood….do not lay a hand on him."
7. If Reuben ducks out before Joseph arrived in the brothers presence, he could make a claim that he had not part in the scheme, but rather tried to prevent it.
8. Then in his way of thinking, he would have credence with Jacob.
9. Reuben probably went to a favorable location and waited for the brothers to pass by and then slipped past them unnoticed and went directly to the cistern.
10. Not finding Joseph in the well, and realizing his golden opportunity to get back into his father’s favor was lost, he tore his garments in consternation (v.29).
11. Back in the presence of his brothers, Reuben bemoans his lost opportunity (v.30).
12. His plaintive words, "Where am I to go?" has him contemplating the fact that he, the firstborn would be held responsible for the loss of Joseph.
13. In other words, he would not only gain ground in his energy of the flesh antics to gain Jacob’s approbation, but he would lose ground.
14. Reuben’s consternation over the loss of Joseph had nothing to do with any regard he had for the "the boy," but everything to do with his desire to be regarded as a worthy example of what a firstborn should be.
15. Reuben’s scheme unlike Judah’s was a complete failure.
16. Both schemes were evil but Judah’s advanced the plan of God for the family of Jacob.
17. Obviously the brothers told Reuben Joseph’s fate.

The Scheme to Deceive Jacob (vv. 31-33)

VERSE 31 So they took Joseph's tunic, and slaughtered a male goat [kid] and dipped the tunic in the blood (~D'B; tn<ToKuh;-ta, WlB.j.YIw: ~yZI[i ry[if. Wjx]v.YIw: @seAy tn<toK.-ta, Wxq.YIw: [waw w/Qal impf.3m.p. laqach take + d.o. marker + noun f.s.constr. kuttonet tunic + p.n. Joseph + waw w/Qal impf.3m.p. shachat slaughter + noun m.s.constr. sha-ir he-goat + noun f.p.abs. ez kid + waw w/Qal impf.3m.p. tabal dip + d.o. marker + def.art.w/noun f.s.abs. kuttonet tunic + def.art.w/prep beth w/noun m.s.abs. dam blood]);

VERSE 32 and they sent the varicolored tunic and brought it to their father and said (Wrm.aYOw: ~h,ybia]-la, WaybiY"w: ~ySiP;h; tn<toK.-ta, WxL.v;y>w: [waw w/Piel impf.3m.p. shalach send + d.o. marker + noun f.s.constr. kuttonet + def.art.w/noun m.p.abs. pas of tunic reaching to the hands and feet + waw w/Hiphil impf.3m.p. bo go; "brought" + prep el + noun m.s.constr.w/3m.p.suff. abh + waw w/Qal impf.3m.p. amar], "We found this; please examine it to see whether it is your son's tunic or not (adj.f.s.abs. zoth this + Qal perf.1p. matsa find + Hiphil imper.m.s. nakar recognize; "examine" + interj na please + def.art.w/noun f.s.constr. kuttonet + noun m.s.constr.w/2m.s.suff. ben + pro.3f.s. "tunic" + part im if, whether + neg lo])."

VERSE 33 Then he examined it and said, "It is my son's tunic (ynIB. tn<toK. rm,aYOw: Hr'yKiY:w: [waw w/Hiphil impf.3m.s.w/3f.s.suff. nakar recognize + waw w/Qal impf.3m.s. amar + noun f.s.abs. kuttonet tunic + noun m.s.constr.w/1s.suff. ben son]).

A wild beast has devoured him; Joseph has surely been torn to pieces (@seAy @r;jo @roj' Wht.l'k'a] h['r' hY"x; [noun f.s.abs. chayyah living creature + adj.f.s.abs. ra-ah evil; "wild" + Qal perf.3f.s.w/3m.s.suff. akal eat, consume + Qal infin.constr. taraph tear + Qal.pass.part.m.s. taraph tear; "surely" + p.n. Joseph])!"

ANALYSIS: VERSES 31-33

1. In the providence of God Joseph chose on that fateful day to wear the special and distinctive tunic his beloved father had made for him.
2. Someone might criticize him for wearing this garment in the presence of his brothers as it acted as a red flag to their jealous STAs.
3. But that is no way to live one’s life trying to placate the STAs of others.
4. He went on with his life even though he did not enjoy the companionship of his negative and hostile siblings.
5. The fact that he wore it on his trip to check on the welfare of his brothers was fortuitous in brothers’ eyes.
6. If he had worn his everyday attire it would have been more difficult to identify it as Joseph’s.
7. The brothers’ original design was to cast him into some pit and claim without any physicals evidence that he had been drug off by a wild animal.
8. The tunic was dipped in the blood of a freshly slaughtered kid in order to make their story more plausible.
9. Jacob certainly knew that there was no love lost between the brothers for Joseph.
10. So the bloodstained tunic that stood apart from ordinary tunics was their lucky ticket to deceive Jacob.
11. So the brothers deliver the bloodstained and torn tunic to Jacob in Hebron some 65 miles away.
12. As an aside note: Jacob and his mother used a kid for food and for a covering to mimic Esau’s hairy arms and neck to fool Isaac’s sense of touch and taste.
13. They "sent" and they "brought" suggests that they did not have it delivered to Jacob by a third party.
14. As uncomfortable as it was for them they had to be there to maintain maximum credibility.
15. They are careful and do not say, "This is Joseph’s tunic!" or even, "Is this Joseph’s tunic?"
16. They invite Jacob to examine the tunic and come to his own conclusion.
17. They are careful not to say too much.
18. They employ the power of suggestion which is often more effective than the power of explanation.
19. It never enters Jacob’s mind that the sons might be to blame for Joseph’s death.
20. Jacob draws the same conclusion which his sons were prepared to give when they decided to kill Joseph (v.20).
21. All kinds of thoughts might have run through Jacob’s grief stricken mind.
22. He might have concluded that Joseph died for some hidden sins.
23. So Jacob’s explanation is identical to the son’s contrived explanation right down to subject and verb (v. 33).
24. Again, we are confronted with the incredible callousness of these nine men in the presence of their elderly father!

Jacob’s Unrequited Grief (vv. 34-36)

VERSE 34 So Jacob tore his clothes, and put sackcloth on his loins and mourned for his son many days (~yBir; ~ymiy" AnB.-l[; lBea;t.YIw: wyn"t.m'B. qf; ~f,Y"w: wyt'l{m.fi bqo[]y: [r;q.YIw: [waw w/Qal impf.3m.s. qara tear + p.n. Jacob + noun f.p.constr.w/3m.s.suff. shimelah clothes + waw w/Qal impf.3m.s. shim put + noun m.s.abs. shaq sackcloth, sack + prep beth w/noun m. dual constr.w/3m.s.suff. mathenayim loins, hips + waw w/Hithpael impf.3m.s. abal mourn + prep al + noun m.s.constr.w/3m.s.suff. ben + noun m.p.abs. yom day + adj.m.p.as. rab many]).

VERSE 35 Then all his sons and all his daughters arose to comfort him, but he refused to be comforted (~xen:t.hil. !aem'y>w: Amx]n:l. wyt'nOB.-lk'w> wyn"B'-lk' WmquY"w: [waw w/Qal impf.3m.p. qum rise + noun m.s.constr. kol all + noun m.p.constr.w/3m.suff. ben + waw w/noun m.s.constr. kol + noun f.p.constr.w/3m.s.suff. bath + prep lamedh w/Piel infin.constr.w/3m.s.suff. nacham comfort]).

And he said, "Surely I will go down to Sheol in mourning for my son (hl'aov. lbea' ynIB.-la, dreae-yKi rm,aYOw: [waw w/Qal impf.3m.s. amar + part ki "surely" + Qal impf.1s. yaradh go down + prep el + noun m.s.constr.w/3m.s.suff. ben + adj.m.s.abs. abel mourning + noun both s.abs. Sheol])."

So his father wept for him (wybia' Atao &.b.YEw: [waw w/Qal impf.3m.s. bakah weep + d.o. marker w/3m.s.suff. + noun m.s.constr.w/3m.s.suff. abh]).

VERSE 36 Meanwhile, the Midianites sold him in Egypt to Potiphar, Pharaoh's officer, the captain of the bodyguard (~yxiB'J;h; rf; h[or>P; syrIs. rp;yjiApl. ~yIr'c.mi-la, Atao Wrk.m' ~ynId'M.h;w> [waw w/def.art.w/p.n. Midianites + Qal perf.3p. makar sell + d.o. marker w/3m.s.suff. + prep el + p.n. Egypt + prep el + p.n. Potiphar + noun m.s.constr. saris official + p.n. Pharaoh + noun m.s.abs. shar prince; "captain" + def.art.w/noun m.p.abs. tabah bodyguard; from vb. tabach slaughter, butcher, kill ruthlessly as in Ps. 37:14]).

ANALYSIS: VERSES 34-36

1. This final scene has Jacob mourning for his departed son.
2. Three items are featured in his prolonged state of mourning: (1) the tearing of his clothes (v.29); (2) the wearing of sackcloth (2Sam. 3:31; 1Kgs. 20:31-32; Jon. 3:5); and, (3) mourning for many days.
3. All of these together underscore the intensity of his grief.
4. How long the "many days" are we are not sure.
5. Joseph mourned for his father seven days (50:10).
6. There were thirty days of mourning for Aaron (Num. 20:29) and forty days of mourning for Moses (Deut. 34:8).
7. Jacob was mourned for seventy days in Egypt by the Egyptians (50:3) and seven days by his son Joseph at his burial site in Hebron (50:10).
8. Jacob refused to stop mourning for Joseph despite the entreaties of all his sons and daughters.
9. Jacob’s "daughters" includes his daughter-in-laws (v. 35a).
10. He would grieve publicly, he said, until the day of his death (v. 35b).
11. In OT times individuals who died were said to "go down" to the underworld of the departed spirits.
12. An excellent example of this is the case of Samuel who had died and who was brought up from Sheol in a séance that went wrong (1Sam. 28:3-19; espec. vv. 15 & 19; also Pss. 28:1; 30:3, 9; 55:15; 88:4; 115:17; 143:7; Prov. 5:5; Isa. 14:19; Isa. 38:18; Ezek. 26:20; 31:14, 16, 18, 19; 32:19, 25, 29, 30; Num. 16:30, 33).
13. This is the same place that Jesus referred to in Lk. 16, which had two compartments; one for believers, called Paradise, and one for unbelievers, called Hades.
14. Jesus’ soul went to Sheol-Paradise at his death (Lk. 23:43).
15. He returned to Sheol after His resurrection and "led captivity captive" (Eph. 4:8-10; also see 1Pet. 3:18-19).
16. Paradise is now in the 3^rd heaven above (2Cor. 12:4), but will be relocated in the New Jerusalem on the new earth (Rev. 2:7).
17. Jacob’s unrelenting grief could have been completely forestalled had he embraced the doctrine contained in Joseph’s two prophetic dreams.
18. Both dreams pointed to the fact that Joseph was still alive ,as none of his family had bowed down to him.
19. As so, for the next twenty-two years Jacob was unnecessarily miserable.
20. He looked to Benjamin as Joseph’s replacement, hence the name "Son of my right-hand."
21. The loss of Joseph took place shortly before the massacre at Shechem and helps explain Jacob’s inaction on that occasion.
22. God communicated with Jacob at Shechem and Bethel but did not tell Jacob the whereabouts of Joseph as he had already been told what he needed to know through Joseph’s dreams.
23. God provides each and everyone of us the doctrine to comfort us in time of distress and loss, but we must put the Scriptures before us and take solace from the promises contained therein.
24. This chapter ends by telling us that Joseph made it safely to Egypt and was sold by Midianites to one Potiphar ("he whom Ra [sun-god] has given"), who just happened to be head of the palace bodyguard for Pharaoh (v.36).
25. Joseph now has to spend some years of his life as a slave in a foreign land and we will have to wait to see how that worked out.
26. As an interesting note on the relationship between verse 35 and 36 is that the two verses are connected by a simple waw which has the effect of showing that at the very time Jacob was immersed in unrequited grief, his living son is being sold by Midianites to an Egyptian in Egypt!