Now Jacob lived
The phrase "Now Jacob lived" marks a transition in the narrative, focusing on Jacob's life and his family. The Hebrew word for "lived" is "יָשַׁב" (yashab), which means to dwell or settle. This indicates not just a temporary stay but a more permanent residence, suggesting stability and continuity in the covenant promises given to Abraham and Isaac. Jacob's dwelling in Canaan signifies the fulfillment of God's promise to give this land to Abraham's descendants.

in the land
The "land" here refers to Canaan, a region of great significance in biblical history. The Hebrew word "אֶרֶץ" (eretz) is used, which can mean land, earth, or country. This land is central to God's covenant with the patriarchs, representing not just a physical territory but a place of divine promise and blessing. It is a land set apart for God's people, a foreshadowing of the heavenly inheritance promised to believers.

where his father had resided
This phrase connects Jacob to his father Isaac and grandfather Abraham, emphasizing the continuity of God's covenant through generations. The Hebrew word for "resided" is "גּוּר" (gur), meaning to sojourn or dwell temporarily. This highlights the patriarchs' status as sojourners in a land that was promised but not yet fully possessed, reflecting the life of faith and trust in God's promises.

the land of Canaan
Canaan is a significant geographical and theological location in the Bible. It is the land promised by God to Abraham and his descendants (Genesis 12:7). The name "Canaan" is derived from the Hebrew "כְּנַעַן" (Kena'an), which may mean "lowland" or "humble." Historically, Canaan was a region inhabited by various peoples and cultures, often in conflict with the Israelites. Spiritually, it represents the place of God's promise and the challenges of living in faith amidst a world of opposition.

This is the account of Jacob
The phrase "This is the account of Jacob" introduces a new section in the Genesis narrative, often referred to as a toledot, a Hebrew term meaning "generations" or "account." This phrase marks a transition in the narrative focus from Jacob to his sons, particularly Joseph. It signifies the continuation of God's covenantal promises through the lineage of Jacob, emphasizing the unfolding of divine plans through human history. The patriarchal narratives are not just family accounts but are deeply embedded in God's redemptive history.

When Joseph was seventeen years old
The mention of Joseph being "seventeen years old" provides a specific historical context, highlighting his youth and inexperience. In Hebrew culture, this age signifies the transition from adolescence to adulthood, a time when a young man begins to take on more responsibilities. Joseph's age is significant as it sets the stage for his development and the trials he will face, which are instrumental in shaping his character and future leadership.

he was tending the flock with his brothers
The phrase "he was tending the flock with his brothers" indicates Joseph's role within the family. Shepherding was a common occupation in ancient Near Eastern societies, and it was crucial for the survival and prosperity of the family. This task required diligence and cooperation, yet it also foreshadows the tension between Joseph and his brothers. The pastoral setting is symbolic of the care and guidance that Joseph will later provide to his family and the nation of Egypt.

the sons of Bilhah and Zilpah, his father’s wives
The mention of "the sons of Bilhah and Zilpah, his father’s wives" highlights the complex family dynamics within Jacob's household. Bilhah and Zilpah were maidservants given to Jacob by his wives Rachel and Leah, respectively, and their sons were considered legitimate heirs. This detail underscores the theme of sibling rivalry and favoritism that permeates the narrative. The division among the brothers is a microcosm of the larger struggles within the covenant family, reflecting human frailty and the need for divine intervention.

and he brought their father a bad report about them
The phrase "and he brought their father a bad report about them" introduces the first hint of conflict between Joseph and his brothers. The Hebrew word for "bad report" (dibbah) suggests a negative or slanderous account, which may have been perceived as betrayal by his brothers. This action sets the stage for the ensuing jealousy and animosity, illustrating the destructive power of words and the importance of integrity. Joseph's report, whether justified or not, becomes a catalyst for the unfolding drama of redemption, as God uses even human discord to fulfill His purposes.

Now Israel
The name "Israel" refers to Jacob, who was given this name after wrestling with God (Genesis 32:28). This name signifies his role as the patriarch of the Israelites, God's chosen people. The use of "Israel" here emphasizes the covenantal relationship and the divine promise that flows through Jacob's lineage.

loved Joseph more
The Hebrew word for "loved" is "אָהַב" (ahav), which denotes a deep, affectionate love. This preferential love sets the stage for the familial tensions that follow. It reflects the human tendency to show favoritism, which can lead to discord and division, a recurring theme in the patriarchal narratives.

than his other sons
This phrase highlights the familial dynamics and the potential for jealousy and rivalry. The other sons, feeling less loved, become envious, which foreshadows the conflict that will arise. This favoritism is a reminder of the importance of impartiality and fairness in family relationships.

because he had been born to him in his old age
Joseph's birth in Jacob's old age is significant, as it underscores the special bond between them. In ancient cultures, children born in one's later years were often seen as particularly precious, a blessing and a sign of God's favor. This context helps explain Jacob's deep affection for Joseph.

and he made him a robe of many colors
The "robe of many colors" is a symbol of distinction and favor. The Hebrew term "כְּתֹנֶת פַּסִּים" (ketonet passim) can also be translated as a "long robe with sleeves," indicating a garment of status. This robe becomes a tangible representation of Jacob's favoritism and a source of envy for Joseph's brothers. It serves as a catalyst for the events that lead to Joseph's eventual journey to Egypt, illustrating how God's providential plans often unfold through human actions and decisions.

When his brothers saw
The Hebrew word for "saw" is "ra'ah," which means to perceive or consider. This indicates more than just a physical seeing; it implies an understanding or realization. The brothers' perception of their father's favoritism towards Joseph was not just a fleeting observation but a deep-seated awareness that affected their emotions and actions. This perception set the stage for the unfolding drama, highlighting the importance of perception in human relationships and the potential for misunderstanding and jealousy.

that their father loved him more
The Hebrew word for "loved" is "ahav," which conveys a deep affection and preference. Jacob's love for Joseph was not hidden; it was evident and perhaps even flaunted, as seen in the gift of the multicolored coat. This favoritism is a recurring theme in Genesis, as seen in the relationships between Isaac and Esau, and Rebekah and Jacob. The historical context of patriarchal favoritism often led to family discord, serving as a cautionary tale about the dangers of partiality within families.

than any of them
This phrase underscores the exclusivity of Jacob's affection for Joseph. The Hebrew word "min" is used here, indicating a comparison or distinction. The brothers were acutely aware of this preferential treatment, which was not just a matter of degree but of kind. This distinction sowed seeds of division and resentment, illustrating the destructive power of favoritism and the importance of equitable love and treatment within families.

they hated him
The Hebrew word for "hated" is "sane," which means to detest or be hostile towards. This is a strong word that indicates a deep-seated animosity. The brothers' hatred was not a mild dislike but a profound enmity that would eventually lead to their betrayal of Joseph. This hatred is a powerful reminder of how unchecked emotions can lead to destructive actions, and it serves as a warning against allowing jealousy and resentment to fester.

and could not speak a kind word to him
The phrase "could not speak" in Hebrew is "lo yakol dabber," which implies an inability or incapacity. Their hatred was so intense that it affected their ability to communicate positively with Joseph. This breakdown in communication is a critical point, as it shows how negative emotions can hinder relationships and dialogue. The absence of "a kind word" or "shalom" (peace) indicates a complete lack of harmony and goodwill, emphasizing the importance of maintaining open and loving communication even in the face of conflict.

Then Joseph had a dream
The phrase "Joseph had a dream" introduces a pivotal moment in the narrative of Joseph's life. The Hebrew word for "dream" is "חֲלוֹם" (chalom), which often signifies a divine revelation or message. In the ancient Near Eastern context, dreams were considered significant and often seen as a means through which God communicated with individuals. Joseph's dreams are prophetic, foreshadowing his future rise to power and the eventual fulfillment of God's promises to Abraham's descendants. This moment marks the beginning of a journey that will lead Joseph from the depths of a pit to the heights of Egyptian authority, illustrating God's sovereign plan and providence.

and when he told it to his brothers
The act of Joseph sharing his dream with his brothers is crucial. The Hebrew verb "told" (וַיְסַפֵּר, vayesaper) implies recounting or declaring something significant. Joseph's decision to share his dream can be seen as an expression of youthful naivety or a bold declaration of the vision God has given him. In the cultural and familial context, sharing such a dream would have been provocative, especially given the implications of authority and leadership over his older siblings. This act sets the stage for the ensuing conflict and animosity between Joseph and his brothers, highlighting themes of jealousy and rivalry that are prevalent throughout the patriarchal narratives.

they hated him all the more
The phrase "they hated him all the more" underscores the intensifying animosity Joseph's brothers felt towards him. The Hebrew word for "hated" is "שָׂנֵא" (sane), which conveys a deep-seated enmity or hostility. This hatred is not new; it builds upon previous tensions, such as Joseph being favored by their father, Jacob, and receiving the coat of many colors. The dreams exacerbate these feelings, as they suggest Joseph's future preeminence and the brothers' subservience. This growing hatred is a catalyst for the subsequent actions of the brothers, leading to Joseph's sale into slavery. It serves as a reminder of the destructive power of envy and the importance of reconciliation and forgiveness, themes that are ultimately resolved in the later chapters of Joseph's story.

He said to them
This phrase introduces Joseph as the speaker, highlighting his role as a communicator of divine revelation. In the Hebrew text, the verb "said" (אָמַר, 'amar) is often used to denote the act of speaking with authority or importance. Joseph, though young, is positioned as a conduit for God's messages, which is a recurring theme in his life. Historically, this moment sets the stage for the unfolding of God's plan through Joseph, emphasizing the importance of dreams as a means of divine communication in the ancient Near East.

Listen
The Hebrew word for "listen" (שָׁמַע, shama) implies more than just hearing; it suggests an active, attentive, and obedient response. In the biblical context, listening is often associated with heeding God's word and commands. Joseph's call to listen is not merely a request for attention but an invitation to engage with a message of significance. This reflects the broader biblical theme where God calls His people to listen to His voice, as seen in Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is one."

to this dream
Dreams in the ancient world, particularly in the biblical narrative, are often seen as vehicles for divine revelation. The Hebrew word for "dream" (חֲלוֹם, chalom) is used throughout the Old Testament to describe visions that convey God's will or future events. Joseph's dreams are prophetic, foreshadowing his future rise to power and the eventual salvation of his family. This highlights the belief in God's sovereignty and His ability to reveal His plans through dreams, a concept that resonates throughout Scripture, as seen in the accounts of Daniel and Nebuchadnezzar.

I had
The personal pronoun "I" emphasizes Joseph's personal experience and the unique nature of the revelation given to him. The Hebrew verb form used here indicates possession, underscoring that this dream is something Joseph has received. This personal aspect of the dream suggests that God chooses specific individuals to carry out His purposes, a theme that is evident throughout the Bible. Joseph's dreams are not just personal experiences but are integral to God's redemptive plan for His people.

We were binding sheaves of grain in the field
This phrase introduces the setting of Joseph's dream, which is agricultural, reflecting the agrarian society of ancient Canaan. The act of "binding sheaves" involves gathering stalks of grain, a common task in the harvest season. The Hebrew word for "sheaves" is "אֲלֻמִּים" (alummim), which signifies bundles of grain. This imagery would have been familiar to Joseph's family, who were shepherds and farmers. The field represents the world or the sphere of human activity, suggesting that the events of the dream have broader implications beyond the immediate family.

and behold, my sheaf rose and stood upright
The word "behold" (Hebrew: "וְהִנֵּה", vehinneh) is often used in Scripture to draw attention to something significant or surprising. Joseph's "sheaf" rising and standing "upright" symbolizes elevation and authority. The Hebrew root for "rose" is "קָם" (qam), meaning to arise or stand up, often used in contexts of resurrection or establishment. This imagery foreshadows Joseph's future rise to power in Egypt, where he would stand as a leader and savior during a time of famine.

while your sheaves gathered around
The gathering of the brothers' sheaves around Joseph's sheaf suggests a coming together or convergence. The Hebrew root "סָבַב" (sabab) means to surround or encircle, indicating a position of subordination or acknowledgment of Joseph's authority. This part of the dream hints at the future dynamics within the family, where Joseph's brothers would eventually come to him in Egypt seeking help.

and bowed down to my sheaf
The act of bowing down (Hebrew: "תִּשְׁתַּחֲוֶין", tishtachaven) is a gesture of respect, submission, or worship. In the cultural and historical context, bowing was a common way to show deference to someone of higher status. This prophetic element of the dream points to the eventual fulfillment when Joseph's brothers come to Egypt and bow before him, not recognizing him initially as their brother. This act of bowing is significant in the narrative of reconciliation and the unfolding of God's providential plan for Israel.

His brothers asked him
The phrase "His brothers" refers to the sons of Jacob, who are the patriarchs of the twelve tribes of Israel. In the Hebrew context, the word for brothers, "אַחִים" (achim), signifies not only familial ties but also a shared heritage and destiny. This familial bond is crucial in understanding the depth of the betrayal and animosity that will unfold. The brothers' question is not merely inquisitive but laden with incredulity and disdain, reflecting a deep-seated rivalry and jealousy that is common in sibling relationships, especially in the context of ancient Near Eastern family dynamics.

Do you intend to reign over us?
The word "reign" in Hebrew is "מָלַךְ" (malak), which implies a kingly rule or dominion. This question is rhetorical and sarcastic, highlighting the brothers' disbelief and scorn at the idea of Joseph, the younger brother, assuming a position of authority over them. In the cultural and historical context, the idea of a younger sibling ruling over older ones was countercultural and offensive, as primogeniture (the right of the firstborn) was a deeply entrenched societal norm.

Will you actually rule us?
The Hebrew word for "rule" is "מָשַׁל" (mashal), which conveys the notion of governance or having dominion. This repetition of the concept of ruling underscores the brothers' contempt and the perceived absurdity of Joseph's dreams. It also foreshadows the eventual fulfillment of Joseph's dreams, where he does indeed come to a position of power in Egypt, thus ruling over his brothers in a manner they could not have anticipated.

So they hated him even more
The Hebrew word for "hated" is "שָׂנֵא" (sane), which indicates a deep-seated animosity and enmity. This hatred is not a sudden development but an escalation of existing tensions, exacerbated by Joseph's dreams and his perceived arrogance. The phrase "even more" suggests a growing intensity in their emotions, which is a critical element in the narrative that leads to their eventual betrayal of Joseph.

because of his dreams and his statements
The "dreams" refer to the prophetic visions Joseph received, which are central to the narrative of his life and God's plan for the Israelites. In the ancient world, dreams were often seen as divine communications, and Joseph's dreams were no exception. The "statements" or "words" (Hebrew: "דְּבָרָיו", devarav) indicate Joseph's recounting of these dreams, which, while truthful, were perceived as boastful and provocative by his brothers. This highlights the theme of divine providence and human agency, as Joseph's dreams set in motion a series of events that fulfill God's purposes, despite human opposition.

Then Joseph had another dream
The phrase "another dream" indicates a continuation of divine revelation to Joseph. In Hebrew, the word for dream is "חֲלוֹם" (chalom), which often signifies a message from God. Dreams in the ancient Near East were considered significant, often seen as a means through which the divine communicated with humans. Joseph's dreams are prophetic, foreshadowing his future rise to power and the eventual submission of his family to him. This highlights God's sovereignty and His plans for Joseph, which are beyond human understanding.

and told it to his brothers
Joseph's decision to share his dream with his brothers, despite their previous hostility, suggests a level of naivety or perhaps a deep-seated belief in the truth and importance of the dream. The Hebrew verb "וַיְסַפֵּר" (vayesaper) implies recounting or declaring, indicating that Joseph felt compelled to share this revelation. This act sets the stage for the unfolding of God's plan, as it further incites his brothers' jealousy and animosity, leading to pivotal events in Joseph's life.

'Look,' he said
The word "Look" is translated from the Hebrew "הִנֵּה" (hinneh), which is an interjection used to draw attention to something important. It serves as an invitation for his brothers to pay attention to the significance of the dream. This highlights Joseph's earnestness and the weight he places on the dream's message, underscoring its divine origin and importance.

'I had another dream
Reiterating the occurrence of a second dream emphasizes the certainty and divine confirmation of the message. In biblical narratives, repetition often serves to establish truth and reliability. Joseph's dreams are not mere coincidences but are orchestrated by God to reveal His future plans for Joseph and his family.

and this time the sun and moon and eleven stars
The imagery of the "sun and moon and eleven stars" is rich with symbolism. In the ancient world, celestial bodies often represented authority and power. The sun and moon likely symbolize Joseph's parents, while the eleven stars represent his brothers. This celestial imagery conveys the idea of cosmic order and divine orchestration, suggesting that Joseph's future role is part of a larger, God-ordained plan.

were bowing down to me
The act of bowing down, translated from the Hebrew "מִשְׁתַּחֲוִים" (mishtachavim), signifies submission and reverence. This prophetic vision foreshadows the eventual fulfillment of Joseph's rise to a position of authority in Egypt, where his family will indeed come to him in need. This phrase encapsulates the theme of God's providence and the reversal of fortunes, where the one who is despised and rejected becomes the savior and leader, a motif that resonates with the broader biblical narrative of redemption and divine purpose.

But when he told his father and brothers
This phrase sets the stage for the familial dynamics at play. Joseph, the favored son of Jacob, shares his dream with his family, which is a significant act given the cultural context. In ancient Near Eastern societies, dreams were often considered divine messages. Joseph's willingness to share his dream indicates his youthful confidence and perhaps naivety. The Hebrew root for "told" (נָגַד, nagad) implies a declaration or announcement, suggesting that Joseph was not merely sharing but proclaiming something he believed to be significant.

his father rebuked him
The act of rebuke here is crucial. Jacob, also known as Israel, responds with a reprimand. The Hebrew word for "rebuked" (גָּעַר, ga'ar) conveys a strong disapproval or correction. This response highlights the tension between divine revelation and human understanding. Jacob, despite his own experiences with dreams and divine encounters, struggles to accept the implications of Joseph's dream. This rebuke reflects a common biblical theme where God's plans are often beyond human comprehension.

and said, 'What is this dream that you have had?'
Jacob's question underscores his incredulity and perhaps his concern for the implications of the dream. The phrase "What is this dream" suggests a challenge to the validity or interpretation of the dream. In the Hebrew context, dreams were often seen as significant, yet Jacob's question indicates skepticism. This skepticism can be seen as a protective measure, as Jacob might be wary of the potential discord the dream could sow among his sons.

Will your mother and brothers and I actually come
This rhetorical question reveals Jacob's disbelief and the perceived absurdity of the dream. The mention of "your mother" is intriguing, as Rachel, Joseph's mother, had already passed away. This could imply Leah or Bilhah, Rachel's maidservant, who raised Joseph. The phrase "actually come" (בּוֹא, bo) in Hebrew suggests a future event, emphasizing the prophetic nature of the dream. Jacob's question reflects a struggle to reconcile the dream's implications with the current family hierarchy.

and bow down to the ground before you?'
The act of bowing down signifies submission and honor, which in the cultural and historical context, would be unusual for a father and elder brothers to do before the youngest son. The Hebrew word for "bow down" (שָׁחָה, shachah) is often used in the context of worship or deep respect. This phrase foreshadows the future events in Egypt, where Joseph's family will indeed bow before him, fulfilling the dream. This prophetic element highlights God's sovereignty and the unfolding of His divine plan, despite human skepticism and familial discord.

And his brothers
The phrase "his brothers" refers to the sons of Jacob, who are the patriarchs of the twelve tribes of Israel. In the Hebrew text, the word for brothers is "אֶחָיו" (echav), which emphasizes the familial bond and shared heritage. This highlights the internal conflict within a family chosen by God, illustrating that even those called by God are not immune to human emotions and failings.

were jealous of him
The Hebrew word for "jealous" is "וַיְקַנְאוּ" (vayikanu), which conveys a deep-seated envy and resentment. This jealousy stems from Joseph's dreams and his father's favoritism, which is a recurring theme in Genesis. Jealousy is a destructive force that can lead to division and strife, as seen in the subsequent actions of Joseph's brothers. This serves as a cautionary tale about the dangers of envy and the importance of guarding one's heart against it.

but his father
The term "his father" refers to Jacob, also known as Israel. Jacob's role as a patriarch is significant, as he is responsible for guiding his family in the ways of the Lord. His reaction to Joseph's dreams is contrasted with that of his sons, showing a more contemplative and discerning approach. This highlights the wisdom that often comes with age and experience, as well as the importance of seeking understanding before reacting.

kept the matter in mind
The phrase "kept the matter in mind" is translated from the Hebrew "שָׁמַר אֶת־הַדָּבָר" (shamar et-hadavar), which implies a careful consideration and pondering of the events. Jacob's response indicates a recognition of the potential significance of Joseph's dreams, suggesting an openness to God's unfolding plan. This reflects a posture of faith and patience, trusting that God is at work even when circumstances are unclear. It serves as an encouragement to believers to remain attentive to God's voice and to hold onto His promises, even when they are not immediately understood.

Some time later
This phrase indicates a passage of time since the previous events, suggesting a period of normalcy or routine in the life of Jacob's family. In Hebrew, the concept of time is often fluid, and this phrase sets the stage for a significant transition in the narrative. It reminds us that God's plans unfold in His timing, often beyond human understanding, and encourages patience and trust in His divine orchestration.

Joseph’s brothers
The mention of Joseph's brothers highlights the familial context and the ongoing tension within Jacob's family. The brothers, sons of Jacob, are central figures in the unfolding drama. Their actions and decisions are pivotal in the narrative of Joseph's life. This phrase reminds us of the complexities of family dynamics and the potential for both conflict and reconciliation, themes that resonate throughout the biblical narrative.

had gone to pasture
This phrase describes the brothers' occupation and responsibility, reflecting the agrarian lifestyle of the patriarchs. The Hebrew root for "pasture" (רָעָה, ra'ah) implies care and provision, a shepherding role that is both literal and metaphorical in Scripture. It underscores the idea of stewardship and the duty to nurture and protect, a calling that extends to spiritual leadership and guidance.

their father’s flocks
The flocks belong to their father, Jacob, emphasizing the patriarchal structure and inheritance customs of the time. This phrase highlights the economic and familial responsibilities entrusted to the brothers. It serves as a reminder of the blessings and resources God provides, and the importance of managing them wisely and faithfully.

near Shechem
Shechem is a significant location in biblical history, associated with both promise and conflict. It is the site where God first promised the land to Abraham (Genesis 12:6-7) and later became a place of turmoil and violence (Genesis 34). The mention of Shechem evokes a sense of historical and spiritual significance, reminding readers of God's enduring promises amidst human failings. It serves as a backdrop for the unfolding events in Joseph's life, illustrating the interplay between divine providence and human actions.

Israel said to him
The name "Israel" here refers to Jacob, who was renamed Israel after wrestling with God (Genesis 32:28). This name signifies his role as the patriarch of the Israelite nation. The use of "Israel" instead of "Jacob" highlights the covenantal and national significance of the narrative. It reminds us of God's promises to Abraham, Isaac, and Jacob, and the unfolding of His divine plan through their lineage.

Are not your brothers grazing the flocks at Shechem?
The mention of "Shechem" is significant in the biblical narrative. Shechem was a city of great historical and spiritual importance, first mentioned in Genesis 12:6-7 when God promised the land to Abram's descendants. It was also the site of Jacob's earlier troubles (Genesis 34). The reference to Shechem here evokes a sense of continuity and the unfolding of God's promises despite human failings. The act of "grazing the flocks" symbolizes the pastoral lifestyle of the patriarchs and their dependence on God's provision.

Get ready; I am sending you to them
This phrase indicates a mission or task being given to Joseph by his father. The Hebrew root for "sending" (שָׁלַח, shalach) often implies a commissioning or dispatching with authority. It foreshadows Joseph's future role as a leader and savior of his family, as he is sent ahead to prepare the way, much like he will later be sent to Egypt to preserve life during the famine.

I am ready
Joseph's response, "I am ready," reflects his obedience and willingness to serve his father. This readiness is a hallmark of Joseph's character throughout his life, demonstrating his faithfulness and trust in God's plan. His willingness to go, despite the potential danger and the strained relationship with his brothers, highlights his integrity and foreshadows his future role as a leader who acts according to God's will.

Joseph replied
The mention of "Joseph" here is crucial, as it sets the stage for the unfolding of his story, which is central to the latter part of Genesis. Joseph's life is a testament to God's providence and sovereignty, as he navigates betrayal, slavery, and eventual rise to power in Egypt. His journey begins with this simple act of obedience, reminding us that God often uses humble beginnings to accomplish His grand purposes.

Then Israel said to him
The name "Israel" here refers to Jacob, who was renamed Israel after wrestling with God (Genesis 32:28). This name signifies his role as the patriarch of the twelve tribes of Israel. The use of "Israel" instead of "Jacob" highlights the covenantal and national significance of his actions. It reminds us of God's promises to Abraham, Isaac, and Jacob, and the unfolding of His divine plan through their lineage.

Go now and see
This phrase indicates urgency and concern. Jacob, as a father, is anxious about the well-being of his sons and their flocks. The Hebrew root for "see" is "ra'ah," which means to look at, inspect, or perceive. This is not just a physical seeing but an understanding and assessment of the situation. It reflects a father's care and responsibility for his family.

if it is well with your brothers and with the flocks
The word "well" is translated from the Hebrew "shalom," which encompasses peace, completeness, and welfare. Jacob is concerned about the holistic well-being of his sons and their livelihood. This reflects the pastoral lifestyle of the patriarchs, where the prosperity of the flocks was directly tied to the family's survival and success.

and bring word back to me
Jacob desires a report from Joseph, indicating trust in his son’s judgment and reliability. This request sets the stage for the unfolding events that lead to Joseph's journey to Egypt. It also highlights the importance of communication and accountability within a family structure.

So he sent him off from the Valley of Hebron
The Valley of Hebron is significant as it is a place with deep ancestral roots. Hebron was where Abraham settled and where the patriarchs were buried. This geographical detail connects Joseph's account to the broader narrative of God's promises to Abraham. It serves as a reminder of the covenant and the faithfulness of God through generations.

And when Joseph arrived in Shechem
Shechem is a location with a complex history. It was the first place Abraham built an altar to the Lord in Canaan (Genesis 12:6-7) and later became a city of refuge. However, it was also a place of violence and betrayal, as seen in the account of Dinah (Genesis 34). Joseph's arrival in Shechem foreshadows the trials he will face, yet it also signifies the beginning of God's providential plan to elevate him in Egypt. This duality of Shechem as a place of both promise and peril reflects the complexities of God's workings in human history.

a man found him
The phrase "a man found him" introduces an unnamed figure who encounters Joseph. In Hebrew, the word for "man" is "ish," which can denote a person of significance or simply an ordinary individual. This encounter is pivotal, as it sets Joseph on the path to his destiny. The anonymity of the man suggests divine orchestration, where God uses seemingly random events and people to fulfill His purposes. This reflects the biblical theme that God is sovereign over all circumstances, guiding His people even when they are unaware.

wandering in the field
The word "wandering" in Hebrew is "ta'ah," which implies being lost or straying. Joseph's physical wandering symbolizes his spiritual and emotional state. He is searching for his brothers, unaware of the impending betrayal. The "field" represents the world, a place of uncertainty and potential danger. This imagery resonates with the Christian journey, where believers often find themselves navigating through life's uncertainties, relying on God's guidance to lead them to their purpose.

and asked
The act of asking signifies a moment of divine intervention. The Hebrew root "sha'al" means to inquire or seek information. This question is not merely about Joseph's immediate need but serves as a catalyst for the unfolding of God's plan. It reminds believers that God often uses questions and challenges to direct their paths and reveal His will.

What are you looking for?
This question, posed by the man, is profound and introspective. It invites Joseph to articulate his purpose and mission. In Hebrew, the phrase "mah tevakesh" can be translated as "What do you seek?" This echoes throughout Scripture, where seeking is a central theme. It challenges believers to examine their own desires and motivations, encouraging them to seek God's kingdom and righteousness above all else. This question is timeless, urging Christians to reflect on their spiritual journey and align their pursuits with God's divine plan.

I am looking for my brothers
This phrase begins with Joseph's earnest quest, highlighting his familial duty and the importance of kinship in ancient Hebrew culture. The Hebrew root for "brothers" is "אַחִים" (achim), which not only refers to biological siblings but also conveys a sense of community and shared identity. Joseph's search is emblematic of the broader biblical theme of seeking reconciliation and unity within the family of God.

Can you tell me where they are pasturing their flocks?
The act of pasturing flocks is deeply rooted in the nomadic lifestyle of the patriarchs, reflecting their dependence on God's provision through the land. The Hebrew word for "pasturing" is "רֹעִים" (ro'im), which also means shepherding, a role often associated with leadership and care. This imagery foreshadows Joseph's future role as a leader who will shepherd his people through times of famine and trial. The question itself underscores Joseph's obedience to his father Jacob's instructions, demonstrating his integrity and responsibility.

They have moved on from here
This phrase indicates a change in location, suggesting a dynamic and active pursuit. In the Hebrew text, the word for "moved on" is "נָסְעוּ" (nas'u), which implies a journey or departure. This reflects the transient nature of life and the need for vigilance and perseverance in our spiritual journey. Historically, this movement can be seen as a metaphor for the Israelites' own journey and wanderings, emphasizing the importance of following God's guidance even when the path is uncertain.

the man answered
The "man" here is an unnamed figure who provides Joseph with crucial information. In the Hebrew, "אִישׁ" (ish) is used, a term that can denote a person of significance or simply a passerby. This encounter highlights the providence of God, using seemingly random individuals to fulfill His divine plan. It serves as a reminder that God can use anyone to guide us, and we should be attentive to His voice through others.

I heard them say
This phrase underscores the importance of listening and being attentive to the words and actions of others. The Hebrew root "שָׁמַע" (shama) means to hear or listen, but it also implies understanding and obedience. This reflects the biblical principle that faith comes by hearing (Romans 10:17), and it encourages believers to be discerning and receptive to God's messages, which can come through various channels.

Let us go to Dothan
"Dothan" is a specific location, and its mention here is significant. In Hebrew, "דֹּתָן" (Dothan) means "two wells," indicating a place of sustenance and provision. Archaeologically, Dothan is identified with a site in the northern part of Israel, known for its strategic location. This geographical detail not only grounds the narrative in a real-world setting but also symbolizes a place of decision and destiny. For Joseph, Dothan becomes a pivotal point in his journey, leading to his eventual enslavement and rise to power in Egypt. Spiritually, it reminds believers that God can turn places of trial into places of triumph.

So Joseph went after his brothers
This phrase highlights Joseph's obedience and determination. The Hebrew verb "וַיֵּלֶךְ" (vayelech) means "he went," indicating purposeful action. Joseph's pursuit of his brothers, despite the potential danger, reflects his commitment to his father Jacob's instructions and his desire for reconciliation. This mirrors the Christian call to pursue peace and unity within the family of God, even when it requires personal sacrifice.

and found them at Dothan
The culmination of Joseph's search is his finding his brothers at Dothan. The Hebrew word "וַיִּמְצָאֵם" (vayim'tza'em) means "he found them," signifying the successful completion of his quest. This moment is pivotal, as it sets the stage for the unfolding of God's plan for Joseph's life. It serves as a powerful reminder that God is sovereign over our circumstances, and even when we find ourselves in difficult situations, He is working all things together for our good (Romans 8:28). The discovery at Dothan is a testament to God's faithfulness and the fulfillment of His promises, encouraging believers to trust in His divine timing and purpose.

Now Joseph’s brothers
The phrase "Joseph’s brothers" refers to the sons of Jacob, also known as Israel. These brothers are the patriarchs of the twelve tribes of Israel. The Hebrew word for "brothers" is "אַחִים" (achim), which can denote not only biological siblings but also close kinship or fellowship. In this context, it highlights the familial bond that is tragically marred by jealousy and hatred. The brothers' actions are a stark reminder of the destructive power of envy and the breakdown of family relationships, which is a recurring theme in the Bible.

saw him in the distance
The act of seeing "in the distance" suggests a physical and metaphorical separation between Joseph and his brothers. The Hebrew verb "רָאָה" (ra'ah) means to see, perceive, or understand. This moment of seeing Joseph from afar is laden with anticipation and foreboding. It underscores the brothers' awareness of Joseph's favored status and their growing resentment. The distance also symbolizes the emotional and spiritual chasm that has developed between them, setting the stage for the unfolding drama.

and before he arrived
The phrase "before he arrived" indicates a premeditated action. The brothers' decision to act before Joseph reaches them shows their intent to intercept and harm him. This preemptive plotting reveals the depth of their animosity and the urgency with which they wish to rid themselves of Joseph. It is a moment of decision that reflects the human tendency to act on impulse and emotion rather than reason and righteousness.

they plotted to kill him
The word "plotted" comes from the Hebrew "נָכַל" (nakhal), which means to conspire or deceive. This plotting is not just a spontaneous thought but a deliberate and calculated plan. The brothers' conspiracy to "kill him" is a grave sin, highlighting the severity of their jealousy and hatred. This act of plotting murder is a direct violation of God's commandments and serves as a cautionary tale about the consequences of allowing sin to fester in one's heart. It also foreshadows the redemptive arc of Joseph's story, where God uses even the evil intentions of men to fulfill His divine purposes.

Here
The word "here" signifies the immediate presence and arrival of someone significant. In the context of Genesis 37, it marks the moment when Joseph's brothers see him approaching from a distance. This word sets the stage for the unfolding drama, highlighting the tension and anticipation in the brothers' hearts. It is a moment of recognition and decision, as they prepare to act on their jealousy and resentment.

comes
The verb "comes" indicates movement and approach. In Hebrew, the root word is "בּוֹא" (bo), which often conveys the idea of entering or arriving. This movement is not just physical but also symbolic of Joseph's role in God's unfolding plan. His coming signifies the approach of God's providence, even though his brothers perceive it as a threat to their own status and security.

that
The word "that" is a demonstrative pronoun used to single out Joseph in a derogatory manner. It reflects the brothers' disdain and scorn, as they do not even refer to him by name. This dehumanizing language underscores their deep-seated envy and animosity, which blinds them to Joseph's true identity and potential as a chosen instrument of God.

dreamer
The term "dreamer" is derived from the Hebrew word "בַּעַל הַחֲלֹמוֹת" (ba'al ha-chalomot), meaning "master of dreams." This label is laden with sarcasm and bitterness, as the brothers mock Joseph's prophetic dreams of future greatness. In the ancient Near Eastern context, dreams were often seen as divine messages, and Joseph's dreams were indeed revelations from God. However, his brothers' rejection of this title reveals their unwillingness to accept God's sovereignty and the possibility that He might choose Joseph for a special purpose.

Come now
This phrase indicates urgency and a call to immediate action. In the Hebrew text, the word "לְכוּ" (lechu) is used, which is a command form of "to go" or "to come." This reflects the brothers' impulsive and rash decision-making, driven by jealousy and anger. It highlights the human tendency to act hastily without considering the moral implications, a theme that resonates throughout the Bible.

let us kill him
The Hebrew word for "kill" here is "נַהַרְגֵהוּ" (nahargehu), which is a strong term denoting premeditated murder. This phrase reveals the depth of the brothers' animosity towards Joseph, fueled by envy and the perceived favoritism of their father, Jacob. It underscores the destructive power of unchecked jealousy and the lengths to which it can drive individuals.

and throw him into one of the pits
The word "pits" is translated from the Hebrew "בּוֹרוֹת" (borot), which refers to cisterns or dry wells. These were common in the ancient Near East for water storage, but when empty, they became deep, dark, and dangerous places. This imagery of the pit symbolizes despair and abandonment, foreshadowing Joseph's descent into a period of suffering and isolation, yet also hinting at future deliverance and elevation.

We can say that a vicious animal devoured him
The phrase "vicious animal" is translated from "חַיָּה רָעָה" (chayah ra'ah), meaning a wild or evil beast. This deception reflects the brothers' willingness to cover their sin with lies, a recurring biblical theme where sin begets further sin. It also sets the stage for the profound grief of Jacob, who believes his beloved son is dead, illustrating the far-reaching consequences of deceit.

Then we will see what becomes of his dreams
This phrase is laden with irony and foreshadowing. The brothers mock Joseph's prophetic dreams, which foretold his rise to prominence and their subservience. The Hebrew word for "dreams" is "חֲלֹמוֹת" (chalomot), which in biblical context often signifies divine revelation. Despite their intentions, the brothers unwittingly set in motion the very events that would lead to the fulfillment of Joseph's dreams, demonstrating God's sovereignty and the ultimate triumph of His plans over human schemes.

When Reuben heard this
Reuben, the eldest son of Jacob, plays a pivotal role in this narrative. His position as the firstborn carries significant responsibility and authority within the family structure, as dictated by ancient Near Eastern customs. The Hebrew root for "heard" is "שָׁמַע" (shama), which implies not just the act of hearing but also understanding and responding. Reuben's response indicates a level of awareness and moral consciousness, setting him apart from his brothers' malicious intent. His actions reflect a struggle between familial duty and personal integrity.

he tried to rescue him
The Hebrew word for "rescue" is "נָצַל" (natsal), which conveys the idea of delivering or saving from danger. Reuben's attempt to rescue Joseph highlights his protective instincts and a desire to prevent bloodshed. This act of intervention is significant, as it demonstrates a glimmer of hope and righteousness amidst the brothers' betrayal. Reuben's intention to save Joseph foreshadows the eventual deliverance and redemption themes prevalent throughout the biblical narrative.

from their hands
The phrase "from their hands" signifies the power and control the brothers had over Joseph at that moment. In biblical symbolism, "hands" often represent strength, action, and authority. Reuben's desire to remove Joseph from their grasp underscores the urgency and gravity of the situation. It also reflects the broader theme of divine intervention, where God often works through individuals to alter the course of events and fulfill His purposes.

'Let us not take his life,'
Reuben's plea, "Let us not take his life," is a direct appeal to his brothers' conscience. The Hebrew word for "life" is "נֶפֶשׁ" (nephesh), which can also mean soul or being. This plea is not just for Joseph's physical survival but also for the preservation of his soul, emphasizing the sanctity of life. Reuben's words echo the biblical principle that life is sacred and should be protected. His intervention serves as a moral compass, reminding the brothers of their shared humanity and familial bonds.

he said
The act of speaking, "he said," in Hebrew "אָמַר" (amar), is significant in biblical texts. Words have power and authority, and Reuben's speech is an attempt to influence and redirect the course of action. In the biblical context, speech often precedes action, and Reuben's words are a catalyst for change. His willingness to speak up, despite potential backlash from his brothers, demonstrates courage and a commitment to righteousness. This moment of advocacy is a testament to the power of words to inspire and effect change, aligning with the broader biblical narrative of truth and justice prevailing over evil.

Do not shed his blood
The phrase "shed his blood" is a direct reference to the act of murder, which is strictly prohibited in the Mosaic Law. The Hebrew word for "shed" is "shaphak," which implies a violent outpouring. Reuben's plea reflects an early understanding of the sanctity of life, a principle deeply embedded in the Judeo-Christian ethic. This plea is a call to avoid the irreversible act of taking a life, emphasizing the moral responsibility to preserve life whenever possible.

Reuben said
Reuben, the eldest son of Jacob, speaks with the authority and responsibility expected of a firstborn. His intervention highlights his role as a protector, albeit flawed, within the family dynamics. Historically, the firstborn held a position of leadership and was expected to guide and protect the younger siblings. Reuben's actions, though not entirely selfless, demonstrate a desire to fulfill this role, albeit imperfectly.

Throw him into this pit
The "pit" mentioned here is likely a cistern, a common feature in the arid regions of Canaan used to collect rainwater. The Hebrew word "bor" can refer to a pit, cistern, or dungeon. This choice of action suggests a temporary solution, one that avoids immediate bloodshed while still removing Joseph from the brothers' presence. The pit symbolizes a place of abandonment and despair, foreshadowing Joseph's descent into trials that ultimately lead to his rise in Egypt.

here in the wilderness
The "wilderness" refers to the desolate, uninhabited areas surrounding the settled regions. In biblical narratives, the wilderness often represents a place of testing and transformation. It is a setting where individuals encounter God and are refined through trials. Reuben's suggestion to leave Joseph in the wilderness unwittingly sets the stage for Joseph's journey of faith and divine providence.

but do not lay a hand on him
This phrase underscores Reuben's intent to prevent physical harm to Joseph. The Hebrew idiom "lay a hand on" implies an act of violence or harm. Reuben's insistence on non-violence reflects a glimmer of conscience and a desire to protect his brother, even amidst the brothers' jealousy and hatred. It serves as a reminder of the power of restraint and the importance of seeking peaceful resolutions.

intending to rescue him
Reuben's intention to "rescue" Joseph reveals his underlying plan to restore him to their father, Jacob. The Hebrew word "natsal" means to deliver or save, indicating Reuben's hope to rectify the situation. This intention highlights the complexity of human motives, where self-preservation and genuine concern can coexist. Reuben's plan, though ultimately unsuccessful, demonstrates a desire for redemption and reconciliation within the family.

from their hands
The phrase "from their hands" signifies the brothers' collective responsibility and potential guilt in the plot against Joseph. In biblical terms, "hands" often symbolize power and action. Reuben's attempt to rescue Joseph from their hands reflects an effort to prevent collective sin and the ensuing consequences. It serves as a reminder of the importance of individual accountability within a community.

and return him to his father
Reuben's ultimate goal is to "return" Joseph to Jacob, highlighting the familial bond and the importance of reconciliation. The Hebrew word "shuv" means to turn back or restore, indicating a desire to mend the fractured family relationships. This intention foreshadows the eventual reconciliation and restoration that occurs later in the narrative, emphasizing the biblical theme of forgiveness and the restoration of broken relationships.

So when Joseph came to his brothers
This phrase sets the stage for a pivotal moment in Joseph's life. Joseph, the favored son of Jacob, is approaching his brothers, who harbor deep-seated jealousy and resentment towards him. The Hebrew name "Joseph" (יוֹסֵף, Yosef) means "He will add," reflecting Jacob's hope for God's continued blessing. This moment is a culmination of familial tension, highlighting the human propensity for envy and the consequences of favoritism within a family. Historically, this event takes place in the region of Dothan, a location that was a significant trade route, suggesting the brothers' intent to dispose of Joseph in a place where they could easily encounter traders.

they stripped him of his robe
The act of stripping Joseph of his robe is symbolic and deeply significant. The Hebrew word for "stripped" (פָּשַׁט, pashat) implies a forceful removal, indicating the brothers' violent intentions. The robe itself, a gift from Jacob, was a tangible symbol of Joseph's favored status. By removing it, the brothers are attempting to strip Joseph of his identity and the special love his father had for him. This act foreshadows the stripping away of Joseph's freedom and status, yet it also sets the stage for God's providential plan to unfold.

the robe of many colors
The "robe of many colors" (כְּתֹנֶת פַּסִּים, ketonet passim) is a garment that signifies honor and distinction. In ancient Near Eastern cultures, such a robe would have been a mark of nobility or leadership. The specific mention of "many colors" suggests a garment of great beauty and value, further inflaming the brothers' jealousy. This robe is central to the narrative, representing the cause of the brothers' envy and the catalyst for Joseph's journey into Egypt. It serves as a reminder of how material possessions can become sources of division and strife when they are symbols of unequal love or favoritism.

he was wearing
The phrase "he was wearing" (עָלָיו, alav) indicates that Joseph was actively clothed in this robe at the time of the encounter. This detail emphasizes the immediacy and personal nature of the betrayal. Joseph's wearing of the robe is a daily reminder to his brothers of their father's favoritism, and their act of stripping it from him is an attempt to erase that reminder. This moment is a turning point, as Joseph moves from a position of privilege to one of vulnerability. It underscores the theme of transformation and the unexpected ways in which God can work through human actions to fulfill His divine purposes.

And they took him
This phrase marks the decisive action of Joseph's brothers, who, driven by jealousy and resentment, seize him. The Hebrew root for "took" is לָקַח (laqach), which often implies taking possession or capturing. This act of taking Joseph is not just physical but symbolic of their desire to rid themselves of his favored status and the dreams that foretold his future prominence. It reflects the human tendency to act out of envy and the destructive power of sin when it takes hold of the heart.

and threw him
The Hebrew verb used here is שָׁלַךְ (shalach), meaning to cast or hurl. This word conveys violence and force, indicating the brothers' deep-seated animosity. It is not a gentle placing but a harsh rejection, symbolizing their complete dismissal of Joseph's worth and their severing of familial bonds. This action foreshadows the suffering and trials Joseph will endure, yet it is also the beginning of God's providential plan for his life.

into the pit
The "pit" (בּוֹר, bor) in ancient times often referred to a cistern or a dry well, typically used to store water. Archaeological findings show that such pits were common in the region and could be quite deep, making escape difficult. The pit represents a place of abandonment and despair, a physical manifestation of Joseph's isolation from his family. Spiritually, it symbolizes the depths of human suffering and the feeling of being forsaken, yet it is within such depths that God's presence and deliverance often become most apparent.

Now the pit was empty
The emphasis on the pit being "empty" highlights the severity of Joseph's predicament. In a literal sense, an empty pit offers no sustenance or hope of survival. Metaphorically, it underscores the void of compassion and brotherly love from his siblings. This emptiness can also be seen as a precursor to the spiritual emptiness that sin brings into human relationships, contrasting with the fullness of life that God desires for His people.

with no water in it
Water, in biblical symbolism, often represents life, sustenance, and the presence of God. The absence of water in the pit signifies a lack of life-giving resources and hope. Historically, water was a precious commodity in the arid regions of the Near East, and its absence would have been acutely felt. Spiritually, this detail foreshadows the spiritual drought that can occur when one is cut off from God's grace and mercy. Yet, it also sets the stage for God's miraculous intervention, as He often brings life and hope where there seems to be none.

And as they sat down to eat their meal
This phrase highlights the callousness of Joseph's brothers. After throwing Joseph into a pit, they are able to sit and eat, showing a hardened heart. The Hebrew root for "sat down" (יָשַׁב, yashab) often implies dwelling or remaining, suggesting a sense of comfort or indifference in their actions. This moment foreshadows the later feasts in the Bible where meals are significant, such as the Last Supper, contrasting the betrayal here with the redemption to come.

they looked up and saw
The act of looking up signifies a change in focus or awareness. In Hebrew, "looked up" (נָשָׂא עֵינַיִם, nasa enayim) can imply lifting one's eyes to see something significant. This moment of looking up is pivotal, as it leads to the decision that alters Joseph's fate. It serves as a reminder of divine providence, where God’s plans unfold even through human actions.

a caravan of Ishmaelites
The Ishmaelites, descendants of Ishmael, Abraham's son with Hagar, are significant in the biblical narrative. Their presence here connects the account of Joseph to the broader Abrahamic family saga. Historically, Ishmaelites were known as traders, which aligns with the biblical portrayal. This encounter underscores the interconnectedness of God's people and the unfolding of His promises through various lineages.

coming from Gilead
Gilead, a region east of the Jordan River, was known for its balm, a valuable commodity. The mention of Gilead situates the account geographically and economically, highlighting the trade routes of the ancient Near East. This detail enriches the narrative, showing how Joseph's account is set against a backdrop of commerce and travel, which God uses to fulfill His purposes.

Their camels were carrying spices, balm, and myrrh
The goods carried by the caravan—spices, balm, and myrrh—were luxury items, often associated with trade and wealth. In Hebrew culture, these items were used for anointing and embalming, symbolizing healing and preservation. This foreshadows Joseph's future role in Egypt, where he will bring healing and preservation to his family during famine.

on their way down to Egypt
Egypt, a land of refuge and later of bondage for the Israelites, plays a crucial role in biblical history. The phrase "on their way down" (יָרַד, yarad) not only describes the physical journey but also symbolizes a descent into trials that lead to eventual redemption. Joseph's journey to Egypt is a precursor to the Israelites' sojourn and eventual exodus, illustrating God's sovereignty in using circumstances for His greater plan.

Then Judah said
The name "Judah" comes from the Hebrew root "Yadah," meaning "to praise." Judah, the fourth son of Jacob and Leah, emerges as a leader among his brothers. His suggestion marks a pivotal moment, showcasing his influence and foreshadowing his future role as the forebear of the tribe from which King David and ultimately Jesus Christ would descend. This moment is significant as it highlights Judah's pragmatic nature and his ability to sway his brothers' decisions.

to his brothers
The term "brothers" refers to the sons of Jacob, the patriarchs of the twelve tribes of Israel. This familial context is crucial, as it underscores the deep-seated rivalry and jealousy that existed among them, particularly towards Joseph. The brothers' relationship is fraught with tension, a theme that runs throughout the narrative of Genesis, illustrating the complexities of family dynamics and the consequences of favoritism.

What profit will we gain
The word "profit" in Hebrew is "betsa," which can also mean "gain" or "advantage." Judah's question reveals a shift from a purely emotional response to a more calculated consideration of the situation. It reflects a common human tendency to weigh actions against potential benefits, highlighting the moral and ethical dilemmas faced by individuals when confronted with difficult choices.

if we kill our brother
The phrase "kill our brother" starkly presents the gravity of the brothers' initial plan. The act of fratricide is one of the most heinous crimes, violating the sanctity of family and life itself. This phrase serves as a reminder of the destructive power of envy and hatred, which can lead individuals to contemplate actions that are fundamentally against God's commandments.

and cover up his blood?
The concept of "covering up" blood is significant in biblical terms, as blood symbolizes life and its sanctity. In Hebrew culture, blood cried out for justice, as seen in the account of Cain and Abel. The idea of covering up blood suggests an attempt to hide sin and avoid accountability. This phrase foreshadows the brothers' later actions and the eventual revelation of their deeds, emphasizing the biblical truth that hidden sins will ultimately be brought to light.

Come, let us sell him
The phrase begins with an invitation to action, "Come," which in Hebrew is "לְכוּ" (lechu), suggesting a collective decision-making process among Joseph's brothers. The act of selling Joseph, "נִמְכְּרֶנּוּ" (nimkerennu), reflects a transactional mindset, reducing a human life to a commodity. This decision is pivotal, as it sets the stage for Joseph's journey to Egypt, a key event in the unfolding of God's providential plan. Historically, the selling of individuals into slavery was not uncommon in the ancient Near East, and this act by Joseph's brothers highlights the moral and ethical challenges faced by God's people.

to the Ishmaelites
The Ishmaelites, descendants of Ishmael, Abraham's son with Hagar, are mentioned here as the traders to whom Joseph is sold. This connection to Ishmael is significant, as it ties back to the broader narrative of Abraham's descendants and the complex relationships between them. The Ishmaelites were known as traders, often traveling in caravans, which aligns with the historical context of nomadic trade routes in the region. This mention underscores the interconnectedness of the biblical family lines and the unfolding of God's promises through unexpected means.

and not lay a hand on him
This phrase, "אַל־תִּשְׁלְחוּ־בּוֹ יָד" (al-tishlechu-bo yad), indicates a decision to refrain from direct violence against Joseph. It reflects a moment of restraint and perhaps a glimmer of conscience among the brothers. In the broader scriptural context, the act of laying hands on someone often implies harm or judgment. Here, the brothers choose a less violent, albeit still morally questionable, course of action. This decision preserves Joseph's life, allowing God's plan for him to unfold in Egypt.

for he is our brother, our own flesh
The acknowledgment of Joseph as "our brother, our own flesh" (כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא, ki-achinu besareinu hu) highlights the familial bond that, despite their jealousy and anger, still holds some sway over the brothers' actions. This recognition of shared kinship is a recurring theme in the Bible, emphasizing the importance of family and the moral obligations it entails. It serves as a reminder of the inherent value and dignity of every person, created in the image of God, and the call to love and protect one another.

And they agreed
The phrase "וַיִּשְׁמְעוּ אֶחָיו" (vayishme'u echav) indicates consensus among the brothers. This agreement marks a turning point in the narrative, as it leads to Joseph's descent into Egypt, where he will eventually rise to a position of great influence. The brothers' agreement, while rooted in sin, ultimately serves God's greater purpose, illustrating the mysterious ways in which God can work through human actions, even those that are morally flawed, to bring about His divine will. This serves as a powerful reminder of God's sovereignty and the hope that He can redeem even the darkest situations for His glory.

Midianite traders
The term "Midianite" refers to a group of people descended from Midian, a son of Abraham by Keturah (Genesis 25:1-2). Historically, the Midianites were known as traders and nomads, often traveling through the regions of the Near East. This highlights the interconnectedness of Abraham's descendants and the complex relationships between different tribes. The presence of Midianite traders in this narrative underscores the providential orchestration of events, as God uses even distant relatives to fulfill His purposes.

passed by
This phrase indicates the movement and timing of the traders, suggesting divine timing in the unfolding of Joseph's story. The passing by of the traders at this precise moment is not coincidental but part of God's sovereign plan. It serves as a reminder that God is always at work, even in the seemingly mundane or coincidental events of life.

his brothers pulled Joseph out of the pit
The act of pulling Joseph out of the pit is both literal and symbolic. Literally, it marks the transition from Joseph's initial suffering to a new phase of his journey. Symbolically, it represents the beginning of Joseph's rise from the depths of despair to eventual prominence. The pit, a place of abandonment and hopelessness, becomes the starting point for God's redemptive work in Joseph's life.

sold him for twenty shekels of silver
The price of twenty shekels of silver for Joseph reflects the value of a young male slave during that period, as corroborated by ancient Near Eastern texts. This transaction highlights the brothers' betrayal and the devaluation of Joseph's life. Yet, it also foreshadows the redemptive work of Christ, who was betrayed for thirty pieces of silver. The sale of Joseph is a pivotal moment that sets the stage for God's greater plan of salvation for His people.

to the Ishmaelites
The Ishmaelites, like the Midianites, are descendants of Abraham, through Ishmael, the son of Hagar (Genesis 16:15). This connection emphasizes the broader family dynamics at play and the fulfillment of God's promises to Abraham regarding his descendants. The involvement of the Ishmaelites in Joseph's account illustrates how God uses various people and circumstances to accomplish His divine purposes.

who took him to Egypt
Egypt, in the biblical narrative, often represents a place of both refuge and bondage. For Joseph, Egypt becomes the land of his affliction and exaltation. This journey to Egypt is a crucial step in God's plan to preserve the family of Jacob during a future famine. It also prefigures the later exodus of the Israelites from Egypt, highlighting God's faithfulness in delivering His people. The movement to Egypt signifies a transition from the familiar to the unknown, a journey that requires trust in God's providence and sovereignty.

When Reuben returned
Reuben, the firstborn of Jacob, holds a significant position in the family hierarchy. His return to the pit indicates a moment of responsibility and perhaps a sense of leadership. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies a turning back or repentance. This moment can be seen as a pivotal point for Reuben, who may have been contemplating his role in the events that transpired. Historically, the firstborn son was expected to protect and lead his siblings, adding weight to Reuben's actions and decisions.

to the pit
The "pit" here is a cistern, a common water storage system in ancient times, often used in the arid regions of Canaan. The Hebrew word "בּוֹר" (bor) can mean a pit, cistern, or dungeon. This pit, intended to hold water, becomes a symbol of betrayal and despair. In the broader scriptural context, pits often represent places of entrapment or danger, as seen in other biblical narratives. The use of a pit underscores the severity of Joseph's brothers' actions against him.

and saw that Joseph was not there
Reuben's observation that "Joseph was not there" is a moment of shock and realization. The absence of Joseph signifies a loss and a breach of trust among the brothers. The Hebrew verb "רָאָה" (ra'ah), meaning "to see," implies more than just physical sight; it suggests understanding and perception. Reuben's realization marks a turning point in the narrative, as he becomes aware of the gravity of the situation and the potential consequences.

he tore his clothes
Tearing one's clothes is a traditional expression of grief, mourning, or distress in ancient Near Eastern cultures. The Hebrew verb "קָרַע" (qara) means "to tear" or "to rend," and this act is often associated with deep emotional turmoil. In the biblical context, tearing one's garments is a physical manifestation of inner anguish and is seen in other instances of mourning or repentance throughout Scripture. Reuben's action reflects his despair and perhaps his guilt over not being able to protect Joseph, highlighting the emotional and moral complexity of the narrative.

He returned to his brothers
This phrase indicates a physical movement back to a group, but it also signifies a return to a shared responsibility and collective guilt. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies repentance or a turning back. In this context, it is not a spiritual return but a literal one, yet it foreshadows the need for repentance. Historically, the brothers are the sons of Jacob, the patriarchs of the tribes of Israel, and their actions have significant implications for the future of the nation of Israel.

and said
The act of speaking here is crucial. In Hebrew, "אמר" (amar) is used, which is a common verb for speaking but often introduces significant declarations or confessions. This moment of speech is a pivotal point in the narrative, as it reveals the internal turmoil and the gravity of the situation. The spoken word in biblical times carried weight and authority, often reflecting the speaker's heart and intentions.

The boy is gone!
This exclamation is filled with panic and realization. "The boy" refers to Joseph, the favored son of Jacob, whose disappearance is central to the unfolding drama. The Hebrew word for "boy" is "נַעַר" (na'ar), which can mean a young man or servant, highlighting Joseph's vulnerability and the brothers' betrayal. The phrase "is gone" underscores the finality and seriousness of the situation, as Joseph's absence is both physical and symbolic of the broken family bonds.

What am I going to do?
This rhetorical question reveals a deep sense of personal crisis and responsibility. The Hebrew construction here implies a sense of helplessness and desperation. It reflects the speaker's awareness of the consequences of their actions and the impending judgment. This moment is a turning point, as it forces the brothers to confront the reality of their sin and its impact on their family and future. The question is not just about immediate actions but about the moral and spiritual implications of their choices.

Then they took Joseph’s robe
The phrase "Joseph’s robe" refers to the "robe of many colors" that Jacob had given to Joseph, symbolizing his special status and favor in the family (Genesis 37:3). The Hebrew word for "robe" is "כְּתֹנֶת" (ketonet), which can denote a long garment reaching to the palms and soles, often associated with nobility or priestly status. This act of taking Joseph's robe signifies the brothers' intent to strip him of his favored position and identity. Historically, garments were significant indicators of one's role and status in ancient Near Eastern cultures, and by taking Joseph's robe, his brothers were attempting to erase his favored status in the family.

slaughtered a young goat
The act of slaughtering a "young goat" is significant in the biblical narrative. The Hebrew word for "young goat" is "שָׂעִיר" (sa'ir), which is often used in sacrificial contexts. This act of slaughtering an animal to deceive their father Jacob is deeply ironic, as Jacob himself had used goat skins to deceive his father Isaac (Genesis 27:16). The use of a goat in both instances highlights a recurring theme of deception within the family, and it underscores the cyclical nature of sin and deceit.

and dipped the robe in its blood
"Dipped the robe in its blood" is a phrase that conveys the brothers' intent to deceive. The Hebrew word for "dipped" is "טָבַל" (tabal), which means to immerse or plunge. This act of dipping the robe in blood was meant to fabricate evidence of Joseph's supposed death by a wild animal. Blood in the Hebrew Bible often symbolizes life and death, covenant, and sacrifice. By using blood to deceive, the brothers were not only committing an act of betrayal against Joseph but also against their father, Jacob. This act of deception would have profound consequences, leading to years of grief for Jacob and setting the stage for the eventual reconciliation and redemption of the family. The historical context of using blood as a means of deception or proof in ancient times underscores the gravity of their actions and the lengths to which they went to cover their sin.

They sent
The phrase "They sent" indicates an action taken by Joseph's brothers to distance themselves from the direct confrontation with their father, Jacob. In Hebrew, the verb "sent" (שָׁלַח, shalach) often implies a deliberate action with intent. This reflects the brothers' calculated decision to deceive their father without facing him directly, highlighting their moral decline and the severity of their jealousy and hatred towards Joseph.

the robe of many colors
The "robe of many colors" (כְּתֹנֶת פַּסִּים, ketonet passim) is a significant symbol in Joseph's narrative. This robe, a gift from Jacob, represented favoritism and special status. In ancient Near Eastern cultures, such garments were often associated with nobility or a position of honor. The brothers' act of sending the robe, now stained with goat's blood, symbolizes their attempt to strip Joseph of his favored status and deceive their father into believing Joseph is dead.

to their father
The phrase "to their father" emphasizes the personal and familial betrayal involved. Jacob, the patriarch, is the intended recipient of this deceitful message. The Hebrew word for father (אָב, av) carries connotations of authority, lineage, and deep familial bonds. The brothers' actions not only betray Joseph but also deeply wound their father, disrupting the family structure and causing profound grief.

and said
The phrase "and said" introduces the brothers' verbal deception. In Hebrew narrative, speech often reveals character and intent. Here, the brothers' words are carefully chosen to maintain their deceit while avoiding direct lies. This reflects their cunning nature and the depth of their moral corruption.

We found this
The statement "We found this" is deliberately vague and misleading. The brothers present the robe as an object discovered by chance, absolving themselves of responsibility. This phrase is a classic example of deceit by omission, where the truth is manipulated by what is left unsaid. It highlights the brothers' willingness to deceive their father without directly lying.

Examine it
The command "Examine it" (הַכֶּר־נָא, haker-na) is an invitation for Jacob to identify the robe. This phrase is loaded with irony, as the brothers know full well the robe's significance and origin. The use of this phrase places the burden of discovery on Jacob, further illustrating the brothers' cowardice and manipulation.

to see whether it is your son’s robe
The phrase "to see whether it is your son’s robe" is a final, cruel twist in the brothers' deception. By referring to Joseph as "your son" rather than "our brother," they distance themselves emotionally and relationally from Joseph. This language underscores the depth of their animosity and the fracture within the family. The phrase also manipulates Jacob's emotions, forcing him to confront the possibility of his beloved son's death.

His father recognized it
The Hebrew word for "recognized" is "nakar," which implies a deep, personal recognition or acknowledgment. This moment is significant as it highlights Jacob's immediate and emotional connection to the robe, which he had given Joseph as a symbol of his special love and favor. This recognition is not just of the physical garment but of the painful reality that his beloved son is missing. In a broader spiritual sense, it reflects the human condition of recognizing loss and the deep-seated grief that accompanies it.

and said, 'It is my son’s robe
The phrase "my son’s robe" underscores the personal and intimate relationship between Jacob and Joseph. The robe, often referred to as the "coat of many colors," was a tangible expression of Jacob's favoritism towards Joseph, which had been a source of envy and strife among his brothers. The Hebrew word for "robe" is "ketonet," which can also mean a tunic or garment, often associated with nobility or special status. This moment is a poignant reminder of how symbols of love can become instruments of deception and sorrow.

A vicious animal has devoured him
The imagery of a "vicious animal" is both literal and metaphorical. In the ancient Near Eastern context, wild animals were a real threat, symbolizing chaos and danger. The Hebrew word "ra'ah" for "vicious" conveys the idea of something evil or harmful. This statement reflects Jacob's immediate assumption based on the evidence presented to him, highlighting the human tendency to jump to conclusions in the face of incomplete information. Spiritually, it can be seen as a metaphor for the destructive power of sin and deceit in the world.

Joseph has surely been torn to pieces!
The phrase "torn to pieces" is translated from the Hebrew "tarof toraf," a repetition that emphasizes the violence and finality of the act. This expression captures Jacob's profound grief and despair, believing that his beloved son has met a brutal end. In the broader biblical narrative, this moment foreshadows the suffering and redemption themes that run throughout Scripture. It serves as a reminder of the brokenness of the world and the hope of restoration through God's providence, as Joseph's account ultimately leads to deliverance and reconciliation.

Then Jacob tore his clothes
The act of tearing one's clothes is a profound expression of grief and mourning in ancient Near Eastern cultures, including the Hebrew tradition. The Hebrew word for "tore" is "קָרַע" (qara), which signifies a violent rending or splitting. This action symbolizes the deep emotional pain and the sense of loss that Jacob feels upon hearing the news of Joseph's supposed death. It is a physical manifestation of an internal, spiritual rupture. In the broader biblical context, tearing one's garments is often associated with mourning, repentance, or distress (e.g., 2 Samuel 1:11, Job 1:20). This act underscores the depth of Jacob's sorrow and the cultural practices of expressing grief.

put sackcloth around his waist
Sackcloth, known in Hebrew as "שַׂק" (saq), is a coarse, rough fabric typically made from goat's hair. It was worn as a sign of mourning, repentance, or humility. The wearing of sackcloth is a symbolic gesture indicating a person's lowly state and submission to God's will during times of distress. By placing sackcloth around his waist, Jacob is not only expressing his grief but also his humility and vulnerability before God. This practice is seen throughout the Bible as a way to visually and physically demonstrate one's sorrow and penitence (e.g., Jonah 3:5-6, Isaiah 58:5).

and mourned for his son many days
The Hebrew word for "mourned" is "אָבַל" (aval), which conveys a deep, prolonged period of lamentation. Mourning in the ancient world was not a brief or private affair; it was a communal and extended process. The phrase "many days" indicates that Jacob's grief was not fleeting but enduring, reflecting the profound love and attachment he had for Joseph. This extended period of mourning also highlights the cultural importance of expressing grief and the communal support that would have been present during such times. In the biblical narrative, mourning is often accompanied by rituals and expressions of sorrow, such as fasting, weeping, and lamentation (e.g., 2 Samuel 12:16-17, Nehemiah 1:4).

All his sons and daughters
This phrase indicates the collective effort of Jacob's family to console him. The Hebrew word for "sons" is "בָּנִים" (banim), and "daughters" is "בָּנוֹת" (banot). This highlights the familial structure and the cultural expectation of children supporting their parents in times of grief. The presence of both sons and daughters underscores the depth of Jacob's sorrow, as even the combined efforts of his entire family could not alleviate his pain.

Tried to comfort him
The Hebrew root for "comfort" is "נָחַם" (nacham), which means to console or to ease someone's grief. This reflects the compassionate attempts by Jacob's children to fulfill their duty of care and support. In the ancient Near Eastern context, mourning was a communal activity, and comforting the bereaved was a significant social and religious obligation.

But he refused to be comforted
Jacob's refusal, expressed by the Hebrew word "מֵאֵן" (ma'en), indicates a deep, inconsolable grief. This refusal is not just a personal choice but a profound expression of his emotional state. It reflects the cultural understanding of mourning, where the depth of one's sorrow could be seen as a measure of love and loss.

'No,' he said
The emphatic "No" (Hebrew "לֹא", lo) signifies Jacob's determination to remain in his state of mourning. This highlights the intensity of his emotional response and his unwillingness to accept consolation, which can be seen as a testament to his profound love for Joseph.

I will go down to Sheol
"Sheol" (שְׁאוֹל, she'ol) is the Hebrew term for the abode of the dead, often depicted as a shadowy place of silence and darkness. Jacob's reference to Sheol indicates his belief that his mourning will continue until his own death. This reflects the ancient Hebrew understanding of the afterlife and the belief that familial bonds extend beyond death.

Mourning for my son
The act of mourning (Hebrew "אָבַל", abal) is a deeply personal and cultural expression of grief. Jacob's declaration that he will mourn until he joins Joseph in Sheol underscores the depth of his despair and the irreplaceable loss he feels. Mourning in the biblical context often involved specific rituals and periods of lamentation, reflecting the communal and personal aspects of grief.

So his father wept for him
The act of weeping (Hebrew "בָּכָה", bakah) is a physical manifestation of Jacob's sorrow. This phrase captures the ongoing nature of his grief, as the tears symbolize both the emotional and spiritual pain of losing a beloved child. In the biblical narrative, weeping is often associated with profound loss and serves as a reminder of the human capacity for love and suffering.

Meanwhile
This word serves as a narrative bridge, connecting the events that transpired with Joseph's brothers to the unfolding of God's providential plan in Egypt. It suggests a simultaneous occurrence, emphasizing that while Joseph's brothers were deceiving their father, God was orchestrating a greater purpose. The Hebrew root for "meanwhile" implies continuity and transition, reminding us that God's plans are always in motion, even when unseen.

the Midianites
The Midianites were a nomadic people descended from Midian, a son of Abraham by Keturah (Genesis 25:1-2). Historically, they were traders and often interacted with other cultures, including the Egyptians. Their role in selling Joseph highlights the interconnectedness of God's plan, using even those outside the covenant community to fulfill His purposes. This reminds us of God's sovereignty over all nations and peoples.

sold Joseph
The act of selling Joseph into slavery is a pivotal moment in the narrative. The Hebrew word for "sold" (מָכַר, makhar) conveys a transaction, often with a sense of betrayal or abandonment. This act of selling Joseph was meant for evil by his brothers, but God intended it for good (Genesis 50:20). It foreshadows the redemptive work of Christ, who was also betrayed and "sold" for silver.

in Egypt
Egypt, in biblical times, was a powerful and advanced civilization, often representing a place of refuge or testing for God's people. Joseph's arrival in Egypt marks the beginning of a significant chapter in Israel's history. Archaeological evidence supports the presence of Semitic peoples in Egypt during this period, aligning with the biblical narrative. Egypt becomes the backdrop for God's unfolding plan of salvation and deliverance.

to Potiphar
Potiphar is introduced as a significant figure in Joseph's life. His name, of Egyptian origin, means "he whom Ra has given," indicating his high status and connection to the Egyptian pantheon. Potiphar's position in Pharaoh's court places Joseph in a strategic location for God's purposes. This encounter sets the stage for Joseph's rise to power and the eventual preservation of his family.

an officer of Pharaoh
The term "officer" (סָרִיס, saris) can mean a eunuch or a high-ranking official. In this context, it likely refers to Potiphar's role as a trusted servant in Pharaoh's administration. This highlights the providential placement of Joseph in a position where he could influence the future of Egypt and Israel. It underscores the theme of God's sovereignty in elevating His chosen servants.

and captain of the guard
As captain of the guard, Potiphar held a crucial role in maintaining the security of Pharaoh's interests. This position of authority and responsibility indicates the level of trust Pharaoh placed in him. Joseph's service in Potiphar's house becomes a training ground for leadership and integrity, preparing him for the greater responsibilities God has in store. This phrase reminds us that God often uses our current circumstances to prepare us for future purposes.