1Und Jaakob wohnte in dem Land, wo sein Vater sich aufgehalten hatte, im Land Kenaan. 2Dies sind die Nachkommen Jaakobs. Josef, siebzehn Jahre alt, war als Hirt mit seinen Brüdern bei den Schafen, als er ein Knabe war, mit den Söhnen Bilhas und Silpas, der Frauen seines Vaters. Und Josef hinterbrachte üble Nachrede über sie ihrem Vater. 3Jisraël aber liebte Josef mehr als alle seine Söhne, weil er ihm ein Kind des Alters war; und er machte ihm einen Passimrock. 4Da nun seine Brüder sahen, daß ihr Vater ihn mehr liebte als alle seine Brüder, da haßten sie ihn, und konnten nicht friedlich mit ihm reden. 5Da hatte Josef einen Traum und erzählte ihn seinen Brüdern; da haßten sie ihn noch mehr. 6Er sprach nämlich zu ihnen: «Hört doch diesen Traum, den ich gehabt habe! 7Sieh, wir banden Garben mitten auf dem Feld; da richtete sich meine Garbe auf und blieb auch stehen, und eure Garben reihten sich rings herum und warfen sich vor meiner Garbe hin.» 8Da sprachen seine Brüder zu ihm: «Willst du etwa König über uns werden oder über uns herrschen?» Und sie haßten ihn noch mehr wegen seiner Träume und wegen seiner Reden. 9Und er hatte noch einen andern Traum und erzählte ihn seinen Brüdern. Und er sprach: «Seht, ich habe noch einen Traum gehabt, und sieh, die Sonne und der Mond und elf Sterne, die warfen sich vor mir nieder.» 10Und er erzählte es seinem Vater und seinen Brüdern; da schalt ihn sein Vater und sprach zu ihm: «Was ist das für ein Traum, den du da gehabt hast? Sollen etwa ich, deine Mutter und deine Brüder kommen, um uns vor dir zur Erde niederzuwerfen?» 11Da wurden seine Brüder eifersüchtig auf ihn; sein Vater aber merkte sich die Sache. 12Nun zogen seine Brüder fort, um die Herden seines Vaters in Schechem zu weiden. 13Da sprach Jisraël zu Josef: «Weiden deine Brüder nicht in Schechem? Komm, ich will dich zu ihnen schicken.» Und er sprach zu ihm: «Hier bin ich.» 14Da sprach er zu ihm: «Geh doch hin, sieh nach dem Wohl deiner Brüder und dem der Herden und bring mir Nachricht.» So schickte er ihn aus dem Tal von Hebron, und er kam nach Schechem. 15Da traf ihn ein Mann, wie er da auf dem Feld umherirrte, und der Mann fragte ihn: «Was suchst du?» 16Er sprach: «Meine Brüder suche ich; sag mir doch, wo sie weiden!» 17Da sprach der Mann: «Sie sind von hier weggezogen, denn ich hörte sie sagen: ,Laßt uns nach Dotan ziehen!'» Da folgte Josef seinen Brüdern nach und fand sie zu Dotan. 18Da sahen sie ihn von ferne; und bevor er noch zu ihnen herangekommen war, sannen sie gegen ihn Ränke, ihn zu töten. 19Und sie sprachen zueinander: «Seht, da kommt ja jener Traumheld! 20Nun denn, kommt, wir wollen ihn erschlagen und in eine der Gruben werfen und sagen, ein wildes Tier hat ihn gefressen; dann wollen wir sehen, was aus seinen Träumen wird.» 21Doch Rëuben hörte dies und rettete ihn aus ihrer Hand, indem er sprach: «Wir wollen ihn nicht totschlagen! 22Und Rëuben sprach zu ihnen: «Vergießt kein Blut! Werft ihn in diese Grube, die in der Steppe ist, legt aber nicht Hand an ihn!» - um ihn aus ihrer Hand zu retten und ihn zu seinem Vater zurückzubringen. 23Es war nun, als Josef zu seinen Brüdern kam, da zogen sie Josef den Rock aus, den Passimrock, den er anhatte, 24und ergriffen ihn und warfen ihn in die Grube. Die Grube aber war leer, kein Wasser darin. 25Dann setzten sie sich hin, um zu essen. Da hoben sie ihre Augen, und sie sahen eine Karawane von Jischmaëliten, die von Gil'ad herkam; und ihre Kamele trugen Traganthharz, Balsam und Ladanum; sie waren auf dem Weg, es nach Mizraim hinabzubringen. 26Da sprach Jehuda zu seinen Brüdern: «Was ists für ein Gewinn, wenn wir unsern Bruder erschlagen und sein Blut bedecken? 27Kommt, laßt uns ihn an die Jischmaëliten verkaufen, aber unsre Hand komme nicht an ihn, denn unser Bruder, unser Fleisch ist er.» Und seine Brüder hörten darauf. 28Da kamen midjanitische Kaufleute vorüber, und sie griffen zu und zogen Josef aus der Grube herauf und verkauften Josef an die Jischmaëliten um zwanzig Silberstücke. Und sie brachten Josef nach Mizraim. 29Rëuben aber kam zur Grube zurück, und sieh, Josef war nicht in der Grube. Da zerriß er seine Kleider. 30Und er kehrte zu seinen Brüdern zurück und sprach: «Der Knabe ist nicht da, und ich - wo soll ich nun hin?» 31Da nahmen sie den Rock Josefs und schlachteten einen Ziegenbock und tauchten den Rock in das Blut. 32Dann schickten sie den Passimrock hin und ließen ihn ihrem Vater bringen und ihm sagen: «Dies haben wir gefunden, sieh doch zu, ob es deines Sohnes Rock ist oder nicht?» 33Und er erkannte ihn und sprach: «Der Rock meines Sohnes! Ein wildes Tier hat ihn gefressen! Zerrissen, zerrissen ist Josef!» 34Da zerriß Jaakob seine Kleider und legte Sackzeug um seine Lenden und trauerte um seinen Sohn viele Tage. 35Und alle seine Söhne und Töchter machten sich auf, um ihn zu trösten. Er aber weigerte sich, Trost anzunehmen, und sprach: «Nein, trauernd werde ich zu meinem Sohn hinabsteigen in die Gruft!» So beweinte ihn sein Vater. 36Die Medaniter aber verkauften ihn nach Mizraim an Potifar, einen Höfling Par'os, den Obersten der Leibwächter.
Jamieson Fausset Brown Bible Commentary 1 PARENTAL PARTIALITY. (
Gen 37:1-
Gen 37:4)
Jacob dwelt in the land wherein his father was a stranger--that is, "a sojourner"; "father" used collectively. The patriarch was at this time at Mamre, in the valley of Hebron (compare
Gen 35:27); and his dwelling there was continued in the same manner and prompted by the same motives as that of Abraham and Isaac (
Heb 11:13).
2 generations--leading occurrences, in the domestic history of Jacob, as shown in the narrative about to be commenced.
Joseph . . . was feeding the flock--literally, "Joseph being seventeen years old was a shepherd over the flock"--he a lad, with the sons of Bilhah and Zilpah. Oversight or superintendence is evidently implied. This post of chief shepherd in the party might be assigned him either from his being the son of a principal wife or from his own superior qualities of character; and if invested with this office, he acted not as a gossiping telltale, but as a "faithful steward" in reporting the scandalous conduct of his brethren.
3 son of his old age--Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"--Hebrew phrase, for "a wise son"--one who possessed observation and wisdom above his years--an old head on young shoulders.
made him a coat of many colors--formed in those early days by sewing together patches of colored cloth, and considered a dress of distinction (
Judg 5:30;
2Sam 13:18). The passion for various colors still reigns among the Arabs and other people of the East, who are fond of dressing their children in this gaudy attire. But since the art of interweaving various patterns was introduced, "the coats of colors" are different now from what they seem to have been in patriarchal times, and bear a close resemblance to the varieties of tartan.
4 could not speak peaceably unto him--did not say "peace be to thee" [
Gen 43:23, &c.], the usual expression of good wishes among friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding of it is an unmistakable sign of dislike or secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with "the salaam," showed how ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's--many children by different mothers--he showed great and criminal indiscretion.
5 THE DREAMS OF JOSEPH. (Gen. 37:5-36)
Joseph dreamed a dream--Dreams in ancient times were much attended to, and hence the dream of Joseph, though but a mere boy, engaged the serious consideration of his family. But this dream was evidently symbolical. The meaning was easily discerned, and, from its being repeated under different emblems, the fulfilment was considered certain (compare
Gen 41:32), whence it was that "his brethren envied him, but his father observed the saying" [
Gen 37:11].
12 his brethren went to feed their father's flock in Shechem--The vale of Shechem was, from the earliest mention of Canaan, blest with extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to this place, though it must have cost them near twenty hours' travelling--that is, at the shepherd rate, a little more than fifty miles. But the herbage there was so rich and nutritious that they thought it well worth the pains of so long a journey, to the neglect of the grazing district of Hebron [VAN DE VELDE].
13 Israel said, . . . Do not thy brethren feed the flock in Shechem?--Anxious to learn how his sons were doing in their distant encampment, Jacob despatched Joseph; and the youth, accepting the mission with alacrity, left the vale of Hebron, sought them at Shechem, heard of them from a man in "the field" (the wide and richly cultivated plain of Esdraelon), and found that they had left that neighborhood for Dothan, probably being compelled by the detestation in which, from the horrid massacre, their name was held.
17 Joseph went after his brethren, and found them in Dothan--Hebrew, Dothaim, or "two wells," recently discovered in the modern "Dothan," situated a few hours' distance from Shechem.
18 when they saw him afar off--on the level grass field, where they were watching their cattle. They could perceive him approaching in the distance from the side of Shechem, or rather, Samaria.
19 Behold, this dreamer cometh--literally, "master of dreams"--a bitterly ironical sneer. Dreams being considered suggestions from above, to make false pretensions to having received one was detested as a species of blasphemy, and in this light Joseph was regarded by his brethren as an artful pretender. They already began to form a plot for Joseph's assassination, from which he was rescued only by the address of Reuben, who suggested that he should rather be cast into one of the wells, which are, and probably were, completely dried up in summer.
23 they stripped Joseph out of his coat . . . of many colors--Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonished and terrified must he have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (compare
Gen 42:21).
25 they sat down to eat bread--What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (
1John 3:12).
they lifted up their eyes, . . . and, behold, a company of Ishmaelites--They are called Midianites (
Gen 37:28), and Medanites, in Hebrew (
Gen 37:36), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were
spicery from India, that is, a species of resinous gum, called storax, balm--"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.
26 Judah said, . . . What profit is it if we slay our brother?--The sight of these travelling merchants gave a sudden turn to the views of the conspirators; for having no wish to commit a greater degree of crime than was necessary for the accomplishment of their end, they readily approved of Judah's suggestion to dispose of their obnoxious brother as a slave. The proposal, of course, was founded on their knowledge that the Arabian merchants trafficked in slaves; and there is the clearest evidence furnished by the monuments of Egypt that the traders who were in the habit of bringing slaves from the countries through which they passed, found a ready market in the cities of the Nile.
they . . . lifted up Joseph out of the pit, and sold him--Acting impulsively on Judah's advice, they had their poor victim ready by the time the merchants reached them; and money being no part of their object, they sold him for
twenty pieces of silver--The money was probably in rings or pieces (shekels), and silver is always mentioned in the records of that early age before gold, on account of its rarity. The whole sum, if in shekel weight, did not exceed Ł3.
they brought Joseph into Egypt--There were two routes to Egypt: the one was overland by Hebron, where Jacob dwelt, and by taking which, the fate of his hapless son would likely have reached the paternal ears; the other was directly westward across the country from Dothan to the maritime coast, and in this, the safest and most expeditious way, the merchants carried Joseph to Egypt. Thus did an overruling Providence lead this murderous conclave of brothers, as well as the slave merchants both following their own free courses--to be parties in an act by which He was to work out, in a marvellous manner, the great purposes of His wisdom and goodness towards His ancient Church and people.
29 Reuben returned unto the pit--He seems to have designedly taken a circuitous route, with a view of secretly rescuing the poor lad from a lingering death by starvation. His intentions were excellent, and his feelings no doubt painfully lacerated when he discovered what had been done in his absence. But the thing was of God, who had designed that Joseph's deliverance should be accomplished by other means than his.
31 they took Joseph's coat--The commission of one sin necessarily leads to another to conceal it; and the scheme of deception which the sons of Jacob planned and practised on their aged father was a necessary consequence of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efforts to comfort him, did not awaken suspicion! But extreme grief, like every other passion, is blind, and Jacob, great as his affliction was, did allow himself to indulge his sorrow more than became one who believed in the government of a supreme and all-wise Disposer.
34 Jacob rent his clothes, and put sackcloth upon his loins--the common signs of Oriental mourning. A rent is made in the skirt more or less long according to the afflicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's hair cloth is wound round the waist.
35 and he said, For I will go down into the grave unto my son--not the earth, for Joseph was supposed to be torn in pieces, but the unknown place--the place of departed souls, where Jacob expected at death to meet his beloved son.
