1Jakub se usadil v zemi, kde předtím pobýval jeho otec – v zemi Kanaán. 2Toto je příběh Jakubovců. Sedmnáctiletý Josef byl pastýřem ovcí spolu se svými bratry. Byl to mladý chlapec, pásl se syny Bilhy a Zilpy, manželek svého otce, a prozradil na ně otci zlé věci. 3Izrael miloval Josefa víc než všechny své syny, protože se mu narodil ve stáři. Dal mu zhotovit vzácné barevné roucho. 4Když jeho bratři viděli, že ho otec miluje víc než ostatní bratry, nenáviděli ho a nechtěli s ním ani laskavě promluvit. 5Jednou měl Josef sen. Když jej vyprávěl svým bratrům, jejich nenávist k němu ještě vzrostla. 6Řekl jim: „Poslechněte si, co se mi zdálo. 7Vázali jsme na poli snopy. Najednou se můj snop zvedl a postavil a vaše snopy ho obklopily a poklonily se mému snopu.“ 8Bratři mu řekli: „To chceš být naším králem a vládnout nám?“ A ještě víc ho nenáviděli kvůli jeho snům a kvůli jeho řečem. 9Pak se mu zdál další sen a zase jej vypravoval bratrům: „Zase se mi zdál sen. Viděl jsem slunce a měsíc a jedenáct hvězd, jak se mi klaní.“ 10Vyprávěl to otci i bratrům, ale jeho otec ho okřikl: „Co je tohle za sen?! To snad máme jít, já, tvoje matka a tvoji bratři, a poklonit se ti až k zemi?!“ 11Bratři se na něj velmi rozhněvali, ale otec tu věc uchovával pečlivě v paměti. 12Jednou se bratři vydali pást otcova stáda do Šekemu. 13Izrael řekl Josefovi: „Jak víš, tvoji bratři pasou v Šekemu. Chci, abys šel za nimi.“ Josef řekl: „Půjdu.“ 14Otec mu přikázal: „Jdi a zjisti, jak se daří tvým bratrům i stádům, a přijď mi to povědět.“ Poslal ho k nim z údolí Chebron a Josef šel do Šekemu. 15Kdosi ho potkal, jak bloudí po planině, a zeptal se ho: „Co hledáš?“ 16„Hledám své bratry,“ odpověděl. „Pověz mi prosím, kde pasou.“ 17„Odešli odtud,“ řekl mu ten muž. „Slyšel jsem, jak si řekli, že půjdou dál do Dotanu.“ Josef se tedy vydal za svými bratry a našel je v Dotanu. 18Uviděli ho z dálky, a ještě než k nim došel, smluvili se, že ho zabijí. 19Řekli si mezi sebou: „Tamhle přichází ten snílek. 20Pojďme, zabijeme ho a hodíme do nějaké cisterny. Řekneme, že ho sežrala dravá zvěř. Pak uvidíme, co bude s jeho sny.“ 21Když to slyšel Ruben, chtěl ho před nimi ochránit. Řekl: „Rozhodně ho nezabíjejme!“ 22A navrhl: „Neprolévejte krev. Hoďte ho do této cisterny v pustině, ale nedopouštějte se na něm násilí!“ Chtěl ho z jejich rukou vysvobodit a vrátit jeho otci. 23Když Josef přišel ke svým bratrům, svlékli mu šaty, právě to vzácné barevné roucho, které měl na sobě. 24Chopili se ho a hodili ho do cisterny. Cisterna byla prázdná, nebyla v ní voda. 25Pak se posadili k jídlu. Tu vidí karavanu Izmaelitů, jak přichází z Gileadu. Jejich velbloudi nesli dragantovou gumu, balzám a vonnou pryskyřici. Vezli to do Egypta. 26Juda řekl bratrům: „Jaký užitek budeme mít z toho, že svého bratra zabijeme, i když zahladíme stopy po jeho krvi? 27Prodejme ho raději Izmaelitům – tak na něj nemusíme vztáhnout ruku, vždyť je to náš tělesný bratr.“ Bratři ho poslechli. 28Když kolem přecházeli obchodníci z Midjanu, bratři vytáhli Josefa z cisterny, prodali Izmaelitům za dvacet stříbrných a ti ho odvedli do Egypta. 29Ruben se vrátil k cisterně a zjistil, že tam Josef není. Roztrhl si oděv, 30šel zpátky k bratrům a řekl jim: „Chlapec tam není! Co si jen počnu?!“ 31Vzali Josefovo roucho, zabili kozlíka a namočili roucho do jeho krve. 32Pak poslali zkrvavené roucho otci se slovy: „Toto jsme našli. Řekni, je-li to roucho tvého syna, nebo ne.“ 33Poznal roucho a zabědoval: „Roucho mého syna! Dravá zvěř ho sežrala! Josefa rozsápala šelma!“ 34Jakub si roztrhl šaty a přepásal se žínicí. Truchlil pro Josefa mnoho dní. 35Přišli všichni jeho synové a všechny jeho dcery, aby ho utěšili, ale nebyl k utěšení. Říkal: „Žalem odejdu za svým synem do podsvětí.“ Tak pro něj otec plakal. 36Mezitím ho Midjanci prodali v Egyptě faraonovu dvořanu Potifarovi, veliteli tělesné stráže.
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.