1Ale Jakub sídlil v zemi, kde přebýval už jeho otec, v kanaánské zemi. 2Toto je Jakubův příběh. Josefovi bylo sedmnáct let. Byl mladičký a hlídal ovce se svými bratry, se syny otcových žen Bilhy a Zilpy, a Josef donášel otci, co se o nich mluvilo zlého. 3Izrael měl Josefa raději než všechny své ostatní děti, neboť byl synem jeho stáří, a dal mu udělat zdobenou suknici. 4Bratři viděli, že ho otec má raději než, všechny své ostatní syny, a začali ho nenávidět, nebyli už s to přátelsky s ním promluvit. 5Tu měl Josef sen a vyprávěl o něm bratrům a ti ho nenáviděli ještě víc. 6Řekl jim: „Poslechněte si, jaký jsem měl sen: 7zdálo se mi, že jsme na poli svazovali snopy, a tu se můj snop vztyčil, zůstal stát, a vaše snopy ho obklopily a klaněly se mému snopu.“ 8Bratři mu odpověděli: „Ty bys nám tedy rád panoval jako král anebo bys nám rád vládl jako pán?“ a nenáviděli ho kvůli jeho snům a kvůli jeho řečem ještě víc. 9Měl pak další sen, který vyprávěl svým bratrům. Řekl: „Měl jsem ještě jeden sen. Zdálo se mi, že se mi klaněly slunce, měsíc a jedenáct hvězd.“ 10To vyprávěl otci a bratrům, ale otec ho vyplísnil a řekl mu: „To se ti zdál pěkný sen. Což se před tebou já, tvá matka a tví bratři budeme klanět až k zemi?“ 11Bratři na něho žárlili, ale otec to vše uchovával v paměti. 12Bratři odešli pást otcův brav do Sichemu. 13Izrael řekl Josefovi: „Nejsou tví bratři na pastvě v Sichemu? Pojď sem, pošlu tě za nimi,“ a on odpověděl: „Jsem přichystán.“ 14Řekl mu: „Jdi se tedy podívat, jak se daří tvým bratrům a dobytku, a vrať se se zprávou.“ Vyslal ho z údolí Hebronu a Josef dorazil do Sichemu. 15Když bloudil po polích, potkal ho jakýsi muž a ten muž se ho otázal: „Co hledáš?“ 16On odpověděl: „Hledám své bratry. Ukaž mi, prosím tě, kde pasou svá stáda.“ 17Ten muž řekl: „Odtud už odešli, slyšel jsem, jak říkají: ‘Pojďme do Dotanu.’“ Josef se vydal hledat bratry a nalezl je v Dotanu. 18Spatřili ho už z dálky, a než k nim došel, potají se domluvili, že ho usmrtí. 19Řekli si mezi sebou: „Vida, přichází ten s těmi sny! 20Teď pojďme, zabijme ho a hoďme do nějaké cisterny; řekneme, že ho sežralo dravé zvíře. Uvidíme, co bude z jeho snů!“ 21Uslyšel to však Ruben a zachránil ho z jejich rukou. Řekl: „Neukládejme mu o život!“ 22Ruben jim řekl: „Neprolévejte krev! Hoďte ho do této cisterny na poušti, ale nevztahujte na něho ruku!“ To aby ho zachránil z jejich rukou a přivedl zpět k otci. 23Když tedy Josef došel k bratrům, svlékli mu suknici, tu zdobenou suknici, kterou měl na sobě. 24Chopili se ho a hodili ho do cisterny; byla to prázdná cisterna, voda v ní nebyla. 25Pak si sedli, aby pojedli. Když zvedli oči, tu spatřili karavanu Izmaelitů, kteří přicházeli z Galaadu. Na velbloudech měli naložený tragant, balzám, ladánum, které odváželi do Egypta. 26Tu řekl Juda bratrům: „Jaký by byl užitek z toho, kdybychom zabili svého bratra a utajili jeho krev? 27Pojďte, prodáme ho těm Izmaelitům, ale ruku na něho nevztahujme, je to náš bratr, je ze stejného masa jako my.“ A bratři ho poslechli. 28Tu šli kolem jacísi muži, byli to madianští kupci; a vytáhli Josefa z cisterny. Prodali Josefa Izmaelitům za dvacet stříbrných šekelů a oni ho odvedli do Egypta. 29Když Ruben přišel opět k cisterně, Josef už tam nebyl! Ruben si roztrhl šaty, 30a když se vrátil k bratrům, řekl: „Ten chlapec tam už není! A kam se teď poději já?“ 31Vzali Josefovu suknici, podřízli kozla a namočili suknici do krve. 32Odeslali zdobenou suknici, dali ji donést otci s tímto vzkazem: „Tohleto jsme našli! Podívej se, zda to snad není suknice tvého syna.“ 33On se podíval a řekl: „Je to suknice mého syna. Sežralo ho nějaké dravé zvíře, Josef byl rozsápán na kusy!“ 34Jakub si roztrhl šaty, oblékl si kol beder žíněný šat a dlouho truchlil pro syna. 35Přišli k němu všichni synové a dcery, aby ho utěšili, ale on jakoukoli útěchu odmítl a řekl: „Nikoli, ve smutku chci sestoupit do šeolu ke svému synovi!“ Tak ho otec oplakával. 36Madianité ho zatím v Egyptě prodali faraonovu kleštěnci a veliteli stráží Putifarovi.
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.