Paths in Biblical Studies

Book of Genesis · Chapter 37 of 50

Genesis 37: Verse-by-Verse Commentary (with Videos)

36 verses · 11 video commentaries from 7 courses · Berean Standard Bible

1Now Jacob lived in the land where his father had resided, the land of Canaan.

2This is the account of Jacob. When Joseph was seventeen years old, he was tending the flock with his brothers, the sons of his father’s wives Bilhah and Zilpah, and he brought their father a bad report about them.

3Now Israel loved Joseph more than his other sons, because Joseph had been born to him in his old age; so he made him a robe of many colors.

4When Joseph’s brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him.

5Then Joseph had a dream, and when he told it to his brothers, they hated him even more.

6He said to them, “Listen to this dream I had:

7We were binding sheaves of grain in the field, and suddenly my sheaf rose and stood upright, while your sheaves gathered around and bowed down to mine.”

8“Do you intend to reign over us?” his brothers asked. “Will you actually rule us?” So they hated him even more because of his dream and his statements.

9Then Joseph had another dream and told it to his brothers. “Look,” he said, “I had another dream, and this time the sun and moon and eleven stars were bowing down to me.”

10He told his father and brothers, but his father rebuked him and said, “What is this dream that you have had? Will your mother and brothers and I actually come and bow down to the ground before you?”

11And his brothers were jealous of him, but his father kept in mind what he had said.

12Some time later, Joseph’s brothers had gone to pasture their father’s flocks near Shechem.

13Israel said to him, “Are not your brothers pasturing the flocks at Shechem? Get ready; I am sending you to them.” “I am ready,” Joseph replied.

14Then Israel told him, “Go now and see how your brothers and the flocks are faring, and bring word back to me.” So he sent him off from the Valley of Hebron. And when Joseph arrived in Shechem,

15a man found him wandering in the field and asked, “What are you looking for?”

16“I am looking for my brothers,” Joseph replied. “Can you please tell me where they are pasturing their flocks?”

17“They have moved on from here,” the man answered. “I heard them say, ‘Let us go to Dothan.’” So Joseph set out after his brothers and found them at Dothan.

18Now Joseph’s brothers saw him in the distance, and before he arrived, they plotted to kill him.

19“Here comes that dreamer!” they said to one another.

20“Come now, let us kill him and throw him into one of the pits. We can say that a vicious animal has devoured him. Then we shall see what becomes of his dreams!”

21When Reuben heard this, he tried to rescue Joseph from their hands. “Let us not take his life,” he said.

22“Do not shed his blood. Throw him into this pit in the wilderness, but do not lay a hand on him.” Reuben said this so that he could rescue Joseph from their hands and return him to his father.

23So when Joseph came to his brothers, they stripped him of his robe—the robe of many colors he was wearing—

24and they took him and threw him into the pit. Now the pit was empty, with no water in it.

25And as they sat down to eat a meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh on their way down to Egypt.

26Then Judah said to his brothers, “What profit will we gain if we kill our brother and cover up his blood?

27Come, let us sell him to the Ishmaelites and not lay a hand on him; for he is our brother, our own flesh.” And they agreed.

28So when the Midianite traders passed by, his brothers pulled Joseph out of the pit and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt.

29When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes,

30returned to his brothers, and said, “The boy is gone! What am I going to do?”

31Then they took Joseph’s robe, slaughtered a young goat, and dipped the robe in its blood.

32They sent the robe of many colors to their father and said, “We found this. Examine it to see whether it is your son’s robe or not.”

33His father recognized it and said, “It is my son’s robe! A vicious animal has devoured him. Joseph has surely been torn to pieces!”

34Then Jacob tore his clothes, put sackcloth around his waist, and mourned for his son many days.

35All his sons and daughters tried to comfort him, but he refused to be comforted. “No,” he said. “I will go down to Sheol mourning for my son.” So his father wept for him.

36Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, an officer of Pharaoh and captain of the guard.

Genesis 37 Section and Chapter Commentary

Gen 37:1-36

Salvation Requires Suffering

Biblical narratives demonstrate that salvation often necessitates suffering. Joseph's enslavement and subsequent rise to power in Egypt, though a period of great hardship, was essential for him to save his family from famine, as he himself states that God intended it for good. This foreshadows the Christian belief that Jesus' crucifixion, a horrific suffering, was a necessary act for the salvation of humanity.

Summarized by AI · The Dark Side of Christmas · Lecture 2: Dealing With the Dark Side · watch the clip

Joseph as a Type of Christ

The narrative of Joseph in Genesis is considered a 'type' or foreshadowing of Christ. Joseph, betrayed by his brothers for silver, exalted to a position of power in Egypt, and ultimately bringing salvation to his family who had rejected him, parallels Jesus' betrayal, exaltation by God, and salvation offered to those who rejected him.

Summarized by AI · Bart D. Ehrman · YouTube · Finding Jesus in Genesis · watch the clip

Genesis 37 Verse Notes

Gen 37:1

Inconsistency: Benjamin's birthplace and status as youngest son

Genesis provides conflicting information about Benjamin. He is stated to be born in Bethlehem in one passage, but in a different town, Padanaram, just eight verses later. Furthermore, chapter 35 identifies Benjamin as Jacob's youngest son, while chapter 37 refers to Joseph as 'the son of Jacob's old age,' implying Joseph is the youngest.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

Suffering Leading to Ultimate Good

Some biblical narratives, like the story of Joseph in Genesis, illustrate suffering as a catalyst for ultimate good. Joseph's experience of being sold into slavery, though initially horrific, ultimately leads to his rise in Egyptian administration and the salvation of his family and the nation of Israel from starvation. This perspective suggests that God can orchestrate seemingly bad events for a greater, positive outcome.

Summarized by AI · Why I am Not a Christian: How Leaving the Faith Led to Life of More Meaning and Purpose · Lecture 2: My Leaving the Faith | Going Where the “Truth” Leads You · watch the clip

Gen 37:3

Inconsistency: Rachel's death and Joseph's dream

Rachel, Jacob's wife, dies in Genesis chapter 35. However, in chapter 37, Joseph recounts a dream where the sun, moon, and eleven stars bow down to him, which Jacob interprets as his mother, father, and eleven brothers. This interpretation implies Rachel is still alive, creating an inconsistency with her earlier death.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

The Coat of Many Colors: Ambiguity in Biblical Language

The precise meaning of the 'coat' Jacob gives Joseph remains uncertain, as the Hebrew terms are ambiguous and appear only twice in the Bible for different characters. This highlights how ancient texts can contain words whose exact meanings have been lost over time, yet readers continue to derive meaning, even if it's not historically precise. The popular 'amazing technicolor dreamcoat' interpretation, while likely inaccurate, illustrates this ongoing process of meaning-making despite linguistic gaps.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 28: Beyond Historical Criticism · watch the clip

Ambiguity of Joseph's 'ornamented tunic' in Genesis 37:3

The Hebrew term for Joseph's garment in Genesis 37:3, often translated as 'ornamented tunic' or 'amazing technicolor dreamcoat,' is not fully understood. The word appears only twice in the Bible, and while it likely signifies a fancy or long-sleeved garment, its exact meaning is a scholarly guess, relying heavily on context.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 2: The Historical Critical Method Explained · watch the clip

Gen 37:9-10

Inconsistency: Rachel's death and Joseph's dream

Rachel, Jacob's wife, dies in Genesis chapter 35. However, in chapter 37, Joseph recounts a dream where the sun, moon, and eleven stars bow down to him, which Jacob interprets as his mother, father, and eleven brothers. This interpretation implies Rachel is still alive, creating an inconsistency with her earlier death.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

Gen 37:27

Inconsistency: Who sold Joseph and to whom

The narrative of Joseph's sale into slavery contains multiple inconsistencies regarding who sold him and to whom. Genesis 37:27 suggests his brothers sold him to Ishmaelites. The next verse states Midianites sold him to Ishmaelites. Later, 37:37 says Midianites sold him to Egyptians, and 39:1 claims Ishmaelites sold him to Egyptians. Finally, 45:4 and 8 state his brothers sold him to the Egyptians.

Summarized by AI · In the Beginning: History, Legend, and Myth in Genesis · Lecture 4: The Patriarchs | History or Legend? · watch the clip

Gen 37:28

The Merchant and the Pearl of Great Price

In Matthew 13, the parable of the pearl of great price depicts a merchant who sells everything he owns to buy a single pearl of enormous value. The Greek term for 'merchant' (emporos) often carries negative connotations in ancient literature, suggesting someone who sells unnecessary goods at high prices. This challenges common interpretations that simply equate the pearl with the Gospel or Jesus, prompting reflection on what one's own 'pearl of great price' might be and the radical sacrifice required to obtain it.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 1: Pearls and Prodigals | How to Hear a Parable · watch the clip

Gen 37:35

Sheol as a Poetic Reference to Death

Some scholars interpret references to Sheol as poetic or allegorical for death and the grave, rather than a distinct afterlife location. Passages like Jacob mourning for Joseph or the Psalmist reflecting on humanity's destiny could be read as metaphorical expressions of dying and being buried.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 11: The Abode of Satan · watch the clip

Sheol as a metaphor for the grave

Some biblical passages use 'Sheol' in a way that could be interpreted metaphorically as the grave rather than a distinct afterlife realm. For instance, Jacob's lament in Genesis 37:35 about going down to Sheol to his son Joseph could signify his desire to join him in death and burial, not necessarily in a spiritual underworld.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 23: Ghosts, Sheol, and "Teraphim" in the Hebrew Bible · watch the clip

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