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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Joseph is loved of Jacob, but hated by (1–4)
his brethren. Joseph's dreams. (5–11)
Jacob sends Joseph to visit his brethren, (12–22)
They conspire his death. Joseph's brethren sell him. (23–10)
Jacob deceived, Joseph sold to Potiphar. (31–36.)

At this chapter begins the story of Joseph, who, in every subsequent chapter but one to the end of this book, makes the greatest figure. He was Jacob's eldest son by his beloved wife Rachel, born, as many eminent men were, of a mother that had been long barren. His story is so remarkably divided between his humiliation and his exaltation that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted, and, in many instances, so as to answer the type of Joseph. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. In this chapter we have, I. The malice his brethren bore against him. They hated him, 1. Because he informed his father of their wickedness, ver. 1, 2. 2. Because his father loved him, ver. 3, 4. 3. Because he dreamed of his dominion over them, ver. 5-11. II. The mischiefs his brethren designed and did to him. 1. The kind visit he made them gave an opportunity, ver. 12-17. 2. They designed to slay him, but determined to starve him, ver. 18-24. 3. They changed their purpose, and sold him for a slave, ver. 25-28. 4. They made their father believe that he was torn in pieces, ver. 29-35. 5. He was sold into Egypt to Potiphar, ver. 36. And all this was working together for good.
Adam Clarke: Commentary on the Bible - 1831
Jacob continues to sojourn in Canaan, Gen 37:1. Joseph, being seventeen years of age, is employed in feeding the flocks of his father, Gen 37:2. Is loved by his father more than the rest of his brethren, Gen 37:3. His brethren envy him, Gen 37:4. His dream of the sheaves, Gen 37:5-7. His brethren interpret it, and hate him on the account, Gen 37:8. His dream of the sun, moon, and eleven stars, Gen 37:9-12. Jacob sends him to visit his brethren, who were with the flock in Shechem, Gen 37:13, Gen 37:14. He wanders in the field, and is directed to go to Dothan, whither his brethren had removed the flocks, Gen 37:15-17. Seeing him coming they conspire to destroy him, Gen 37:18-20. Reuben, secretly intending to deliver him, counsels his brethren not to kill, but to put him into a pit, Gen 37:21, Gen 37:22. They strip Joseph of his coat of many colors, and put him into a pit, Gen 37:23, Gen 37:24. They afterwards draw him out, and sell him to a company of Ishmaelite merchants for twenty pieces of silver, who carry him into Egypt, Gen 37:25-28. Reuben returns to the pit, and not finding Joseph, is greatly affected, Gen 37:29, Gen 37:30. Joseph's brethren dip his coat in goat's blood to persuade his father that he had been devoured by a wild beast, Gen 37:31-33. Jacob is greatly distressed, Gen 37:34, Gen 37:35. Joseph is sold in Egypt to Potiphar, captain of Pharaoh's guard, Gen 37:36.
Albert Barnes: Notes on the Bible - 1834
- Joseph Was Sold into Egypt
17. דתין dotayı̂ n Dothain, "two wells?" (Gesenius)
25. נכאת neko't "tragacanth" or goat's-thorn gum, yielded by the "astragalus gummifer", a native of Mount Lebanon. צרי tsē rı̂ y "opobalsamum," the resin of the balsam tree, growing in Gilead, and having healing qualities. לט loṭ, λῆδον lē don, "ledum, ladanum," in the Septuagint στακτή staktē. The former is a gum produced from the cistus rose. The latter is a gum resembling liquid myrrh.
36. פוטיפר pô ṭı̂ yphar Potiphar, "belonging to the sun."
The sketch of the race of Edom, given in the preceding piece, we have seen, reaches down to the time of Moses. Accordingly, the history of Jacob's seed, which is brought before us in the present document, Rev_erts to a point of time not only before the close of that piece, but before the final record of what precedes it. The thread of the narrative is here taken up from the return of Jacob to Hebron, which was seventeen years before the death of Isaac.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 37:1, Joseph is loved by Jacob, but hated by his brethren; Gen 37:5, His dreams and the interpretation; Gen 37:12, Jacob sends him to his brethren, who counsel to slay him; Gen 37:21, At Reuben's desire they cast him into a pit; Gen 37:25, and afterwards sell him to the Ishmaelites; while Ruben grieves at not finding him; Gen 37:31, His coat, covered with blood, is sent to Jacob, who mourns him inordinately; Gen 37:36, Joseph is brought to Egypt and sold to Potiphar.
Carl Friedrich Keil and Franz Delitzsch

X. History of Jacob - Genesis 37-50Its Substance and Character
The history (tholedoth) of Isaac commenced with the founding of his house by the birth of his sons (p. 171); but Jacob was abroad when his sons were born, and had not yet entered into undisputed possession of his inheritance. Hence his tholedoth only commence with his return to his father's tent and his entrance upon the family possessions, and merely embrace the history of his life as patriarch of the house which he founded. In this period of his life, indeed, his sons, especially Joseph and Judah, stand in the foreground, so that "Joseph might be described as the moving principle of the following history." But for all that, Jacob remains the head of the house, and the centre around whom the whole revolves. This section is divided by the removal of Jacob to Egypt, into the period of his residence in Canaan (Gen 37-45), and the close of his life in Goshen (Gen 46-50). The first period is occupied with the events which prepared the way for, and eventually occasioned, his migration into Egypt. The way was prepared, directly by the sale of Joseph (Gen 37), indirectly by the alliance of Judah with the Canaanites (Gen 38), which endangered the divine call of Israel, inasmuch as this showed the necessity for a temporary removal of the sons of Israel from Canaan. The way was opened by the wonderful career of Joseph in Egypt, his elevation from slavery and imprisonment to be the ruler over the whole of Egypt (Gen 39-41). And lastly, the migration was occasioned by the famine in Canaan, which rendered it necessary for Jacob's sons to travel into Egypt to buy corn, and, whilst it led to Jacob's recovery of the son he had mourned for as dead, furnished an opportunity for Joseph to welcome his family into Egypt (Gen 42-45). The second period commences with the migration of Jacob into Egypt, and his settlement in the land of Goshen (Gen 46-47:27). It embraces the patriarch's closing years, his last instructions respecting his burial in Canaan (Gen 47:28-31), his adoption of Joseph's sons, and the blessing given to his twelve sons (Gen 49), and extends to his burial and Joseph's death (Gen 50).
Now if we compare this period of the patriarchal history with the previous ones, viz., those of Isaac and Abraham, it differs from them most in the absence of divine revelations-in the fact, that from the time of the patriarch's entrance upon the family inheritance to the day of his death, there was only one other occasion on which God appeared to him in a dream, viz., in Beersheba, on the border of the promised land, when he had prepared to go with his whole house into Egypt: the God of his father then promised him the increase of his seed in Egypt into a great nation, and their return to Canaan (Gen 46:2-4). This fact may be easily explained on the ground, that the end of the divine manifestations had been already attained; that in Jacob's house with his twelve sons the foundation was laid for the development of the promised nation; and that the time had come, in which the chosen family was to grow into a nation-a process for which they needed, indeed, the blessing and protection of God, but no special revelations, so long at least as this growth into a nation took its natural course. That course was not interrupted, but rather facilitated by the removal into Egypt. But as Canaan had been assigned to the patriarchs as the land of their pilgrimage, and promised to their seed for a possession after it had become a nation; when Jacob was compelled to leave this land, his faith in the promise of God might have been shaken, if God had not appeared to him as he departed, to promise him His protection in the foreign land, and assure him of the fulfilment of His promises. More than this the house of Israel did not need to know, as to the way by which God would lead them, especially as Abraham had already received a revelation from the Lord (Gen 15:13-16).
In perfect harmony with the character of the time thus commencing for Jacob-Israel, is the use of the names of God in this last section of Genesis: viz., the fact, that whilst in Gen 37 (the sale of Joseph) the name of God is not met with at all, in Gen 38 and 39 we find the name of Jehovah nine times and Elohim only once (Gen 39:9), and that in circumstances in which Jehovah would have been inadmissible; and after Gen 40:1, the name Jehovah almost entirely disappears, occurring only once in Gen 40-50 (Gen 49:18, where Jacob uses it), whereas Elohim is used eighteen times and Ha-Elohim seven, not to mention such expressions as "your God" (Gen 43:23), or "the God of his, or your father" (Gen 46:1, Gen 46:3). So long as the attention is confined to this numerical proportion of Jehovah, and Elohim or Ha-Elohim, it must remain "a difficult enigma." But when we look at the way in which these names are employed, we find the actual fact to be, that in Gen 38 and 39 the writer mentions God nine times, and calls Him Jehovah, and that in Gen 40-50 he only mentions God twice, and then calls Him Elohim (Gen 46:1-2), although the God of salvation, i.e., Jehovah, is intended. In every other instance in which God is referred to in Gen 40-50, it is always by the persons concerned: either Pharaoh (Gen 41:38-39), or Joseph and his brethren (Gen 40:8; Gen 41:16, Gen 41:51-52, etc., Elohim; and Gen 41:25, Gen 41:28, Gen 41:32, etc., Ha-Elohim), or by Jacob (Gen 48:11, Gen 48:20-21, Elohim). Now the circumstance that the historian speaks of God nine times in Gen 38-39 and only twice in Gen 40-50 is explained by the substance of the history, which furnished no particular occasion for this in the last eleven chapters. But the reason why he does not name Jehovah in Gen 40-50 as in Gen 38-39, but speaks of the "God of his (Jacob's) father Isaac," in Gen 41:1, and directly afterwards of Elohim (Gen 41:2), could hardly be that the periphrasis "the God of his father" seemed more appropriate than the simple name Jehovah, since Jacob offered sacrifice at Beersheba to the God who appeared to his father, and to whom Isaac built an altar there, and this God (Elohim) then appeared to him in a dream and renewed the promise of his fathers. As the historian uses a periphrasis of the name Jehovah, to point out the internal connection between what Jacob did and experienced at Beersheba and what his father experienced there; so Jacob also, both in the blessing with which he sends his sons the second time to Egypt (Gen 43:14) and at the adoption of Joseph's sons (Gen 48:3), uses the name El Shaddai, and in his blessings on Joseph's sons (Gen 43:15) and on Joseph himself (Gen 49:24-25) employs rhetorical periphrases for the name Jehovah, because Jehovah had manifested Himself not only to him (Gen 35:11-12), but also to his fathers Abraham and Isaac (Gen 17:1 and Gen 28:3) as El Shaddai, and had proved Himself to be the Almighty, "the God who fed him," "the Mighty One of Jacob," "the Shepherd and Rock of Israel." In these set discourses the titles of God here mentioned were unquestionably more significant and impressive than the simple name Jehovah. and when Jacob speaks of Elohim only, not of Jehovah, in Gen 48:11, Gen 48:20-21, the Elohim in Gen 48:11 and Gen 48:21 may be easily explained from the antithesis of Jacob to both man and God, and in Gen 48:20 from the words themselves, which contain a common and, so to speak, a stereotyped saying. Wherever the thought required the name Jehovah as the only appropriate one, there Jacob used this name, as Gen 49:18 will prove. But that name would have been quit unsuitable in the mouth of Pharaoh in Gen 41:38-39, in the address of Joseph to the prisoners (Gen 40:8) and to Pharaoh (Gen 41:16, Gen 41:25, Gen 41:28, Gen 41:32), and in his conversation with his brethren before he made himself known (Gen 42:18; Gen 43:29), and also in the appeal of Judah to Joseph as an unknown Egyptian officer of state (Gen 44:16). In the meantime the brethren of Joseph also speak to one another of Elohim (Gen 43:28); and Joseph not only sees in the birth of his sons merely a gift of Elohim (Gen 41:51-52; Gen 48:9), but in the solemn moment in which he makes himself known to his brethren (Gen 45:5-9) he speaks of Elohim alone: "Elohim did send me before you to preserve life" (Gen 41:5); and even upon his death-bed he says, "I die, and Elohim will surely visit you and bring you out of this land" (Gen 50:24-25). But the reason of this is not difficult to discover, and is no other than the following: Joseph, like his brethren, did not clearly discern the ways of the Lord in the wonderful changes of his life; and his brethren, though they felt that the trouble into which they were brought before the unknown ruler of Egypt was a just punishment from God for their crime against Joseph, did not perceive that by the sale of their brother they had sinned not only against Elohim (God the Creator and Judge of men), but against Jehovah the covenant God of their father. They had not only sold their brother, but in their brother they had cast out a member of the seed promised and given to Abraham, Isaac, and Jacob, from the fellowship of the chosen family, and sinned against the God of salvation and His promises. But this aspect of their crime was still hidden from them, so that they could not speak of Jehovah. In the same way, Joseph regarded the wonderful course of his life as a divine arrangement for the preservation or rescue of his family, and he was so far acquainted with the promises of God, that he regarded it as a certainty, that Israel would be led out of Egypt, especially after the last wish expressed by Jacob. But this did not involve so full and clear an insight into the ways of Jehovah, as to lead Joseph to recognise in his own career a special appointment of the covenant God, and to describe it as a gracious work of Jehovah.
(Note: The very fact that the author of Genesis, who wrote in the light of the further development and fuller revelation of the ways of the Lord with Joseph and the whole house of Jacob, represents the career of Joseph as a gracious interposition of Jehovah (Gen 39), and yet makes Joseph himself speak of Elohim as arranging the whole, is by no means an unimportant testimony to the historical fidelity and truth of the narrative; of which further proofs are to be found in the faithful and exact representation of the circumstances, manners, and customs of Egypt, as Hengstenberg has proved in his Egypt and the Books of Moses, from a comparison of these accounts of Joseph's life with ancient document and monuments connected with this land.)
The disappearance of the name Jehovah, therefore, is to be explained, partly from the fact that previous revelations and acts of grace had given rise to other phrases expressive of the idea of Jehovah, which not only served as substitutes for this name of the covenant God, but in certain circumstances were much more appropriate; and partly from the fact that the sons of Jacob, including Joseph, did not so distinctly recognise in their course the saving guidance of the covenant God, as to be able to describe it as the work of Jehovah. This imperfect insight, however, is intimately connected with the fact that the direct revelations of God had ceased; and that Joseph, although chosen by God to be the preserver of the house of Israel and the instrument in accomplishing His plans of salvation, was separated at a very early period from the fellowship of his father's house, and formally naturalized in Egypt, and though endowed with the supernatural power to interpret dreams, was not favoured, as Daniel afterwards was in the Chaldaean court, with visions or revelations of God. Consequently we cannot place Joseph on a level with the three patriarchs, nor assent to the statement, that "as the noblest blossom of the patriarchal life is seen in Joseph, as in him the whole meaning of the patriarchal life is summed up and fulfilled, so in Christ we see the perfect blossom and sole fulfilment of the whole of the Old Testament dispensation" (Kurtz, Old Covenant ii. 95), as being either correct or scriptural, so far as the first portion is concerned. For Joseph was not a medium of salvation in the same way as Abraham, Isaac, and Jacob. He was indeed a benefactor, not only to his brethren and the whole house of Israel, but also to the Egyptians; but salvation, i.e., spiritual help and culture, he neither brought to the Gentiles nor to the house of Israel. In Jacob's blessing he is endowed with the richest inheritance of the first-born in earthly things; but salvation is to reach the nations through Judah. We may therefore without hesitation look upon the history of Joseph as a "type of the pathway of the Church, not of Jehovah only, but also of Christ, from lowliness to exaltation, from slavery to liberty, from suffering to glory" (Delitzsch); we may also, so far as the history of Israel is a type of the history of Christ and His Church, regard the life of Joseph, as believing commentators of all centuries have done, as a type of the life of Christ, and use these typical traits as aids to progress in the knowledge of salvation; but that we may not be seduced into typological trifling, we must not overlook the fact, that neither Joseph nor his career is represented, either by the prophets or by Christ and His apostles, as typical of Christ, - in anything like the same way, for example, as the guidance of Israel into and out of Egypt (Hos 11:1 cf. Mt 2:15), and other events and persons in the history of Israel.
John Gill
INTRODUCTION TO GENESIS 37
In this chapter begins the history of Joseph, with whom the remaining part of this book is chiefly concerned; and here are related the hatred of his brethren to him, because he brought an ill report of them to his father, and because his father loved him, and which was increased by the dream he dreamed, and told them of, Gen 37:1; a visit of his to his brethren in the fields, whom he found after a long search of them, Gen 37:12; their conspiracy on sight of him to slay him, but by the advice of Reuben it was agreed to cast him into a pit, which they did, Gen 37:18; and after that, at the motion of Judah, sold him to the Ishmaelites, who were going to Egypt, Gen 37:25; this being done, Reuben being absent, and not finding Joseph in the pit, was in great distress, Gen 37:29; their contrivance to deceive their father, and make him believe that Joseph was destroyed by a wild beast, which on the sight of the coat he credited, and became inconsolable, Gen 37:31; and the chapter concludes with the sale of Joseph in Egypt to Potiphar, an officer of Pharaoh's, Gen 37:36.
37:137:1: Եւ բնակէր Յակոբ յերկրի ուր պանդխտեցաւ հայր նորա, յերկրին Քանանացւոց։
1 Յակոբը բնակւում էր Քանանացիների երկրում՝ այնտեղ, ուր պանդխտել էր իր հայրը[24]:[24] Մի քանի օտարալեզու հրատարակութիւններում այս համարը ԼԶ գլխի 44 -րդ համարն է:
37 Յակոբ իր հօրը պանդխտացած երկրին՝ Քանանի մէջ բնակեցաւ։
Եւ բնակէր Յակոբ յերկրին ուր պանդխտեցաւ հայր նորա, յերկրին Քանանացւոց:

37:1: Եւ բնակէր Յակոբ յերկրի ուր պանդխտեցաւ հայր նորա, յերկրին Քանանացւոց։
1 Յակոբը բնակւում էր Քանանացիների երկրում՝ այնտեղ, ուր պանդխտել էր իր հայրը[24]:
[24] Մի քանի օտարալեզու հրատարակութիւններում այս համարը ԼԶ գլխի 44 -րդ համարն է:
37 Յակոբ իր հօրը պանդխտացած երկրին՝ Քանանի մէջ բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:11: Иаков жил в земле странствования отца своего, в земле Ханаанской.
37:1 κατῴκει κατοικεω settle δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in τῇ ο the γῇ γη earth; land οὗ ου.1 where παρῴκησεν παροικεω reside ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan
37:1 וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth מְגוּרֵ֣י mᵊḡûrˈê מְגוּרִים neighbourhood אָבִ֑יו ʔāvˈiʸw אָב father בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
37:1. habitavit autem Iacob in terra Chanaan in qua peregrinatus est pater suusAnd Jacob dwelt in the land of Chanaan, wherein his father sojourned.
1. And Jacob dwelt in the land of his father’s sojournings, in the land of Canaan.
37:1. And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
37:1. Now Jacob lived in the land of Canaan, where his father sojourned.
And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan:

1: Иаков жил в земле странствования отца своего, в земле Ханаанской.
37:1
κατῴκει κατοικεω settle
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἐν εν in
τῇ ο the
γῇ γη earth; land
οὗ ου.1 where
παρῴκησεν παροικεω reside
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
37:1
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
מְגוּרֵ֣י mᵊḡûrˈê מְגוּרִים neighbourhood
אָבִ֑יו ʔāvˈiʸw אָב father
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
37:1. habitavit autem Iacob in terra Chanaan in qua peregrinatus est pater suus
And Jacob dwelt in the land of Chanaan, wherein his father sojourned.
37:1. And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
37:1. Now Jacob lived in the land of Canaan, where his father sojourned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Возвращаясь, после перерыва (перечня родословий племени Исава, гл. 36) к повествованию об Иакове и ближайшем потомстве его (ср. 35:27–29), священнописатель напоминает, что по отделении и удалении Исава (36:6–7) от Иакова, последний был по-прежнему «в земле странствования отца своего» — в Ханаане, который хотя в будущем, по обетованиям Божиим, имел быть собственностью потомства Авраама — Иакова, но пока был лишь землей странствования (евр. megurim — Мидраш сближает со словом ger, пришелец, прозелит, и говорит, что Исаак, как Авраам и Иаков, приобретали в Ханаане прозелитов истинной веры, — Beresch. r. Раr. 84, s. 409). В частности, Иаков в данное время жил в Хевроне (35:27; 37:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The History of Joseph.B. C. 1729.
1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. 2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. 3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. 4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Moses has no more to say of the Edomites, unless as they happen to fall in Israel's way; but now applies himself closely to the story of Jacob's family: These are the generations of Jacob. His is not a bare barren genealogy as that of Esau (ch. xxxvi. 1), but a memorable useful history. Here is, 1. Jacob a sojourner with his father Isaac, who has yet living, v. 1. We shall never be at home, till we come to heaven. 2. Joseph, a shepherd, feeding the flock with his brethren, v. 2. Though he was his father's darling, yet he was not brought up in idleness or delicacy. Those do not truly love their children that do not inure them to business, and labour, and mortification. The fondling of children is with good reason commonly called the spoiling of them. Those that are trained up to do nothing are likely to be good for nothing. 3. Joseph beloved by his father (v. 3), partly for his dear mother's sake that was dead, and partly for his own sake, because he was the greatest comfort of his old age; probably he waited on him, and was more observant of him than the rest of his sons; he was the son of the ancient so some; that is, when he was a child, he was as grave and discreet as if he had been an old man, a child, but not childish. Jacob proclaimed his affection to him by dressing him finer than the rest of his children: He made him a coat of divers colours, which probably was significant of further honors intended him. Note, Though those children are happy that have that in them which justly recommends them to their parents' particular love, yet it is the prudence of parents not to make a difference between one child and another, unless there be a great and manifest cause given for it by the children's dutifulness or undutifulness; paternal government must be impartial, and managed with a steady hand. 4. Joseph hated by his brethren, (1.) Because his father loved him; when parents make a difference, children soon take notice of it, and it often occasions feuds and quarrels in families. (2.) Because he brought to his father their evil report. Jacob's sons did that, when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their bad carriage, that he might reprove and restrain them; not as a malicious tale-bearer, to sow discord, but as a faithful brother, who, when he durst not admonish them himself, represented their faults to one that had authority to admonish them. Note, [1.] It is common for friendly monitors to be looked upon as enemies. Those that hate to be reformed hate those that would reform them, Prov. ix. 8. [2.] It is common for those that are beloved of God to be hated by the world; whom Heaven blesses, hell curses. To those to whom God speaks comfortably wicked men will not speak peaceably. It is said here of Joseph, the lad was with the sons of Bilhah; some read it, and he was servant to them, they made him their drudge.
Adam Clarke: Commentary on the Bible - 1831
37:1: Wherein his father was a stranger - מגורי אביו megurey abiv, Jacob dwelt in the land of his father's sojournings, as the margin very properly reads it. The place was probably the vale of Hebron, see Gen 37:14.
Albert Barnes: Notes on the Bible - 1834
37:1-5
Joseph is the favorite of his father, but not of his brethren. "In the land of his father's sojournings." This contrasts Jacob with Esau, who removed to Mount Seir. This notice precedes the phrase, "These are the generations." The corresponding sentence in the case of Isaac is placed at the end of the preceding section of the narrative Gen 25:11. "The son of seventeen years;" in his seventeenth year Gen 37:32. "The sons of Bilhah." The sons of the handmaids were nearer his own age, and perhaps more tolerant of the favorite than the sons of Leah the free wife. Benjamin at this time was about four years of age. "An evil report of them." The unsophisticated child of home is prompt in the disapproval of evil, and frank in the avowal of his feelings. What the evil was we are not informed; but Jacob's full-grown sons were now far from the paternal eye, and prone, as it seems, to give way to temptation. Many scandals come out to view in the chosen family. "Loved Joseph." He was the son of his best-loved wife, and of his old age; as Benjamin had not yet come into much notice. "A Coat of many colors." This was a coat reaching to the hands and feet, worn by persons not much occupied with manual labor, according to the general opinion. It was, we conceive, variegated either by the loom or the needle, and is therefore, well rendered χιτὼν ποικίλος chitō n poikilos, a motley coat. "Could not bid peace to him." The partiality of his father, exhibited in so weak a manner, provokes the anger of his brothers, who cannot bid him good-day, or greet him in the ordinary terms of good-will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:1: am 2276, bc 1728
wherein his father was a stranger: Heb. of his father's sojournings, Gen 17:8, Gen 23:4, Gen 28:4 *marg. Gen 36:7; Heb 11:9-16
Carl Friedrich Keil and Franz Delitzsch
37:1
Gen 37:1-2
The statement in Gen 37:1, which introduces the tholedoth of Jacob, "And Jacob dwelt in the land of his father's pilgrimage, in the land of Canaan," implies that Jacob had now entered upon his father's inheritance, and carries on the patriarchal pilgrim-life in Canaan, the further development of which was determined by the wonderful career of Joseph. This strange and eventful career of Joseph commenced when he was 17 years old. The notice of his age at the commencement of the narrative which follows, is introduced with reference to the principal topic in it, viz., the sale of Joseph, which was to prepare the way, according to the wonderful counsel of God, for the fulfilment of the divine revelation to Abraham respecting the future history of his seed (Gen 15:13.). While feeding the flock with his brethren, and, as he was young, with the sons of Bilhah and Zilpah, who were nearer his age than the sons of Leah, he brought an evil report of them to his father (רעה intentionally indefinite, connected with דּבּתם without an article). The words נער והוּא, "and he a lad," are subordinate to the main clause: they are not to be rendered, however, "he was a lad with the sons," but, "as he was young, he fed the flock with the sons of Bilhah and Zilpah."
Gen 37:3-4
"Israel (Jacob) loved Joseph more than all his (other) sons, because he was born in his old age," as the first-fruits of the beloved Rachel (Benjamin was hardly a year old at this time). And he made him פּסּים כּתנת: a long coat with sleeves (χιτὼν ἀστραγάλειος, Aqu., or ἀστραγαλωτός, lxx at 2Kings 13:18, tunica talaris, Vulg. ad Sam.), i.e., an upper coat reaching to the wrists and ankles, such as noblemen and kings' daughters wore, not "a coat of many colours" ("bunter Rock," as Luther renders it, from the χιτῶνα ποικίλον, tunicam polymitam, of the lxx and Vulgate). This partiality made Joseph hated by his brethren; so that they could not "speak peaceably unto him," i.e., ask him how he was, offer him the usual salutation, "Peace be with thee."
Geneva 1599
37:1 And Jacob dwelt in the land wherein his father was a (a) stranger, in the land of Canaan.
(a) That is, the story of such things as came to him and his family as in (Gen 5:1)
John Gill
37:1 And Jacob dwelt in the land wherein his father was a stranger,.... And this stands opposed unto, and is distinguished from the case and circumstances of Esau and his posterity, expressed in the preceding chapter, who dwelt in the land of their possession, not as strangers and sojourners, as Jacob and his seed, but as lords and proprietors; and so these words may be introduced and read in connection with the former history; "but Jacob dwelt", &c. (a); and this verse would better conclude the preceding chapter than begin a new one. The Targum of Jonathan paraphrases the words, "and Jacob dwelt quietly"; or peaceably, in tranquillity and safety; his brother Esau being gone from him into another country, he remained where his father lived and died, and in the country that by his blessing belonged to him:
in the land of Canaan, and particularly in Hebron, where Isaac and Abraham before him had dwelt.
(a) "at habitavit", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
37:1 PARENTAL PARTIALITY. (Gen 37:1-4)
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).
37:237:2: Եւ ա՛յս են ծնունդք Յակոբայ։ Յովսէփ եւթնուտասնամեայ էր, մինչ արածէր եղբարբքն հանդերձ խաշինս. եւ էր կրտսեր ընդ որդիսն Բալլայ, եւ ընդ որդիսն Զելփայ կանանց հօր իւրոյ։ Եւ բերէին համբաւ չա՛ր զՅովսեփայ առ Իսրայէլ հայրն իւրեանց[347]։ [347] Ոմանք. Յովսէփ եւթն եւ տասնամ՛՛։
2 Յակոբի սերունդը հետեւեալն է. Յովսէփը տասնեօթը տարեկան էր, երբ իր եղբայրների հետ ոչխարներ էր արածեցնում: Իր հօր կանանց՝ Բալլայի որդիներից եւ Զելփայի որդիներից փոքր էր նա: Որդիներն իրենց հայր Իսրայէլի մօտ վատաբանում էին Յովսէփին[25],[25] Եբրայերէնում՝ Յովսէփը չարախօսում էր:
2 Ասոնք են Յակոբին սերունդները։ Յովսէփ տասնըեօթը տարեկան էր, երբ իր եղբայրներուն հետ հօտերը կ’արածէր եւ պատանի ըլլալով՝ իր հօրը կիներուն Բաղղայի որդիներուն հետ ու Զեղբայի որդիներուն հետ էր։ Յովսէփ անոնց չար լուրը անոնց հօրը կը բերէր։
Եւ այս են ծնունդք Յակոբայ. Յովսէփ եւթնեւտասնամեայ էր մինչ արածէր եղբարբքն հանդերձ խաշինս. եւ էր կրտսեր ընդ որդիսն Բալլայ եւ ընդ որդիսն Զելփայ կանանց հօր իւրոյ. եւ [509]բերէին համբաւ չար զՅովսեփայ առ Իսրայէլ հայրն իւրեանց:

37:2: Եւ ա՛յս են ծնունդք Յակոբայ։ Յովսէփ եւթնուտասնամեայ էր, մինչ արածէր եղբարբքն հանդերձ խաշինս. եւ էր կրտսեր ընդ որդիսն Բալլայ, եւ ընդ որդիսն Զելփայ կանանց հօր իւրոյ։ Եւ բերէին համբաւ չա՛ր զՅովսեփայ առ Իսրայէլ հայրն իւրեանց[347]։
[347] Ոմանք. Յովսէփ եւթն եւ տասնամ՛՛։
2 Յակոբի սերունդը հետեւեալն է. Յովսէփը տասնեօթը տարեկան էր, երբ իր եղբայրների հետ ոչխարներ էր արածեցնում: Իր հօր կանանց՝ Բալլայի որդիներից եւ Զելփայի որդիներից փոքր էր նա: Որդիներն իրենց հայր Իսրայէլի մօտ վատաբանում էին Յովսէփին[25],
[25] Եբրայերէնում՝ Յովսէփը չարախօսում էր:
2 Ասոնք են Յակոբին սերունդները։ Յովսէփ տասնըեօթը տարեկան էր, երբ իր եղբայրներուն հետ հօտերը կ’արածէր եւ պատանի ըլլալով՝ իր հօրը կիներուն Բաղղայի որդիներուն հետ ու Զեղբայի որդիներուն հետ էր։ Յովսէփ անոնց չար լուրը անոնց հօրը կը բերէր։
zohrab-1805▾ eastern-1994▾ western am▾
37:22: Вот житие Иакова. Иосиф, семнадцати лет, пас скот вместе с братьями своими, будучи отроком, с сыновьями Валлы и с сыновьями Зелфы, жен отца своего. И доводил Иосиф худые о них слухи до отца их.
37:2 αὗται ουτος this; he δὲ δε though; while αἱ ο the γενέσεις γενεσις nativity; manner of birth Ιακωβ ιακωβ Iakōb; Iakov Ιωσηφ ιωσηφ Iōsēph; Iosif δέκα δεκα ten ἑπτὰ επτα seven ἐτῶν ετος year ἦν ειμι be ποιμαίνων ποιμαινω shepherd μετὰ μετα with; amid τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him τὰ ο the πρόβατα προβατον sheep ὢν ειμι be νέος νεος new; young μετὰ μετα with; amid τῶν ο the υἱῶν υιος son Βαλλας βαλλα and; even μετὰ μετα with; amid τῶν ο the υἱῶν υιος son Ζελφας ζελφα the γυναικῶν γυνη woman; wife τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him κατήνεγκεν καταφερω bring down / against; bear down δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif ψόγον ψογος harmful; malignant πρὸς προς to; toward Ισραηλ ισραηλ.1 Israel τὸν ο the πατέρα πατηρ father αὐτῶν αυτος he; him
37:2 אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these תֹּלְדֹ֣ות tōlᵊḏˈôṯ תֹּולֵדֹות generations יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob יֹוסֵ֞ף yôsˈēf יֹוסֵף Joseph בֶּן־ ben- בֵּן son שְׁבַֽע־ šᵊvˈaʕ- שֶׁבַע seven עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָה֙ šānˌā שָׁנָה year הָיָ֨ה hāyˌā היה be רֹעֶ֤ה rōʕˈeh רעה pasture אֶת־ ʔeṯ- אֵת together with אֶחָיו֙ ʔeḥāʸw אָח brother בַּ ba בְּ in † הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וְ wᵊ וְ and ה֣וּא hˈû הוּא he נַ֗עַר nˈaʕar נַעַר boy אֶת־ ʔeṯ- אֵת together with בְּנֵ֥י bᵊnˌê בֵּן son בִלְהָ֛ה vilhˈā בִּלְהָה [mother of Dan Naphtali] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with בְּנֵ֥י bᵊnˌê בֵּן son זִלְפָּ֖ה zilpˌā זִלְפָּה Zilpah נְשֵׁ֣י nᵊšˈê אִשָּׁה woman אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] דִּבָּתָ֥ם dibbāṯˌām דִּבָּה evil report רָעָ֖ה rāʕˌā רַע evil אֶל־ ʔel- אֶל to אֲבִיהֶֽם׃ ʔᵃvîhˈem אָב father
37:2. et hae sunt generationes eius Ioseph cum sedecim esset annorum pascebat gregem cum fratribus suis adhuc puer et erat cum filiis Balae et Zelphae uxorum patris sui accusavitque fratres suos apud patrem crimine pessimoAnd these are his generations: Joseph, when he was sixteen years old, was feeding the flock with his brethren, being but a boy: and he was with the sons of Bala and of Zelpha his father's wives: and he accused his brethren to his father of a most wicked crime.
2. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and he was a lad with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought the evil report of them unto their father.
37:2. These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
37:2. And these are his generations. Joseph, when he was sixteen years old, was pasturing the flock with his brothers, when he was still a boy. And he was with the sons of Bilhah and Zilpah, the wives of his father. And he accused his brothers to their father of a most sinful crime.
These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father' s wives: and Joseph brought unto his father their evil report:

2: Вот житие Иакова. Иосиф, семнадцати лет, пас скот вместе с братьями своими, будучи отроком, с сыновьями Валлы и с сыновьями Зелфы, жен отца своего. И доводил Иосиф худые о них слухи до отца их.
37:2
αὗται ουτος this; he
δὲ δε though; while
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Ιακωβ ιακωβ Iakōb; Iakov
Ιωσηφ ιωσηφ Iōsēph; Iosif
δέκα δεκα ten
ἑπτὰ επτα seven
ἐτῶν ετος year
ἦν ειμι be
ποιμαίνων ποιμαινω shepherd
μετὰ μετα with; amid
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
τὰ ο the
πρόβατα προβατον sheep
ὢν ειμι be
νέος νεος new; young
μετὰ μετα with; amid
τῶν ο the
υἱῶν υιος son
Βαλλας βαλλα and; even
μετὰ μετα with; amid
τῶν ο the
υἱῶν υιος son
Ζελφας ζελφα the
γυναικῶν γυνη woman; wife
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
κατήνεγκεν καταφερω bring down / against; bear down
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
ψόγον ψογος harmful; malignant
πρὸς προς to; toward
Ισραηλ ισραηλ.1 Israel
τὸν ο the
πατέρα πατηρ father
αὐτῶν αυτος he; him
37:2
אֵ֣לֶּה׀ ʔˈēlleh אֵלֶּה these
תֹּלְדֹ֣ות tōlᵊḏˈôṯ תֹּולֵדֹות generations
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
יֹוסֵ֞ף yôsˈēf יֹוסֵף Joseph
בֶּן־ ben- בֵּן son
שְׁבַֽע־ šᵊvˈaʕ- שֶׁבַע seven
עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָה֙ šānˌā שָׁנָה year
הָיָ֨ה hāyˌā היה be
רֹעֶ֤ה rōʕˈeh רעה pasture
אֶת־ ʔeṯ- אֵת together with
אֶחָיו֙ ʔeḥāʸw אָח brother
בַּ ba בְּ in
הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
נַ֗עַר nˈaʕar נַעַר boy
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֥י bᵊnˌê בֵּן son
בִלְהָ֛ה vilhˈā בִּלְהָה [mother of Dan Naphtali]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֥י bᵊnˌê בֵּן son
זִלְפָּ֖ה zilpˌā זִלְפָּה Zilpah
נְשֵׁ֣י nᵊšˈê אִשָּׁה woman
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
דִּבָּתָ֥ם dibbāṯˌām דִּבָּה evil report
רָעָ֖ה rāʕˌā רַע evil
אֶל־ ʔel- אֶל to
אֲבִיהֶֽם׃ ʔᵃvîhˈem אָב father
37:2. et hae sunt generationes eius Ioseph cum sedecim esset annorum pascebat gregem cum fratribus suis adhuc puer et erat cum filiis Balae et Zelphae uxorum patris sui accusavitque fratres suos apud patrem crimine pessimo
And these are his generations: Joseph, when he was sixteen years old, was feeding the flock with his brethren, being but a boy: and he was with the sons of Bala and of Zelpha his father's wives: and he accused his brethren to his father of a most wicked crime.
37:2. These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
37:2. And these are his generations. Joseph, when he was sixteen years old, was pasturing the flock with his brothers, when he was still a boy. And he was with the sons of Bilhah and Zilpah, the wives of his father. And he accused his brothers to their father of a most sinful crime.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Хотя далее следует история преимущественно Иосифа, но так как с ней тесно связана и история братьев и самого Иакова, то в заголовке истории Иосифа и стоит замечание: «вот житие (последующая история) Иакова». Как по смерти Авраама (25:8) дается родословие (toldoth) Измаила (ст. 12–18), а затем продолжается история (toldoth) Исаака (со ст. 19); так и после смерти Исаака, приводится родословие (toldoth) Исава (гл. 36), затем продолжается история Иакова (с 37: гл. до конца книги Бытия). Предпочтение, какое священнно-писатель оказывает Иосифу перед Иаковом, Мидраш объясняет тем, что судьба Иосифа имела величайшее сходство с судьбою Иакова, напр., оба подверглись братней ненависти и опасности жизни и проч. (Beresch. r. Раr. 84, s. 409–410).

В том, что об Иосифе, после указания 17-л. его возраста, говорится, что он был молод (naar, отрок), еврейские толкователи видели указание на детски-наивное (отчасти — в неодобрительном смысле) поведение Иосифа, благодаря которому он невольно навлек на себя ненависть своих братьев. Иосиф пас мелкий скот своего отца в качестве помощника при близких к нему по возрасту сыновьях Иакова от Валлы — Дане и Неффалиме (30:6–8) и от Зельфы — Гаде и Асире (11–13); к первым двум братьям Иосиф стоял особенно близко, как к детям рабыни своей матери Рахили, после смерти последней заменившей Иосифу и Вениамину мать. Отношение Иосифа к старшим братьям, по Быт 37, напоминает отношение юноши Давида к старшим его братьям, отправившимся на войну, 1: Цар 17.

Непосредственно после упоминания о занятиях Иосифа и братьев его сообщается и обстоятельство, послужившее первой причиной ненависти братьев против Иосифа: он доводил до сведения отца недобрые слухи о них (Vulg.; «crimine pessimo»).

LXX толковников и славянский текст дают обратную мысль, т. е. что братья оклеветали Иосифа (так и святой Иоанн Златоуст). Но Таргум Онкелоса, Ахила, Симмах, самарянский перевод, арабский, Вульгата выражают мысль еврейского масоретского текста (как и русский Синодальный). В чем состояло обвинение, библейский текст не говорит; Мидраш и раввины строили об этом разные предположения (Beresch. r., s. 410).
Adam Clarke: Commentary on the Bible - 1831
37:2: These are the generations - תלדות toledoth, the history of the lives and actions of Jacob and his sons; for in this general sense the original must be taken, as in the whole of the ensuing history there is no particular account of any genealogical succession. Yet the words may be understood as referring to the tables or genealogical lists in the preceding chapter; and if so, the original must be understood in its common acceptation.
The lad was with the sons of Bilhah - It is supposed that our word lad comes from the Hebrew ילד yeled, a child, a son; and that lass is a contraction of ladess, the female of lad, a girl, a young woman. Some have supposed that King James desired the translators to insert this word; but this must be a mistake, as the word occurs in this place in Edmund Becke's Bible, printed in 1549; and still earlier in that of Coverdale, printed in 1535.
Brought unto his father their evil report - Conjecture has been busily employed to find out what this evil report might be; but it is needless to inquire what it was, as on this head the sacred text is perfectly silent. All the use we can make of this information is, that it was one cause of increasing his brothers' hatred to him, which was first excited by his father's partiality, and secondly by his own dreams.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:2: the generations: Toledoth, the history, narrative, or account of the lives and actions of Jacob and his sons; for in this general sense the original must be taken, as in the whole ensuing history there is no genealogy of Jacob's family. Gen 2:4, Gen 5:1, Gen 6:9, Gen 10:1
wives: Gen 30:4, Gen 30:9, Gen 35:22, Gen 35:25, Gen 35:26
evil report: Sa1 2:22-24; Joh 7:7; Co1 1:11, Co1 5:1, Co1 11:18
Geneva 1599
37:2 These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil (b) report.
(b) He complained of the evil words and injuries which they spoke and did to him.
John Gill
37:2 These are the generations of Jacob,.... But no genealogy following, some interpret this of events or of things which befell Jacob, and his family, particularly with respect to his son Joseph, as Aben Ezra and Ben Melech take the sense of the word to be from Prov 27:1; but the words may refer to what goes before in the latter end of chapter 35, where an account is given of Jacob's sons, with regard to which it is here said, "these are the generations of Jacob"; the whole of chapter 36, which contains the genealogy of Esau, being a parenthesis, or at least an interruption of the above account, the history of Jacob and his posterity is here reassumed and carried on:
Joseph being seventeen years old, was feeding his flock with his brethren; or "in the flock" (b); he was with them in the pastures, where the flocks were fed, not so much to assist them in it, as to be taught by them how to feed, they being older than he:
and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: his secondary wives or concubines, called his wives, because their children shared in the inheritance. These sons of theirs were Dan and Naphtali, the sons of Bilhah; and Gad and Asher, the sons of Zilpah; with these Jacob rather chose Joseph should be, than with the sons of Leah; and especially that he should be with the sons of Bilhah, who was the handmaid of Rachel, Joseph's mother, and she being dead, it might be thought that Bilhah and her sons would have the most respect for Joseph:
and Joseph brought unto his father their evil report; for not being able to bear with their evil deeds, and yet not having authority enough, being a junior, to reprove, correct, and check them, he reported them to his father: what the things were reported is not said, perhaps their quarrels among themselves, their contempt of Joseph, their neglect of their flocks, &c. Some of the Jewish writers make them to be abominable acts of uncleanness (d), others eating of the member of a creature alive, particularly the flesh of the tails of lambs while living (e).
(b) "in pecudibus", Montanus; "in grege", Vatablus. (d) Bereshit Rabba, sect. 84. fol. 73. 1. Jarchi in loc. (e) Targum Jon. in loc. Pirke Eliezer, c. 38.
John Wesley
37:2 These are the generations of Jacob - It is not a barren genealogy, as those of Esau, but a memorable useful history. Joseph brought to his father their evil report - Jacob's sons did that when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their ill carriage, that he might reprove and restrain them.
Robert Jamieson, A. R. Fausset and David Brown
37:2 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.
37:337:3: Բայց Իսրայէլ սիրէր զՅովսէփ առաւել քան զամենայն որդիսն իւր. քանզի որդի ծերութեան նորա էր։ Եւ արար նմա պատմուճան ծաղկեայ։
3 բայց Իսրայէլը Յովսէփին աւելի շատ էր սիրում, քան մնացած բոլոր որդիներին, որովհետեւ Յովսէփը նրա ծեր տարիքում ծնուած որդին էր: Նա նրա համար կարել էր տուել ծաղկազարդ մի պատմուճան:
3 Իսրայէլ իր բոլոր որդիներէն աւելի կը սիրէր Յովսէփը, քանզի իր ծերութեանը որդին էր անիկա եւ բազմագոյն պատմուճան մը շինեց անոր։
Բայց`` Իսրայէլ սիրէր զՅովսէփ առաւել քան զամենայն որդիսն իւր, քանզի որդի ծերութեան էր նորա. եւ արար նմա պատմուճան ծաղկեայ:

37:3: Բայց Իսրայէլ սիրէր զՅովսէփ առաւել քան զամենայն որդիսն իւր. քանզի որդի ծերութեան նորա էր։ Եւ արար նմա պատմուճան ծաղկեայ։
3 բայց Իսրայէլը Յովսէփին աւելի շատ էր սիրում, քան մնացած բոլոր որդիներին, որովհետեւ Յովսէփը նրա ծեր տարիքում ծնուած որդին էր: Նա նրա համար կարել էր տուել ծաղկազարդ մի պատմուճան:
3 Իսրայէլ իր բոլոր որդիներէն աւելի կը սիրէր Յովսէփը, քանզի իր ծերութեանը որդին էր անիկա եւ բազմագոյն պատմուճան մը շինեց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
37:33: Израиль любил Иосифа более всех сыновей своих, потому что он был сын старости его, --и сделал ему разноцветную одежду.
37:3 Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἠγάπα αγαπαω love τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif παρὰ παρα from; by πάντας πας all; every τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ὅτι οτι since; that υἱὸς υιος son γήρους γηρας old age ἦν ειμι be αὐτῷ αυτος he; him ἐποίησεν ποιεω do; make δὲ δε though; while αὐτῷ αυτος he; him χιτῶνα χιτων shirt ποικίλον ποικιλος various; varied
37:3 וְ wᵊ וְ and יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָהַ֤ב ʔāhˈav אהב love אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph מִ mi מִן from כָּל־ kkol- כֹּל whole בָּנָ֔יו bānˈāʸw בֵּן son כִּֽי־ kˈî- כִּי that בֶן־ ven- בֵּן son זְקֻנִ֥ים zᵊqunˌîm זְקֻנִים old age ה֖וּא hˌû הוּא he לֹ֑ו lˈô לְ to וְ wᵊ וְ and עָ֥שָׂה ʕˌāśā עשׂה make לֹ֖ו lˌô לְ to כְּתֹ֥נֶת kᵊṯˌōneṯ כֻּתֹּנֶת tunic פַּסִּֽים׃ passˈîm פַּס sole?
37:3. Israhel autem diligebat Ioseph super omnes filios suos eo quod in senectute genuisset eum fecitque ei tunicam polymitamNow Israel loved Joseph above all his sons, because he had him in his old age: and he made him a coat of divers colours.
3. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
37:3. Now Israel loved Joseph more than all his children, because he [was] the son of his old age: and he made him a coat of [many] colours.
37:3. Now Israel loved Joseph above all his sons, because he had conceived him in his old age. And he made him a tunic, woven of many colors.
Now Israel loved Joseph more than all his children, because he [was] the son of his old age: and he made him a coat of [many] colours:

3: Израиль любил Иосифа более всех сыновей своих, потому что он был сын старости его, --и сделал ему разноцветную одежду.
37:3
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἠγάπα αγαπαω love
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
παρὰ παρα from; by
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ὅτι οτι since; that
υἱὸς υιος son
γήρους γηρας old age
ἦν ειμι be
αὐτῷ αυτος he; him
ἐποίησεν ποιεω do; make
δὲ δε though; while
αὐτῷ αυτος he; him
χιτῶνα χιτων shirt
ποικίλον ποικιλος various; varied
37:3
וְ wᵊ וְ and
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָהַ֤ב ʔāhˈav אהב love
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
מִ mi מִן from
כָּל־ kkol- כֹּל whole
בָּנָ֔יו bānˈāʸw בֵּן son
כִּֽי־ kˈî- כִּי that
בֶן־ ven- בֵּן son
זְקֻנִ֥ים zᵊqunˌîm זְקֻנִים old age
ה֖וּא hˌû הוּא he
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
עָ֥שָׂה ʕˌāśā עשׂה make
לֹ֖ו lˌô לְ to
כְּתֹ֥נֶת kᵊṯˌōneṯ כֻּתֹּנֶת tunic
פַּסִּֽים׃ passˈîm פַּס sole?
37:3. Israhel autem diligebat Ioseph super omnes filios suos eo quod in senectute genuisset eum fecitque ei tunicam polymitam
Now Israel loved Joseph above all his sons, because he had him in his old age: and he made him a coat of divers colours.
37:3. Now Israel loved Joseph more than all his children, because he [was] the son of his old age: and he made him a coat of [many] colours.
37:3. Now Israel loved Joseph above all his sons, because he had conceived him in his old age. And he made him a tunic, woven of many colors.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Особенная любовь Иакова к Иосифу мотивируется тем, что последний был сыном старости его. Но Иссахар и Завулон, сыновья Лии, родились у Иакова почти одновременно с Иосифом (30:18–23), Вениамин же был еще моложе Иосифа лет на 15. Поэтому свидетельство Библии может быть восполнено показанием Иосифа Флавия, что Иаков любил Иосифа как рожденного Рахилью (после долгих ожиданий) и отличившегося красотою (eugeneia) тела и добродетелью души (Ant. 2:2, 1). Преимущественную любовь свою к Иосифу Иаков выразил тем, что сшил ему как бы первенцу (ср. 27:15: — о богатой одежде Исава) особую одежду, ketoneth passim. По буквальному значению еврейского слова pas, это — «одежда оконечностей», т. е. длинная с рукавами туника (tunica manicata et talaris — Гезен., по Акиле и Симмаху); в таком виде надо представлять себе ketoneth passim и дочери Давида Фамари (2: Цар 13:18).

Но LXX толковников (также слав.-русск.) передают: citwn poikilon, хитон разноцветный, и обычаи Востока, древнего и нового, — употребление преимущественно цветных материй для костюмов (ср. 2: Цар 1:24; Притч 31:22) дают вероятность этому переводу (Vulg.: «tunicam polymitam»). На одной из страниц Бени-Гассана семиты изображены в одеждах ярких цветов.
Adam Clarke: Commentary on the Bible - 1831
37:3: A coat of many colors - כתנת פסים kethoneth passim, a coat made up of stripes of differently colored cloth. Similar to this was the toga praetexta of the Roman youth, which was white, striped or fringed with purple; this they wore till they were seventeen years of age, when they changed it for the toga virilis, or toga pura, which was all white. Such vestures as clothing of distinction are worn all over Persia, India, and China to the present day. It is no wonder that his brethren should envy him, when his father had thus made him such a distinguished object of his partial love. We have already seen some of the evils produced by this unwarrantable conduct of parents in preferring one child to all the rest. The old fable of the ape and her favorite cub, which she hugged to death through kindness, was directed against such foolish parental fondnesses as these.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:3: loved: Joh 3:35, Joh 13:22, Joh 13:23
son: Gen 44:20-30
a coat: Gen 37:23, Gen 37:32; Jdg 5:30; Sa2 13:18; Psa 45:13, Psa 45:14; Eze 16:16
colours: Kethoneth passim, a coat made of stripes of different coloured cloth.
John Gill
37:3 Now Israel loved Joseph more than all his children,.... He being the firstborn of his beloved Rachel, and a lovely youth, of a beautiful aspect, very promising, prudent and pious: the reason given in the text follows:
because he was the son of his old age; being ninety one years of age when he was born; and the youngest children are generally most beloved, and especially such as are born to their parents when in years. Benjamin indeed was younger than Joseph, and is described in like manner, Gen 44:20; and for this reason one would think had the greatest claim to his father's affections; wherefore some give a different sense of this phrase, and render it, the "son" or disciple of "elders", "senators", i.e. a wise and prudent man: and indeed, if being the son of his old age was the reason of his affection, Benjamin had the best claim to it, being the youngest, and born to him when he was still older; and this sense is countenanced by Onkelos, who renders it,"because he was a wise son to him:''and so the reason why he loved him more than the rest was, because of his senile wisdom; though a child in years, he was old in wisdom and knowledge. Abendana observes, that it was a custom with old men to take one of their little children to be with them continually, and attend upon them, and minister to them, and lean upon their arm; and such an one was called the son of their old age, because he ministered to them in their old age:
and he made him a coat of many colours; that is, had one made for him, which was interwoven with threads of divers colours, or painted, or embroidered with divers figures, or made with different pieces of various colours: according to Jerom (f), it was a garment which reached down to the ankles, and was distinguished with great variety by the hands of the artificer, or which had long sleeves reaching to the hands; and so the Jewish writers (g) say it was called "passim", because it reached to the palms of the hands: this might be an emblem of the various virtues which early appeared in him; or rather of the several graces of the Spirit of God implanted in him, and of the raiment of needlework, the righteousness of Christ, with which he was clothed, Ps 45:14; and of the various providences which Jacob, under a spirit of prophecy, foresaw he would be attended with.
(f) Trad. Heb. in Gen. fol. 72. A. (g) Bereshit Rabba, ut supra. (sect. 84. fol 73.1.)
John Wesley
37:3 He made him a coat of divers colours - Which probably was significant of farther honours intended him.
Robert Jamieson, A. R. Fausset and David Brown
37:3 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; 2Kings 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.
37:437:4: Իբրեւ տեսին եղբարքն նորա թէ սիրէ զնա հայրն քան զամենայն որդիս իւր, ատեցի՛ն զնա. եւ ո՛չ կարէին խօսել ինչ ընդ նմա խաղաղութեամբ։
4 Երբ նրա եղբայրները տեսան, որ իրենց հայրը նրան սիրում է իր բոլոր որդիներից աւելի, ատեցին նրան եւ նրա հետ հանգիստ խօսել չէին կարողանում:
4 Անոր եղբայրները տեսնելով որ իրենց հայրը զանիկա իր բոլոր եղբայրներէն աւելի կը սիրէր, ատեցին զանիկա ու խաղաղութեամբ չէին կրնար խօսիլ անոր հետ։
Իբրեւ տեսին եղբարքն նորա թէ սիրէ զնա հայրն քան զամենայն որդիս իւր, ատեցին զնա, եւ ոչ կարէին խօսել ինչ ընդ նմա խաղաղութեամբ:

37:4: Իբրեւ տեսին եղբարքն նորա թէ սիրէ զնա հայրն քան զամենայն որդիս իւր, ատեցի՛ն զնա. եւ ո՛չ կարէին խօսել ինչ ընդ նմա խաղաղութեամբ։
4 Երբ նրա եղբայրները տեսան, որ իրենց հայրը նրան սիրում է իր բոլոր որդիներից աւելի, ատեցին նրան եւ նրա հետ հանգիստ խօսել չէին կարողանում:
4 Անոր եղբայրները տեսնելով որ իրենց հայրը զանիկա իր բոլոր եղբայրներէն աւելի կը սիրէր, ատեցին զանիկա ու խաղաղութեամբ չէին կրնար խօսիլ անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
37:44: И увидели братья его, что отец их любит его более всех братьев его; и возненавидели его и не могли говорить с ним дружелюбно.
37:4 ἰδόντες οραω view; see δὲ δε though; while οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ὅτι οτι since; that αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father φιλεῖ φιλεω like; fond of ἐκ εκ from; out of πάντων πας all; every τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ἐμίσησαν μισεω hate αὐτὸν αυτος he; him καὶ και and; even οὐκ ου not ἐδύναντο δυναμαι able; can λαλεῖν λαλεω talk; speak αὐτῷ αυτος he; him οὐδὲν ουδεις no one; not one εἰρηνικόν ειρηνικος peaceful
37:4 וַ wa וְ and יִּרְא֣וּ yyirʔˈû ראה see אֶחָ֗יו ʔeḥˈāʸw אָח brother כִּֽי־ kˈî- כִּי that אֹתֹ֞ו ʔōṯˈô אֵת [object marker] אָהַ֤ב ʔāhˈav אהב love אֲבִיהֶם֙ ʔᵃvîhˌem אָב father מִ mi מִן from כָּל־ kkol- כֹּל whole אֶחָ֔יו ʔeḥˈāʸw אָח brother וַֽ wˈa וְ and יִּשְׂנְא֖וּ yyiśnᵊʔˌû שׂנא hate אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכְל֖וּ yāḵᵊlˌû יכל be able דַּבְּרֹ֥ו dabbᵊrˌô דבר speak לְ lᵊ לְ to שָׁלֹֽם׃ šālˈōm שָׁלֹום peace
37:4. videntes autem fratres eius quod a patre plus cunctis filiis amaretur oderant eum nec poterant ei quicquam pacificum loquiAnd his brethren seeing that he was loved by his father, more than all his sons, hated him, and could not speak peaceably to him.
4. And his brethren saw that their father loved him more than all his brethren; and they hated him, and could not speak peaceably unto him.
37:4. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
37:4. Then his brothers, seeing that he was loved by his father more than all his other sons, hated him, and they were not able to say anything peacefully to him.
And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him:

4: И увидели братья его, что отец их любит его более всех братьев его; и возненавидели его и не могли говорить с ним дружелюбно.
37:4
ἰδόντες οραω view; see
δὲ δε though; while
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
ὅτι οτι since; that
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
φιλεῖ φιλεω like; fond of
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ἐμίσησαν μισεω hate
αὐτὸν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐδύναντο δυναμαι able; can
λαλεῖν λαλεω talk; speak
αὐτῷ αυτος he; him
οὐδὲν ουδεις no one; not one
εἰρηνικόν ειρηνικος peaceful
37:4
וַ wa וְ and
יִּרְא֣וּ yyirʔˈû ראה see
אֶחָ֗יו ʔeḥˈāʸw אָח brother
כִּֽי־ kˈî- כִּי that
אֹתֹ֞ו ʔōṯˈô אֵת [object marker]
אָהַ֤ב ʔāhˈav אהב love
אֲבִיהֶם֙ ʔᵃvîhˌem אָב father
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַֽ wˈa וְ and
יִּשְׂנְא֖וּ yyiśnᵊʔˌû שׂנא hate
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכְל֖וּ yāḵᵊlˌû יכל be able
דַּבְּרֹ֥ו dabbᵊrˌô דבר speak
לְ lᵊ לְ to
שָׁלֹֽם׃ šālˈōm שָׁלֹום peace
37:4. videntes autem fratres eius quod a patre plus cunctis filiis amaretur oderant eum nec poterant ei quicquam pacificum loqui
And his brethren seeing that he was loved by his father, more than all his sons, hated him, and could not speak peaceably to him.
37:4. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
37:4. Then his brothers, seeing that he was loved by his father more than all his other sons, hated him, and they were not able to say anything peacefully to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Эта предпочтительная любовь послужила для братьев Иосифа новым поводом к ненависти, самой нестерпимой и нескрываемой, к любимцу, тем более, что они могли опасаться (по замечанию Абарбанеля), как бы отец не лишил их всякого наследства из-за Иосифа.
Adam Clarke: Commentary on the Bible - 1831
37:4: And could not speak peaceably unto him - Does not this imply, in our use of the term, that they were continually quarrelling with him? but this is no meaning of the original: ולא יכלו דברו לשלם velo yachelu dabbero leshalom, they could not speak peace to him, i. e., they would not accost him in a friendly manner. They would not even wish him well. The eastern method of salutation is, Peace be to thee! שלום לך shalom lecha, among the Hebrews, and salam, peace, or salam kebibi, peace to thee my friend, among the Arabs. Now as peace among those nations comprehends all kinds of blessings spiritual and temporal, so they are careful not to say it to those whom they do not cordially wish well. It is not an unusual thing for an Arab or a Turk to hesitate to return the salam, if given by a Christian, or by one of whom he has not a favorable opinion: and this, in their own country, may be ever considered as a mark of hostility; not only as a proof that they do not wish you well, but that if they have an opportunity they will do you an injury. This was precisely the case with respect to Joseph's brethren: they would not give him the salam, and therefore felt themselves at liberty to take the first opportunity to injure him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:4: hated him: Gen 37:5, Gen 37:11, Gen 37:18-24, Gen 4:5, Gen 27:41, Gen 49:23; Sa1 16:12, Sa1 16:13, Sa1 17:28; Psa 38:19, Psa 69:4; Joh 7:3-5, Joh 15:18, Joh 15:19; Tit 3:3; Jo1 2:11, Jo1 3:10, Jo1 3:12, Jo1 4:20
and could not speak peaceably unto him: Or, rather, "and they could not speak peace to him," i. e., they would not accost him in a friendly manner. they would not even wish him well, in the eastern mode of salutation of, Peace be to thee! It is not an unusual thing for an Arab or Turk to hesitate to return the salâ m, if given by a Christian, or by one of whom he has not a favourable opinion; and this may always be considered as an act of hostility.
John Gill
37:4 And when his brethren saw that their father loved him more than all his brethren,.... Which they perceived by various things in his behaviour to him, by his words, his looks, his gestures, and particularly by the coat he had made him, which distinguished him from the rest:
they hated him, and could not speak peaceably unto him; they not only inwardly hated him, but they could not conceal their hatred, but betrayed it by their speech unto him; they could not speak to him on any occasion, but in a cross, surly, ill natured manner; they could not salute him, or give him the common salutation, Peace be to thee, as Aben Ezra suggests.
Robert Jamieson, A. R. Fausset and David Brown
37:4 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.
37:537:5: Եւ ետես երազ Յովսէփ՝ եւ պատմեաց եղբարց իւրոց. եւ յաւելին եւս ատել զնա։
5 Երազ տեսաւ Յովսէփն ու այն պատմեց իր եղբայրներին: Դրա համար եղբայրները առաւել եւս ատեցին նրան:
5 Յովսէփ երազ մը տեսաւ ու իր եղբայրներուն պատմեց։ Անոնք աւելի ատեցին զանիկա։
Ետես երազ Յովսէփ եւ պատմեաց եղբարցն իւրոց. եւ յաւելին եւս ատել զնա:

37:5: Եւ ետես երազ Յովսէփ՝ եւ պատմեաց եղբարց իւրոց. եւ յաւելին եւս ատել զնա։
5 Երազ տեսաւ Յովսէփն ու այն պատմեց իր եղբայրներին: Դրա համար եղբայրները առաւել եւս ատեցին նրան:
5 Յովսէփ երազ մը տեսաւ ու իր եղբայրներուն պատմեց։ Անոնք աւելի ատեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
37:55: И видел Иосиф сон, и рассказал братьям своим: и они возненавидели его еще более.
37:5 ἐνυπνιασθεὶς ενυπνιαζομαι dream δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif ἐνύπνιον ενυπνιον dream ἀπήγγειλεν απαγγελλω report αὐτὸ αυτος he; him τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him
37:5 וַ wa וְ and יַּחֲלֹ֤ם yyaḥᵃlˈōm חלם dream יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph חֲלֹ֔ום ḥᵃlˈôm חֲלֹום dream וַ wa וְ and יַּגֵּ֖ד yyaggˌēḏ נגד report לְ lᵊ לְ to אֶחָ֑יו ʔeḥˈāʸw אָח brother וַ wa וְ and יֹּוסִ֥פוּ yyôsˌifû יסף add עֹ֖וד ʕˌôḏ עֹוד duration שְׂנֹ֥א śᵊnˌō שׂנא hate אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
37:5. accidit quoque ut visum somnium referret fratribus quae causa maioris odii seminarium fuitNow it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.
5. And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
37:5. And Joseph dreamed a dream, and he told [it] his brethren: and they hated him yet the more.
37:5. Then it also happened that he recounted the vision of a dream to his brothers, for which reason a greater hatred began to be nurtured.
And Joseph dreamed a dream, and he told [it] his brethren: and they hated him yet the more:

5: И видел Иосиф сон, и рассказал братьям своим: и они возненавидели его еще более.
37:5
ἐνυπνιασθεὶς ενυπνιαζομαι dream
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐνύπνιον ενυπνιον dream
ἀπήγγειλεν απαγγελλω report
αὐτὸ αυτος he; him
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
37:5
וַ wa וְ and
יַּחֲלֹ֤ם yyaḥᵃlˈōm חלם dream
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
חֲלֹ֔ום ḥᵃlˈôm חֲלֹום dream
וַ wa וְ and
יַּגֵּ֖ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יֹּוסִ֥פוּ yyôsˌifû יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
שְׂנֹ֥א śᵊnˌō שׂנא hate
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
37:5. accidit quoque ut visum somnium referret fratribus quae causa maioris odii seminarium fuit
Now it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.
37:5. And Joseph dreamed a dream, and he told [it] his brethren: and they hated him yet the more.
37:5. Then it also happened that he recounted the vision of a dream to his brothers, for which reason a greater hatred began to be nurtured.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-11: Но наивысшей степени ненависть братьев к Иосифу достигла, когда он наивно, простодушно рассказал ему свои два пророчественных сна, которые одинаково предвещали будущее подчинение ему братьев и даже отца. Первый сон по содержанию отражает в себе земледелие, которым, как известно (26:12), патриархи уже занимались совместно со скотоводством. Значение же его было весьма понятно, почему братья, поняв смысл первого сна, озлобились еще более.

Вера в сбываемость и знаменательность некоторых снов обнаруживается здесь, как и вообще в Библии (Иов 33:15; Суд 7:9–15; 3: Цар 3:5–15: и др.), но только в истории Иосифа наблюдается явление двойных снов (самого Иосифа — в данном месте, виночерпия и хлебодара, фараона), что сам Иосиф в 41:32: объясняет так, что повторение одного и того же предмета в двух различных формах означает провиденциальную необходимость исполнения предвещаемого факта и притом в будущем недалеком (произвольно Мидраш сон о снопах видит осуществившимся в культе золотых тельцов, введенном, 3: Цар 12, потомком Иосифа Иеровоамом).

Второй сон Иосифа уже обращает внимание отца, который, придавая этому сну таинственное значение (11), однако сделал выговор Иосифу за его рассказ: преклонение отца, матери и старших братьев пред младшим братом и сыном, по понятиям Востока, было делом немыслимым (ввиду обычного на Востоке глубочайшего почитания старших со стороны младших).

«Мать твоя» (10) — не Рахиль, уже умершая, но или Валла, ее заменившая для Иосифа (по еврейскому толкованию), или Лия, пользовавшаяся теперь именем матери и со стороны сынов Рахили. Толкователи, видящие в названии «мать» именно Рахиль, или допускают, что часть описываемого в 37, в том числе и сны, произошли еще при жизни Рахили, или же (допуская, что Рахиль уже умерла) видят в словах Иакова «неужели я и твоя мать… придем», так сказать, reductio ad absurdum: «ведь мать твоя умерла, — как же и когда мы с нею поклонимся теперь? Сон явно обманчивый». В глубине же души Иаков имел противоположное убеждение.

Сказанное о причинах ненависти братьев к Иосифу объединяет блаженный Феодорит в следующих словах: «Иосиф был любим отцом и как поздно родившийся, и как сын Рахили, и как отличающийся добродетелью. Посему братья, видя его предпочитаемым, уязвлялись завистью и сперва покушались худо расположить к нему отца, много раз прибегая к злословию; не достигнув же своего намерения, предприняли погубить, а потом, совещавшись, продали. Сон о снопах предзнаменует поклонение за пшеницу» (отв. на вопр. 96).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. 6 And he said unto them, Hear, I pray you, this dream which I have dreamed: 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. 9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 11 And his brethren envied him; but his father observed the saying.
Here, I. Joseph relates the prophetical dreams he had, v. 6, 7, 9, 10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them. His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him, v. 9. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.
II. His brethren take it very ill, and are more and more enraged against him (v. 8): Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story (Judg. vii. 13, 14); they perceived that he spoke of them, Matt. xxi. 45. The event exactly answered to this interpretation, ch. xlii. 6, &c. 2. How scornfully they resented it: "Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?" Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright, in the morning of the resurrection, is thought of with the utmost disdain.
III. His father gives him a gentle rebuke for it, yet observes the saying, v. 10, 11. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him. Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary (Luke ii. 51), kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.
Albert Barnes: Notes on the Bible - 1834
37:5-11
Joseph's dreams excite the jealousy of his brothers. His frankness in reciting his dream to his brothers marks a spirit devoid of guile, and only dimly conscious of the import of his nightly visions. The first dream represents by a figure the humble submission of all his brothers to him, as they rightly interpret it. "For his dreams and for his words." The meaning of this dream was offensive enough, and his telling of it rendered it even more disagreeable. A second dream is given to express the certainty of the event Gen 41:32. The former serves to interpret the latter. There the sheaves are connected with the brothers who bound them, and thereby indicate the parties. The eleven stars are not so connected with them. But here Joseph is introduced directly without a figure, and the number eleven, taken along with the eleven sheaves of the former dream, makes the application to the brothers plain. The sun and moon clearly point out the father and mother. The mother is to be taken, we conceive, in the abstract, without nicely inquiring whether it means the departed Rachel, or the probably still living Leah. Not even the latter seems to have lived to see the fulfillment of this prophetic dream Gen 49:31. The second dream only aggravated the hatred of his brothers; but his father, while rebuking him for his speeches, yet marked the saying. The rebuke seems to imply that the dream, or the telling of it, appears to his father to indicate the lurking of a self-sufficient or ambitious spirit within the breast of the youthful Joseph. The twofold intimation, however, came from a higher source.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:5: dreamed: Gen 37:9; Gen 28:12, Gen 40:5, Gen 41:1, Gen 42:9; Num 12:6; Jdg 7:13, Jdg 7:14; Kg1 3:5; Psa 25:14; Dan 2:1, Dan 4:5; Joe 2:28; Amo 3:7
and they: Gen 37:4, Gen 37:8, Gen 49:23; Joh 17:14
Carl Friedrich Keil and Franz Delitzsch
37:5
This hatred was increased when Joseph told them of two dreams that he had had: viz., that as they were binding sheaves in the field, his sheaf "stood and remained standing," but their sheaves placed themselves round it and bowed down to it; and that the sun (his father), and the moon (his mother, "not Leah, but Rachel, who was neither forgotten nor lost"), and eleven stars (his eleven brethren) bowed down before him. These dreams pointed in an unmistakeable way to the supremacy of Joseph; the first to supremacy over his brethren, the second over the whole house of Israel. The repetition seemed to establish the thing as certain (cf. Gen 41:32); so that not only did his brethren hate him still more "on account of his dreams and words" (Gen 37:8), i.e., the substance of the dreams and the open interpretation of them, and become jealous and envious, but his father gave him a sharp reproof for the second, though he preserved the matter, i.e., retained it in his memory (שׁמר lxx διετήρησε, cf. συνετήρει, Lk 2:19). The brothers with their ill-will could not see anything in the creams but the suggestions of his own ambition and pride of heart; and even the father, notwithstanding his partiality, was grieved by the second dream. The dreams are not represented as divine revelations; yet they are not to be regarded as pure flights of fancy from an ambitious heart, but as the presentiments of deep inward feelings, which were not produced without some divine influence being exerted upon Joseph's mind, and therefore were of prophetic significance, though they were not inspired directly by God, inasmuch as the purposes of God were still to remain hidden from the eyes of men for the saving good of all concerned.
Geneva 1599
37:5 And Joseph (c) dreamed a dream, and he told [it] his brethren: and they hated him yet the more.
(c) God revealed to him by a dream what should come to pass.
John Gill
37:5 And Joseph dreamed a dream, and he told it his brethren,.... As a dream, in the simplicity of his heart; not understanding it, or imagining there was any meaning in it; he told it not with any design to affront them, but as an amusement, and for their diversion, there being something in it odd and ridiculous, as he himself might think:
and they hated him yet the more; not only because he had carried an ill report of them to his father, and because he loved him more than they, but still more because of this dream; the meaning of which they at once understood, though he did not, which yet they supposed he did, and that he told them it in a boasting manner, and to irritate them.
John Wesley
37:5 Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God's gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.
Robert Jamieson, A. R. Fausset and David Brown
37:5 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].
37:637:6: Եւ ասէ ցնոսա. Լուարո՛ւք զերազն զոր տեսի։
6 Նա ասաց նրանց. «Լսեցէ՛ք իմ տեսած երազը:
6 Յովսէփ ըսաւ անոնց. «Կ’աղաչեմ ձեզի, մտիկ ըրէք այս իմ տեսած երազս.
Եւ ասէ ցնոսա. Լուարուք զերազն զոր տեսի:

37:6: Եւ ասէ ցնոսա. Լուարո՛ւք զերազն զոր տեսի։
6 Նա ասաց նրանց. «Լսեցէ՛ք իմ տեսած երազը:
6 Յովսէփ ըսաւ անոնց. «Կ’աղաչեմ ձեզի, մտիկ ըրէք այս իմ տեսած երազս.
zohrab-1805▾ eastern-1994▾ western am▾
37:66: Он сказал им: выслушайте сон, который я видел:
37:6 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἀκούσατε ακουω hear τοῦ ο the ἐνυπνίου ενυπνιον dream τούτου ουτος this; he οὗ ος who; what ἐνυπνιάσθην ενυπνιαζομαι dream
37:6 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to שִׁמְעוּ־ šimʕû- שׁמע hear נָ֕א nˈā נָא yeah הַ ha הַ the חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָלָֽמְתִּי׃ ḥālˈāmᵊttî חלם dream
37:6. dixitque ad eos audite somnium meum quod vidiAnd he said to them: Hear my dream which I dreamed.
6. And he said unto them, Hear, I pray you, this dream which I have dreamed:
37:6. And he said unto them, Hear, I pray you, this dream which I have dreamed:
37:6. And he said to them, “Listen to my dream that I saw.
And he said unto them, Hear, I pray you, this dream which I have dreamed:

6: Он сказал им: выслушайте сон, который я видел:
37:6
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἀκούσατε ακουω hear
τοῦ ο the
ἐνυπνίου ενυπνιον dream
τούτου ουτος this; he
οὗ ος who; what
ἐνυπνιάσθην ενυπνιαζομαι dream
37:6
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֕א nˈā נָא yeah
הַ ha הַ the
חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָלָֽמְתִּי׃ ḥālˈāmᵊttî חלם dream
37:6. dixitque ad eos audite somnium meum quod vidi
And he said to them: Hear my dream which I dreamed.
37:6. And he said unto them, Hear, I pray you, this dream which I have dreamed:
37:6. And he said to them, “Listen to my dream that I saw.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:6: Hear: Gen 44:18; Jdg 9:7
John Gill
37:6 And he said unto them, hear, I pray you, this dream which I have dreamed. Hear now, so the Targums of Onkelos and Jonathan, immediately, directly, lest he should forget it, having perhaps dreamt it the night before; though our version expresses more modesty and submission. The dream follows:
37:737:7: Թուէր եթէ որա՛յ կապէաք ՚ի դաշտի միում։ Եւ կանգնեցաւ որայն իմ, եկաց ուղղո՛րդ. եւ դարձա՛ն որայքն ձեր, եւ պագին երկիր իմում որայոյն[348]։ [348] Ոմանք. Պագին երկիր իմոյ որայիցն։
7 Թւում էր, թէ մի դաշտում հասկերի խուրձ էինք կապում: Իմ խուրձը բարձրացաւ, կանգնեց ուղիղ, իսկ ձեր խրձերը դարձան ու երկրպագեցին իմ խրձին»:
7 Ահա մենք դաշտին մէջ որաներ կը կապէինք։ Իմ որաս ելաւ ու շիտակ կանգնեցաւ եւ ձեր որաները անոր բոլորտիքը կանգնեցան ու իմ որայիս երկրպագութիւն ըրին»։
Թուէր եթէ որայ կապէաք ի դաշտի միում, եւ կանգնեցաւ որայն իմ եկաց ուղղորդ. եւ դարձան որայքն ձեր եւ պագին երկիր իմում որայոյն:

37:7: Թուէր եթէ որա՛յ կապէաք ՚ի դաշտի միում։ Եւ կանգնեցաւ որայն իմ, եկաց ուղղո՛րդ. եւ դարձա՛ն որայքն ձեր, եւ պագին երկիր իմում որայոյն[348]։
[348] Ոմանք. Պագին երկիր իմոյ որայիցն։
7 Թւում էր, թէ մի դաշտում հասկերի խուրձ էինք կապում: Իմ խուրձը բարձրացաւ, կանգնեց ուղիղ, իսկ ձեր խրձերը դարձան ու երկրպագեցին իմ խրձին»:
7 Ահա մենք դաշտին մէջ որաներ կը կապէինք։ Իմ որաս ելաւ ու շիտակ կանգնեցաւ եւ ձեր որաները անոր բոլորտիքը կանգնեցան ու իմ որայիս երկրպագութիւն ըրին»։
zohrab-1805▾ eastern-1994▾ western am▾
37:77: вот, мы вяжем снопы посреди поля; и вот, мой сноп встал и стал прямо; и вот, ваши снопы стали кругом и поклонились моему снопу.
37:7 ᾤμην οιομαι suppose ἡμᾶς ημας us δεσμεύειν δεσμευω bundle up; tether δράγματα δραγμα in μέσῳ μεσος in the midst; in the middle τῷ ο the πεδίῳ πεδιον and; even ἀνέστη ανιστημι stand up; resurrect τὸ ο the ἐμὸν εμος mine; my own δράγμα δραγμα and; even ὠρθώθη ορθοω though; while τὰ ο the δράγματα δραγμα your προσεκύνησαν προσκυνεω worship τὸ ο the ἐμὸν εμος mine; my own δράγμα δραγμα handful; sheaf
37:7 וְ֠ wᵊ וְ and הִנֵּה hinnˌē הִנֵּה behold אֲנַ֜חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מְאַלְּמִ֤ים mᵊʔallᵊmˈîm אלם bind אֲלֻמִּים֙ ʔᵃlummîm אֲלֻמָּה sheaf בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold קָ֥מָה qˌāmā קום arise אֲלֻמָּתִ֖י ʔᵃlummāṯˌî אֲלֻמָּה sheaf וְ wᵊ וְ and גַם־ ḡam- גַּם even נִצָּ֑בָה niṣṣˈāvā נצב stand וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold תְסֻבֶּ֨ינָה֙ ṯᵊsubbˈeʸnā סבב turn אֲלֻמֹּ֣תֵיכֶ֔ם ʔᵃlummˈōṯêḵˈem אֲלֻמָּה sheaf וַ wa וְ and תִּֽשְׁתַּחֲוֶ֖יןָ ttˈištaḥᵃwˌeʸnā חוה bow down לַ la לְ to אֲלֻמָּתִֽי׃ ʔᵃlummāṯˈî אֲלֻמָּה sheaf
37:7. putabam ligare nos manipulos in agro et quasi consurgere manipulum meum et stare vestrosque manipulos circumstantes adorare manipulum meumI thought we were binding sheaves in the field: and my sheaf arose as it were, and stood, and your sheaves standing about bowed down before my sheaf.
7. for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and made obeisance to my sheaf.
37:7. For, behold, we [were] binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
37:7. I thought we were binding sheaves in the field. And my sheaf seemed to rise up and stand, and your sheaves, standing in a circle, reverenced my sheaf.”
For, behold, we [were] binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf:

7: вот, мы вяжем снопы посреди поля; и вот, мой сноп встал и стал прямо; и вот, ваши снопы стали кругом и поклонились моему снопу.
37:7
ᾤμην οιομαι suppose
ἡμᾶς ημας us
δεσμεύειν δεσμευω bundle up; tether
δράγματα δραγμα in
μέσῳ μεσος in the midst; in the middle
τῷ ο the
πεδίῳ πεδιον and; even
ἀνέστη ανιστημι stand up; resurrect
τὸ ο the
ἐμὸν εμος mine; my own
δράγμα δραγμα and; even
ὠρθώθη ορθοω though; while
τὰ ο the
δράγματα δραγμα your
προσεκύνησαν προσκυνεω worship
τὸ ο the
ἐμὸν εμος mine; my own
δράγμα δραγμα handful; sheaf
37:7
וְ֠ wᵊ וְ and
הִנֵּה hinnˌē הִנֵּה behold
אֲנַ֜חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
מְאַלְּמִ֤ים mᵊʔallᵊmˈîm אלם bind
אֲלֻמִּים֙ ʔᵃlummîm אֲלֻמָּה sheaf
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
קָ֥מָה qˌāmā קום arise
אֲלֻמָּתִ֖י ʔᵃlummāṯˌî אֲלֻמָּה sheaf
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
נִצָּ֑בָה niṣṣˈāvā נצב stand
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
תְסֻבֶּ֨ינָה֙ ṯᵊsubbˈeʸnā סבב turn
אֲלֻמֹּ֣תֵיכֶ֔ם ʔᵃlummˈōṯêḵˈem אֲלֻמָּה sheaf
וַ wa וְ and
תִּֽשְׁתַּחֲוֶ֖יןָ ttˈištaḥᵃwˌeʸnā חוה bow down
לַ la לְ to
אֲלֻמָּתִֽי׃ ʔᵃlummāṯˈî אֲלֻמָּה sheaf
37:7. putabam ligare nos manipulos in agro et quasi consurgere manipulum meum et stare vestrosque manipulos circumstantes adorare manipulum meum
I thought we were binding sheaves in the field: and my sheaf arose as it were, and stood, and your sheaves standing about bowed down before my sheaf.
37:7. For, behold, we [were] binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
37:7. I thought we were binding sheaves in the field. And my sheaf seemed to rise up and stand, and your sheaves, standing in a circle, reverenced my sheaf.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:7: We were binding sheaves in the field - Though in these early times we read little of tillage, yet it is evident from this circumstance that it was practiced by Jacob and his sons. The whole of this dream is so very plain as to require no comment, unless we could suppose that the sheaves of grain might have some reference to the plenty in Egypt under Joseph's superintendence, and the scarcity in Canaan, which obliged the brethren to go down to Egypt for corn, where the dream was most literally fulfilled, his brethren there bowing in the most abject manner before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:7: your sheaves: Gen 42:6, Gen 42:9, Gen 43:26, Gen 44:14, Gen 44:19
obeisance: Phi 2:10; Col 1:18
John Gill
37:7 For, behold, we were binding sheaves in the field,.... So it was represented in his mind in a dream, as if it was harvest time, and he and his brethren were at work together in the field binding up sheaves of corn that were reaped, in order to be carried home:
and, lo, my sheaf arose, and stood upright; it seemed to him, that after he had bound and laid it on the ground, that it rose up of itself, and stood erect:
and, behold, your sheaves stood round about, and made obeisance to my sheaf; the sheaves which his brethren bound up, they also stood upright, and all around his sheaf, and bowed unto it; so it appeared to him in his dream. This was a fit emblem of their coming to him into Egypt for corn, and bowing to him, when their sheaves were empty, and his was full. In an ancient book of the Jews (h) Joseph's sheaf is interpreted of the Messiah, whom they call the son of Ephraim. Joseph no doubt was a type of the true Messiah, and in this of his exaltation and glory, and of that honour given him by all his saints who come to him, and receive from him all the supplies of grace.
(h) Raya Mehimna in Zohar in Gen. fol. 87. 2.
37:837:8: Եւ ասեն ցնա եղբարքն իւր. Միթէ թագաւորելո՞վ թագաւորեսցե՞ս ՚ի վերայ մեր, կամ տիրելո՞վ տիրեսցե՞ս մեզ։ Եւ յաւելին եւ՛ս ատել զնա վասն երազոցն նորա. եւ վասն բանիցն նորա[349]։ [349] Յօրինակին պակասէր. Վասն երազոցն նորա, եւ վասն բանիցն նորա։
8 Եղբայրներն ասացին նրան. «Միթէ որպէս թագաւո՞ր պիտի թագաւորես մեզ վրայ, կամ տէր դառնալով պիտի տիրե՞ս մեզ»: Եւ նրանք առաւել եւս ատեցին նրան այդ երազների ու խօսքերի համար:
8 Անոր եղբայրները ըսին անոր. «Իրաւցնէ մեր վրա՞յ պիտի թագաւորես, կամ իրաւցնէ մեր վրա՞յ պիտի տիրես»։ Անոր երազներուն ու խօսքերուն համար աւելի ատեցին զանիկա։
Եւ ասեն ցնա եղբարքն իւր. Միթէ թագաւորելո՞վ թագաւորեսցես ի վերայ մեր, կամ տիրելո՞վ տիրեսցես մեզ: Եւ յաւելին եւս ատել զնա վասն երազոցն նորա եւ վասն բանիցն նորա:

37:8: Եւ ասեն ցնա եղբարքն իւր. Միթէ թագաւորելո՞վ թագաւորեսցե՞ս ՚ի վերայ մեր, կամ տիրելո՞վ տիրեսցե՞ս մեզ։ Եւ յաւելին եւ՛ս ատել զնա վասն երազոցն նորա. եւ վասն բանիցն նորա[349]։
[349] Յօրինակին պակասէր. Վասն երազոցն նորա, եւ վասն բանիցն նորա։
8 Եղբայրներն ասացին նրան. «Միթէ որպէս թագաւո՞ր պիտի թագաւորես մեզ վրայ, կամ տէր դառնալով պիտի տիրե՞ս մեզ»: Եւ նրանք առաւել եւս ատեցին նրան այդ երազների ու խօսքերի համար:
8 Անոր եղբայրները ըսին անոր. «Իրաւցնէ մեր վրա՞յ պիտի թագաւորես, կամ իրաւցնէ մեր վրա՞յ պիտի տիրես»։ Անոր երազներուն ու խօսքերուն համար աւելի ատեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
37:88: И сказали ему братья его: неужели ты будешь царствовать над нами? неужели будешь владеть нами? И возненавидели его еще более за сны его и за слова его.
37:8 εἶπαν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him οἱ ο the ἀδελφοί αδελφος brother μὴ μη not βασιλεύων βασιλευω reign βασιλεύσεις βασιλευω reign ἐφ᾿ επι in; on ἡμᾶς ημας us ἢ η or; than κυριεύων κυριευω lord; master κυριεύσεις κυριευω lord; master ἡμῶν ημων our καὶ και and; even προσέθεντο προστιθημι add; continue ἔτι ετι yet; still μισεῖν μισεω hate αὐτὸν αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τῶν ο the ἐνυπνίων ενυπνιον dream αὐτοῦ αυτος he; him καὶ και and; even ἕνεκεν ενεκα for the sake of; on account of τῶν ο the ῥημάτων ρημα statement; phrase αὐτοῦ αυτος he; him
37:8 וַ wa וְ and יֹּ֤אמְרוּ yyˈōmᵊrû אמר say לֹו֙ lˌô לְ to אֶחָ֔יו ʔeḥˈāʸw אָח brother הֲ hᵃ הֲ [interrogative] מָלֹ֤ךְ mālˈōḵ מלך be king תִּמְלֹךְ֙ timlōḵ מלך be king עָלֵ֔ינוּ ʕālˈênû עַל upon אִם־ ʔim- אִם if מָשֹׁ֥ול māšˌôl משׁל rule תִּמְשֹׁ֖ל timšˌōl משׁל rule בָּ֑נוּ bˈānû בְּ in וַ wa וְ and יֹּוסִ֤פוּ yyôsˈifû יסף add עֹוד֙ ʕôḏ עֹוד duration שְׂנֹ֣א śᵊnˈō שׂנא hate אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַל־ ʕal- עַל upon חֲלֹמֹתָ֖יו ḥᵃlōmōṯˌāʸw חֲלֹום dream וְ wᵊ וְ and עַל־ ʕal- עַל upon דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
37:8. responderunt fratres eius numquid rex noster eris aut subiciemur dicioni tuae haec ergo causa somniorum atque sermonum invidiae et odii fomitem ministravitHis brethren answered: Shalt thou be our king? or shall we be subject to thy dominion? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred.
8. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
37:8. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
37:8. His brothers responded: “Would you be our king? Or will we be subject to your dominion?” Therefore, this matter of his dreams and words provided kindling to their envy and hatred.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words:

8: И сказали ему братья его: неужели ты будешь царствовать над нами? неужели будешь владеть нами? И возненавидели его еще более за сны его и за слова его.
37:8
εἶπαν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
οἱ ο the
ἀδελφοί αδελφος brother
μὴ μη not
βασιλεύων βασιλευω reign
βασιλεύσεις βασιλευω reign
ἐφ᾿ επι in; on
ἡμᾶς ημας us
η or; than
κυριεύων κυριευω lord; master
κυριεύσεις κυριευω lord; master
ἡμῶν ημων our
καὶ και and; even
προσέθεντο προστιθημι add; continue
ἔτι ετι yet; still
μισεῖν μισεω hate
αὐτὸν αυτος he; him
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
ἐνυπνίων ενυπνιον dream
αὐτοῦ αυτος he; him
καὶ και and; even
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
ῥημάτων ρημα statement; phrase
αὐτοῦ αυτος he; him
37:8
וַ wa וְ and
יֹּ֤אמְרוּ yyˈōmᵊrû אמר say
לֹו֙ lˌô לְ to
אֶחָ֔יו ʔeḥˈāʸw אָח brother
הֲ hᵃ הֲ [interrogative]
מָלֹ֤ךְ mālˈōḵ מלך be king
תִּמְלֹךְ֙ timlōḵ מלך be king
עָלֵ֔ינוּ ʕālˈênû עַל upon
אִם־ ʔim- אִם if
מָשֹׁ֥ול māšˌôl משׁל rule
תִּמְשֹׁ֖ל timšˌōl משׁל rule
בָּ֑נוּ bˈānû בְּ in
וַ wa וְ and
יֹּוסִ֤פוּ yyôsˈifû יסף add
עֹוד֙ ʕôḏ עֹוד duration
שְׂנֹ֣א śᵊnˈō שׂנא hate
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עַל־ ʕal- עַל upon
חֲלֹמֹתָ֖יו ḥᵃlōmōṯˌāʸw חֲלֹום dream
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דְּבָרָֽיו׃ dᵊvārˈāʸw דָּבָר word
37:8. responderunt fratres eius numquid rex noster eris aut subiciemur dicioni tuae haec ergo causa somniorum atque sermonum invidiae et odii fomitem ministravit
His brethren answered: Shalt thou be our king? or shall we be subject to thy dominion? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred.
37:8. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
37:8. His brothers responded: “Would you be our king? Or will we be subject to your dominion?” Therefore, this matter of his dreams and words provided kindling to their envy and hatred.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:8: reign over us: Gen 37:4; Exo 2:14; Sa1 10:27, Sa1 17:28; Psa 2:3-6, Psa 118:22; Luk 19:14, Luk 20:17; Act 4:27, Act 4:28, Act 7:35; Heb 10:29
Geneva 1599
37:8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they (d) hated him yet the more for his dreams, and for his words.
(d) The more God shows himself favourable to his own, the more the malice of the wicked rages against them.
John Gill
37:8 And his brethren said unto him,.... After he had told his dream, being highly offended with him, understanding the dream, and the meaning of it, better than he did:
shalt thou indeed reign over us? or shall thou indeed have dominion over us? denying that he ever should, and reproving him for his vanity, in concluding from hence that he would have the dominion over them. So the Targums of Onkelos and Jonathan, dost thou think, suppose, or imagine that thou shall rule over us? it looks as if by telling us this dream that such a whim and fancy has got into thine head:
and they hated him yet the more for his dreams and for his words; for it seems by this that he had dreamt, and told them more dreams besides this, and they hated him both for them, and for his telling them to them; though Jarchi thinks the phrase, "for his words", refers to the ill report he gave of them to his father, Gen 37:2.
John Wesley
37:8 Shalt thou indeed reign over us? - See here, How truly they interpreted his dream? The event exactly answered this interpretation, Gen 42:6, &c. How scornfully they resented it, Shalt thou that art but one, reign over us that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and striven against by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain.
37:937:9: Եւ ետես մե՛ւս եւս երազ. եւ պատմեաց հօր իւրում եւ եղբարց իւրոց։ Եւ ասէ. Ահա տեսանէի մե՛ւս եւս ա՛յլ երազ։ Որպէս թէ արեգակնդ եւ լուսին՝ եւ մետասա՛ն աստեղք երկիր պագանէին ինձ։
9 Նա տեսաւ մի այլ երազ եւս եւ այն պատմեց իր հօրն ու եղբայրներին: Նա ասաց. «Ահա մի այլ երազ եւս տեսայ: Իբրեւ թէ արեգակն ու լուսինը եւ տասնմէկ աստղեր երկրպագում էին ինձ»:
9 Ուրիշ երազ մըն ալ տեսաւ ու զանիկա իր եղբայրներուն պատմեց ու ըսաւ. «Ահա երազ մըն ալ տեսայ։ Ահա արեւն ու լուսինը ու տասնըմէկ աստղեր ինծի երկրպագութիւն ըրին»։
Եւ ետես մեւս եւս երազ, եւ պատմեաց [510]հօր իւրում եւ`` եղբարց իւրոց, եւ ասէ. Ահա տեսանէի մեւս եւս այլ երազ, որպէս թէ արեգակնդ եւ լուսին եւ մետասան աստեղք երկիր պագանէին ինձ:

37:9: Եւ ետես մե՛ւս եւս երազ. եւ պատմեաց հօր իւրում եւ եղբարց իւրոց։ Եւ ասէ. Ահա տեսանէի մե՛ւս եւս ա՛յլ երազ։ Որպէս թէ արեգակնդ եւ լուսին՝ եւ մետասա՛ն աստեղք երկիր պագանէին ինձ։
9 Նա տեսաւ մի այլ երազ եւս եւ այն պատմեց իր հօրն ու եղբայրներին: Նա ասաց. «Ահա մի այլ երազ եւս տեսայ: Իբրեւ թէ արեգակն ու լուսինը եւ տասնմէկ աստղեր երկրպագում էին ինձ»:
9 Ուրիշ երազ մըն ալ տեսաւ ու զանիկա իր եղբայրներուն պատմեց ու ըսաւ. «Ահա երազ մըն ալ տեսայ։ Ահա արեւն ու լուսինը ու տասնըմէկ աստղեր ինծի երկրպագութիւն ըրին»։
zohrab-1805▾ eastern-1994▾ western am▾
37:99: И видел он еще другой сон и рассказал его братьям своим, говоря: вот, я видел еще сон: вот, солнце и луна и одиннадцать звезд поклоняются мне.
37:9 εἶδεν ειδω realize; have idea δὲ δε though; while ἐνύπνιον ενυπνιον dream ἕτερον ετερος different; alternate καὶ και and; even διηγήσατο διηγεομαι narrate; describe αὐτὸ αυτος he; him τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐνυπνιασάμην ενυπνιαζομαι dream ἐνύπνιον ενυπνιον dream ἕτερον ετερος different; alternate ὥσπερ ωσπερ just as ὁ ο the ἥλιος ηλιος sun καὶ και and; even ἡ ο the σελήνη σεληνη moon καὶ και and; even ἕνδεκα ενδεκα eleven ἀστέρες αστηρ star προσεκύνουν προσκυνεω worship με με me
37:9 וַ wa וְ and יַּחֲלֹ֥ם yyaḥᵃlˌōm חלם dream עֹוד֙ ʕôḏ עֹוד duration חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream אַחֵ֔ר ʔaḥˈēr אַחֵר other וַ wa וְ and יְסַפֵּ֥ר yᵊsappˌēr ספר count אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לְ lᵊ לְ to אֶחָ֑יו ʔeḥˈāʸw אָח brother וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold חָלַ֤מְתִּֽי ḥālˈamtˈî חלם dream חֲלֹום֙ ḥᵃlôm חֲלֹום dream עֹ֔וד ʕˈôḏ עֹוד duration וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold הַ ha הַ the שֶּׁ֣מֶשׁ ššˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and הַ ha הַ the יָּרֵ֗חַ yyārˈēₐḥ יָרֵחַ moon וְ wᵊ וְ and אַחַ֤ד ʔaḥˈaḏ אֶחָד one עָשָׂר֙ ʕāśˌār עָשָׂר -teen כֹּֽוכָבִ֔ים kˈôḵāvˈîm כֹּוכָב star מִֽשְׁתַּחֲוִ֖ים mˈištaḥᵃwˌîm חוה bow down לִֽי׃ lˈî לְ to
37:9. aliud quoque vidit somnium quod narrans fratribus ait vidi per somnium quasi solem et lunam et stellas undecim adorare meHe dreamed also another dream, which he told his brethren, saying: I saw in a dream, as it were the sun, and the moon, and eleven stars worshipping me.
9. And he dreamed yet another dream, and told it to his brethren, and said, Behold, I have dreamed yet a dream; and, behold, the sun and the moon and eleven stars made obeisance to me.
37:9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
37:9. Likewise, he saw another dream, which he explained to his brothers, saying, “I saw by a dream, as if the sun, and the moon, and eleven stars were reverencing me.”
And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me:

9: И видел он еще другой сон и рассказал его братьям своим, говоря: вот, я видел еще сон: вот, солнце и луна и одиннадцать звезд поклоняются мне.
37:9
εἶδεν ειδω realize; have idea
δὲ δε though; while
ἐνύπνιον ενυπνιον dream
ἕτερον ετερος different; alternate
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
αὐτὸ αυτος he; him
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐνυπνιασάμην ενυπνιαζομαι dream
ἐνύπνιον ενυπνιον dream
ἕτερον ετερος different; alternate
ὥσπερ ωσπερ just as
ο the
ἥλιος ηλιος sun
καὶ και and; even
ο the
σελήνη σεληνη moon
καὶ και and; even
ἕνδεκα ενδεκα eleven
ἀστέρες αστηρ star
προσεκύνουν προσκυνεω worship
με με me
37:9
וַ wa וְ and
יַּחֲלֹ֥ם yyaḥᵃlˌōm חלם dream
עֹוד֙ ʕôḏ עֹוד duration
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
אַחֵ֔ר ʔaḥˈēr אַחֵר other
וַ wa וְ and
יְסַפֵּ֥ר yᵊsappˌēr ספר count
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לְ lᵊ לְ to
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּ֨ה hinnˌē הִנֵּה behold
חָלַ֤מְתִּֽי ḥālˈamtˈî חלם dream
חֲלֹום֙ ḥᵃlôm חֲלֹום dream
עֹ֔וד ʕˈôḏ עֹוד duration
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
הַ ha הַ the
שֶּׁ֣מֶשׁ ššˈemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
הַ ha הַ the
יָּרֵ֗חַ yyārˈēₐḥ יָרֵחַ moon
וְ wᵊ וְ and
אַחַ֤ד ʔaḥˈaḏ אֶחָד one
עָשָׂר֙ ʕāśˌār עָשָׂר -teen
כֹּֽוכָבִ֔ים kˈôḵāvˈîm כֹּוכָב star
מִֽשְׁתַּחֲוִ֖ים mˈištaḥᵃwˌîm חוה bow down
לִֽי׃ lˈî לְ to
37:9. aliud quoque vidit somnium quod narrans fratribus ait vidi per somnium quasi solem et lunam et stellas undecim adorare me
He dreamed also another dream, which he told his brethren, saying: I saw in a dream, as it were the sun, and the moon, and eleven stars worshipping me.
37:9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
37:9. Likewise, he saw another dream, which he explained to his brothers, saying, “I saw by a dream, as if the sun, and the moon, and eleven stars were reverencing me.”
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Adam Clarke: Commentary on the Bible - 1831
37:9: He dreamed yet another dream - This is as clear as the preceding. But how could Jacob say, Shall I and thy mother, etc., when Rachel his mother was dead some time before this? Perhaps Jacob might hint, by this explanation, the impossibility of such a dream being fulfilled, because one of the persons who should be a chief actor in it was already dead. But any one wife or concubine of Jacob was quite sufficient to fulfill this part of the dream. It is possible, some think, that Joseph may have had these dreams before his mother Rachel died; but were even this the case, she certainly did not live to fulfill the part which appears to refer to herself.
The sun and the moon and the eleven stars - Why eleven stars? Was it merely to signify that his brothers might be represented by stars? Or does he not rather there allude to the Zodiac, his eleven brethren answering to eleven of the celestial signs, and himself to the twelfth? This is certainly not an unnatural thought, as it is very likely that the heavens were thus measured in the days of Joseph; for the zodiacal constellations have been distinguished among the eastern nations from time immemorial. See Clarke at Gen 49:33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:9: another dream: Gen 37:7, Gen 41:25, Gen 41:32
the sun: Gen 37:10, Gen 43:28, Gen 44:14, Gen 44:19, Gen 45:9, Gen 46:29, Gen 47:12, Gen 50:15-21; Act 7:9-14
stars: Dan 8:10; Phi 2:15
John Gill
37:9 And he dreamed yet another dream,.... Relating to the name subject as the former, and, for the confirmation of it, only the emblems are different, and more comprehensive:
and told it his brethren, and said, behold, I have dreamed a dream more; another dream, and which he told, either as not knowing fully the resentment of his brethren at his former dream, or in order to clear himself from any charge of feigning the dream, or having any ill intention in telling it; seeing he had another to the same purpose, and therefore thought fit to acquaint them with it, that they might more seriously consider of it, whether there was not something divine in it, which he himself began to think there was:
and, behold, the sun, and the moon, and the eleven stars, made their obeisance to me: in his dream it seemed to him, either that he was taken up into the starry heaven, and these luminaries bowed unto him, or else that they descended to him on earth, and paid their respects unto him.
37:1037:10: Սաստեա՛ց նմա հայրն իւր՝ եւ ասէ. Զի՞նչ է երազն զոր տեսեր։ Արդ՝ գալով գայցեմք ե՛ս եւ մայր քո՝ եւ եղբարք քո, եւ երկի՞ր պագանիցեմք քեզ։
10 Հայրը սաստեց նրան ու ասաց. «Այդ ի՞նչ երազ է, որ տեսել ես: Հիմա ես, քո մայրը եւ եղբայրները պիտի գանք եւ երկրպագե՞նք քեզ»:
10 Երբ իր հօրը ու իր եղբայրներուն պատմեց, հայրը յանդիմանեց զանիկա ու ըսաւ անոր. «Ի՞նչ է այս քու տեսած երազդ. միթէ ես ու քու մայրդ եւ քու եղբայրներդ իրաւցնէ՞ պիտի գանք՝ մինչեւ գետին քեզի խոնարհութիւն ընելու»։
[511]Սաստեաց նմա հայրն իւր եւ ասէ. Զի՞նչ է երազն զոր տեսեր. արդ գալով գայցեմք ես եւ մայր քո եւ եղբարք քո եւ երկի՞ր պագանիցեմք քեզ:

37:10: Սաստեա՛ց նմա հայրն իւր՝ եւ ասէ. Զի՞նչ է երազն զոր տեսեր։ Արդ՝ գալով գայցեմք ե՛ս եւ մայր քո՝ եւ եղբարք քո, եւ երկի՞ր պագանիցեմք քեզ։
10 Հայրը սաստեց նրան ու ասաց. «Այդ ի՞նչ երազ է, որ տեսել ես: Հիմա ես, քո մայրը եւ եղբայրները պիտի գանք եւ երկրպագե՞նք քեզ»:
10 Երբ իր հօրը ու իր եղբայրներուն պատմեց, հայրը յանդիմանեց զանիկա ու ըսաւ անոր. «Ի՞նչ է այս քու տեսած երազդ. միթէ ես ու քու մայրդ եւ քու եղբայրներդ իրաւցնէ՞ պիտի գանք՝ մինչեւ գետին քեզի խոնարհութիւն ընելու»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1010: И он рассказал отцу своему и братьям своим; и побранил его отец его и сказал ему: что это за сон, который ты видел? неужели я и твоя мать, и твои братья придем поклониться тебе до земли?
37:10 καὶ και and; even ἐπετίμησεν επιτιμαω admonish; charge αὐτῷ αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τί τις.1 who?; what? τὸ ο the ἐνύπνιον ενυπνιον dream τοῦτο ουτος this; he ὃ ος who; what ἐνυπνιάσθης ενυπνιαζομαι dream ἆρά αρα.3 is there any chance?; by chance γε γε in fact ἐλθόντες ερχομαι come; go ἐλευσόμεθα ερχομαι come; go ἐγώ εγω I τε τε both; and καὶ και and; even ἡ ο the μήτηρ μητηρ mother σου σου of you; your καὶ και and; even οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your προσκυνῆσαί προσκυνεω worship σοι σοι you ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
37:10 וַ wa וְ and יְסַפֵּ֣ר yᵊsappˈēr ספר count אֶל־ ʔel- אֶל to אָבִיו֮ ʔāviʸw אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֶחָיו֒ ʔeḥāʸw אָח brother וַ wa וְ and יִּגְעַר־ yyiḡʕar- גער rebuke בֹּ֣ו bˈô בְּ in אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to מָ֛ה mˈā מָה what הַ ha הַ the חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָלָ֑מְתָּ ḥālˈāmᵊttā חלם dream הֲ hᵃ הֲ [interrogative] בֹ֣וא vˈô בוא come נָבֹ֗וא nāvˈô בוא come אֲנִי֙ ʔᵃnˌî אֲנִי i וְ wᵊ וְ and אִמְּךָ֣ ʔimmᵊḵˈā אֵם mother וְ wᵊ וְ and אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother לְ lᵊ לְ to הִשְׁתַּחֲוֹ֥ת hištaḥᵃwˌōṯ חוה bow down לְךָ֖ lᵊḵˌā לְ to אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
37:10. quod cum patri suo et fratribus rettulisset increpavit eum pater et dixit quid sibi vult hoc somnium quod vidisti num ego et mater tua et fratres adorabimus te super terramAnd when he had told this to his father, and brethren, his father rebuked him and said: What meaneth this dream that thou hast dreamed? shall I and thy mother, and thy brethren worship thee upon the earth?
10. And he told it to his father, and to his brethren; and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
37:10. And he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
37:10. And when he had related this to his father and brothers, his father rebuked him, and he said: “What does it mean to you, this dream that you have seen? Should I, and your mother, and your brothers reverence you upon the earth?”
And he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth:

10: И он рассказал отцу своему и братьям своим; и побранил его отец его и сказал ему: что это за сон, который ты видел? неужели я и твоя мать, и твои братья придем поклониться тебе до земли?
37:10
καὶ και and; even
ἐπετίμησεν επιτιμαω admonish; charge
αὐτῷ αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τί τις.1 who?; what?
τὸ ο the
ἐνύπνιον ενυπνιον dream
τοῦτο ουτος this; he
ος who; what
ἐνυπνιάσθης ενυπνιαζομαι dream
ἆρά αρα.3 is there any chance?; by chance
γε γε in fact
ἐλθόντες ερχομαι come; go
ἐλευσόμεθα ερχομαι come; go
ἐγώ εγω I
τε τε both; and
καὶ και and; even
ο the
μήτηρ μητηρ mother
σου σου of you; your
καὶ και and; even
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
προσκυνῆσαί προσκυνεω worship
σοι σοι you
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
37:10
וַ wa וְ and
יְסַפֵּ֣ר yᵊsappˈēr ספר count
אֶל־ ʔel- אֶל to
אָבִיו֮ ʔāviʸw אָב father
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֶחָיו֒ ʔeḥāʸw אָח brother
וַ wa וְ and
יִּגְעַר־ yyiḡʕar- גער rebuke
בֹּ֣ו bˈô בְּ in
אָבִ֔יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
מָ֛ה mˈā מָה what
הַ ha הַ the
חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָלָ֑מְתָּ ḥālˈāmᵊttā חלם dream
הֲ hᵃ הֲ [interrogative]
בֹ֣וא vˈô בוא come
נָבֹ֗וא nāvˈô בוא come
אֲנִי֙ ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
אִמְּךָ֣ ʔimmᵊḵˈā אֵם mother
וְ wᵊ וְ and
אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֥ת hištaḥᵃwˌōṯ חוה bow down
לְךָ֖ lᵊḵˌā לְ to
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
37:10. quod cum patri suo et fratribus rettulisset increpavit eum pater et dixit quid sibi vult hoc somnium quod vidisti num ego et mater tua et fratres adorabimus te super terram
And when he had told this to his father, and brethren, his father rebuked him and said: What meaneth this dream that thou hast dreamed? shall I and thy mother, and thy brethren worship thee upon the earth?
37:10. And he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
37:10. And when he had related this to his father and brothers, his father rebuked him, and he said: “What does it mean to you, this dream that you have seen? Should I, and your mother, and your brothers reverence you upon the earth?”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:10: Shall I: Gen 27:29; Isa 60:14; Phi 2:10, Phi 2:11
Geneva 1599
37:10 And he told [it] to his father, and to his brethren: and his father (e) rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
(e) Not despising the vision, but seeking to appease his brethren.
John Gill
37:10 And he told it to his father, and to his brethren,.... After he had told it to his brethren, he told it to his father a second time in their hearing, that he might pass his judgment on it, and give his sense of it before them:
and his father rebuked him; not as being ignorant of the meaning of the dream, for by what follows he had a clear understanding of it, or as if he thought it was an idle dream, and would never have any accomplishment: but he thought fit, in his great wisdom and prudence, to put on such an air, partly to check young Joseph, lest he should grow proud, and haughty, and insolent upon it, and behave in a disagreeable manner to himself and to his brethren; and partly to conciliate the minds of his brethren to him, which he perceived were exasperated by his dreams:
and said unto him, what is this dream that thou hast dreamed? what dost thou take to be the meaning of it? canst thou imagine that it is of God? is it not a mere whim and imagination of thine own wandering brain in thy sleep? why dost thou tell such an idle dream as this, as if there were something divine in it, when it appears the most absurd and irrational?
shall I, thy mother, and thy brethren, indeed come to bow down ourselves to thee to the earth? whereby it plainly shows he understood the meaning of the dream, though he would not seem to countenance it. By the "sun" he understood himself, the principal and head of the family, the active instrument of the generation of it, the light, life, and support of it; and by the "moon" his wife, the passive instrument of generation, who had the lesser share of rule in the family, yet contributed much to its good and welfare; by whom is meant not Rachel, the real mother of Joseph, who was dead, unless this is observed to show the seeming absurdity of it, from whence the whole might appear ridiculous; but rather Leah, who was now Jacob's only true wife, and the stepmother of Joseph; or else Bilhah, Rachel's handmaid, who since her death was a mother to Joseph; and by the eleven "stars" he understood the eleven brethren of Joseph, who were as stars that receive their light from the sun; and in allusion to the twelve constellations in the Zodiac, to which Joseph and his eleven brethren answered. This had its fulfilment, in some measure, when Jacob sent presents to Joseph when governor of Egypt, though unknown to him, and when he and his family went thither, when, no doubt, Jacob showed a civil respect according to his dignity, and in regard to the office he bore: and so his wife, if he then had any, that went with him, and if not personally, yet in her posterity paid a deference to him, as it is certain all his brethren did. Grotius observes from the Oneirocritics or interpreters of dreams, particularly Achmes, that according to the doctrine of the Persians and Egyptians, that if anyone should dream that he rules over the stars, he shall rule over all people.
John Wesley
37:10 His father rebuked him - Probably to lessen the offence which his brethren would take at it; yet he took notice of it more than he seemed to do.
37:1137:11: Եւ նախանձեցան ընդ նմա եղբարքն իւր. բայց հայրն պահէ՛ր զբանսն։
11 Վրդովուեցին նրա եղբայրները, բայց հայրը մտքում պահեց նրա պատմածը:
11 Եղբայրները նախանձեցան անոր, բայց հայրը իր միտքը պահեց այս խօսքերը։
Եւ նախանձեցան ընդ նմա եղբարքն իւր. բայց հայրն պահէր զբանսն:

37:11: Եւ նախանձեցան ընդ նմա եղբարքն իւր. բայց հայրն պահէ՛ր զբանսն։
11 Վրդովուեցին նրա եղբայրները, բայց հայրը մտքում պահեց նրա պատմածը:
11 Եղբայրները նախանձեցան անոր, բայց հայրը իր միտքը պահեց այս խօսքերը։
zohrab-1805▾ eastern-1994▾ western am▾
37:1111: Братья его досадовали на него, а отец его заметил это слово.
37:11 ἐζήλωσαν ζηλοω zealous; jealous δὲ δε though; while αὐτὸν αυτος he; him οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ὁ ο the δὲ δε though; while πατὴρ πατηρ father αὐτοῦ αυτος he; him διετήρησεν διατηρεω thoroughly keep; maintain τὸ ο the ῥῆμα ρημα statement; phrase
37:11 וַ wa וְ and יְקַנְאוּ־ yᵊqanʔû- קנא be jealous בֹ֖ו vˌô בְּ in אֶחָ֑יו ʔeḥˈāʸw אָח brother וְ wᵊ וְ and אָבִ֖יו ʔāvˌiʸw אָב father שָׁמַ֥ר šāmˌar שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָֽר׃ ddāvˈār דָּבָר word
37:11. invidebant igitur ei fratres sui pater vero rem tacitus considerabatHis brethren therefore envied him: but his father considered the thing with himself.
11. And his brethren envied him; but his father kept the saying in mind.
37:11. And his brethren envied him; but his father observed the saying.
37:11. Therefore, his brothers were envious of him. Yet truly, his father considered the matter silently.
And his brethren envied him; but his father observed the saying:

11: Братья его досадовали на него, а отец его заметил это слово.
37:11
ἐζήλωσαν ζηλοω zealous; jealous
δὲ δε though; while
αὐτὸν αυτος he; him
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
ο the
δὲ δε though; while
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
διετήρησεν διατηρεω thoroughly keep; maintain
τὸ ο the
ῥῆμα ρημα statement; phrase
37:11
וַ wa וְ and
יְקַנְאוּ־ yᵊqanʔû- קנא be jealous
בֹ֖ו vˌô בְּ in
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וְ wᵊ וְ and
אָבִ֖יו ʔāvˌiʸw אָב father
שָׁמַ֥ר šāmˌar שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָֽר׃ ddāvˈār דָּבָר word
37:11. invidebant igitur ei fratres sui pater vero rem tacitus considerabat
His brethren therefore envied him: but his father considered the thing with himself.
11. And his brethren envied him; but his father kept the saying in mind.
37:11. And his brethren envied him; but his father observed the saying.
37:11. Therefore, his brothers were envious of him. Yet truly, his father considered the matter silently.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:11: envied: Gen 26:14-16; Psa 106:16; Ecc 4:4; Isa 11:13, Isa 26:11; Mat 27:18; Mar 15:10; Act 7:9, Act 13:45; Gal 5:21; Tit 3:3; Jam 3:14-16, Jam 4:5
observed: Gen 24:31; Dan 7:28; Luk 2:19, Luk 2:51
Geneva 1599
37:11 And his brethren envied him; but his father (f) observed the saying.
(f) He knew that God was the author of the dream, but he did not understand the meaning.
John Gill
37:11 And his brethren envied him,.... Notwithstanding all the precaution Jacob took to prevent it; they suspecting and fearing that these dreams portended the pre-eminence of Joseph over them, or however served to fill his mind with the hopes and expectation of it:
but his father observed the saying; what Joseph had said in relating his dream; he laid it up in his mind and kept it there, often thought of it, and waited to see its accomplishment.
37:1237:12: Եւ գնացին եղբարք նորա արածել զխաշինս հօրն իւրեանց ՚ի Սիւքէմ։
12 Նրա եղբայրները գնացին Սիւքեմ՝ իրենց հօր ոչխարներն արածեցնելու:
12 Անոր եղբայրները գացին, որ իրենց հօրը հօտերը Սիւքէմի մէջ արածեն։
Եւ գնացին եղբարքն նորա արածել զխաշինս հօրն իւրեանց ի Սիւքեմ:

37:12: Եւ գնացին եղբարք նորա արածել զխաշինս հօրն իւրեանց ՚ի Սիւքէմ։
12 Նրա եղբայրները գնացին Սիւքեմ՝ իրենց հօր ոչխարներն արածեցնելու:
12 Անոր եղբայրները գացին, որ իրենց հօրը հօտերը Սիւքէմի մէջ արածեն։
zohrab-1805▾ eastern-1994▾ western am▾
37:1212: Братья его пошли пасти скот отца своего в Сихем.
37:12 ἐπορεύθησαν πορευομαι travel; go δὲ δε though; while οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him βόσκειν βοσκω pasture; feed τὰ ο the πρόβατα προβατον sheep τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him εἰς εις into; for Συχεμ συχεμ Sychem; Sikhem
37:12 וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אֶחָ֑יו ʔeḥˈāʸw אָח brother לִ li לְ to רְעֹ֛ות rᵊʕˈôṯ רעה pasture אֶׄתׄ־ ʔˈeṯˈ- אֵת [object marker] צֹ֥אן ṣˌōn צֹאן cattle אֲבִיהֶ֖ם ʔᵃvîhˌem אָב father בִּ bi בְּ in שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
37:12. cumque fratres illius in pascendis gregibus patris morarentur in SychemAnd when his brethren abode in Sechem, feeding their father's flocks,
12. And his brethren went to feed their father’s flock in Shechem.
37:12. And his brethren went to feed their father’s flock in Shechem.
37:12. And while his brothers were lodging at Shechem, pasturing their father’s flocks,
And his brethren went to feed their father' s flock in Shechem:

12: Братья его пошли пасти скот отца своего в Сихем.
37:12
ἐπορεύθησαν πορευομαι travel; go
δὲ δε though; while
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
βόσκειν βοσκω pasture; feed
τὰ ο the
πρόβατα προβατον sheep
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
εἰς εις into; for
Συχεμ συχεμ Sychem; Sikhem
37:12
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אֶחָ֑יו ʔeḥˈāʸw אָח brother
לִ li לְ to
רְעֹ֛ות rᵊʕˈôṯ רעה pasture
אֶׄתׄ־ ʔˈeṯˈ- אֵת [object marker]
צֹ֥אן ṣˌōn צֹאן cattle
אֲבִיהֶ֖ם ʔᵃvîhˌem אָב father
בִּ bi בְּ in
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
37:12. cumque fratres illius in pascendis gregibus patris morarentur in Sychem
And when his brethren abode in Sechem, feeding their father's flocks,
37:12. And his brethren went to feed their father’s flock in Shechem.
37:12. And while his brothers were lodging at Shechem, pasturing their father’s flocks,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Несмотря на зловещее настроение братьев относительно Иосифа, «ни отец, ни юноша ничего не подозревали и не предполагали, чтобы они могли дойти до такого неистовства» (Иоанн Златоуст, Бес. 61, с. 655). Поэтому, когда братья отправились к стадам в окрестностях Сихема, то Иаков в заботе о благополучии детей посылает Иосифа узнать об их здоровье, и Иосиф немедленно исполняет приказание отца, оказавшееся роковым. Сихем после известного кровопролития (34) мог уже быть снова населен и следствия разгрома его могли быть устранены. Но Иаков, видимо, опасается за участь сыновей своих, все еще могших навлечь на себя мщение со стороны окрестных жителей. Сыновья Иакова со стадами, очевидно, переходили с места на место — от Хеврона, где жил Иаков, на север и восток.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And his brethren went to feed their father's flock in Shechem. 13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I. 14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. 15 And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou? 16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks. 17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan. 18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. 19 And they said one to another, Behold, this dreamer cometh. 20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. 21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. 22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, v. 13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus let brotherly love continue, and let us give proofs of it.
II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, v. 18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, 1 John iii. 15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, v. 20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Prov. xxix. 10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (v. 19): This dreamer cometh; and (v. 20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Ps. ii. 1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.
III. Reuben's project to deliver him, v. 21, 22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.
Albert Barnes: Notes on the Bible - 1834
37:12-17
Joseph is sent to Dothan. Shekem belonged to Jacob; part of it by purchase, and the rest by conquest. Joseph is sent to inquire of their welfare (שׁלום shā lom "peace," Gen 37:4). With obedient promptness the youth goes to Shekem, where he learns that they had removed to Dothan, a town about twelve miles due north of Shekem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:12: in Shechem: Gen 37:1, Gen 33:18, Gen 34:25-31
Carl Friedrich Keil and Franz Delitzsch
37:12
In a short time the hatred of Joseph's brethren grew into a crime. On one occasion, when they were feeding their flock at a distance from Hebron, in the neighbourhood of Shechem (Nablus, in the plain of Mukhnah), and Joseph who was sent thither by Jacob to inquire as to the welfare (shalom, valetudo) of the brethren and their flocks, followed them to Dothain or Dothan, a place 12 Roman miles to the north of Samaria (Sebaste), towards the plain of Jezreel, they formed the malicious resolution to put him, "this dreamer," to death, and throw him into one of the pits, i.e., cisterns, and then to tell (his father) that a wild beast had slain him, and so to bring his dreams to nought.
John Gill
37:12 And his brethren went to feed their father's flock in Shechem. Very probably some considerable time after the telling of the above dreams; it was usual to remove flocks from place to place for the sake of pasturage; and sometimes at a great distance, as Shechem was from Hebron, where Jacob now dwelt, said (i) to be about sixty miles; but this is not so much to be marvelled at as the place itself, whither they went, for though Jacob had bought a parcel of a field in this place, Gen 33:19; which might be a reason for their going thither to feed their father's flocks in his own field; yet it was the place where they had committed a most outrageous action in destroying all, the males there, and therefore might fear the inhabitants of the neighbouring cities would rise upon them and cut them off.
(i) Bunting's Travels, p. 79. Ainsworth in loc.
Robert Jamieson, A. R. Fausset and David Brown
37:12 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].
37:1337:13: Եւ ասէ Իսրայէլ ցՅովսէփ. Ո՞չ աւանիկ եղբարք քո արածեն զխաշինսն ՚ի Սիւքէմ. ե՛կ առաքեցից զքեզ առ նոսա։
13 Իսրայէլն ասաց Յովսէփին. «Չէ՞ որ հիմա քո եղբայրները ոչխարներ են արածեցնում Սիւքեմում: Արի՛ քեզ ուղարկեմ նրանց մօտ»:
13 Իսրայէլ ըսաւ Յովսէփին. «Քու եղբայրներդ Սիւքէմի մէջ չե՞ն արածեր ոչխարները. եկուր ես քեզ անոնց ղրկեմ». Անիկա ըսաւ. «Ահա ես հոս եմ»։
Եւ ասէ Իսրայէլ ցՅովսէփ. Ո՞չ աւանիկ եղբարք քո արածեն զխաշինսն ի Սիւքեմ. եկ առաքեցից զքեզ առ նոսա: Եւ ասէ ցնա. Ահաւասիկ ես:

37:13: Եւ ասէ Իսրայէլ ցՅովսէփ. Ո՞չ աւանիկ եղբարք քո արածեն զխաշինսն ՚ի Սիւքէմ. ե՛կ առաքեցից զքեզ առ նոսա։
13 Իսրայէլն ասաց Յովսէփին. «Չէ՞ որ հիմա քո եղբայրները ոչխարներ են արածեցնում Սիւքեմում: Արի՛ քեզ ուղարկեմ նրանց մօտ»:
13 Իսրայէլ ըսաւ Յովսէփին. «Քու եղբայրներդ Սիւքէմի մէջ չե՞ն արածեր ոչխարները. եկուր ես քեզ անոնց ղրկեմ». Անիկա ըսաւ. «Ահա ես հոս եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1313: И сказал Израиль Иосифу: братья твои не пасут ли в Сихеме? пойди, я пошлю тебя к ним. Он отвечал ему: вот я.
37:13 καὶ και and; even εἶπεν επω say; speak Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Ιωσηφ ιωσηφ Iōsēph; Iosif οὐχ ου not οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your ποιμαίνουσιν ποιμαινω shepherd ἐν εν in Συχεμ συχεμ Sychem; Sikhem δεῦρο δευρο come on; this point ἀποστείλω αποστελλω send off / away σε σε.1 you πρὸς προς to; toward αὐτούς αυτος he; him εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ἐγώ εγω I
37:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother רֹעִ֣ים rōʕˈîm רעה pasture בִּ bi בְּ in שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem לְכָ֖ה lᵊḵˌā הלך walk וְ wᵊ וְ and אֶשְׁלָחֲךָ֣ ʔešlāḥᵃḵˈā שׁלח send אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
37:13. dixit ad eum Israhel fratres tui pascunt oves in Sycimis veni mittam te ad eos quo respondenteIsrael said to him: Thy brethren feed the sheep in Sichem: come, I will send thee to them. And when he answered:
13. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
37:13. And Israel said unto Joseph, Do not thy brethren feed [the flock] in Shechem? come, and I will send thee unto them. And he said to him, Here [am I].
37:13. Israel said to him: “Your brothers are pasturing the sheep at Shechem. Come, I will send you to them.” And when he answered,
And Israel said unto Joseph, Do not thy brethren feed [the flock] in Shechem? come, and I will send thee unto them. And he said to him, Here:

13: И сказал Израиль Иосифу: братья твои не пасут ли в Сихеме? пойди, я пошлю тебя к ним. Он отвечал ему: вот я.
37:13
καὶ και and; even
εἶπεν επω say; speak
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Ιωσηφ ιωσηφ Iōsēph; Iosif
οὐχ ου not
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
ποιμαίνουσιν ποιμαινω shepherd
ἐν εν in
Συχεμ συχεμ Sychem; Sikhem
δεῦρο δευρο come on; this point
ἀποστείλω αποστελλω send off / away
σε σε.1 you
πρὸς προς to; toward
αὐτούς αυτος he; him
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
37:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother
רֹעִ֣ים rōʕˈîm רעה pasture
בִּ bi בְּ in
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
לְכָ֖ה lᵊḵˌā הלך walk
וְ wᵊ וְ and
אֶשְׁלָחֲךָ֣ ʔešlāḥᵃḵˈā שׁלח send
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
37:13. dixit ad eum Israhel fratres tui pascunt oves in Sycimis veni mittam te ad eos quo respondente
Israel said to him: Thy brethren feed the sheep in Sichem: come, I will send thee to them. And when he answered:
37:13. And Israel said unto Joseph, Do not thy brethren feed [the flock] in Shechem? come, and I will send thee unto them. And he said to him, Here [am I].
37:13. Israel said to him: “Your brothers are pasturing the sheep at Shechem. Come, I will send you to them.” And when he answered,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:13: come: Sa1 17:17-20; Mat 10:16; Luk 20:13
Here am I: Gen 22:1, Gen 27:1, Gen 27:18; Sa1 3:4-6, Sa1 3:8, Sa1 3:16; Eph 6:1-3
John Gill
37:13 And Israel said unto Joseph,.... After his brethren had been gone some time to Shechem:
do not thy brethren feed the flock in Shechem? this question is put, not as ignorant of it, or doubting about it, but to put Joseph in mind of it, and in order to what follows:
come, and I will send thee unto them; which is pretty much he should, considering the length of the way, sixty miles, the dangerous place in which they were feeding their flocks, and especially seeing his brethren envied and hated him; but Jacob might think that by this time things had wore off of their minds; and it is certain he had no suspicion of their hatred rising so high as to attempt his life; and it is plain he had none concerning them, when his coat was brought to him, but believed it was wild beasts that had devoured him:
and he said unto him, here am I; showing his readiness to obey his father, and go on this errand, though it was a long journey, and he to go it alone, and his brethren also bore no good will to him.
Robert Jamieson, A. R. Fausset and David Brown
37:13 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.
37:1437:14: Եւ ասէ ցնա. Ահաւասիկ ե՛ս։ Ասէ ցնա Իսրայէլ. Ե՛րթ տես եթէ ո՞ղջ իցեն եղբարքն քո՝ եւ խաշինք, եւ բե՛ր ինձ զրոյց։ Եւ առաքեաց զնա ՚ի ծործորոյն Քեբրոնի. եկն ՚ի Սիւքէմ.
14 Յովսէփն ասաց նրան. «Ես պատրաստ եմ»: Իսրայէլն ասաց նրան. «Գնա տե՛ս, թէ ողջ-առո՞ղջ են քո եղբայրներն ու ոչխարները, եւ ինձ լուր բեր»: Եւ Յակոբը նրան ուղարկեց այնտեղ Քեբրոնի հովտից:
14 Եւ հայրը ըսաւ անոր. «Գնա՛, նայէ՛ թէ քու եղբայրներդ ողջ առո՞ղջ են եւ հօտերը ո՞ղջ են ու ինծի լուր մը բեր»։ Այսպէս ղրկեց զանիկա Քեբրոնի հովիտէն։ Ան ալ Սիւքէմ գնաց։
Ասէ ցնա Իսրայէլ. Երթ տես եթէ ո՞ղջ իցեն եղբարքն քո եւ խաշինք, եւ բեր ինձ զրոյց: Եւ առաքեաց զնա ի ծործորոյն Քեբրոնի. եկն ի Սիւքեմ:

37:14: Եւ ասէ ցնա. Ահաւասիկ ե՛ս։ Ասէ ցնա Իսրայէլ. Ե՛րթ տես եթէ ո՞ղջ իցեն եղբարքն քո՝ եւ խաշինք, եւ բե՛ր ինձ զրոյց։ Եւ առաքեաց զնա ՚ի ծործորոյն Քեբրոնի. եկն ՚ի Սիւքէմ.
14 Յովսէփն ասաց նրան. «Ես պատրաստ եմ»: Իսրայէլն ասաց նրան. «Գնա տե՛ս, թէ ողջ-առո՞ղջ են քո եղբայրներն ու ոչխարները, եւ ինձ լուր բեր»: Եւ Յակոբը նրան ուղարկեց այնտեղ Քեբրոնի հովտից:
14 Եւ հայրը ըսաւ անոր. «Գնա՛, նայէ՛ թէ քու եղբայրներդ ողջ առո՞ղջ են եւ հօտերը ո՞ղջ են ու ինծի լուր մը բեր»։ Այսպէս ղրկեց զանիկա Քեբրոնի հովիտէն։ Ան ալ Սիւքէմ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
37:1414: И сказал ему: пойди, посмотри, здоровы ли братья твои и цел ли скот, и принеси мне ответ. И послал его из долины Хевронской; и он пришел в Сихем.
37:14 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Ισραηλ ισραηλ.1 Israel πορευθεὶς πορευομαι travel; go ἰδὲ οραω view; see εἰ ει if; whether ὑγιαίνουσιν υγιαινω healthy οἱ ο the ἀδελφοί αδελφος brother σου σου of you; your καὶ και and; even τὰ ο the πρόβατα προβατον sheep καὶ και and; even ἀνάγγειλόν αναγγελλω announce μοι μοι me καὶ και and; even ἀπέστειλεν αποστελλω send off / away αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the κοιλάδος κοιλας the Χεβρων χεβρων and; even ἦλθεν ερχομαι come; go εἰς εις into; for Συχεμ συχεμ Sychem; Sikhem
37:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to לֶךְ־ leḵ- הלך walk נָ֨א nˌā נָא yeah רְאֵ֜ה rᵊʔˈē ראה see אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹ֤ום šᵊlˈôm שָׁלֹום peace אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹ֣ום šᵊlˈôm שָׁלֹום peace הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וַ wa וְ and הֲשִׁבֵ֖נִי hᵃšivˌēnî שׁוב return דָּבָ֑ר dāvˈār דָּבָר word וַ wa וְ and יִּשְׁלָחֵ֨הוּ֙ yyišlāḥˈēhû שׁלח send מֵ mē מִן from עֵ֣מֶק ʕˈēmeq עֵמֶק valley חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come שְׁכֶֽמָה׃ šᵊḵˈemā שְׁכֶם Shechem
37:14. praesto sum ait vade et vide si cuncta prospera sint erga fratres tuos et pecora et renuntia mihi quid agatur missus de valle Hebron venit in SychemI am ready: he said to him: Go, and see if all things be well with thy brethren, and the cattle: and bring me word again what is doing. So being sent from the vale of Hebron, he came to Sichem:
14. And he said to him, Go now, see whether it be well with thy brethren, and well with the flock; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
37:14. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
37:14. “I am ready,” he said to him, “Go, and see if everything is prospering with your brothers and the cattle, and report to me what is happening.” So, having been sent from the valley of Hebron, he arrived at Shechem.
And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem:

14: И сказал ему: пойди, посмотри, здоровы ли братья твои и цел ли скот, и принеси мне ответ. И послал его из долины Хевронской; и он пришел в Сихем.
37:14
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Ισραηλ ισραηλ.1 Israel
πορευθεὶς πορευομαι travel; go
ἰδὲ οραω view; see
εἰ ει if; whether
ὑγιαίνουσιν υγιαινω healthy
οἱ ο the
ἀδελφοί αδελφος brother
σου σου of you; your
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
κοιλάδος κοιλας the
Χεβρων χεβρων and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
Συχεμ συχεμ Sychem; Sikhem
37:14
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
לֶךְ־ leḵ- הלך walk
נָ֨א nˌā נָא yeah
רְאֵ֜ה rᵊʔˈē ראה see
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹ֤ום šᵊlˈôm שָׁלֹום peace
אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹ֣ום šᵊlˈôm שָׁלֹום peace
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
הֲשִׁבֵ֖נִי hᵃšivˌēnî שׁוב return
דָּבָ֑ר dāvˈār דָּבָר word
וַ wa וְ and
יִּשְׁלָחֵ֨הוּ֙ yyišlāḥˈēhû שׁלח send
מֵ מִן from
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
חֶבְרֹ֔ון ḥevrˈôn חֶבְרֹון Hebron
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
שְׁכֶֽמָה׃ šᵊḵˈemā שְׁכֶם Shechem
37:14. praesto sum ait vade et vide si cuncta prospera sint erga fratres tuos et pecora et renuntia mihi quid agatur missus de valle Hebron venit in Sychem
I am ready: he said to him: Go, and see if all things be well with thy brethren, and the cattle: and bring me word again what is doing. So being sent from the vale of Hebron, he came to Sichem:
37:14. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
37:14. “I am ready,” he said to him, “Go, and see if everything is prospering with your brothers and the cattle, and report to me what is happening.” So, having been sent from the valley of Hebron, he arrived at Shechem.
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Adam Clarke: Commentary on the Bible - 1831
37:14: Go - see whether it be well with thy brethren - Literally, Go, I beseech thee, and see the peace of thy brethren, and the peace of the flock. Go and see whether they are all in prosperity. See Clarke on Gen 37:4 (note). As Jacob's sons were now gone to feed the flock on the parcel of ground they had bought from the Shechemites, (see Gen 33:19), and where they had committed such a horrible slaughter, their father might feel more solicitous about their welfare, lest the neighboring tribes should rise against them, and revenge the murder of the Shechemites.
As Jacob appears to have been at this time in the vale of Hebron, it is supposed that Shechem was about sixty English miles distant from it, and that Dothan was about eight miles farther. But I must again advertise my readers that all these calculations are very dubious; for we do not even know that the same place is intended, as there are many proofs that different places went by the same names.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:14: see whether it be well with: Heb. see the peace of thy brethren, etc. Gen 29:6, Gen 41:16; Sa1 17:17, Sa1 17:18; Sa2 18:32; Kg1 2:33; Psa 125:5; Jer 29:7; Luk 19:42
Hebron: Gen 23:2, Gen 35:27; Num 13:22; Jos 14:13, Jos 14:15
John Gill
37:14 And he said to him, go, I pray thee,.... Or "now" (k), directly, immediately, which is more agreeable to the authority of a father:
see whether it be well with thy brethren, and well with the flocks; it having been many days, and perhaps months, since he had heard anything of them; and the rather Jacob might be under a concern for them, because of the danger they were exposed to from the neighbouring tribes and nations of the Canaanites, on account of their having some time ago destroyed the Shechemites; so the Targum of Jonathan, paraphrasing on the preceding part, makes Jacob to say,"I am afraid, lest the Horites should come and smite them, because of their smiting Hamor and Shechem, and the inhabitants of that city; come, and I will send thee, &c."
and bring me word again; of their welfare, and of the state of their flocks:
so he sent him out of the vale of Hebron: the same with the plains of Mamre near the city of Hebron, which was built on a hill:
and he came to Shechem: after he had travelled sixty miles.
(k) "nunc", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius.
37:1537:15: եւ եգիտ զնա այր մի մոլորեալ ՚ի դաշտին։ Եհարց ցնա այրն՝ եւ ասէ. Զի՞նչ խնդրես։
15 Յովսէփը եկաւ Սիւքեմ եւ մի մարդ տեսաւ նրան դաշտում մոլորուած: Սա հարցրեց. «Ի՞նչ ես փնտռում»:
15 Ու մարդ մը գտաւ զանիկա, որ դաշտին մէջ ասդին անդին կը պտըտէր։ Այն մարդը հարցուց անոր ըսելով. «Ի՞նչ կը փնտռես»։
Եւ եգիտ զնա այր մի` մոլորեալ ի դաշտին. եհարց ցնա այրն եւ ասէ. Զի՞նչ խնդրես:

37:15: եւ եգիտ զնա այր մի մոլորեալ ՚ի դաշտին։ Եհարց ցնա այրն՝ եւ ասէ. Զի՞նչ խնդրես։
15 Յովսէփը եկաւ Սիւքեմ եւ մի մարդ տեսաւ նրան դաշտում մոլորուած: Սա հարցրեց. «Ի՞նչ ես փնտռում»:
15 Ու մարդ մը գտաւ զանիկա, որ դաշտին մէջ ասդին անդին կը պտըտէր։ Այն մարդը հարցուց անոր ըսելով. «Ի՞նչ կը փնտռես»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1515: И нашел его некто блуждающим в поле, и спросил его тот человек, говоря: чего ты ищешь?
37:15 καὶ και and; even εὗρεν ευρισκω find αὐτὸν αυτος he; him ἄνθρωπος ανθρωπος person; human πλανώμενον πλαναω mislead; wander ἐν εν in τῷ ο the πεδίῳ πεδιον question; request δὲ δε though; while αὐτὸν αυτος he; him ὁ ο the ἄνθρωπος ανθρωπος person; human λέγων λεγω tell; declare τί τις.1 who?; what? ζητεῖς ζητεω seek; desire
37:15 וַ wa וְ and יִּמְצָאֵ֣הוּ yyimṣāʔˈēhû מצא find אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold תֹעֶ֖ה ṯōʕˌeh תעה err בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יִּשְׁאָלֵ֧הוּ yyišʔālˈēhû שׁאל ask הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say מַה־ mah- מָה what תְּבַקֵּֽשׁ׃ tᵊvaqqˈēš בקשׁ seek
37:15. invenitque eum vir errantem in agro et interrogavit quid quaereretAnd a man found him there wandering in the field, and asked what he sought.
15. And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?
37:15. And a certain man found him, and, behold, [he was] wandering in the field: and the man asked him, saying, What seekest thou?
37:15. And a man found him wandering in a field, and he asked him what he was seeking.
And a certain man found him, and, behold, [he was] wandering in the field: and the man asked him, saying, What seekest thou:

15: И нашел его некто блуждающим в поле, и спросил его тот человек, говоря: чего ты ищешь?
37:15
καὶ και and; even
εὗρεν ευρισκω find
αὐτὸν αυτος he; him
ἄνθρωπος ανθρωπος person; human
πλανώμενον πλαναω mislead; wander
ἐν εν in
τῷ ο the
πεδίῳ πεδιον question; request
δὲ δε though; while
αὐτὸν αυτος he; him
ο the
ἄνθρωπος ανθρωπος person; human
λέγων λεγω tell; declare
τί τις.1 who?; what?
ζητεῖς ζητεω seek; desire
37:15
וַ wa וְ and
יִּמְצָאֵ֣הוּ yyimṣāʔˈēhû מצא find
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
תֹעֶ֖ה ṯōʕˌeh תעה err
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יִּשְׁאָלֵ֧הוּ yyišʔālˈēhû שׁאל ask
הָ הַ the
אִ֛ישׁ ʔˈîš אִישׁ man
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
מַה־ mah- מָה what
תְּבַקֵּֽשׁ׃ tᵊvaqqˈēš בקשׁ seek
37:15. invenitque eum vir errantem in agro et interrogavit quid quaereret
And a man found him there wandering in the field, and asked what he sought.
37:15. And a certain man found him, and, behold, [he was] wandering in the field: and the man asked him, saying, What seekest thou?
37:15. And a man found him wandering in a field, and he asked him what he was seeking.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Что Иосиф сбился с пути близ Сихема, это понятно, так как он жил там еще мальчиком. Традиция еврейская в человеке, встретившем здесь Иосифа, видела архангела Гавриила, который будто бы и потребовал, чтобы он не возвращался назад и точно исполнил приказание отца.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:15: he was: Gen 21:14
What: Jdg 4:22; Kg2 6:19; Joh 1:38, Joh 4:27, Joh 18:4, Joh 18:7, Joh 20:15
John Gill
37:15 And a certain man found him,.... Many of the Jewish writers (l) say, this was an angel, the angel Gabriel, in the likeness of a man; but according to Aben Ezra, it was a traveller he met on the road; but it is more probable, as Schimidt observes, that it was some man at work in the field that came upon him and took notice of him:
and, behold, he was wandering in the field; in some field near Shechem, perhaps the same his father Jacob had purchased, and where he expected to have found his brethren, and was looking out for them, going to and fro in search of them; which the labouring man in the field observed:
and the man asked him, saying, what seekest thou? seeing him walking about, and first looking one way, and then another, concluded he was in search of something, either of some man or of some creature, a sheep or an ox that was lost; and therefore put this question to him, with a view to give him what direction and assistance he could.
(l) Pirke Eliezer, c. 38. Targum Jon. & Jarchi in loc.
37:1637:16: Եւ նա ասէ. Զեղբա՛րսն իմ խնդրեմ. պատմեա՛ ինձ ո՛ւր արածիցեն։
16 Նա պատասխանեց. «Իմ եղբայրներին եմ փնտռում: Ասա՛ ինձ, որտե՞ղ են նրանք ոչխարներ արածեցնում»:
16 Անիկա ըսաւ. «Իմ եղբայրներս կը փնտռեմ. կ’աղաչեմ, ըսէ՛ ինծի, անոնք ո՞ւր կ’արածեն»։
Եւ նա ասէ. Զեղբարսն իմ խնդրեմ. պատմեա ինձ ո՞ւր արածիցեն:

37:16: Եւ նա ասէ. Զեղբա՛րսն իմ խնդրեմ. պատմեա՛ ինձ ո՛ւր արածիցեն։
16 Նա պատասխանեց. «Իմ եղբայրներին եմ փնտռում: Ասա՛ ինձ, որտե՞ղ են նրանք ոչխարներ արածեցնում»:
16 Անիկա ըսաւ. «Իմ եղբայրներս կը փնտռեմ. կ’աղաչեմ, ըսէ՛ ինծի, անոնք ո՞ւր կ’արածեն»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1616: Он сказал: я ищу братьев моих; скажи мне, где они пасут?
37:16 ὁ ο the δὲ δε though; while εἶπεν επω say; speak τοὺς ο the ἀδελφούς αδελφος brother μου μου of me; mine ζητῶ ζητεω seek; desire ἀνάγγειλόν αναγγελλω announce μοι μοι me ποῦ που.1 where? βόσκουσιν βοσκω pasture; feed
37:16 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֶת־ ʔeṯ- אֵת [object marker] אַחַ֖י ʔaḥˌay אָח brother אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to אֵיפֹ֖ה ʔêfˌō אֵיפֹה where הֵ֥ם hˌēm הֵם they רֹעִֽים׃ rōʕˈîm רעה pasture
37:16. at ille respondit fratres meos quaero indica mihi ubi pascant gregesBut he answered: I seek my brethren, tell me where they feed the flocks.
16. And he said, I seek my brethren: tell me, I pray thee, where they are feeding .
37:16. And he said, I seek my brethren: tell me, I pray thee, where they feed [their flocks].
37:16. So he responded: “I seek my brothers. Tell me where they pasture the flocks.”
And he said, I seek my brethren: tell me, I pray thee, where they feed:

16: Он сказал: я ищу братьев моих; скажи мне, где они пасут?
37:16
ο the
δὲ δε though; while
εἶπεν επω say; speak
τοὺς ο the
ἀδελφούς αδελφος brother
μου μου of me; mine
ζητῶ ζητεω seek; desire
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
ποῦ που.1 where?
βόσκουσιν βοσκω pasture; feed
37:16
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אֶת־ ʔeṯ- אֵת [object marker]
אַחַ֖י ʔaḥˌay אָח brother
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
מְבַקֵּ֑שׁ mᵊvaqqˈēš בקשׁ seek
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
אֵיפֹ֖ה ʔêfˌō אֵיפֹה where
הֵ֥ם hˌēm הֵם they
רֹעִֽים׃ rōʕˈîm רעה pasture
37:16. at ille respondit fratres meos quaero indica mihi ubi pascant greges
But he answered: I seek my brethren, tell me where they feed the flocks.
37:16. And he said, I seek my brethren: tell me, I pray thee, where they feed [their flocks].
37:16. So he responded: “I seek my brothers. Tell me where they pasture the flocks.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Дофан, или, по чтению LXX, Дофаим (упоминаемый позже в истории пророка Елисея, 4: Цар 6:13, и еще позже в истории Иудеи, Иуд. 4:6; 7:3; 8:3), по показаниям Иосифа Флавия и блаженного Иеронима, лежал к северу от Самарии и Сихема, при входе в долину Изреель; через эту долину и через город Дофан пролегала караванная дорога с северо-востока в Египет. Место удержало древнее название доселе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:16: seek: Luk 19:10
tell me: Sol 1:7
John Gill
37:16 And he said, I seek my brethren,.... Whom, no doubt, he described to the man, and told him who they were, and to whom they belonged; or otherwise the man would have been at a loss to know who he meant, and what further to say to him, and without which Joseph would never have made the following request to him:
tell me, I pray thee, where they feed their flocks; in what part of the country they are, what field they are in, how far to it, and which the way.
37:1737:17: Եւ ասէ ցնա այրն. Բարձին աստի. եւ լուայ զի ասէին, երթիցուք ՚ի Դովթայիմ։ Եւ գնա՛ց Յովսէփ զհետ եղբարց իւրոց. եւ եգիտ զնոսա ՚ի Դովթայիմ։
17 Մարդն ասաց նրան. «Նրանք այստեղից քոչեցին գնացին, բայց ես լսեցի, որ նրանք ասում էին. “Գնանք Դոթայիմ”»: Յովսէփը գնաց իր եղբայրների ետեւից եւ նրանց գտաւ Դոթայիմում:
17 Այն մարդը ըսաւ. «Ասկէ ելան, քանզի լսեցի որ ‘Դօթայիմ երթանք’, կ’ըսէին»։ Յովսէփ իր եղբայրներուն ետեւէն գնաց ու Դօթայիմի մէջ գտաւ զանոնք։
Եւ ասէ ցնա այրն. Բարձին աստի. եւ լուայ զի ասէին, Երթիցուք ի Դովթայիմ: Եւ գնաց Յովսէփ զհետ եղբարց իւրոց, եւ եգիտ զնոսա ի Դովթայիմ:

37:17: Եւ ասէ ցնա այրն. Բարձին աստի. եւ լուայ զի ասէին, երթիցուք ՚ի Դովթայիմ։ Եւ գնա՛ց Յովսէփ զհետ եղբարց իւրոց. եւ եգիտ զնոսա ՚ի Դովթայիմ։
17 Մարդն ասաց նրան. «Նրանք այստեղից քոչեցին գնացին, բայց ես լսեցի, որ նրանք ասում էին. “Գնանք Դոթայիմ”»: Յովսէփը գնաց իր եղբայրների ետեւից եւ նրանց գտաւ Դոթայիմում:
17 Այն մարդը ըսաւ. «Ասկէ ելան, քանզի լսեցի որ ‘Դօթայիմ երթանք’, կ’ըսէին»։ Յովսէփ իր եղբայրներուն ետեւէն գնաց ու Դօթայիմի մէջ գտաւ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
37:1717: И сказал тот человек: они ушли отсюда, ибо я слышал, как они говорили: пойдем в Дофан. И пошел Иосиф за братьями своими и нашел их в Дофане.
37:17 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the ἄνθρωπος ανθρωπος person; human ἀπήρκασιν απαιρω remove; take away ἐντεῦθεν εντευθεν from in here; from this / that side ἤκουσα ακουω hear γὰρ γαρ for αὐτῶν αυτος he; him λεγόντων λεγω tell; declare πορευθῶμεν πορευομαι travel; go εἰς εις into; for Δωθαϊμ δωθαιμ and; even ἐπορεύθη πορευομαι travel; go Ιωσηφ ιωσηφ Iōsēph; Iosif κατόπισθεν κατοπισθεν the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even εὗρεν ευρισκω find αὐτοὺς αυτος he; him ἐν εν in Δωθαϊμ δωθαιμ Dōthaim; Thothem
37:17 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man נָסְע֣וּ nāsᵊʕˈû נסע pull out מִ mi מִן from זֶּ֔ה zzˈeh זֶה this כִּ֤י kˈî כִּי that שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say נֵלְכָ֖ה nēlᵊḵˌā הלך walk דֹּתָ֑יְנָה dōṯˈāyᵊnā דֹּתָן Dothan וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אַחַ֣ר ʔaḥˈar אַחַר after אֶחָ֔יו ʔeḥˈāʸw אָח brother וַ wa וְ and יִּמְצָאֵ֖ם yyimṣāʔˌēm מצא find בְּ bᵊ בְּ in דֹתָֽן׃ ḏōṯˈān דֹּתָן Dothan
37:17. dixitque ei vir recesserunt de loco isto audivi autem eos dicentes eamus in Dothain perrexit ergo Ioseph post fratres suos et invenit eos in DothainAnd the man said to him: They are departed from this place: for I heard them say: Let us go to Dothain. And Joseph went forward after his brethren, and found them in Dothain.
17. And the man said, They are departed hence: for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
37:17. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
37:17. And the man said to him: “They have withdrawn from this place. But I heard them saying, ‘Let us go to Dothan.’ ” Therefore, Joseph continued on after his brothers, and he found them at Dothan.
And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan:

17: И сказал тот человек: они ушли отсюда, ибо я слышал, как они говорили: пойдем в Дофан. И пошел Иосиф за братьями своими и нашел их в Дофане.
37:17
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
ἄνθρωπος ανθρωπος person; human
ἀπήρκασιν απαιρω remove; take away
ἐντεῦθεν εντευθεν from in here; from this / that side
ἤκουσα ακουω hear
γὰρ γαρ for
αὐτῶν αυτος he; him
λεγόντων λεγω tell; declare
πορευθῶμεν πορευομαι travel; go
εἰς εις into; for
Δωθαϊμ δωθαιμ and; even
ἐπορεύθη πορευομαι travel; go
Ιωσηφ ιωσηφ Iōsēph; Iosif
κατόπισθεν κατοπισθεν the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
εὗρεν ευρισκω find
αὐτοὺς αυτος he; him
ἐν εν in
Δωθαϊμ δωθαιμ Dōthaim; Thothem
37:17
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
נָסְע֣וּ nāsᵊʕˈû נסע pull out
מִ mi מִן from
זֶּ֔ה zzˈeh זֶה this
כִּ֤י kˈî כִּי that
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
דֹּתָ֑יְנָה dōṯˈāyᵊnā דֹּתָן Dothan
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אַחַ֣ר ʔaḥˈar אַחַר after
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יִּמְצָאֵ֖ם yyimṣāʔˌēm מצא find
בְּ bᵊ בְּ in
דֹתָֽן׃ ḏōṯˈān דֹּתָן Dothan
37:17. dixitque ei vir recesserunt de loco isto audivi autem eos dicentes eamus in Dothain perrexit ergo Ioseph post fratres suos et invenit eos in Dothain
And the man said to him: They are departed from this place: for I heard them say: Let us go to Dothain. And Joseph went forward after his brethren, and found them in Dothain.
37:17. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
37:17. And the man said to him: “They have withdrawn from this place. But I heard them saying, ‘Let us go to Dothan.’ ” Therefore, Joseph continued on after his brothers, and he found them at Dothan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:17: Dothan: Kg2 6:13
John Gill
37:17 And the man said, they are departed hence,.... They had been there, in the field where he and Joseph were, and which was probably the field before mentioned; but for good reasons, perhaps for want of pasture, or in order to find better feeding for their cattle, they were gone from thence, from the fields about Shechem:
for I heard them say, let us go to Dothan; this was, as some say, four miles from Shechem, others eight (m); according to Brochardus (n), it was a plain country between fruitful hills, contiguous to fountains, was pasture ground, and very fit for feeding cattle; and its very name, as Hillerus (o) notes, signifies grassy, or a place of tender grass: here, afterwards, was a city built, not far from Samaria, 4Kings 6:13; about twelve miles to the north of it, as says Jerom (p); it was in the tribe of Manasseh, about forty four miles from Jerusalem to the north, and six miles from Tiberias to the west (q):
and Joseph went after his brethren, and found them in Dothan; which shows that he had a real desire to see them, and know their state and condition, that he might report it to his father; since he might have returned on not finding them at Shechem, that being the place he was sent to, and would have been sufficient to have shown obedience to his father's commands, though perhaps it might not have come up to his full sense and meaning.
(m) Bunting's Travels, p. 79. Ainsworth in loc. (n) Apud Drusium in loc. (o) Onomastic. Sacra, p. 526. (p) Loc. Heb. fol. 90. H. (q) Bunting, ut supra, (m)) p. 80.
Robert Jamieson, A. R. Fausset and David Brown
37:17 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.
37:1837:18: Տեսին զնա եղբարքն յառաջագոյն ՚ի հեռաստանէ, մինչ չեւ՛ մօտ եկեալ էր առ նոսա. խորհո՛ւրդ վատ ՚ի մէջ առին սպանանել զնա[350]։ [350] Ոմանք. Եւ տեսին զնա եղ՛՛։
18 Նրա եղբայրները հեռուից առաջինը իրենք նկատեցին նրան, երբ նա դեռ չէր մօտեցել իրենց: Նրանք իրար մէջ չար խորհուրդ արեցին, որ սպանեն նրան:
18 Երբ եղբայրները զանիկա հեռուէն տեսան, դեռ ինք անոնց չմօտեցած, զանիկա մեռցնելու դաւադրութիւն ըրին
Տեսին զնա [512]եղբարքն յառաջագոյն`` ի հեռաստանէ` մինչչեւ մօտ եկեալ էր առ նոսա, խորհուրդ վատ ի մէջ առին սպանանել զնա:

37:18: Տեսին զնա եղբարքն յառաջագոյն ՚ի հեռաստանէ, մինչ չեւ՛ մօտ եկեալ էր առ նոսա. խորհո՛ւրդ վատ ՚ի մէջ առին սպանանել զնա[350]։
[350] Ոմանք. Եւ տեսին զնա եղ՛՛։
18 Նրա եղբայրները հեռուից առաջինը իրենք նկատեցին նրան, երբ նա դեռ չէր մօտեցել իրենց: Նրանք իրար մէջ չար խորհուրդ արեցին, որ սպանեն նրան:
18 Երբ եղբայրները զանիկա հեռուէն տեսան, դեռ ինք անոնց չմօտեցած, զանիկա մեռցնելու դաւադրութիւն ըրին
zohrab-1805▾ eastern-1994▾ western am▾
37:1818: И увидели они его издали, и прежде нежели он приблизился к ним, стали умышлять против него, чтобы убить его.
37:18 προεῖδον προοραω foresee; see previously δὲ δε though; while αὐτὸν αυτος he; him μακρόθεν μακροθεν from far πρὸ προ before; ahead of τοῦ ο the ἐγγίσαι εγγιζω get close; near αὐτὸν αυτος he; him πρὸς προς to; toward αὐτοὺς αυτος he; him καὶ και and; even ἐπονηρεύοντο πονηρευομαι the ἀποκτεῖναι αποκτεινω kill αὐτόν αυτος he; him
37:18 וַ wa וְ and יִּרְא֥וּ yyirʔˌû ראה see אֹתֹ֖ו ʔōṯˌô אֵת [object marker] מֵ mē מִן from רָחֹ֑ק rāḥˈōq רָחֹוק remote וּ û וְ and בְ vᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning יִקְרַ֣ב yiqrˈav קרב approach אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to וַ wa וְ and יִּֽתְנַכְּל֥וּ yyˈiṯnakkᵊlˌû נכל act cunningly אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לַ la לְ to הֲמִיתֹֽו׃ hᵃmîṯˈô מות die
37:18. qui cum vidissent eum procul antequam accederet ad eos cogitaverunt illum occidereAnd when they saw him afar off, before he came nigh them, they thought to kill him:
18. And they saw him afar off, and before he came near unto them, they conspired against him to slay him.
37:18. And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
37:18. And, when they had seen him from afar, before he approached them, they decided to kill him.
And when they saw him afar off, even before he came near unto them, they conspired against him to slay him:

18: И увидели они его издали, и прежде нежели он приблизился к ним, стали умышлять против него, чтобы убить его.
37:18
προεῖδον προοραω foresee; see previously
δὲ δε though; while
αὐτὸν αυτος he; him
μακρόθεν μακροθεν from far
πρὸ προ before; ahead of
τοῦ ο the
ἐγγίσαι εγγιζω get close; near
αὐτὸν αυτος he; him
πρὸς προς to; toward
αὐτοὺς αυτος he; him
καὶ και and; even
ἐπονηρεύοντο πονηρευομαι the
ἀποκτεῖναι αποκτεινω kill
αὐτόν αυτος he; him
37:18
וַ wa וְ and
יִּרְא֥וּ yyirʔˌû ראה see
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
מֵ מִן from
רָחֹ֑ק rāḥˈōq רָחֹוק remote
וּ û וְ and
בְ vᵊ בְּ in
טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning
יִקְרַ֣ב yiqrˈav קרב approach
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
וַ wa וְ and
יִּֽתְנַכְּל֥וּ yyˈiṯnakkᵊlˌû נכל act cunningly
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לַ la לְ to
הֲמִיתֹֽו׃ hᵃmîṯˈô מות die
37:18. qui cum vidissent eum procul antequam accederet ad eos cogitaverunt illum occidere
And when they saw him afar off, before he came nigh them, they thought to kill him:
37:18. And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
37:18. And, when they had seen him from afar, before he approached them, they decided to kill him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Увидев еще издали (может быть по характерной одежде) Иосифа, братья — кроме Рувима и Иуды (как видно из последующего, 21–30), а также, конечно, малолетнего Вениамина, — злоумышляют убить, причем как из названия «обладатель» (евр. baal) снов, так и из того, что через убийство брата-сновидца они надеются предотвратить исполнение его снов, видно, что они твердо верили в возможность осуществления их и сильно встревожены были этим. Но именно этот умысел их Бог обратил в одно из звеньев пути, приведшего Иосифа к его возвышению (ср. 50:20). По преданию, предложение убить Иосифа исходило от Симеона и Левия (ср. кровопролитие сихемское) или от одного Симеона: в последнем случае объяснялось бы, почему впоследствии Иосиф именно Симеона (42:24) оставляет заложником в Египте. Убитого Иосифа братья предполагают бросить в одну из сухих цистерн (bor) пустыни, каких, особенно в летнее время, немало в Палестине и теперь (ср. Иер 41:9).
Albert Barnes: Notes on the Bible - 1834
37:18-24
His brothers cast him into a pit. "This master of dreams;" an eastern phrase for a dreamer. "Let us slay him." They had a foreboding that his dreams might prove true, and that he would become their arbitrary master. This thought at all events would abate somewhat of the barbarity of their designs. It is implied in the closing sentence of their proposal. Reuben dissuades them from the act of murder, and advises merely to cast him into the pit, to which they consent. He had a more tender heart, and perhaps a more tender conscience than the rest, and intended to send Joseph back safe to his father. He doubtless took care to choose a pit that was without water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:18: conspired: Sa1 19:1; Psa 31:13, Psa 37:12, Psa 37:32, Psa 94:21, Psa 105:25, Psa 109:4; Mat 21:38, Mat 27:1; Mar 12:7, Mar 14:1; Luk 20:14, Luk 20:15; Joh 11:53; Act 23:12
Geneva 1599
37:18 And when they saw him afar off, even before he came near
unto them, they (g) conspired against him to slay him.
(g) The Holy Spirit does not cover the faults of men, as vain writers do, who make virtues out of vices.
John Gill
37:18 And when they saw him afar off,.... They knew him as soon as they saw him, by his stature, his gesture or manner of walking, and especially by his coat of various colours he now had on, Gen 37:23,
even before he came near unto them; the distance he was from them when they first spied him is particularly remarked and repeated, not to show the quickness of their sight, but for the sake of what follows; to observe how soon their passions were raised, how intense and prepense their malice, and which put them upon devising ways and means to destroy him, for it follows:
they conspired against him, to slay him; they entered into a consultation, and devised the most crafty methods they could think of to take away his life, and yet conceal the murder.
John Wesley
37:18 And when they saw him afar off they conspired against him - It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice propense, and in cold blood.
Robert Jamieson, A. R. Fausset and David Brown
37:18 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.
37:1937:19: Եւ ասեն իւրաքանչիւր ցեղբայր իւր. Ահա երազատեսն գա՛յ.
19 Իւրաքանչիւրն իր եղբօրը դիմելով՝ ասում էր:
19 Ու իրարու ըսին. «Ահա այն երազ տեսնողը* կու գայ,
Եւ ասեն իւրաքանչիւր ցեղբայր իւր. Ահա երազատեսն գայ:

37:19: Եւ ասեն իւրաքանչիւր ցեղբայր իւր. Ահա երազատեսն գա՛յ.
19 Իւրաքանչիւրն իր եղբօրը դիմելով՝ ասում էր:
19 Ու իրարու ըսին. «Ահա այն երազ տեսնողը* կու գայ,
zohrab-1805▾ eastern-1994▾ western am▾
37:1919: И сказали друг другу: вот, идет сновидец;
37:19 εἶπαν επω say; speak δὲ δε though; while ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am ὁ ο the ἐνυπνιαστὴς ενυπνιαστης that ἔρχεται ερχομαι come; go
37:19 וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֑יו ʔāḥˈiʸw אָח brother הִנֵּ֗ה hinnˈē הִנֵּה behold בַּ֛עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the חֲלֹמֹ֥ות ḥᵃlōmˌôṯ חֲלֹום dream הַ ha הַ the לָּזֶ֖ה llāzˌeh לָזֶה this there בָּֽא׃ bˈā בוא come
37:19. et mutuo loquebantur ecce somniator venitAnd said one to another: Behold the dreamer cometh.
19. And they said one to another, Behold, this dreamer cometh.
37:19. And they said one to another, Behold, this dreamer cometh.
37:19. And they said one to another: “Behold, the dreamer approaches.
And they said one to another, Behold, this dreamer cometh:

19: И сказали друг другу: вот, идет сновидец;
37:19
εἶπαν επω say; speak
δὲ δε though; while
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
ο the
ἐνυπνιαστὴς ενυπνιαστης that
ἔρχεται ερχομαι come; go
37:19
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
אָחִ֑יו ʔāḥˈiʸw אָח brother
הִנֵּ֗ה hinnˈē הִנֵּה behold
בַּ֛עַל bˈaʕal בַּעַל lord, baal
הַ ha הַ the
חֲלֹמֹ֥ות ḥᵃlōmˌôṯ חֲלֹום dream
הַ ha הַ the
לָּזֶ֖ה llāzˌeh לָזֶה this there
בָּֽא׃ bˈā בוא come
37:19. et mutuo loquebantur ecce somniator venit
And said one to another: Behold the dreamer cometh.
19. And they said one to another, Behold, this dreamer cometh.
37:19. And they said one to another, Behold, this dreamer cometh.
37:19. And they said one to another: “Behold, the dreamer approaches.
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Adam Clarke: Commentary on the Bible - 1831
37:19: Behold, this dreamer cometh - בעל החלמות baal hachalomoth, this master of dreams, this master dreamer. A form of speech which conveys great contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:19: Behold: Simulated Irony: Where the words in question are used by man either in dissimulation or hypocrisy. For other instances of this figure, see note on Sa2 6:20; Psa 22:8; Isa 5:19; Mat 22:16; Mat 27:29; Mat 27:40, Mat 27:42, Mat 27:43; Mar 15:29.
dreamer: Heb. master of dreams, Gen 37:5, Gen 37:11, Gen 28:12, Gen 49:23 *marg.
John Gill
37:19 And they said one to another,.... According to the Targum of Jonathan, Simeon and Levi said what follows: nor is it unlikely, since they were hot, passionate, cruel, and bloody minded men, as appears by the affair of Shechem; and perhaps this may be the reason why Joseph afterwards, when governor of Egypt, took Simeon and bound him, Gen 42:24; which was but a just retaliation for his advice to cast him into a pit when slain:
behold, this dreamer cometh; or "master of dreams" (r); not of the interpretation of them, but of dreaming them; that had them at his command when he pleased, as they jeeringly flouted him; as if he was a framer and contriver of them, and only pretended to them when he had none, or else that he was frequently dreaming and telling his dreams; this they said in a sarcastic way, and, perhaps, as pleased, and rejoicing that such an opportunity offered to take their revenge on him: this shows that it was on the account of his dreams chiefly that they bore such a grudge against him, that this was uppermost on their minds, and was revived at first sight of him, and from whence their malice sprung.
(r) "magister somniorum", Tigurine version, Montanus; "dominus somniorum", Vatablus, Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
37:19 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.
37:2037:20: եկա՛յք սպանցուք զնա, եւ ընկեսցո՛ւք ՚ի մի ՚ի գբոց աստի, եւ ասասցուք եթէ գազան չա՛ր եկեր զնա. եւ տեսցուք զի՞նչ լինիցին երազքն նորա։
20 «Ահա երազատեսը գալիս է: Եկէք սպանենք նրան, նետենք այստեղի հորերից մէկի մէջ եւ ասենք, թէ՝ “Վայրի գազան է կերել նրան”: Այն ժամանակ տեսնենք, թէ ի՞նչ կը լինեն նրա երազները»:
20 Ուստի հիմա եկէք մեռցնենք զանիկա ու գուբի մէջ նետենք ու ըսենք թէ ‘Չար գազան մը կերաւ զանիկա’ եւ տեսնենք թէ անոր երազները ի՛նչ պիտի ըլլան»։
եկայք սպանցուք զնա, եւ ընկեսցուք ի մի ի գբոց աստի, եւ ասասցուք եթէ Գազան չար եկեր զնա, եւ տեսցուք զինչ լինիցին երազքն նորա:

37:20: եկա՛յք սպանցուք զնա, եւ ընկեսցո՛ւք ՚ի մի ՚ի գբոց աստի, եւ ասասցուք եթէ գազան չա՛ր եկեր զնա. եւ տեսցուք զի՞նչ լինիցին երազքն նորա։
20 «Ահա երազատեսը գալիս է: Եկէք սպանենք նրան, նետենք այստեղի հորերից մէկի մէջ եւ ասենք, թէ՝ “Վայրի գազան է կերել նրան”: Այն ժամանակ տեսնենք, թէ ի՞նչ կը լինեն նրա երազները»:
20 Ուստի հիմա եկէք մեռցնենք զանիկա ու գուբի մէջ նետենք ու ըսենք թէ ‘Չար գազան մը կերաւ զանիկա’ եւ տեսնենք թէ անոր երազները ի՛նչ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
37:2020: пойдем теперь, и убьем его, и бросим его в какой-нибудь ров, и скажем, что хищный зверь съел его; и увидим, что будет из его снов.
37:20 νῦν νυν now; present οὖν ουν then δεῦτε δευτε come on ἀποκτείνωμεν αποκτεινω kill αὐτὸν αυτος he; him καὶ και and; even ῥίψωμεν ριπτω fling; disperse αὐτὸν αυτος he; him εἰς εις into; for ἕνα εις.1 one; unit τῶν ο the λάκκων λακκος and; even ἐροῦμεν ερεω.1 state; mentioned θηρίον θηριον beast πονηρὸν πονηρος harmful; malignant κατέφαγεν κατεσθιω consume; eat up αὐτόν αυτος he; him καὶ και and; even ὀψόμεθα οραω view; see τί τις.1 who?; what? ἔσται ειμι be τὰ ο the ἐνύπνια ενυπνιον dream αὐτοῦ αυτος he; him
37:20 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now לְכ֣וּ lᵊḵˈû הלך walk וְ wᵊ וְ and נַֽהַרְגֵ֗הוּ nˈaharᵊḡˈēhû הרג kill וְ wᵊ וְ and נַשְׁלִכֵ֨הוּ֙ našliḵˈēhû שׁלך throw בְּ bᵊ בְּ in אַחַ֣ד ʔaḥˈaḏ אֶחָד one הַ ha הַ the בֹּרֹ֔ות bbōrˈôṯ בֹּור cistern וְ wᵊ וְ and אָמַ֕רְנוּ ʔāmˈarnû אמר say חַיָּ֥ה ḥayyˌā חַיָּה wild animal רָעָ֖ה rāʕˌā רַע evil אֲכָלָ֑תְהוּ ʔᵃḵālˈāṯᵊhû אכל eat וְ wᵊ וְ and נִרְאֶ֕ה nirʔˈeh ראה see מַה־ mah- מָה what יִּהְי֖וּ yyihyˌû היה be חֲלֹמֹתָֽיו׃ ḥᵃlōmōṯˈāʸw חֲלֹום dream
37:20. venite occidamus eum et mittamus in cisternam veterem dicemusque fera pessima devoravit eum et tunc apparebit quid illi prosint somnia suaCome, let us kill him, and cast him into some old pit: and we will say: Some evil beast hath devoured him: and then it shall appear what his dreams avail him:
20. Come now therefore, and let us slay him, and cast him into one of the pits, and we will say, An evil beast hath devoured him: and we shall see what will become of his dreams.
37:20. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
37:20. Come, let us kill him and cast him into the old cistern. And let us say: ‘an evil wild beast has devoured him.’ And then it will become apparent what his dreams will do for him.”
Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams:

20: пойдем теперь, и убьем его, и бросим его в какой-нибудь ров, и скажем, что хищный зверь съел его; и увидим, что будет из его снов.
37:20
νῦν νυν now; present
οὖν ουν then
δεῦτε δευτε come on
ἀποκτείνωμεν αποκτεινω kill
αὐτὸν αυτος he; him
καὶ και and; even
ῥίψωμεν ριπτω fling; disperse
αὐτὸν αυτος he; him
εἰς εις into; for
ἕνα εις.1 one; unit
τῶν ο the
λάκκων λακκος and; even
ἐροῦμεν ερεω.1 state; mentioned
θηρίον θηριον beast
πονηρὸν πονηρος harmful; malignant
κατέφαγεν κατεσθιω consume; eat up
αὐτόν αυτος he; him
καὶ και and; even
ὀψόμεθα οραω view; see
τί τις.1 who?; what?
ἔσται ειμι be
τὰ ο the
ἐνύπνια ενυπνιον dream
αὐτοῦ αυτος he; him
37:20
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
לְכ֣וּ lᵊḵˈû הלך walk
וְ wᵊ וְ and
נַֽהַרְגֵ֗הוּ nˈaharᵊḡˈēhû הרג kill
וְ wᵊ וְ and
נַשְׁלִכֵ֨הוּ֙ našliḵˈēhû שׁלך throw
בְּ bᵊ בְּ in
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הַ ha הַ the
בֹּרֹ֔ות bbōrˈôṯ בֹּור cistern
וְ wᵊ וְ and
אָמַ֕רְנוּ ʔāmˈarnû אמר say
חַיָּ֥ה ḥayyˌā חַיָּה wild animal
רָעָ֖ה rāʕˌā רַע evil
אֲכָלָ֑תְהוּ ʔᵃḵālˈāṯᵊhû אכל eat
וְ wᵊ וְ and
נִרְאֶ֕ה nirʔˈeh ראה see
מַה־ mah- מָה what
יִּהְי֖וּ yyihyˌû היה be
חֲלֹמֹתָֽיו׃ ḥᵃlōmōṯˈāʸw חֲלֹום dream
37:20. venite occidamus eum et mittamus in cisternam veterem dicemusque fera pessima devoravit eum et tunc apparebit quid illi prosint somnia sua
Come, let us kill him, and cast him into some old pit: and we will say: Some evil beast hath devoured him: and then it shall appear what his dreams avail him:
37:20. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
37:20. Come, let us kill him and cast him into the old cistern. And let us say: ‘an evil wild beast has devoured him.’ And then it will become apparent what his dreams will do for him.”
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Adam Clarke: Commentary on the Bible - 1831
37:20: Come now and let us slay him - What unprincipled savages these must have been to talk thus coolly about imbruing their hands in an innocent brother's blood! How necessary is a Divine revelation, to show man what God hates and what he loves! Ferocious cruelty is the principal characteristic of the nations and tribes who receive not the law at his mouth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:20: and let: Psa 64:5; Pro 1:11, Pro 1:12, Pro 1:16, Pro 6:17, Pro 27:4; Tit 3:3; Joh 3:12
Some: Kg1 13:24; Kg2 2:24; Pro 10:18, Pro 28:13
and we: Sa1 24:20, Sa1 26:2; Mat 2:2-16, Mat 27:40-42; Mar 15:29-32; Joh 12:10, Joh 12:11; Act 4:16-18
John Gill
37:20 Come now therefore, and let us slay him,.... Agree to do it, and actually do it:
and cast him into some pit; or, "one of the pits" (s), which were near, and were dug for the collection of rainwater, as was usual in those countries where water was scarce:
and we will say, some evil beast hath devoured him; which would seem plausible, since wild beasts were frequent in those parts, as lions and bears, see 3Kings 13:24,
and we shall see what will become of his dreams; who will be the lord then, and reign, and have the dominion, he or we.
(s) "in unam cisternarum", Pagninus, Montanus, Drusius; "in unam ex cisternis istis", Junius & Tremellius, Piscator; "in unam fovearum", Schmidt.
37:2137:21: Իբրեւ լուաւ Ռոբէն, կորզեաց զնա ՚ի ձեռաց նոցա.
21 Երբ Ռուբէնը լսեց դա, նրանց ձեռքից փրկեց նրան. նա ասաց. «Չսպանենք նրան»:
21 Ռուբէն լսածին պէս՝ անոնց ձեռքէն ազատեց զանիկա, ըսելով. «Չմեռցնենք զանիկա»
Իբրեւ լուաւ Ռուբէն, կորզեաց զնա ի ձեռաց նոցա եւ ասէ. Մի՛ հարցուք զդա յոգի:

37:21: Իբրեւ լուաւ Ռոբէն, կորզեաց զնա ՚ի ձեռաց նոցա.
21 Երբ Ռուբէնը լսեց դա, նրանց ձեռքից փրկեց նրան. նա ասաց. «Չսպանենք նրան»:
21 Ռուբէն լսածին պէս՝ անոնց ձեռքէն ազատեց զանիկա, ըսելով. «Չմեռցնենք զանիկա»
zohrab-1805▾ eastern-1994▾ western am▾
37:2121: И услышал [сие] Рувим и избавил его от рук их, сказав: не убьем его.
37:21 ἀκούσας ακουω hear δὲ δε though; while Ρουβην ρουβην Reuben ἐξείλατο εξαιρεω extract; take out αὐτὸν αυτος he; him ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even εἶπεν επω say; speak οὐ ου not πατάξομεν πατασσω pat; impact αὐτὸν αυτος he; him εἰς εις into; for ψυχήν ψυχη soul
37:21 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben וַ wa וְ and יַּצִּלֵ֖הוּ yyaṣṣilˌēhû נצל deliver מִ mi מִן from יָּדָ֑ם yyāḏˈām יָד hand וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹ֥א lˌō לֹא not נַכֶּ֖נּוּ nakkˌennû נכה strike נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
37:21. audiens hoc Ruben nitebatur liberare eum de manibus eorum et dicebatAnd Ruben hearing this, endeavoured to deliver him out of their hands, and said:
21. And Reuben heard it, and delivered him out of their hand; and said, Let us not take his life.
37:21. And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him.
37:21. But Reuben, on hearing this, strove to free him from their hands, and he said:
And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him:

21: И услышал [сие] Рувим и избавил его от рук их, сказав: не убьем его.
37:21
ἀκούσας ακουω hear
δὲ δε though; while
Ρουβην ρουβην Reuben
ἐξείλατο εξαιρεω extract; take out
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
πατάξομεν πατασσω pat; impact
αὐτὸν αυτος he; him
εἰς εις into; for
ψυχήν ψυχη soul
37:21
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
רְאוּבֵ֔ן rᵊʔûvˈēn רְאוּבֵן Reuben
וַ wa וְ and
יַּצִּלֵ֖הוּ yyaṣṣilˌēhû נצל deliver
מִ mi מִן from
יָּדָ֑ם yyāḏˈām יָד hand
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹ֥א lˌō לֹא not
נַכֶּ֖נּוּ nakkˌennû נכה strike
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
37:21. audiens hoc Ruben nitebatur liberare eum de manibus eorum et dicebat
And Ruben hearing this, endeavoured to deliver him out of their hands, and said:
37:21. And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him.
37:21. But Reuben, on hearing this, strove to free him from their hands, and he said:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Зверски жестокое намерение братьев встречает великодушный отпор со стороны более человечной натуры Рувима, который хотя и способен был на преступные увлечения (35:22), но, как старший, считал себя особенно ответственным перед отцом за младших братьев, в особенности за любимца отца — Иосифа (ср. 29–30). Стараясь отклонить братьев от пролития крови его, он повторяет мысль их — бросить Иосифа (только живым в одну из цистерн в «пустыне» — пустынной части долины Изреель), конечно, не с целью погубить Иосифа без пролития крови (мнение Кнобеля), а с намерением спасти его и возвратить отцу (22).
Adam Clarke: Commentary on the Bible - 1831
37:21: Reuben heard it - Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take Gen 35:22 according to the letter, yet his bosom was not the habitation of cruelly. He determined, if possible, to save his brother from death, and deliver him safely to his father, with whose fondness for him he was sufficiently acquainted. Josephus, in his usual way, puts a long flourishing speech in the mouth of Reuben on the occasion, spoken in order to dissuade his brethren from their barbarous purpose; but as it is totally unfounded, it is worthy of no regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:21: Reuben heard: Gen 35:22, Gen 42:22
not kill him: Heb. nephesh, Jos 10:28; Gen 9:5; Mat 10:28
Carl Friedrich Keil and Franz Delitzsch
37:21
Reuben, who was the eldest son, and therefore specially responsible for his younger brother, opposed this murderous proposal. He dissuaded his brethren from killing Joseph (נפשׁ פ הכּה ), and advised them to throw him "into this pit in the desert," i.e., into a dry pit that was near. As Joseph would inevitably perish even in that pit, their malice was satisfied; but Reuben intended to take Joseph out again, and restore him to his father. As soon, therefore, as Joseph arrived, they took off his coat with sleeves and threw him into the pit, which happened to be dry.
John Gill
37:21 And Reuben heard it,.... Overheard what they said, not being in the consultation; perhaps knowing his temper and disposition to be more mild and gentle, and being the elder brother, might fear he would overrule matters against them, and therefore Simeon and Levi did not choose to have him in the debate; or he might be at some distance and entirely absent when the consultation was held, and their intention was reported to him by some of them:
and he delivered him out of their hands; from slaying him; that is, he endeavoured to do it by proposing another scheme:
and said, let us not kill him; or let us not smite the soul (t); the dear soul, or take away life.
(t) "ne percutiamus vel occidamus animam", Sam. Ar. Syr.
John Wesley
37:21 And Reuben heard it - God can raise up friends for his people, even among their enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was the first - born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph, yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands, probably hoping thereby to recover his father's favour which he had lately lost; but God over - ruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come let us kill him. This he submitted to, in pursuance of his design to save us.
37:2237:22: եւ ասէ. Մի՛ հարցուք զդա յոգի։ Եւ ասէ ցնոսա Ռոբէն. Մի՛ հեղցուք արիւն. այլ արկէ՛ք զդա ՚ի գուբ մի յանապատի աստ. եւ ձեռն մի՛ արկանէք ՚ի նա։ Զի թափիցէ զնա ՚ի ձեռաց նոցա, եւ հասուցանիցէ զնա առ հայր իւր[351]։ [351] Այլք. Այլ արկէ՛ք զնա ՚ի գուբ։ Ոսկան յաւելու. Արկանէք ՚ի նա։ զայս ասէր զի թափիցէ զնա։
22 Ռուբէնն աւելացրեց. «Չթափենք նրա արիւնը, այլ նետեցէ՛ք նրան այս անապատի հորերից մէկի մէջ: Ձեռք մի՛ տուէք նրան»: Դա ասում էր, որպէսզի նրան փրկի նրանց ձեռքից եւ հասցնի իր հօրը:
22 Եւ Ռուբէն ըսաւ անոնց. «Արիւն մի՛ թափէք, բայց զանիկա այս գուբը նետեցէք, որ անապատին մէջ է եւ անոր ձեռք մի՛ զարնէք»։ Այս կ’ըսէր՝ որպէս զի կարենայ ազատել զանիկա անոնց ձեռքէն, իր հօրը դարձնելու համար։
Եւ ասէ ցնոսա Ռուբէն. Մի՛ հեղցուք արիւն, այլ արկէք զդա ի գուբ մի յանապատի աստ, եւ ձեռն մի՛ արկանէք ի նա. զի թափեսցէ զնա ի ձեռաց նոցա, եւ հասուցանիցէ զնա առ հայր իւր:

37:22: եւ ասէ. Մի՛ հարցուք զդա յոգի։ Եւ ասէ ցնոսա Ռոբէն. Մի՛ հեղցուք արիւն. այլ արկէ՛ք զդա ՚ի գուբ մի յանապատի աստ. եւ ձեռն մի՛ արկանէք ՚ի նա։ Զի թափիցէ զնա ՚ի ձեռաց նոցա, եւ հասուցանիցէ զնա առ հայր իւր[351]։
[351] Այլք. Այլ արկէ՛ք զնա ՚ի գուբ։ Ոսկան յաւելու. Արկանէք ՚ի նա։ զայս ասէր զի թափիցէ զնա։
22 Ռուբէնն աւելացրեց. «Չթափենք նրա արիւնը, այլ նետեցէ՛ք նրան այս անապատի հորերից մէկի մէջ: Ձեռք մի՛ տուէք նրան»: Դա ասում էր, որպէսզի նրան փրկի նրանց ձեռքից եւ հասցնի իր հօրը:
22 Եւ Ռուբէն ըսաւ անոնց. «Արիւն մի՛ թափէք, բայց զանիկա այս գուբը նետեցէք, որ անապատին մէջ է եւ անոր ձեռք մի՛ զարնէք»։ Այս կ’ըսէր՝ որպէս զի կարենայ ազատել զանիկա անոնց ձեռքէն, իր հօրը դարձնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
37:2222: И сказал им Рувим: не проливайте крови; бросьте его в ров, который в пустыне, а руки не налагайте на него. [Сие говорил он], чтобы избавить его от рук их и возвратить его к отцу его.
37:22 εἶπεν επω say; speak δὲ δε though; while αὐτοῖς αυτος he; him Ρουβην ρουβην Reuben μὴ μη not ἐκχέητε εκχεω pour out; drained αἷμα αιμα blood; bloodstreams ἐμβάλετε εμβαλλω inject; cast in αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the λάκκον λακκος this; he τὸν ο the ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness χεῖρα χειρ hand δὲ δε though; while μὴ μη not ἐπενέγκητε επιφερω impose; inflict αὐτῷ αυτος he; him ὅπως οπως that way; how ἐξέληται εξαιρεω extract; take out αὐτὸν αυτος he; him ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἀποδῷ αποδιδωμι render; surrender αὐτὸν αυτος he; him τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him
37:22 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֣ם׀ ʔᵃlēhˈem אֶל to רְאוּבֵן֮ rᵊʔûvēn רְאוּבֵן Reuben אַל־ ʔal- אַל not תִּשְׁפְּכוּ־ tišpᵊḵû- שׁפך pour דָם֒ ḏˌām דָּם blood הַשְׁלִ֣יכוּ hašlˈîḵû שׁלך throw אֹתֹ֗ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the בֹּ֤ור bbˈôr בֹּור cistern הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and יָ֖ד yˌāḏ יָד hand אַל־ ʔal- אַל not תִּשְׁלְחוּ־ tišlᵊḥû- שׁלח send בֹ֑ו vˈô בְּ in לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of הַצִּ֤יל haṣṣˈîl נצל deliver אֹתֹו֙ ʔōṯˌô אֵת [object marker] מִ mi מִן from יָּדָ֔ם yyāḏˈām יָד hand לַ la לְ to הֲשִׁיבֹ֖ו hᵃšîvˌô שׁוב return אֶל־ ʔel- אֶל to אָבִֽיו׃ ʔāvˈiʸw אָב father
37:22. non interficiamus animam eius nec effundatis sanguinem sed proicite eum in cisternam hanc quae est in solitudine manusque vestras servate innoxias hoc autem dicebat volens eripere eum de manibus eorum et reddere patri suoDo not take away his life, nor shed his blood: but cast him into this pit, that is in the wilderness, and keep your hands harmless: now he said this, being desirous to deliver him out of their hands and to restore him to his father.
22. And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him: that he might deliver him out of their hand, to restore him to his father.
37:22. And Reuben said unto them, Shed no blood, [but] cast him into this pit that [is] in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
37:22. “Do not take away his life, nor shed blood. But throw him into this cistern, which is in the wilderness, and so keep your hands harmless.” But he said this, wanting to rescue him from their hands, so as to return him to his father.
And Reuben said unto them, Shed no blood, [but] cast him into this pit that [is] in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again:

22: И сказал им Рувим: не проливайте крови; бросьте его в ров, который в пустыне, а руки не налагайте на него. [Сие говорил он], чтобы избавить его от рук их и возвратить его к отцу его.
37:22
εἶπεν επω say; speak
δὲ δε though; while
αὐτοῖς αυτος he; him
Ρουβην ρουβην Reuben
μὴ μη not
ἐκχέητε εκχεω pour out; drained
αἷμα αιμα blood; bloodstreams
ἐμβάλετε εμβαλλω inject; cast in
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
λάκκον λακκος this; he
τὸν ο the
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
χεῖρα χειρ hand
δὲ δε though; while
μὴ μη not
ἐπενέγκητε επιφερω impose; inflict
αὐτῷ αυτος he; him
ὅπως οπως that way; how
ἐξέληται εξαιρεω extract; take out
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ἀποδῷ αποδιδωμι render; surrender
αὐτὸν αυτος he; him
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
37:22
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵהֶ֣ם׀ ʔᵃlēhˈem אֶל to
רְאוּבֵן֮ rᵊʔûvēn רְאוּבֵן Reuben
אַל־ ʔal- אַל not
תִּשְׁפְּכוּ־ tišpᵊḵû- שׁפך pour
דָם֒ ḏˌām דָּם blood
הַשְׁלִ֣יכוּ hašlˈîḵû שׁלך throw
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
בֹּ֤ור bbˈôr בֹּור cistern
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
יָ֖ד yˌāḏ יָד hand
אַל־ ʔal- אַל not
תִּשְׁלְחוּ־ tišlᵊḥû- שׁלח send
בֹ֑ו vˈô בְּ in
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
הַצִּ֤יל haṣṣˈîl נצל deliver
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
מִ mi מִן from
יָּדָ֔ם yyāḏˈām יָד hand
לַ la לְ to
הֲשִׁיבֹ֖ו hᵃšîvˌô שׁוב return
אֶל־ ʔel- אֶל to
אָבִֽיו׃ ʔāvˈiʸw אָב father
37:22. non interficiamus animam eius nec effundatis sanguinem sed proicite eum in cisternam hanc quae est in solitudine manusque vestras servate innoxias hoc autem dicebat volens eripere eum de manibus eorum et reddere patri suo
Do not take away his life, nor shed his blood: but cast him into this pit, that is in the wilderness, and keep your hands harmless: now he said this, being desirous to deliver him out of their hands and to restore him to his father.
37:22. And Reuben said unto them, Shed no blood, [but] cast him into this pit that [is] in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
37:22. “Do not take away his life, nor shed blood. But throw him into this cistern, which is in the wilderness, and so keep your hands harmless.” But he said this, wanting to rescue him from their hands, so as to return him to his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:22: Reuben said: Gen 42:22
Shed: Mat 27:24
lay: Gen 22:12; Exo 24:11; Deu 13:9; Act 12:1
John Gill
37:22 And Reuben said unto them, shed no blood,.... Innocent blood, as the Targum of Jonathan; the blood of a man, a brother's blood, one that had not done anything wherefore it should be shed, and which would involve in guilt, and bring vengeance on them: he seems to put them in mind of the original law in Gen 9:6,
but cast him into this pit that is in the wilderness, and lay no hand upon him: which might seem to answer the same purpose, namely, by depriving him of his life in another way, by starving him; but this was not Reuben's intention, as appears by the next clause, and by his going to the pit afterwards, as it should seem, with a view to take him out of it privately; this advice he gave:
that he might rid him out of their hands, to deliver him to his father again; safe and sound, in order, as it is thought by many interpreters, to reconcile his father to him, whose bed he had abused.
37:2337:23: Եւ եղեւ իբրեւ եկն Յովսէփ առ եղբարսն իւր, մերկացին զպատմուճանն նորա ծաղկեայ ՚ի նմանէ.
23 Երբ Յովսէփն եկաւ իր եղբայրների մօտ, նրանք նրա վրայից հանեցին ծաղկազարդ պատմուճանը
23 Յովսէփ իր եղբայրներուն քով եկածին պէս՝ մերկացուցին Յովսէփը իր պատմուճանէն, այսինքն իր վրայի բազմագոյն պատմուճանէն
Եւ եղեւ իբրեւ եկն Յովսէփ առ եղբարսն իւր, մերկացին զպատմուճանն նորա ծաղկեայ ի նմանէ:

37:23: Եւ եղեւ իբրեւ եկն Յովսէփ առ եղբարսն իւր, մերկացին զպատմուճանն նորա ծաղկեայ ՚ի նմանէ.
23 Երբ Յովսէփն եկաւ իր եղբայրների մօտ, նրանք նրա վրայից հանեցին ծաղկազարդ պատմուճանը
23 Յովսէփ իր եղբայրներուն քով եկածին պէս՝ մերկացուցին Յովսէփը իր պատմուճանէն, այսինքն իր վրայի բազմագոյն պատմուճանէն
zohrab-1805▾ eastern-1994▾ western am▾
37:2323: Когда Иосиф пришел к братьям своим, они сняли с Иосифа одежду его, одежду разноцветную, которая была на нем,
37:23 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἦλθεν ερχομαι come; go Ιωσηφ ιωσηφ Iōsēph; Iosif πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him ἐξέδυσαν εκδυω disrobe; take off τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif τὸν ο the χιτῶνα χιτων shirt τὸν ο the ποικίλον ποικιλος various; varied τὸν ο the περὶ περι about; around αὐτὸν αυτος he; him
37:23 וַֽ wˈa וְ and יְהִ֕י yᵊhˈî היה be כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥א bˌā בוא come יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to אֶחָ֑יו ʔeḥˈāʸw אָח brother וַ wa וְ and יַּפְשִׁ֤יטוּ yyafšˈîṭû פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] כֻּתָּנְתֹּ֔ו kuttontˈô כֻּתֹּנֶת tunic אֶת־ ʔeṯ- אֵת [object marker] כְּתֹ֥נֶת kᵊṯˌōneṯ כֻּתֹּנֶת tunic הַ ha הַ the פַּסִּ֖ים ppassˌîm פַּס sole? אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָלָֽיו׃ ʕālˈāʸw עַל upon
37:23. confestim igitur ut pervenit ad fratres nudaverunt eum tunica talari et polymitaAnd as soon as he came to his brethren, they forthwith stript him of his outside coat, that was of divers colours:
23. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph of his coat, the coat of many colours that was on him;
37:23. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, [his] coat of [many] colours that [was] on him;
37:23. And so, as soon as he came to his brothers, they very quickly stripped him of his tunic, which was ankle-length and woven of many colors,
And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, [his] coat of [many] colours that [was] on him:

23: Когда Иосиф пришел к братьям своим, они сняли с Иосифа одежду его, одежду разноцветную, которая была на нем,
37:23
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἦλθεν ερχομαι come; go
Ιωσηφ ιωσηφ Iōsēph; Iosif
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
ἐξέδυσαν εκδυω disrobe; take off
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
τὸν ο the
χιτῶνα χιτων shirt
τὸν ο the
ποικίλον ποικιλος various; varied
τὸν ο the
περὶ περι about; around
αὐτὸν αυτος he; him
37:23
וַֽ wˈa וְ and
יְהִ֕י yᵊhˈî היה be
כַּֽ kˈa כְּ as
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥א bˌā בוא come
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יַּפְשִׁ֤יטוּ yyafšˈîṭû פשׁט strip off
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
כֻּתָּנְתֹּ֔ו kuttontˈô כֻּתֹּנֶת tunic
אֶת־ ʔeṯ- אֵת [object marker]
כְּתֹ֥נֶת kᵊṯˌōneṯ כֻּתֹּנֶת tunic
הַ ha הַ the
פַּסִּ֖ים ppassˌîm פַּס sole?
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָלָֽיו׃ ʕālˈāʸw עַל upon
37:23. confestim igitur ut pervenit ad fratres nudaverunt eum tunica talari et polymita
And as soon as he came to his brethren, they forthwith stript him of his outside coat, that was of divers colours:
37:23. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, [his] coat of [many] colours that [was] on him;
37:23. And so, as soon as he came to his brothers, they very quickly stripped him of his tunic, which was ankle-length and woven of many colors,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Как скоро Иосиф приблизился, братья (по традиции, прежде всех Симеон) сняли с него его прекрасный хитон — предмет их зависти и негодования — и бросили его, конечно, при отчаянном вопле его о сострадании (ср. 42:21), в ров пустой, без воды, но едва ли без жидкой грязи на дне этого рва — цистерны, полной, может быть, разных гадов: скорпионов, змей (Beresch. r. 84, s. 404).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; 24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. 26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? 27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. 28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. 29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. 30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go?
We have here the execution of their plot against Joseph. 1. They stripped him, each striving to seize the envied coat of many colours, v. 23. Thus, in imagination, they degraded him from the birthright, of which perhaps this was the badge, grieving him, affronting their father, and making themselves sport, while they insulted over him. "Now, Joseph, where is the fine coat?" Thus our Lord Jesus was stripped of his seamless coat, and thus his suffering saints have first been industriously divested of their privileges and honours, and then made the off-scouring of all things. 2. They went about to starve him, throwing him into a dry pit, to perish there with hunger and cold, so cruel were their tender mercies, v. 24. Note, Where envy reigns pity is banished, and humanity itself is forgotten, Prov. xxvii. 4. So full of deadly poison is malice that the more barbarous any thing is the more grateful it is. Now Joseph begged for his life, in the anguish of his soul (ch. xlii. 21), entreated, by all imaginable endearments, that they would be content with his coat and spare his life. He pleads innocence, relation, affection, submission; he weeps and makes supplication, but all in vain. Reuben alone relents and intercedes for him, ch. xlii. 22. But he cannot prevail to save Joseph from the horrible pit, in which they resolve he shall die by degrees, and be buried alive. Is this he to whom his brethren must do homage? Note, God's providences often seem to contradict his purposes, even when they are serving them, and working at a distance towards the accomplishment of them. 3. They slighted him when he was in distress, and were not grieved for the affliction of Joseph; for when he was pining away in the pit, bemoaning his own misery, and with a languishing cry calling to them for pity, they sat down to eat bread, v. 25. (1.) They felt no remorse of conscience for the sin; if they had, it would have spoiled their appetite for their meat, and the relish of it. Note, A great force put upon conscience commonly stupefies it, and for the time deprives it both of sense and speech. Daring sinners are secure ones. But the consciences of Joseph's brethren, though asleep now, were roused long afterwards, ch. xlii. 21. (2.) They were now pleased to think how they were freed from the fear of their brother's dominion over them, and that, on the contrary, they had turned the wheel upon him. They made merry over him, as the persecutors over the two witnesses that had tormented them, Rev. xi. 10. Note, Those that oppose God's counsels may possibly prevail so far as to think they have gained their point, and yet be deceived. 4. They sold him. A caravan of merchants very opportunely passed by (Providence so ordering it), and Judah made the motion that they should sell Joseph to them, to be carried far enough off into Egypt, where, in all probability, he would be lost, and never heard of more. (1.) Judah proposed it in compassion to Joseph (v. 26): "What profit is it if we slay our brother? it will be less guilt, and more gain, to sell him." Note, When we are tempted to sin, we should consider the unprofitableness of it. It is what there is nothing to be got by. (2.) They acquiesced in it, because they thought that if he were sold for a slave he would never be a lord, if sold into Egypt he would never be their lord; yet all this was working towards it. Note, The wrath of man shall praise God, and the remainder of wrath he will restrain, Ps. lxxvi. 10. Joseph's brethren were wonderfully restrained from murdering him, and their selling him was as wonderfully turned to God's praise. As Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben (it seems) had gone away from his brethren, when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it, and return him safely to his father. This was a kind project, but, if it had taken effect, what had become of God's purpose concerning his preferment in Egypt? Note, There are many devices in man's heart, many devices of the enemies of God's people to destroy them and of their friends to help them, which perhaps are both disappointed, as these were; but the counsel of the Lord, that shall stand. Reuben thought himself undone, because the child was sold: I, whither shall I go? v. 30. He being the eldest, his father would expect from him an account of Joseph; but, as it proved, they would all have been undone if he had not been sold.
Adam Clarke: Commentary on the Bible - 1831
37:23: They stripped Joseph out of his coat - This probably was done that, if ever found, he might not be discerned to be a person of distinction, and consequently, no inquiry made concerning him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:23: stript, Gen 37:3, Gen 37:31-33, Gen 42:21; Psa 22:18; Mat 27:28
colours: or, pieces, Gen 37:3
John Gill
37:23 And it came to pass, when Joseph was come unto his brethren,.... To the very place where they were, and had, in a kind and obliging manner, asked of their welfare, and related their father's concern for them, who had sent him on this errand:
that they stripped, Joseph out of his coat; his coat of many colours, that was on him; according to Jarchi and Aben Ezra, this was not one and the same coat, but divers, and that the sense is, that with his coat of many colours, and besides that, they stripped him of his lower garment, which was next to his skin, his shirt; so that he was quite naked when they cast him into the pit, and this they did as soon as he came up to them, so cruel and hardhearted were they.
Robert Jamieson, A. R. Fausset and David Brown
37:23 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).
37:2437:24: եւ առին ընկեցին զնա ՚ի գուբն։ Եւ գուբն ունա՛յն էր. եւ ջուր ո՛չ գոյր ՚ի նմա։
24 եւ նրան նետեցին հորի մէջ: Հորը դատարկ էր, մէջը ջուր չկար:
24 Եւ առին զանիկա ու գուբը նետեցին։ Գուբը դատարկ էր, մէջը ջուր չկար։
Եւ առին ընկեցին զնա ի գուբն. եւ գուբն ունայն էր, եւ ջուր ոչ գոյր ի նմա:

37:24: եւ առին ընկեցին զնա ՚ի գուբն։ Եւ գուբն ունա՛յն էր. եւ ջուր ո՛չ գոյր ՚ի նմա։
24 եւ նրան նետեցին հորի մէջ: Հորը դատարկ էր, մէջը ջուր չկար:
24 Եւ առին զանիկա ու գուբը նետեցին։ Գուբը դատարկ էր, մէջը ջուր չկար։
zohrab-1805▾ eastern-1994▾ western am▾
37:2424: и взяли его и бросили его в ров; ров же тот был пуст; воды в нем не было.
37:24 καὶ και and; even λαβόντες λαμβανω take; get αὐτὸν αυτος he; him ἔρριψαν ριπτω fling; disperse εἰς εις into; for τὸν ο the λάκκον λακκος the δὲ δε though; while λάκκος λακκος hollow; empty ὕδωρ υδωρ water οὐκ ου not εἶχεν εχω have; hold
37:24 וַ wa וְ and יִּ֨קָּחֻ֔הוּ yyˌiqqāḥˈuhû לקח take וַ wa וְ and יַּשְׁלִ֥כוּ yyašlˌiḵû שׁלך throw אֹתֹ֖ו ʔōṯˌô אֵת [object marker] הַ ha הַ the בֹּ֑רָה bbˈōrā בֹּור cistern וְ wᵊ וְ and הַ ha הַ the בֹּ֣ור bbˈôr בֹּור cistern רֵ֔ק rˈēq רֵיק empty אֵ֥ין ʔˌên אַיִן [NEG] בֹּ֖ו bˌô בְּ in מָֽיִם׃ mˈāyim מַיִם water
37:24. miseruntque in cisternam quae non habebat aquamAnd cast him into an old pit where there was not water.
24. and they took him, and cast him into the pit: and the pit was empty, there was no water in it.
37:24. And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it.
37:24. and they cast him into an old cistern, which held no water.
And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it:

24: и взяли его и бросили его в ров; ров же тот был пуст; воды в нем не было.
37:24
καὶ και and; even
λαβόντες λαμβανω take; get
αὐτὸν αυτος he; him
ἔρριψαν ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
λάκκον λακκος the
δὲ δε though; while
λάκκος λακκος hollow; empty
ὕδωρ υδωρ water
οὐκ ου not
εἶχεν εχω have; hold
37:24
וַ wa וְ and
יִּ֨קָּחֻ֔הוּ yyˌiqqāḥˈuhû לקח take
וַ wa וְ and
יַּשְׁלִ֥כוּ yyašlˌiḵû שׁלך throw
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
הַ ha הַ the
בֹּ֑רָה bbˈōrā בֹּור cistern
וְ wᵊ וְ and
הַ ha הַ the
בֹּ֣ור bbˈôr בֹּור cistern
רֵ֔ק rˈēq רֵיק empty
אֵ֥ין ʔˌên אַיִן [NEG]
בֹּ֖ו bˌô בְּ in
מָֽיִם׃ mˈāyim מַיִם water
37:24. miseruntque in cisternam quae non habebat aquam
And cast him into an old pit where there was not water.
37:24. And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it.
37:24. and they cast him into an old cistern, which held no water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:24: and cast: Psa 35:7; Lam 4:20
the pit: Psa 40:2, Psa 88:6, Psa 88:8, Psa 130:1, Psa 130:2; Jer 38:6; Lam 3:52-55; Zac 9:11
Geneva 1599
37:24 And they took him, and cast (h) him into a pit: and the pit [was] empty, [there was] no water in it.
(h) Their hypocrisy appears in this that they feared man more than God: and thought it was not murder, if they did not shed his blood or had excuses to cover their fault.
John Gill
37:24 And they took him, and cast him into a pit,.... Into the same that Reuben pointed to them, whose counsel they gladly took and readily executed, supposing he meant the same thing they did, starving him to death:
and the pit was empty, there was no water in it; only serpents and scorpions, as the Targum of Jonathan; and Jarchi adds, this remark, that there was no water in it, seems to be made either to furnish out a reason why Reuben directed to it, that he might be the more easily got out of it, and not be in danger of losing his life at once, or of being drowned in it; or else to show the uncomfortable situation he was in, having not so much as a drop of water to refresh him; see Zech 9:11. Dothan is said to remain to this day, and the inhabitants of it show the ancient ditch into which Joseph was cast (u).
(u) Bunting's Travels, p. 80.
John Wesley
37:24 They call him into a pit - To perish there with hunger and cold; so cruel were their tender mercies.
37:2537:25: Եւ նստան ուտել զհացն։ Զաչս ՚ի վեր բարձեալ տեսին, եւ ահա ճանապարհորդք Իսմայելացիք գային ՚ի Գաղաադէ. եւ ուղտք նոցա լի՛ էին խնկովք ստաշխամբ եւ ռետնիւ. եւ երթային իջուցանել յԵգիպտոս։
25 Նրանք նստեցին հաց ուտելու: Աչքերը վեր բարձրացնելով՝ տեսան, որ իսմայէլացի ճանապարհորդներ են գալիս Գաղաադից, ուղտերը խնկերով, ռետինով ու խէժով բարձած, որպէսզի դրանք տանեն Եգիպտոս:
25 Երբ նստան հաց ուտելու, իրենց աչքերը վերցուցին ու տեսան, որ Իսմայելացիներու մէկ կարաւանը կու գար Գաղաադէն, որ իրենց ուղտերը համեմներով եւ բալասանով ու զմուռսով բեռնաւորուած Եգիպտոս տանելու կ’երթային։
Եւ նստան ուտել զհաց. զաչս ի վեր բարձեալ տեսին, եւ ահա ճանապարհորդք Իսմայելացիք գային ի Գաղաադէ, եւ ուղտք նոցա լի էին խնկովք, ստաշխամբ եւ ռետնիւ, եւ երթային իջուցանել յԵգիպտոս:

37:25: Եւ նստան ուտել զհացն։ Զաչս ՚ի վեր բարձեալ տեսին, եւ ահա ճանապարհորդք Իսմայելացիք գային ՚ի Գաղաադէ. եւ ուղտք նոցա լի՛ էին խնկովք ստաշխամբ եւ ռետնիւ. եւ երթային իջուցանել յԵգիպտոս։
25 Նրանք նստեցին հաց ուտելու: Աչքերը վեր բարձրացնելով՝ տեսան, որ իսմայէլացի ճանապարհորդներ են գալիս Գաղաադից, ուղտերը խնկերով, ռետինով ու խէժով բարձած, որպէսզի դրանք տանեն Եգիպտոս:
25 Երբ նստան հաց ուտելու, իրենց աչքերը վերցուցին ու տեսան, որ Իսմայելացիներու մէկ կարաւանը կու գար Գաղաադէն, որ իրենց ուղտերը համեմներով եւ բալասանով ու զմուռսով բեռնաւորուած Եգիպտոս տանելու կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
37:2525: И сели они есть хлеб, и, взглянув, увидели, вот, идет из Галаада караван Измаильтян, и верблюды их несут стираксу, бальзам и ладан: идут они отвезти это в Египет.
37:25 ἐκάθισαν καθιζω sit down; seat δὲ δε though; while φαγεῖν εσθιω eat; consume ἄρτον αρτος bread; loaves καὶ και and; even ἀναβλέψαντες αναβλεπω look up; see again τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight εἶδον ειδω realize; have idea καὶ και and; even ἰδοὺ ιδου see!; here I am ὁδοιπόροι οδοιπορος come; go ἐκ εκ from; out of Γαλααδ γαλααδ and; even αἱ ο the κάμηλοι καμηλος camel αὐτῶν αυτος he; him ἔγεμον γεμω loaded / full θυμιαμάτων θυμιαμα incense καὶ και and; even ῥητίνης ρητινη and; even στακτῆς στακτη travel; go δὲ δε though; while καταγαγεῖν καταγω lead down; draw up εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
37:25 וַ wa וְ and יֵּשְׁבוּ֮ yyēšᵊvˈû ישׁב sit לֶֽ lˈe לְ to אֱכָל־ ʔᵉḵol- אכל eat לֶחֶם֒ leḥˌem לֶחֶם bread וַ wa וְ and יִּשְׂא֤וּ yyiśʔˈû נשׂא lift עֵֽינֵיהֶם֙ ʕˈênêhem עַיִן eye וַ wa וְ and יִּרְא֔וּ yyirʔˈû ראה see וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold אֹרְחַ֣ת ʔōrᵊḥˈaṯ אֹרְחָה caravan יִשְׁמְעֵאלִ֔ים yišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite בָּאָ֖ה bāʔˌā בוא come מִ mi מִן from גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead וּ û וְ and גְמַלֵּיהֶ֣ם ḡᵊmallêhˈem גָּמָל camel נֹֽשְׂאִ֗ים nˈōśᵊʔˈîm נשׂא lift נְכֹאת֙ nᵊḵōṯ נְכֹאת ladanum וּ û וְ and צְרִ֣י ṣᵊrˈî צֳרִי mastic וָ wā וְ and לֹ֔ט lˈōṭ לֹט mastix הֹולְכִ֖ים hôlᵊḵˌîm הלך walk לְ lᵊ לְ to הֹורִ֥יד hôrˌîḏ ירד descend מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
37:25. et sedentes ut comederent panem viderunt viatores Ismahelitas venire de Galaad et camelos eorum portare aromata et resinam et stacten in AegyptumAnd sitting down to eat bread, they saw some Ismaelites on their way coming from Galaad, with their camels, carrying spices, and balm, and myrrh to Egypt.
25. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a travelling company of Ishmaelites came from Gilead, with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.
37:25. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt.
37:25. And sitting down to eat bread, they saw some Ishmaelites, travelers coming from Gilead, with their camels, carrying spices, and resin, and oil of myrrh into Egypt.
And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt:

25: И сели они есть хлеб, и, взглянув, увидели, вот, идет из Галаада караван Измаильтян, и верблюды их несут стираксу, бальзам и ладан: идут они отвезти это в Египет.
37:25
ἐκάθισαν καθιζω sit down; seat
δὲ δε though; while
φαγεῖν εσθιω eat; consume
ἄρτον αρτος bread; loaves
καὶ και and; even
ἀναβλέψαντες αναβλεπω look up; see again
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
εἶδον ειδω realize; have idea
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁδοιπόροι οδοιπορος come; go
ἐκ εκ from; out of
Γαλααδ γαλααδ and; even
αἱ ο the
κάμηλοι καμηλος camel
αὐτῶν αυτος he; him
ἔγεμον γεμω loaded / full
θυμιαμάτων θυμιαμα incense
καὶ και and; even
ῥητίνης ρητινη and; even
στακτῆς στακτη travel; go
δὲ δε though; while
καταγαγεῖν καταγω lead down; draw up
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
37:25
וַ wa וְ and
יֵּשְׁבוּ֮ yyēšᵊvˈû ישׁב sit
לֶֽ lˈe לְ to
אֱכָל־ ʔᵉḵol- אכל eat
לֶחֶם֒ leḥˌem לֶחֶם bread
וַ wa וְ and
יִּשְׂא֤וּ yyiśʔˈû נשׂא lift
עֵֽינֵיהֶם֙ ʕˈênêhem עַיִן eye
וַ wa וְ and
יִּרְא֔וּ yyirʔˈû ראה see
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
אֹרְחַ֣ת ʔōrᵊḥˈaṯ אֹרְחָה caravan
יִשְׁמְעֵאלִ֔ים yišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite
בָּאָ֖ה bāʔˌā בוא come
מִ mi מִן from
גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead
וּ û וְ and
גְמַלֵּיהֶ֣ם ḡᵊmallêhˈem גָּמָל camel
נֹֽשְׂאִ֗ים nˈōśᵊʔˈîm נשׂא lift
נְכֹאת֙ nᵊḵōṯ נְכֹאת ladanum
וּ û וְ and
צְרִ֣י ṣᵊrˈî צֳרִי mastic
וָ וְ and
לֹ֔ט lˈōṭ לֹט mastix
הֹולְכִ֖ים hôlᵊḵˌîm הלך walk
לְ lᵊ לְ to
הֹורִ֥יד hôrˌîḏ ירד descend
מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
37:25. et sedentes ut comederent panem viderunt viatores Ismahelitas venire de Galaad et camelos eorum portare aromata et resinam et stacten in Aegyptum
And sitting down to eat bread, they saw some Ismaelites on their way coming from Galaad, with their camels, carrying spices, and balm, and myrrh to Egypt.
37:25. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt.
37:25. And sitting down to eat bread, they saw some Ishmaelites, travelers coming from Gilead, with their camels, carrying spices, and resin, and oil of myrrh into Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Совершив это насилие над братом, сыновья Иакова, кроме, может быть, Рувима, отлучившегося, по-видимому, с целью обдумать план спасения Иосифа (ср. 29–30), — садятся обедать: жестокосердие и черствость их удивительны (ср. Притч 30:20)! В это время они увидели караван (orechah; vulg.: viatores: слав.: путники), направляющийся с товарами по дороге из Галаада через Изреель и Дофан. Караваны (ср. sunodia, слав. «дружина», Лк 2:44) — обычный способ путешествий на древнем и новом Востоке, во избежание нападений. Купцы или члены каравана, о котором здесь речь, названы то измаильтянами (25, 27, 28), то мадианитянами (28, 36). Таргум Онкелоса передает первое название словом «арабы», а Иосиф Флавий называет мадианитян ArabaV tou Ismaelitwn genoV: это название и представление («арабы») в устах братьев Иосифа более понятно, чем специальные названия (Ischmeelim, Midjanim и еще Medanim, ст. 36), — так как, если ко времени Моисея жители северной Аравии общеизвестны были под именем измаильтян, то во времена Иакова, когда жило еще лишь второе поколение Измаила, потомство его еще не могло сообщить стране своего имени. Двойственность названия объясняется или тем, что вожаками каравана были люди одного племени (Измаила), а купцами другого (Мадиана или Медана ср. Быт 25:2), или же все три (см. евр. текст ст. 36, где medanim, а не midjanim, как в ст. 28) названия означают людей одной и той же нации, то общее, то специальное.

Продукты, какие везли купцы, — по более вероятному объяснению, — были следующие: nechoth — так наз. gummi tragacanti, белая, пахучая, твердая смола стираксового дерева (LXX и Vulg. общее: qumiamata, aromata); zeri (LXX: rhtinh, Vulg.: «resina») — бальзам, смола дерева balsamodendron gileadense — галаадский бальзам, которому евреи приписывали целительную силу против ран, у всех древних писателей, касавшихся Палестины, представляется главным продуктом этой страны; loth (LXX: stakth, так и Vulg.) — ладан, мирра или смола, находимая на листьях растения cistus creticus, растущего в Сирии, Аравии и на Кипре. Все эти продукты в сыром виде везлись в Египет, где и приготовлялись из них пряности; позже Иаков (43:11) послал этих продуктов в дар Иосифу. Мидраш замечает, что эти благоухающие вещества везены были купцами, по устроению Божию, — ради праведника (Иосифа).
Adam Clarke: Commentary on the Bible - 1831
37:25: They sat down to eat bread - Every act is perfectly in character, and describes forcibly the brutish and diabolic nature of their ruthless souls.
A company of Ishmaelites - We may naturally suppose that this was a caravan, composed of different tribes that, for their greater safety, were traveling together, and of which Ishmaelites and Midianites made the chief. In the Chaldee they are called Arabians, which, from ערב arab, to mingle, was in all probability used by the Targumist as the word Arabians is used among us, which comprehends a vast number of clans, or tribes of people. The Jerusalem Targum calls them סרקין Sarkin, what we term Saracens. In the Persian, the clause stands thus: karavanee iskmaaleem araban aya. "A caravan of Ishmaelite Arabs came." This seems to give the true sense.
Albert Barnes: Notes on the Bible - 1834
37:25-30
Reuben rips his clothes when he finds Joseph gone. "To eat bread." This shows the cold and heartless cruelty of their deed. "A caravan" - a company of travelling merchants. "Ishmaelites." Ishmael left his father's house when about fourteen or fifteen years of age. His mother took him a wife probably when he was eighteen, or twenty at the furthest. He had arrived at the latter age about one hundred and sixty-two years before the date of the present occurrence. He had twelve sons Gen 25:13-15, and if we allow only four other generations and a fivefold increase, there will be about fifteen thousand in the fifth generation. "Came from Gilead;" celebrated for its balm Jer 8:22; Jer 46:11. The caravan road from Damascus to Egypt touches upon the land of Gilead, goes through Beth-shean, and passes by Dothan. "Spicery." This gum is called tragacanth, or goats-thorn gum, because it was supposed to be obtained from this plant. "Balm," or balsam; an aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. "Myrrh" is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. "Lot," however, is supposed to be the resinous juice of the cistus or rock rose, a plant growing in Crete and Syria. Judah, relenting, and Rev_olting perhaps from the crime of fratricide, proposes to sell Joseph to the merchants.
Midianites and Medanites Gen 37:36 are mere variations apparently of the same name. They seem to have been the actual purchasers, though the caravan takes its name from the Ishmaelites, who formed by far the larger portion of it. Midian and Medan were both sons of Abraham, and during one hundred and twenty-five years must have increased to a small clan. Thus, Joseph is sold to the descendants of Abraham. "Twenty silver pieces;" probably shekels. This is the rate at which Moses estimates a male from five to twenty years old Lev 27:5. A man-servant was valued by him at thirty shekels Exo 21:32. Reuben finding Joseph gone, rends his clothes, in token of anguish of mind for the loss of his brother and the grief of his father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:25: they sat: Est 3:15; Psa 14:4; Pro 30:20; Amo 6:6
Ishmeelites: Gen 37:28, Gen 37:36, Gen 16:11, Gen 16:12, Gen 25:1-4, Gen 25:16-18, Gen 31:23; Psa 83:6
Gilead: Gen 31:21, Gen 43:11; Jer 8:22
spicery: Nechoth, is rendered by the LXX "incense;" Syriac, "resin;" Samaritan, "balsam;" Acquila, "storax;" which is followed by Bochart. This drug is abundant in Syria, and here Moses joins with it resin, honey, and myrrh; which agrees with the nature of the storax, which is the resin of a tree of the same name, of a reddish colour, and peculiarly pleasant fragrance.
balm: Tzeri, which in Arabic, as a verb, is to flow, seems to be a common name, as balm or balsam with us, for many of those oily, resinous substances, which flow spontaneously, or by incision, from various trees or plants; accordingly the ancients have generally interpreted it resin.
myrrh: Lot, is probably, as Junius, Deut. Dieu, Celsius, and Ursinus contend, the same as the Arabic ladan, Greek λαδανον, and Latin ladanum.
Carl Friedrich Keil and Franz Delitzsch
37:25
Reuben had saved Joseph's life indeed by his proposal; but his intention to send him back to his father was frustrated. For as soon as the brethren sat down to eat, after the deed was performed, they saw a company of Ishmaelites from Gilead coming along the road which leads from Beisan past Jenin (Rob. Pal. iii. 155) and through the plain of Dothan to the great caravan road that runs from Damascus by Lejun (Legio, Megiddo), Ramleh, and Gaza to Egypt (Rob. iii. 27, 178). The caravan drew near, laden with spices: viz., נכאת, gum-tragacanth; צרי, balsam, for which Gilead was celebrated (Gen 43:11; Jer 8:22; Jer 46:11); and לט, ladanum, the fragrant resin of the cistus-rose. Judah seized the opportunity to propose to his brethren to sell Joseph to the Ishmaelites. "What profit have we," he said, "that we slay our brother and conceal his blood? Come, let us sell him to the Ishmaelites; and our hand, let it not lay hold of him (sc., to slay him), for he is our brother, our flesh." Reuben wished to deliver Joseph entirely from his brothers' malice. Judah also wished to save his life, though not from brotherly love so much as from the feeling of horror, which was not quite extinct within him, at incurring the guilt of fratricide; but he would still like to get rid of him, that his dreams might not come true. Judah, like his brethren, was probably afraid that their father might confer upon Joseph the rights of the first-born, and so make him lord over them. His proposal was a welcome one. When the Arabs passed by, the brethren fetched Joseph out of the pit and sold him to the Ishmaelites, who took him into Egypt. The different names given to the traders - viz., Ishmaelites (Gen 37:25, Gen 37:27, and Gen 37:28), Midianites (Gen 37:28), and Medanites (Gen 37:36) - do not show that the account has been drawn from different legends, but that these tribes were often confounded, from the fact that they resembled one another so closely, not only in their common descent from Abraham (Gen 16:15 and Gen 25:2), but also in the similarity of their mode of life and their constant change of abode, that strangers could hardly distinguish them, especially when they appeared not as tribes but as Arabian merchants, such as they are here described as being: "Midianitish men, merchants." That descendants of Abraham should already be met with in this capacity is by no means strange, if we consider that 150 years had passed by since Ishmael's dismissal from his father's house, - a period amply sufficient for his descendants to have grown through marriage into a respectable tribe. The price, "twenty (sc., shekels) of silver," was the price which Moses afterwards fixed as the value of a boy between 5 and 20 (Lev 27:5), the average price of a slave being 30 shekels (Ex 21:32). But the Ishmaelites naturally wanted to make money by the transaction.
John Gill
37:25 And they sat down to eat bread,.... Not at all concerned at what they had done, nor in the least grieved for the affliction of Joseph, and without any pity and compassion for him in his distress, but joyful and glad they had got him into their hands, and like to get rid of him for ever:
and they lifted up their eyes, and looked, after they had eaten their food, or while they were eating it:
and, behold, a company of Ishmaelites came from Gilead; a place of merchandise for spices and balm, and such like things after mentioned. The Targums of Onkelos and Jonathan call them Arabians; and the Targum of Jerusalem, Saracens; these were the posterity of Ishmael, who came out of Arabia to Gilead, where they took up their merchandise, at least part of it, and were travelling to Egypt with it, and their way thither lay by Dothan; these travelled in companies, now called "caravans", partly on the account of robbers, and partly by reason of wild beasts, with both which they were sometimes beset in the deserts through which they travelled:
with their camels bearing spicery, and balm, and myrrh; the first word is general according to our version, and others, and signifies various spices, a collection of them; and so Jarchi takes it; but Aquila translates it "storax"; and Bochart (w), by various arguments, seems to have proved, that this is particularly intended; though the Targum of Jonathan renders it "wax" (x); and so other versions: and "balm" is by some taken to be "rosin", since there was no balm or balsam in Gilead, on the other side Jordan, nor indeed any in Judea, until it was brought thither from Arabia Felix, in the times of Solomon; and what we render "myrrh", is in the Hebrew called "lot", and is by some thought to be the same with "laudanum": this their merchandise was carried on camels, very fit for their purpose every way, as they were strong creatures made to carry burdens, and could travel many days without water, which they were sometimes obliged to do in the deserts:
going to carry it down to Egypt; where these things grew not, and were much in use, at least some of them, both in medicines, and in embalming dead bodies, much practised in Egypt; an Arabic writer (y) makes this merchandise to consist of, nuts, turpentine, and oil.
(w) Hierozoic. par. 2. l. 4. c. 12. col. 532. (x) So in Bereshit Rabba & Targum Jerusalem in R. Sol. Urbin. Ohel Moed, fol. 20. 2. (y) Patricides, p. 21. apud Hottinger. Smegma Orient. p. 367, 368.
John Wesley
37:25 They sat down to eat bread - They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.
Robert Jamieson, A. R. Fausset and David Brown
37:25 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 (1Jn 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.
37:2637:26: Եւ ասէ Յուդա ցեղբարսն իւր. Զի՞նչ օգուտ է եթէ սպանանիցեմք զեղբայրն մեր. եւ թաքուցանիցեմք զարիւն նորա.
26 Յուդան իր եղբայրներին ասաց. «Ի՞նչ օգուտ, եթէ սպանենք մեր եղբօրը եւ թաքցնենք նրա արիւնը:
26 Եւ Յուդա ըսաւ իր եղբայրներուն. «Ի՞նչ օգուտ կ’ըլլայ եթէ մեր եղբայրը մեռցնենք ու անոր արիւնը ծածկենք.
Եւ ասէ Յուդա ցեղբարսն իւր. Զի՞նչ օգուտ է եթէ սպանանիցեմք զեղբայրն մեր, եւ թաքուցանիցեմք զարիւն նորա:

37:26: Եւ ասէ Յուդա ցեղբարսն իւր. Զի՞նչ օգուտ է եթէ սպանանիցեմք զեղբայրն մեր. եւ թաքուցանիցեմք զարիւն նորա.
26 Յուդան իր եղբայրներին ասաց. «Ի՞նչ օգուտ, եթէ սպանենք մեր եղբօրը եւ թաքցնենք նրա արիւնը:
26 Եւ Յուդա ըսաւ իր եղբայրներուն. «Ի՞նչ օգուտ կ’ըլլայ եթէ մեր եղբայրը մեռցնենք ու անոր արիւնը ծածկենք.
zohrab-1805▾ eastern-1994▾ western am▾
37:2626: И сказал Иуда братьям своим: что пользы, если мы убьем брата нашего и скроем кровь его?
37:26 εἶπεν επω say; speak δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him τί τις.1 who?; what? χρήσιμον χρησιμος serviceable; useful ἐὰν εαν and if; unless ἀποκτείνωμεν αποκτεινω kill τὸν ο the ἀδελφὸν αδελφος brother ἡμῶν ημων our καὶ και and; even κρύψωμεν κρυπτω hide τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him
37:26 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֶל־ ʔel- אֶל to אֶחָ֑יו ʔeḥˈāʸw אָח brother מַה־ mah- מָה what בֶּ֗צַע bˈeṣaʕ בֶּצַע profit כִּ֤י kˈî כִּי that נַהֲרֹג֙ nahᵃrˌōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] אָחִ֔ינוּ ʔāḥˈînû אָח brother וְ wᵊ וְ and כִסִּ֖ינוּ ḵissˌînû כסה cover אֶת־ ʔeṯ- אֵת [object marker] דָּמֹֽו׃ dāmˈô דָּם blood
37:26. dixit ergo Iudas fratribus suis quid nobis prodest si occiderimus fratrem nostrum et celaverimus sanguinem ipsiusAnd Juda said to his brethren: What will it profit us to kill our brother, and conceal his blood?
26. And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood?
37:26. And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood?
37:26. Therefore, Judah said to his brothers: “What will it profit us, if we kill our brother and conceal his blood?
And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood:

26: И сказал Иуда братьям своим: что пользы, если мы убьем брата нашего и скроем кровь его?
37:26
εἶπεν επω say; speak
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
χρήσιμον χρησιμος serviceable; useful
ἐὰν εαν and if; unless
ἀποκτείνωμεν αποκτεινω kill
τὸν ο the
ἀδελφὸν αδελφος brother
ἡμῶν ημων our
καὶ και and; even
κρύψωμεν κρυπτω hide
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
37:26
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
אֶחָ֑יו ʔeḥˈāʸw אָח brother
מַה־ mah- מָה what
בֶּ֗צַע bˈeṣaʕ בֶּצַע profit
כִּ֤י kˈî כִּי that
נַהֲרֹג֙ nahᵃrˌōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֔ינוּ ʔāḥˈînû אָח brother
וְ wᵊ וְ and
כִסִּ֖ינוּ ḵissˌînû כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹֽו׃ dāmˈô דָּם blood
37:26. dixit ergo Iudas fratribus suis quid nobis prodest si occiderimus fratrem nostrum et celaverimus sanguinem ipsius
And Juda said to his brethren: What will it profit us to kill our brother, and conceal his blood?
37:26. And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood?
37:26. Therefore, Judah said to his brothers: “What will it profit us, if we kill our brother and conceal his blood?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Иуда (в отсутствие Рувима) со своей стороны предлагает меру, которая, по его намерению, имела служить к спасению Иосифа от голодной, мучительной смерти в колодце: продажу его купцам — предложение, в некоторой степени характерное для будущего иудейского племени, посредника всемирной торговли, — предложение, менее гуманное в сравнении с увещанием Рувима (ст. 22), но оказавшееся более вразумительным для бессердечных братьев. И они продали его купцам (по-видимому, с условием отвести его именно в Египет, как можно заключать из слов Иосифа в 45:4, 6) за 20: сиклей серебра, т. е. за цену, какую впоследствии назначил Моисей для выкупа у святилища мальчиков от 5: до 20: лет (Лев 27:5), между тем как средней ценой раба (Иосиф продан был в рабы, Пс 104:17) считалась (Исх 21:32) 30: сиклей серебра. LXX, видимо, считавшие 20: сикл. серебра (ок. 17: руб. на наши деньги) слишком низкой ценой, передают: «златницы» (eikosi cruswn). Продав Иосифа, братья его совершили преступление человекохищничества, за которое впоследствии закон Моисеев назначил смертную казнь (Исх 21:16; Втор 24:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:26: What profit: Gen 25:32; Psa 30:9; Jer 41:8; Mat 16:26; Rom 6:21
conceal: Gen 37:20, Gen 4:10; Deu 17:8; Sa2 1:16; Job 16:18; Eze 24:7
John Gill
37:26 And Judah said unto his brethren,.... In sight of the Ishmaelites, a thought came into his mind to get Joseph sold to them:
what profit is it if we slay our brother, and conceal his blood? it could be no advantage to them even if they could have concealed his blood from men; and if it was discovered, as it would, in all likelihood, by come means or another, then they must be answerable for it; and if not, God would take vengeance on them, from whom they could never conceal it; and therefore it would be most profitable and advantageous to them to sell him, and not destroy him, or take away his life; and to suffer him to lie in the pit and die was the same thing.
John Wesley
37:26 What profit is it if we slay our brother? - It will be less guilt and more gain to sell him. They all agreed to this. And as Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben it seems, was gone away from his brethren when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it. But had this taken effect, what had become of God's purpose concerning his preferment, in Egypt? There are many devices of the enemies of God's people to destroy them, and of their friends to help them, which perhaps are both disappointed, as these here; but the counsel of the Lord that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.
Robert Jamieson, A. R. Fausset and David Brown
37:26 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 £3.
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.
37:2737:27: եկա՛յք վաճառեսցո՛ւք զնա Իսմայելացւոցն. եւ ձեռք մեր մի՛ շաղախեսցին ՚ի նմա. զի եղբայր եւ մարմին մեր է։ Եւ լուան նմա եղբարքն իւր։
27 Եկէք նրան վաճառենք իսմայէլացիներին, եւ մեր ձեռքը նրա արեամբ չպղծուի, որովհետեւ ի վերջոյ նա մեր եղբայրն է՝ նոյն միս ու արիւնից»: Եւ իր եղբայրները լսեցին նրան:
27 Եկէ՛ք Իսմայելացիներուն ծախենք զանիկա եւ մեր ձեռքը անոր չդպչի. քանզի անիկա մեր եղբայրը ու մեր մարմինն է»։ Անոր եղբայրները հաճեցան։
եկայք վաճառեսցուք զնա Իսմայելացւոցն, եւ ձեռք մեր մի՛ շաղախեսցին ի նմա, զի եղբայր եւ մարմին մեր է: Եւ լուան նմա եղբարքն իւր:

37:27: եկա՛յք վաճառեսցո՛ւք զնա Իսմայելացւոցն. եւ ձեռք մեր մի՛ շաղախեսցին ՚ի նմա. զի եղբայր եւ մարմին մեր է։ Եւ լուան նմա եղբարքն իւր։
27 Եկէք նրան վաճառենք իսմայէլացիներին, եւ մեր ձեռքը նրա արեամբ չպղծուի, որովհետեւ ի վերջոյ նա մեր եղբայրն է՝ նոյն միս ու արիւնից»: Եւ իր եղբայրները լսեցին նրան:
27 Եկէ՛ք Իսմայելացիներուն ծախենք զանիկա եւ մեր ձեռքը անոր չդպչի. քանզի անիկա մեր եղբայրը ու մեր մարմինն է»։ Անոր եղբայրները հաճեցան։
zohrab-1805▾ eastern-1994▾ western am▾
37:2727: Пойдем, продадим его Измаильтянам, а руки наши да не будут на нем, ибо он брат наш, плоть наша. Братья его послушались
37:27 δεῦτε δευτε come on ἀποδώμεθα αποδιδωμι render; surrender αὐτὸν αυτος he; him τοῖς ο the Ισμαηλίταις ισμαηλιτης this; he αἱ ο the δὲ δε though; while χεῖρες χειρ hand ἡμῶν ημων our μὴ μη not ἔστωσαν ειμι be ἐπ᾿ επι in; on αὐτόν αυτος he; him ὅτι οτι since; that ἀδελφὸς αδελφος brother ἡμῶν ημων our καὶ και and; even σὰρξ σαρξ flesh ἡμῶν ημων our ἐστιν ειμι be ἤκουσαν ακουω hear δὲ δε though; while οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him
37:27 לְכ֞וּ lᵊḵˈû הלך walk וְ wᵊ וְ and נִמְכְּרֶ֣נּוּ nimkᵊrˈennû מכר sell לַ la לְ to † הַ the יִּשְׁמְעֵאלִ֗ים yyišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite וְ wᵊ וְ and יָדֵ֨נוּ֙ yāḏˈēnû יָד hand אַל־ ʔal- אַל not תְּהִי־ tᵊhî- היה be בֹ֔ו vˈô בְּ in כִּֽי־ kˈî- כִּי that אָחִ֥ינוּ ʔāḥˌînû אָח brother בְשָׂרֵ֖נוּ vᵊśārˌēnû בָּשָׂר flesh ה֑וּא hˈû הוּא he וַֽ wˈa וְ and יִּשְׁמְע֖וּ yyišmᵊʕˌû שׁמע hear אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
37:27. melius est ut vendatur Ismahelitis et manus nostrae non polluantur frater enim et caro nostra est adquieverunt fratres sermonibus eiusIt is better that he be sold to the Ismaelites, and that our hands be not defiled: for he is our brother and our flesh. His brethren agreed to his words.
27. Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh. And his brethren hearkened unto him.
37:27. Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content.
37:27. It is better that he be sold to the Ishmaelites, and then our hands will not be defiled. For he is our brother and our flesh.” His brothers agreed to his words.
Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content:

27: Пойдем, продадим его Измаильтянам, а руки наши да не будут на нем, ибо он брат наш, плоть наша. Братья его послушались
37:27
δεῦτε δευτε come on
ἀποδώμεθα αποδιδωμι render; surrender
αὐτὸν αυτος he; him
τοῖς ο the
Ισμαηλίταις ισμαηλιτης this; he
αἱ ο the
δὲ δε though; while
χεῖρες χειρ hand
ἡμῶν ημων our
μὴ μη not
ἔστωσαν ειμι be
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ὅτι οτι since; that
ἀδελφὸς αδελφος brother
ἡμῶν ημων our
καὶ και and; even
σὰρξ σαρξ flesh
ἡμῶν ημων our
ἐστιν ειμι be
ἤκουσαν ακουω hear
δὲ δε though; while
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
37:27
לְכ֞וּ lᵊḵˈû הלך walk
וְ wᵊ וְ and
נִמְכְּרֶ֣נּוּ nimkᵊrˈennû מכר sell
לַ la לְ to
הַ the
יִּשְׁמְעֵאלִ֗ים yyišmᵊʕēlˈîm יִשְׁמְעֵאלִי Ishmaelite
וְ wᵊ וְ and
יָדֵ֨נוּ֙ yāḏˈēnû יָד hand
אַל־ ʔal- אַל not
תְּהִי־ tᵊhî- היה be
בֹ֔ו vˈô בְּ in
כִּֽי־ kˈî- כִּי that
אָחִ֥ינוּ ʔāḥˌînû אָח brother
בְשָׂרֵ֖נוּ vᵊśārˌēnû בָּשָׂר flesh
ה֑וּא hˈû הוּא he
וַֽ wˈa וְ and
יִּשְׁמְע֖וּ yyišmᵊʕˌû שׁמע hear
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
37:27. melius est ut vendatur Ismahelitis et manus nostrae non polluantur frater enim et caro nostra est adquieverunt fratres sermonibus eius
It is better that he be sold to the Ismaelites, and that our hands be not defiled: for he is our brother and our flesh. His brethren agreed to his words.
37:27. Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content.
37:27. It is better that he be sold to the Ishmaelites, and then our hands will not be defiled. For he is our brother and our flesh.” His brothers agreed to his words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:27: sell him: Gen 37:22; Exo 21:16, Exo 21:21; Neh 5:8; Mat 16:26, Mat 26:15; Ti1 1:10; Rev 18:13
let not: Sa1 18:17; Sa2 11:14-17, Sa2 12:9
he is our: Gen 29:14, Gen 42:21
were content: Heb. hearkened
John Gill
37:27 Come, and let us sell him to the Ishmaelites,.... For a slave, and that will defeat his dream; and as these were going down to Egypt, where they would sell him, he would be far enough from them, and there would be no probability of his ever being lord over them:
and let not our hand be upon him; to take away his life, either by stabbing or starving him:
for he is our brother, and our flesh; they had all one father, though different mothers, and therefore, as the relation was so near, some sympathy and compassion should be shown; some degree of tenderness at least, and not savageness and cruelty:
and his brethren were content; they agreed to the motion, inasmuch as they supposed it would answer their end as well, which was to prevent his dominion over them.
37:2837:28: Եւ անցանէին արք Մադիանացիք՝ վաճառականք։ Եւ ձգեցին հանին զՅովսէփ ՚ի գբոյ անտի, եւ վաճառեցին զՅովսէփ Իսմայելացւոցն քսա՛ն դահեկանի։
28 Այնտեղից անցնում էին մադիանացի վաճառականներ: Եղբայրները Յովսէփին քաշեցին-հանեցին հորից եւ քսան դահեկանով վաճառեցին իսմայէլացիներին:
28 Ու երբ Մադիանացի վաճառականները կ’անցնէին, Յովսէփը գուբէն քաշեցին ու դուրս հանեցին իր եղբայրները եւ Իսմայելացիներուն ծախեցին Յովսէփը քսան կտոր արծաթի։ Անոնք ալ Յովսէփը Եգիպտոս տարին։
Եւ անցանէին արք Մադիանացիք, վաճառականք, եւ ձգեցին հանին զՅովսէփ ի գբոյ անտի, եւ վաճառեցին զՅովսէփ Իսմայելացւոցն քսան [513]դահեկանի. եւ իջուցին զՅովսէփ յԵգիպտոս:

37:28: Եւ անցանէին արք Մադիանացիք՝ վաճառականք։ Եւ ձգեցին հանին զՅովսէփ ՚ի գբոյ անտի, եւ վաճառեցին զՅովսէփ Իսմայելացւոցն քսա՛ն դահեկանի։
28 Այնտեղից անցնում էին մադիանացի վաճառականներ: Եղբայրները Յովսէփին քաշեցին-հանեցին հորից եւ քսան դահեկանով վաճառեցին իսմայէլացիներին:
28 Ու երբ Մադիանացի վաճառականները կ’անցնէին, Յովսէփը գուբէն քաշեցին ու դուրս հանեցին իր եղբայրները եւ Իսմայելացիներուն ծախեցին Յովսէփը քսան կտոր արծաթի։ Անոնք ալ Յովսէփը Եգիպտոս տարին։
zohrab-1805▾ eastern-1994▾ western am▾
37:2828: и, когда проходили купцы Мадиамские, вытащили Иосифа изо рва и продали Иосифа Измаильтянам за двадцать сребренников; а они отвели Иосифа в Египет.
37:28 καὶ και and; even παρεπορεύοντο παραπορευομαι travel by / around οἱ ο the ἄνθρωποι ανθρωπος person; human οἱ ο the Μαδιηναῖοι μαδιηναιος the ἔμποροι εμπορος merchant καὶ και and; even ἐξείλκυσαν εξελκω draw out καὶ και and; even ἀνεβίβασαν αναβιβαζω pull up; mount τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἐκ εκ from; out of τοῦ ο the λάκκου λακκος and; even ἀπέδοντο αποδιδωμι render; surrender τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif τοῖς ο the Ισμαηλίταις ισμαηλιτης twenty χρυσῶν χρυσεος of gold; golden καὶ και and; even κατήγαγον καταγω lead down; draw up τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
37:28 וַ wa וְ and יַּֽעַבְרוּ֩ yyˈaʕavrû עבר pass אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man מִדְיָנִ֜ים miḏyānˈîm מִדְיָנִי Midianite סֹֽחֲרִ֗ים sˈōḥᵃrˈîm סחר go about וַֽ wˈa וְ and יִּמְשְׁכוּ֙ yyimšᵊḵˌû משׁך draw וַ wa וְ and יַּֽעֲל֤וּ yyˈaʕᵃlˈû עלה ascend אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph מִן־ min- מִן from הַ ha הַ the בֹּ֔ור bbˈôr בֹּור cistern וַ wa וְ and יִּמְכְּר֧וּ yyimkᵊrˈû מכר sell אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph לַ la לְ to † הַ the יִּשְׁמְעֵאלִ֖ים yyišmᵊʕēlˌîm יִשְׁמְעֵאלִי Ishmaelite בְּ bᵊ בְּ in עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty כָּ֑סֶף kˈāsef כֶּסֶף silver וַ wa וְ and יָּבִ֥יאוּ yyāvˌîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
37:28. et praetereuntibus Madianitis negotiatoribus extrahentes eum de cisterna vendiderunt Ismahelitis viginti argenteis qui duxerunt eum in AegyptumAnd when the Madianite merchants passed by, they drew him out of the pit, and sold him to the Ismaelites, for twenty pieces of silver: and they led him into Egypt.
28. And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph into Egypt.
37:28. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt.
37:28. And when the Midianite merchants were passing by, they drew him from the cistern, and they sold him to the Ishmaelites for twenty pieces of silver. And these led him into Egypt.
Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt:

28: и, когда проходили купцы Мадиамские, вытащили Иосифа изо рва и продали Иосифа Измаильтянам за двадцать сребренников; а они отвели Иосифа в Египет.
37:28
καὶ και and; even
παρεπορεύοντο παραπορευομαι travel by / around
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οἱ ο the
Μαδιηναῖοι μαδιηναιος the
ἔμποροι εμπορος merchant
καὶ και and; even
ἐξείλκυσαν εξελκω draw out
καὶ και and; even
ἀνεβίβασαν αναβιβαζω pull up; mount
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐκ εκ from; out of
τοῦ ο the
λάκκου λακκος and; even
ἀπέδοντο αποδιδωμι render; surrender
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοῖς ο the
Ισμαηλίταις ισμαηλιτης twenty
χρυσῶν χρυσεος of gold; golden
καὶ και and; even
κατήγαγον καταγω lead down; draw up
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
37:28
וַ wa וְ and
יַּֽעַבְרוּ֩ yyˈaʕavrû עבר pass
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
מִדְיָנִ֜ים miḏyānˈîm מִדְיָנִי Midianite
סֹֽחֲרִ֗ים sˈōḥᵃrˈîm סחר go about
וַֽ wˈa וְ and
יִּמְשְׁכוּ֙ yyimšᵊḵˌû משׁך draw
וַ wa וְ and
יַּֽעֲל֤וּ yyˈaʕᵃlˈû עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
מִן־ min- מִן from
הַ ha הַ the
בֹּ֔ור bbˈôr בֹּור cistern
וַ wa וְ and
יִּמְכְּר֧וּ yyimkᵊrˈû מכר sell
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
לַ la לְ to
הַ the
יִּשְׁמְעֵאלִ֖ים yyišmᵊʕēlˌîm יִשְׁמְעֵאלִי Ishmaelite
בְּ bᵊ בְּ in
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
כָּ֑סֶף kˈāsef כֶּסֶף silver
וַ wa וְ and
יָּבִ֥יאוּ yyāvˌîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
37:28. et praetereuntibus Madianitis negotiatoribus extrahentes eum de cisterna vendiderunt Ismahelitis viginti argenteis qui duxerunt eum in Aegyptum
And when the Madianite merchants passed by, they drew him out of the pit, and sold him to the Ismaelites, for twenty pieces of silver: and they led him into Egypt.
37:28. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt.
37:28. And when the Midianite merchants were passing by, they drew him from the cistern, and they sold him to the Ishmaelites for twenty pieces of silver. And these led him into Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:28: For twenty pieces of silver - In the Anglo-Saxon it is thirty pence. This, I think, is the first instance on record of selling a man for a slave; but the practice certainly did not commence now, it had doubtless been in use long before. Instead of pieces, which our translators supply, the Persian has miskal, which was probably intended to signify a shekel; and if shekels be intended, taking them at three shillings each, Joseph was sold for about three pounds sterling. I have known a whole cargo of slaves, amounting to eight hundred and thirteen, bought by a slave captain in Bonny river, in Africa, on an average, for six pounds each; and this payment was made in guns, gunpowder, and trinkets! As there were only nine of the brethren present, and they sold Joseph for twenty shekels, each had more than two shekels as his share in this most infamous transaction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:28: Midianites: Gen 37:25, Gen 25:2; Exo 2:16; Num 25:15, Num 25:17, Num 31:2, Num 31:3, Num 31:8, Num 31:9; Jdg 6:1-3; Psa 83:9; Isa 60:6
sold: Gen 45:4, Gen 45:5; Psa 105:17; Zac 11:12, Zac 11:13; Mat 26:15, Mat 27:9; Act 7:9
Geneva 1599
37:28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the (i) Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt.
(i) Moses writes according to the opinion of those who took the Midianites and Ishmaelites to be one, and here mixes their names: as also appears in (Gen 37:36, Gen 39:1) or else he was first offered to the Midianites, but sold to the Ishmaelites.
John Gill
37:28 Then there passed by Midianites, merchantmen,.... The same with the Ishmaelites before mentioned, as appears from the latter part of this verse; for as these were near neighbours, so they might join together in merchandise, and travel in company for greater safety, and are sometimes called the one, and sometimes the other, as well as they might mix together in their habitations and marriages; and are hence called Arabians by the Targums, as before observed, and so by Josephus, which signifies a mixed people:
and they drew and lifted up Joseph out of the pit: not the Midianites, but his brethren:
and sold Joseph to the Ishmaelites for twenty pieces of silver; for twenty shekels, which amounted to twenty five shillings of our money. The Jews (z) say, they each took two shekels apiece, and bought with them a pair of shoes, according to Amos 8:6; but there were but nine of them, Reuben was absent:
and they brought Joseph into Egypt; some think these Midianites were different from the Ishmaelites, and that Joseph was sold many times, first to the Midianites, and then by them to the Ishmaelites, and by the latter to Potiphar. Justin (a), an Heathen writer, gives an account of this affair in some agreement with this history;"Joseph (he says) was the youngest of his brethren, whose excellent genius they feared, and took him secretly, and sold him to "foreign merchants", by whom he was carried into Egypt.''
(z) Pirke Eliezer, c. 38. (a) E. Trogo, l. 36. c. 2.
37:2937:29: Եւ իջուցին զՅովսէփ յԵգիպտոս։ Դարձաւ Ռոբէն ՚ի գուբն. եւ ո՛չ եգիտ զՅովսէփ ՚ի գբի անդ։
29 Իսմայէլացիները Յովսէփին տարան Եգիպտոս: Ռուբէնը վերադարձաւ դէպի հորը եւ Յովսէփին հորի մէջ չգտաւ:
29 Երբ Ռուբէն դէպի գուբը գնաց եւ ահա Յովսէփ գուբին մէջ չէր ու իր հանդերձները պատռեց։
Դարձաւ Ռուբէն ի գուբն, եւ ոչ եգիտ զՅովսէփ ի գբի անդ. պատառեաց զհանդերձս իւր:

37:29: Եւ իջուցին զՅովսէփ յԵգիպտոս։ Դարձաւ Ռոբէն ՚ի գուբն. եւ ո՛չ եգիտ զՅովսէփ ՚ի գբի անդ։
29 Իսմայէլացիները Յովսէփին տարան Եգիպտոս: Ռուբէնը վերադարձաւ դէպի հորը եւ Յովսէփին հորի մէջ չգտաւ:
29 Երբ Ռուբէն դէպի գուբը գնաց եւ ահա Յովսէփ գուբին մէջ չէր ու իր հանդերձները պատռեց։
zohrab-1805▾ eastern-1994▾ western am▾
37:2929: Рувим же пришел опять ко рву; и вот, нет Иосифа во рве. И разодрал он одежды свои,
37:29 ἀνέστρεψεν αναστρεφω overturn; turn up / back δὲ δε though; while Ρουβην ρουβην Reuben ἐπὶ επι in; on τὸν ο the λάκκον λακκος and; even οὐχ ου not ὁρᾷ οραω view; see τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἐν εν in τῷ ο the λάκκῳ λακκος and; even διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him
37:29 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben אֶל־ ʔel- אֶל to הַ ha הַ the בֹּ֔ור bbˈôr בֹּור cistern וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold אֵין־ ʔên- אַיִן [NEG] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph בַּ ba בְּ in † הַ the בֹּ֑ור bbˈôr בֹּור cistern וַ wa וְ and יִּקְרַ֖ע yyiqrˌaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָֽיו׃ bᵊḡāḏˈāʸw בֶּגֶד garment
37:29. reversusque Ruben ad cisternam non invenit puerumAnd Ruben returning to the pit, found not the boy:
29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
37:29. And Reuben returned unto the pit; and, behold, Joseph [was] not in the pit; and he rent his clothes.
37:29. And Reuben, returning to the cistern, did not find the boy.
And Reuben returned unto the pit; and, behold, Joseph [was] not in the pit; and he rent his clothes:

29: Рувим же пришел опять ко рву; и вот, нет Иосифа во рве. И разодрал он одежды свои,
37:29
ἀνέστρεψεν αναστρεφω overturn; turn up / back
δὲ δε though; while
Ρουβην ρουβην Reuben
ἐπὶ επι in; on
τὸν ο the
λάκκον λακκος and; even
οὐχ ου not
ὁρᾷ οραω view; see
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐν εν in
τῷ ο the
λάκκῳ λακκος and; even
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
37:29
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben
אֶל־ ʔel- אֶל to
הַ ha הַ the
בֹּ֔ור bbˈôr בֹּור cistern
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵין־ ʔên- אַיִן [NEG]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
בַּ ba בְּ in
הַ the
בֹּ֑ור bbˈôr בֹּור cistern
וַ wa וְ and
יִּקְרַ֖ע yyiqrˌaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָֽיו׃ bᵊḡāḏˈāʸw בֶּגֶד garment
37:29. reversusque Ruben ad cisternam non invenit puerum
And Ruben returning to the pit, found not the boy:
37:29. And Reuben returned unto the pit; and, behold, Joseph [was] not in the pit; and he rent his clothes.
37:29. And Reuben, returning to the cistern, did not find the boy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Рувим, отсутствовавший во время продажи Иосифа, возвратившись и не найдя Иосифа в колодце, приходит в отчаяние, разрывает в знак нестерпимой печали одежду (как после Иаков, ст. 34, ср. 44:13). В вопле его к братьям — enennu vaani ani anah ba — заключается непереводимый, свойственный еврейскому языку, ассонанс, выражающий непосредственную и глубокую скорбь доброй души Рувима, не имевшего, однако, достаточно твердости открыть отцу действительное положение дела.
Adam Clarke: Commentary on the Bible - 1831
37:29: Ruben returned unto the pit - It appears he was absent when the caravan passed by, to whom the other brethren had sold Joseph.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:29: he rent: Gen 37:34, Gen 34:13; Num 14:6; Jdg 11:35; Kg2 19:1; Job 1:20; Joe 2:13; Act 14:14
Carl Friedrich Keil and Franz Delitzsch
37:29
The business was settled in Reuben's absence; probably because his brethren suspected that he intended to rescue Joseph. When he came to the pit and found Joseph gone, he rent his clothes (a sign of intense grief on the part of the natural man) and exclaimed: "The boy is no more, and I, whither shall I go!" - how shall I account to his father for his disappearance! But the brothers were at no loss; they dipped Joseph's coat in the blood of a goat and sent it to his father, with the message, "We have found this; see whether it is thy son's coat or not." Jacob recognised the coat at once, and mourned bitterly in mourning clothes (שׂק) for his son, whom he supposed to have been devoured and destroyed by a wild beast (טרף טרף inf. abs. of Kal before Pual, as an indication of undoubted certainty), and refused all comfort from his children, saying, "No (כּי immo, elliptical: Do not attempt to comfort me, for) I will go down mourning into Sheol to my son." Sheol denotes the place where departed souls are gathered after death; it is an infinitive form from שׁאל to demand, the demanding, applied to the place which inexorably summons all men into its shade (cf. Prov 30:15-16; Is 5:14; Hab 2:5). How should his sons comfort him, when they were obliged to cover their wickedness with the sin of lying and hypocrisy, and when even Reuben, although at first beside himself at the failure of his plan, had not courage enough to disclose his brothers' crime?
John Gill
37:29 And Reuben returned unto the pit,.... It is very probable he had pretended to go somewhere on business, with an intention to take a circuit, and come to the pit and deliver his brother, and go home with him to his father. The Jews say (b) he departed from his brethren, and sat down on a certain mountain, that he might descend in the night and take Joseph out of the pit, and accordingly he came down in the night, and found him not. So Josephus (c) says, it was in the night when Reuben came to the pit, who calling to Joseph, and he not answering, suspected he was killed:
and, behold, Joseph was not in the pit; for neither by looking down into it could he see him, nor by calling be answered by him, which made it a clear case to him he was not there:
and he rent his clothes; as a token of distress and anguish of mind, of sorrow and mourning, as was usual in such cases; Jacob afterwards did the same, Gen 37:34.
(b) Pirke Eliezer, ut supra. (c. 38.) (c) Antiqu. l. 2. c. 3. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
37:29 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.
37:3037:30: Պատառեաց զհանդերձս իւր. եւ դարձաւ առ եղբարսն իւր՝ եւ ասէ. Պատանեակն չէ՛ անդ, եւ ես արդ՝ յո՞ երթայց։
30 Նա պատառոտեց իր հագուստները, վերադարձաւ իր եղբայրների մօտ ու ասաց. «Պատանին այնտեղ չէ, ես այժմ ո՞ւր գնամ»:
30 Դարձաւ իր եղբայրներուն ու ըսաւ. «Տղան չկայ ու ես ո՞ւր երթամ»։
Դարձաւ առ եղբարսն իւր եւ ասէ. Պատանեակն չէ անդ. եւ ես արդ յո՞ երթայց:

37:30: Պատառեաց զհանդերձս իւր. եւ դարձաւ առ եղբարսն իւր՝ եւ ասէ. Պատանեակն չէ՛ անդ, եւ ես արդ՝ յո՞ երթայց։
30 Նա պատառոտեց իր հագուստները, վերադարձաւ իր եղբայրների մօտ ու ասաց. «Պատանին այնտեղ չէ, ես այժմ ո՞ւր գնամ»:
30 Դարձաւ իր եղբայրներուն ու ըսաւ. «Տղան չկայ ու ես ո՞ւր երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
37:3030: и возвратился к братьям своим, и сказал: отрока нет, а я, куда я денусь?
37:30 καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak τὸ ο the παιδάριον παιδαριον little boy οὐκ ου not ἔστιν ειμι be ἐγὼ εγω I δὲ δε though; while ποῦ που.1 where? πορεύομαι πορευομαι travel; go ἔτι ετι yet; still
37:30 וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return אֶל־ ʔel- אֶל to אֶחָ֖יו ʔeḥˌāʸw אָח brother וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הַ ha הַ the יֶּ֣לֶד yyˈeleḏ יֶלֶד boy אֵינֶ֔נּוּ ʔênˈennû אַיִן [NEG] וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אָ֥נָה ʔˌānā אָן whither אֲנִי־ ʔᵃnî- אֲנִי i בָֽא׃ vˈā בוא come
37:30. et scissis vestibus pergens ad fratres ait puer non conparet et ego quo iboAnd rending his garments he went to his brethren, and said: The boy doth not appear, and whither shall I go?
30. And he returned unto his brethren, and said, The child is not; and I, whither shall I go?
37:30. And he returned unto his brethren, and said, The child [is] not; and I, whither shall I go?
37:30. And rending his garments, he went to his brothers and said, “The boy is not present, and so where shall I go?”
And he returned unto his brethren, and said, The child [is] not; and I, whither shall I go:

30: и возвратился к братьям своим, и сказал: отрока нет, а я, куда я денусь?
37:30
καὶ και and; even
ἀνέστρεψεν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τὸ ο the
παιδάριον παιδαριον little boy
οὐκ ου not
ἔστιν ειμι be
ἐγὼ εγω I
δὲ δε though; while
ποῦ που.1 where?
πορεύομαι πορευομαι travel; go
ἔτι ετι yet; still
37:30
וַ wa וְ and
יָּ֥שָׁב yyˌāšov שׁוב return
אֶל־ ʔel- אֶל to
אֶחָ֖יו ʔeḥˌāʸw אָח brother
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הַ ha הַ the
יֶּ֣לֶד yyˈeleḏ יֶלֶד boy
אֵינֶ֔נּוּ ʔênˈennû אַיִן [NEG]
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
אָ֥נָה ʔˌānā אָן whither
אֲנִי־ ʔᵃnî- אֲנִי i
בָֽא׃ vˈā בוא come
37:30. et scissis vestibus pergens ad fratres ait puer non conparet et ego quo ibo
And rending his garments he went to his brethren, and said: The boy doth not appear, and whither shall I go?
37:30. And he returned unto his brethren, and said, The child [is] not; and I, whither shall I go?
37:30. And rending his garments, he went to his brothers and said, “The boy is not present, and so where shall I go?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:30: The child is not; and I, whither shall I go? - The words in the original are very plaintive, הילד איננו ואני אנה אני בא haiyeled einennu, vaani anah, ani ba!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:30: Gen 37:20, Gen 42:13, Gen 42:32, Gen 42:35; Jer 31:15
John Gill
37:30 And he returned unto his brethren,.... From the pit, and whom he suspected had took him and killed him, as was their first design, not being with them when they proposed to sell him, and did:
and said, the child is not; not in the pit, nor in the land of the living, but is dead, which is sometimes the meaning of the phrase, Jer 31:15; he calls him a child, though seventeen years of age, because the youngest brother but one, and he himself was the eldest, and also because of his tender concern for him:
and I, whither shall I go? to find the child or flee from his father's face, which he could not think of seeing any more; whom he had highly offended already in the case of Bilhah, and now he would be yet more incensed against him for his neglect of Joseph, who, he might have expected, would have taken particular care of him, being the eldest son: he speaks like one in the utmost perplexity, not knowing what to do, what course to steer, being almost distracted and at his wits' end.
37:3137:31: Եւ առեալ զպատմուճանն Յովսեփայ՝ զենին ուլ այծեաց, եւ թաթաւեցին զպատմուճանն յարեանն։
31 Նրանք առան Յովսէփի պատմուճանը, մի ուլ մորթեցին, պատմուճանը թաթախեցին ուլի արեան մէջ,
31 Եղբայրները առին Յովսէփին պատմուճանը, այծերէն նոխազ մը մորթեցին եւ պատմուճանը անոր արեան մէջ թաթխեցին։
Եւ առեալ զպատմուճանն Յովսեփայ` զենին ուլ այծեաց, եւ թաթաւեցին զպատմուճանն յարեանն:

37:31: Եւ առեալ զպատմուճանն Յովսեփայ՝ զենին ուլ այծեաց, եւ թաթաւեցին զպատմուճանն յարեանն։
31 Նրանք առան Յովսէփի պատմուճանը, մի ուլ մորթեցին, պատմուճանը թաթախեցին ուլի արեան մէջ,
31 Եղբայրները առին Յովսէփին պատմուճանը, այծերէն նոխազ մը մորթեցին եւ պատմուճանը անոր արեան մէջ թաթխեցին։
zohrab-1805▾ eastern-1994▾ western am▾
37:3131: И взяли одежду Иосифа, и закололи козла, и вымарали одежду кровью;
37:31 λαβόντες λαμβανω take; get δὲ δε though; while τὸν ο the χιτῶνα χιτων shirt τοῦ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἔσφαξαν σφαζω slaughter ἔριφον εριφος kid αἰγῶν αιξ and; even ἐμόλυναν μολυνω dirty; pollute τὸν ο the χιτῶνα χιτων shirt τῷ ο the αἵματι αιμα blood; bloodstreams
37:31 וַ wa וְ and יִּקְח֖וּ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַֽ wˈa וְ and יִּשְׁחֲטוּ֙ yyišḥᵃṭˌû שׁחט slaughter שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat עִזִּ֔ים ʕizzˈîm עֵז goat וַ wa וְ and יִּטְבְּל֥וּ yyiṭbᵊlˌû טבל dip אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֻּתֹּ֖נֶת kkuttˌōneṯ כֻּתֹּנֶת tunic בַּ ba בְּ in † הַ the דָּֽם׃ ddˈām דָּם blood
37:31. tulerunt autem tunicam eius et in sanguinem hedi quem occiderant tinxeruntAnd they took his coat, and dipped it in the blood of a kid, which they had killed:
31. And they took Joseph’s coat, and killed a he-goat, and dipped the coat in the blood;
37:31. And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;
37:31. Then they took his tunic, and they dipped it in the blood of a young goat, which they had killed,
And they took Joseph' s coat, and killed a kid of the goats, and dipped the coat in the blood:

31: И взяли одежду Иосифа, и закололи козла, и вымарали одежду кровью;
37:31
λαβόντες λαμβανω take; get
δὲ δε though; while
τὸν ο the
χιτῶνα χιτων shirt
τοῦ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἔσφαξαν σφαζω slaughter
ἔριφον εριφος kid
αἰγῶν αιξ and; even
ἐμόλυναν μολυνω dirty; pollute
τὸν ο the
χιτῶνα χιτων shirt
τῷ ο the
αἵματι αιμα blood; bloodstreams
37:31
וַ wa וְ and
יִּקְח֖וּ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַֽ wˈa וְ and
יִּשְׁחֲטוּ֙ yyišḥᵃṭˌû שׁחט slaughter
שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat
עִזִּ֔ים ʕizzˈîm עֵז goat
וַ wa וְ and
יִּטְבְּל֥וּ yyiṭbᵊlˌû טבל dip
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֻּתֹּ֖נֶת kkuttˌōneṯ כֻּתֹּנֶת tunic
בַּ ba בְּ in
הַ the
דָּֽם׃ ddˈām דָּם blood
37:31. tulerunt autem tunicam eius et in sanguinem hedi quem occiderant tinxerunt
And they took his coat, and dipped it in the blood of a kid, which they had killed:
37:31. And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;
37:31. Then they took his tunic, and they dipped it in the blood of a young goat, which they had killed,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33: Одно преступление братьев Иосифа влечет за собою другое — грубый обман отца, причем для этой цели они употребляют тот же злополучный хитон Иосифа: в этом памятнике отеческого предпочтения Иосифу их мятущаяся совесть хотела найти себе оправдание. Р. Маймонид говорит, что в законе Моисея нередко требуется козел за грехи общества Израилева, для напоминания об этом обмане Иакова сыновьями его и для возбуждения в грешнике сознания необходимости очищения грехов (Philippson, s. 201–202).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; 32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. 33 And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces. 34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. 35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. 36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.
I. Joseph would soon be missed, great enquiry would be made for him, and therefore his brethren have a further design, to make the world believe that Joseph was torn in pieces by a wild beast; and this they did, 1. To clear themselves, that they might not be suspected to have done him any mischief. Note, We have all learned of Adam to cover our transgression, Job xxxi. 33. When the devil has taught men to commit one sin, he then teaches them to conceal it with another, theft and murder with lying and perjury; but he that covers his sin shall not prosper long. Joseph's brethren kept their own and one another's counsel for some time, but their villany came to light at last, and it is here published to the world, and the remembrance of it transmitted to every age. 2. To grieve their good father. It seems designed by them on purpose to be revenged upon him for his distinguishing love of Joseph. It was contrived on purpose to create the utmost vexation to him. They sent him Joseph's coat of many colours, with one colour more than it had had, a bloody colour, v. 32. They pretended they had found it in the fields, and Jacob himself must be scornfully asked, Is this thy son's coat? Now the badge of his honour is the discovery of his fate; and it is rashly inferred from the bloody coat that Joseph, without doubt, is rent in pieces. Love is always apt to fear the worst concerning the person beloved; there is a love that casteth out fear, but that is a perfect love. Now let those that know the heart of a parent suppose the agonies of poor Jacob, and put their souls into his soul's stead. How strongly does he represent to himself the direful idea of Joseph's misery! Sleeping or waking, he imagines he sees the wild beast setting upon Joseph, thinks he hears his piteous shrieks when the lion roared against him, makes himself tremble and grow chill, many a time, when he fancies how the beast sucked his blood, tore him limb from limb, and left no remains of him, but the coat of many colours, to carry the tidings. And no doubt it added no little to the grief that he had exposed him, by sending him, and sending him all alone, on this dangerous journey, which proved so fatal to him. This cuts him to the heart, and he is ready to look upon himself as an accessory to the death of his son. Now, (1.) Endeavours were used to comfort him. His sons basely pretended to do it (v. 35); but miserable hypocritical comforters were they all. Had they really desired to comfort him, they might easily have done it, by telling him the truth, "Joseph is alive, he is indeed sold into Egypt, but it will be an easy thing to send thither and ransom him." This would have loosened his sackcloth, and girded him with gladness presently. I wonder their countenances did not betray their guilt, and with what face they could pretend to condole with Jacob on the death of Joseph, when they knew he was alive. Note, The heart is strangely hardened by the deceitfulness of sin. But, (2.) It was all in vain: Jacob refused to be comforted, v. 35. He was an obstinate mourner, resolved to go down to the grave mourning. It was not a sudden transport of passion, like that of David, Would God I had died for thee, my son, my son! But, like Job, he hardened himself in sorrow. Note, [1.] Great affection to any creature does not prepare for so much the greater affliction, when it is either removed from us or embittered to us. Inordinate love commonly ends in immoderate grief; as much as the sway of the pendulum throws one way, so much it will throw the other way. [2.] Those consult neither the comfort of their souls nor the credit of their religion that are determined in their sorrow upon any occasion whatsoever. We must never say, "We will go to our grave mourning," because we know not what joyful days Providence may yet reserve for us, and it is our wisdom and duty to accommodate ourselves to Providence. [3.] We often perplex ourselves with imaginary troubles. We fancy things worse than they are, and then afflict ourselves more than we need. Sometimes there needs no more to comfort us than to undeceive us: it is good to hope the best.
II. The Ishmaelites and Midianites having bought Joseph only to make their market of him, here we have him sold again (with gain enough to the merchants, no doubt) to Potiphar, v. 36. Jacob was lamenting the loss of his life; had he known all he would have lamented, though not so passionately, the loss of liberty. Shall Jacob's freeborn son exchange the best robe of his family for the livery of an Egyptian lord, and all the marks of servitude? How soon was the land of Egypt made a house of bondage to the seed of Jacob! Note, It is the wisdom of parents not to bring up their children too delicately, because they know not to what hardships and mortifications Providence may reduce them before they die. Jacob little thought that ever his beloved Joseph would be thus bought and sold for a servant.
Albert Barnes: Notes on the Bible - 1834
37:31-36
The brothers contrive to conceal their crime; and Joseph is sold into Egypt. "Torn, torn in pieces is Joseph." The sight of the bloody coat convinces Jacob at once that Joseph has been devoured by a wild beast. "All his daughters." Only one daughter of Jacob is mentioned by name. These are probably his daughters-in-law. "To the grave." Sheol is the place to which the soul departs at death. It is so called from its ever craving, or being empty. "Minister." This word originally means eunuch, and then, generally, any officer about the court or person of the sovereign. "Captain of the guards." The guards are the executioners of the sentences passed by the sovereign on culprits, which were often arbitrary, summary, and extremely severe. It is manifest, from this dark chapter, that the power of sin has not been extinguished in the family of Jacob. The name of God does not appear, and his hand is at present only dimly seen among the wicked designs, deeds, and devices of these unnatural brothers. Nevertheless, his counsel of mercy standeth sure, and fixed is his purpose to bring salvation to the whole race of man, by means of his special covenant with Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:31: Gen 37:3, Gen 37:23; Pro 28:13
John Gill
37:31 And they took Joseph's coat,.... After they had told Reuben what they had done with him, who being willing to make the best of things as it was, joined with them in the following scheme: by this it appears, that when they took Joseph out of the pit they did not put his coat on him, but sold him naked, or almost so, to the merchants:
and killed a kid of the goats, and dipped the coat in the blood; that being, as the Targum of Jonathan and Jarchi observe, most like to human blood.
Robert Jamieson, A. R. Fausset and David Brown
37:31 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.
37:3237:32: Եւ առաքեցին զպատմուճանն ծաղկեայ տանե՛լ առ հայրն իւրեանց, եւ ասեն. Զայդ գտա՛ք. ծանի՛ր եթէ որդւո՞յ քոյ իցէ պատմուճանդ եթէ ոչ[352]։ [352] Ոմանք. Իցէ պատմուճանդ՝ եւ եթէ ոչ։
32 ապա ծաղկազարդ պատմուճանն ուղարկեցին իրենց հօրն ու ասացին. «Գտել ենք սա, տե՛ս, քո՞ որդու պատմուճանն է սա, թէ՞ ոչ»:
32 Բազմագոյն պատմուճանը իրենց հօրը ղրկեցին ու ըսին. «Ասիկա գտանք մենք. տես թէ ասիկա քու որդիիդ պատմուճա՞նն է՝ թէ ոչ»։
Եւ առաքեցին զպատմուճանն ծաղկեայ տանել առ հայրն իւրեանց, եւ ասեն. Զայդ գտաք. ծանիր եթէ որդւոյ քո՞ իցէ պատմուճանդ եւ եթէ ոչ:

37:32: Եւ առաքեցին զպատմուճանն ծաղկեայ տանե՛լ առ հայրն իւրեանց, եւ ասեն. Զայդ գտա՛ք. ծանի՛ր եթէ որդւո՞յ քոյ իցէ պատմուճանդ եթէ ոչ[352]։
[352] Ոմանք. Իցէ պատմուճանդ՝ եւ եթէ ոչ։
32 ապա ծաղկազարդ պատմուճանն ուղարկեցին իրենց հօրն ու ասացին. «Գտել ենք սա, տե՛ս, քո՞ որդու պատմուճանն է սա, թէ՞ ոչ»:
32 Բազմագոյն պատմուճանը իրենց հօրը ղրկեցին ու ըսին. «Ասիկա գտանք մենք. տես թէ ասիկա քու որդիիդ պատմուճա՞նն է՝ թէ ոչ»։
zohrab-1805▾ eastern-1994▾ western am▾
37:3232: и послали разноцветную одежду, и доставили к отцу своему, и сказали: мы это нашли; посмотри, сына ли твоего эта одежда, или нет.
37:32 καὶ και and; even ἀπέστειλαν αποστελλω send off / away τὸν ο the χιτῶνα χιτων shirt τὸν ο the ποικίλον ποικιλος various; varied καὶ και and; even εἰσήνεγκαν εισφερω bring in τῷ ο the πατρὶ πατηρ father αὐτῶν αυτος he; him καὶ και and; even εἶπαν επω say; speak τοῦτον ουτος this; he εὕρομεν ευρισκω find ἐπίγνωθι επιγινωσκω recognize; find out εἰ ει if; whether χιτὼν χιτων shirt τοῦ ο the υἱοῦ υιος son σού σου of you; your ἐστιν ειμι be ἢ η or; than οὔ ου not
37:32 וַֽ wˈa וְ and יְשַׁלְּח֞וּ yᵊšallᵊḥˈû שׁלח send אֶת־ ʔeṯ- אֵת [object marker] כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic הַ ha הַ the פַּסִּ֗ים ppassˈîm פַּס sole? וַ wa וְ and יָּבִ֨יאוּ֙ yyāvˈîʔû בוא come אֶל־ ʔel- אֶל to אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say זֹ֣את zˈōṯ זֹאת this מָצָ֑אנוּ māṣˈānû מצא find הַכֶּר־ hakker- נכר recognise נָ֗א nˈā נָא yeah הַ ha הֲ [interrogative] כְּתֹ֧נֶת kkᵊṯˈōneṯ כֻּתֹּנֶת tunic בִּנְךָ֛ binᵊḵˈā בֵּן son הִ֖וא hˌiw הִיא she אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not
37:32. mittentes qui ferrent ad patrem et dicerent hanc invenimus vide utrum tunica filii tui sit an nonSending some to carry it to their father, and to say: This we have found: see whether it be thy son's coat, or not.
32. and they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or not.
37:32. And they sent the coat of [many] colours, and they brought [it] to their father; and said, This have we found: know now whether it [be] thy son’s coat or no.
37:32. sending those who carried it to their father, and they said: “We found this. See whether it is the tunic of your son or not.”
And they sent the coat of [many] colours, and they brought [it] to their father; and said, This have we found: know now whether it [be] thy son' s coat or no:

32: и послали разноцветную одежду, и доставили к отцу своему, и сказали: мы это нашли; посмотри, сына ли твоего эта одежда, или нет.
37:32
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
τὸν ο the
χιτῶνα χιτων shirt
τὸν ο the
ποικίλον ποικιλος various; varied
καὶ και and; even
εἰσήνεγκαν εισφερω bring in
τῷ ο the
πατρὶ πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
τοῦτον ουτος this; he
εὕρομεν ευρισκω find
ἐπίγνωθι επιγινωσκω recognize; find out
εἰ ει if; whether
χιτὼν χιτων shirt
τοῦ ο the
υἱοῦ υιος son
σού σου of you; your
ἐστιν ειμι be
η or; than
οὔ ου not
37:32
וַֽ wˈa וְ and
יְשַׁלְּח֞וּ yᵊšallᵊḥˈû שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic
הַ ha הַ the
פַּסִּ֗ים ppassˈîm פַּס sole?
וַ wa וְ and
יָּבִ֨יאוּ֙ yyāvˈîʔû בוא come
אֶל־ ʔel- אֶל to
אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
זֹ֣את zˈōṯ זֹאת this
מָצָ֑אנוּ māṣˈānû מצא find
הַכֶּר־ hakker- נכר recognise
נָ֗א nˈā נָא yeah
הַ ha הֲ [interrogative]
כְּתֹ֧נֶת kkᵊṯˈōneṯ כֻּתֹּנֶת tunic
בִּנְךָ֛ binᵊḵˈā בֵּן son
הִ֖וא hˌiw הִיא she
אִם־ ʔim- אִם if
לֹֽא׃ lˈō לֹא not
37:32. mittentes qui ferrent ad patrem et dicerent hanc invenimus vide utrum tunica filii tui sit an non
Sending some to carry it to their father, and to say: This we have found: see whether it be thy son's coat, or not.
37:32. And they sent the coat of [many] colours, and they brought [it] to their father; and said, This have we found: know now whether it [be] thy son’s coat or no.
37:32. sending those who carried it to their father, and they said: “We found this. See whether it is the tunic of your son or not.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
37:32: Sent the coat of many colors - to their father - What deliberate cruelty to torture the feelings of their aged father, and thus harrow up his soul!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:32: thy son's: Gen 37:3, Gen 44:20-23; Luk 15:30
Geneva 1599
37:32 And they sent the coat of [many] colours, (k) and they brought [it] to their father; and said, This have we found: know now whether it [be] thy son's coat or no.
(k) That is, the messengers who were sent.
John Gill
37:32 And they sent the coat of many colours,.... Which was what they dipped in the blood of the kid; this they sent to Jacob in such a condition, by the hand of some messenger; the Targum of Jonathan says, the sons of Zilpah and Bilhah; but more probably some of their servants, whom they instructed what to say to their father when they presented it to him; not caring to appear in person at first, lest they be thrown into such commotion and confusion at their father's distress, as might tend to lead on to a discovery of the whole affair:
and they brought it to their father, and said, this we have found; that is, the messengers carried to the father of Joseph's brethren, who were sent with it, and taught to say, that they found it in some field in this condition, but found no man near it, only that by itself, and suspected it might be the coat of his son Joseph, if he had sent him out in it:
know now whether it be thy son's coat or no; look upon it, see if any marks can be observed in it, by which it may with any certainty be known whether it his or not.
37:3337:33: Եւ ծանեաւ զնա՝ եւ ասէ. Պատմուճանս որդւո՛յ իմոյ է. գազան չա՛ր եկեր զնա. գազա՛ն յափշտակեաց զՅովսէփ։
33 Նա ճանաչեց այն ու ասաց. «Այս պատմուճանը իմ որդունն է, վայրի գազան է կերել նրան, մի գազան է յօշոտել Յովսէփին»:
33 Յակոբ ճանչցաւ զայն ու ըսաւ. «Իմ որդիիս պատմուճանն է, չար գազան մը կերած է զանիկա։ Յովսէփ անշուշտ գիշատուեցաւ»։
Եւ ծանեաւ զնա եւ ասէ. Պատմուճանս որդւոյ իմոյ է. գազան չար եկեր զնա, գազան յափշտակեաց զՅովսէփ:

37:33: Եւ ծանեաւ զնա՝ եւ ասէ. Պատմուճանս որդւո՛յ իմոյ է. գազան չա՛ր եկեր զնա. գազա՛ն յափշտակեաց զՅովսէփ։
33 Նա ճանաչեց այն ու ասաց. «Այս պատմուճանը իմ որդունն է, վայրի գազան է կերել նրան, մի գազան է յօշոտել Յովսէփին»:
33 Յակոբ ճանչցաւ զայն ու ըսաւ. «Իմ որդիիս պատմուճանն է, չար գազան մը կերած է զանիկա։ Յովսէփ անշուշտ գիշատուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
37:3333: Он узнал ее и сказал: [это] одежда сына моего; хищный зверь съел его; верно, растерзан Иосиф.
37:33 καὶ και and; even ἐπέγνω επιγινωσκω recognize; find out αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak χιτὼν χιτων shirt τοῦ ο the υἱοῦ υιος son μού μου of me; mine ἐστιν ειμι be θηρίον θηριον beast πονηρὸν πονηρος harmful; malignant κατέφαγεν κατεσθιω consume; eat up αὐτόν αυτος he; him θηρίον θηριον beast ἥρπασεν αρπαζω snatch τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif
37:33 וַ wa וְ and יַּכִּירָ֤הּ yyakkîrˈāh נכר recognise וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic בְּנִ֔י bᵊnˈî בֵּן son חַיָּ֥ה ḥayyˌā חַיָּה wild animal רָעָ֖ה rāʕˌā רַע evil אֲכָלָ֑תְהוּ ʔᵃḵālˈāṯᵊhû אכל eat טָרֹ֥ף ṭārˌōf טרף tear טֹרַ֖ף ṭōrˌaf טרף tear יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
37:33. quam cum agnovisset pater ait tunica filii mei est fera pessima comedit eum bestia devoravit IosephAnd the father acknowledging it, said: It is my son's coat, an evil wild beast hath eaten him, a beast hath devoured Joseph.
33. And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.
37:33. And he knew it, and said, [It is] my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
37:33. And when the father acknowledged it, he said: “It is the tunic of my son. An evil wild beast has eaten him; a beast has devoured Joseph.”
And he knew it, and said, [It is] my son' s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces:

33: Он узнал ее и сказал: [это] одежда сына моего; хищный зверь съел его; верно, растерзан Иосиф.
37:33
καὶ και and; even
ἐπέγνω επιγινωσκω recognize; find out
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
χιτὼν χιτων shirt
τοῦ ο the
υἱοῦ υιος son
μού μου of me; mine
ἐστιν ειμι be
θηρίον θηριον beast
πονηρὸν πονηρος harmful; malignant
κατέφαγεν κατεσθιω consume; eat up
αὐτόν αυτος he; him
θηρίον θηριον beast
ἥρπασεν αρπαζω snatch
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
37:33
וַ wa וְ and
יַּכִּירָ֤הּ yyakkîrˈāh נכר recognise
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
כְּתֹ֣נֶת kᵊṯˈōneṯ כֻּתֹּנֶת tunic
בְּנִ֔י bᵊnˈî בֵּן son
חַיָּ֥ה ḥayyˌā חַיָּה wild animal
רָעָ֖ה rāʕˌā רַע evil
אֲכָלָ֑תְהוּ ʔᵃḵālˈāṯᵊhû אכל eat
טָרֹ֥ף ṭārˌōf טרף tear
טֹרַ֖ף ṭōrˌaf טרף tear
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
37:33. quam cum agnovisset pater ait tunica filii mei est fera pessima comedit eum bestia devoravit Ioseph
And the father acknowledging it, said: It is my son's coat, an evil wild beast hath eaten him, a beast hath devoured Joseph.
37:33. And he knew it, and said, [It is] my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
37:33. And when the father acknowledged it, he said: “It is the tunic of my son. An evil wild beast has eaten him; a beast has devoured Joseph.”
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Adam Clarke: Commentary on the Bible - 1831
37:33: Joseph is without doubt rent in pieces! - It is likely he inferred this from the lacerated state of the coat, which, in order the better to cover their wickedness, they had not only besmeared with the blood of the goat, but it is probable reduced to tatters. And what must a father's heart have felt in such a case! As this coat is rent, so is the body of my beloved son rent in pieces! and Jacob rent his clothes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:33: evil beast: Gen 37:20, Gen 44:28; Kg1 13:24; Kg2 2:24; Pro 14:15; Joh 13:7
John Gill
37:33 And he knew it, and said, it is my son's coat,.... He took it, and examined it, and was soon convinced, and well assured it was his son's coat; read the words without the supplement "it is", and the pathos will appear the more, "my son's coat!" and think with what a beating heart, with what trembling limbs, with what wringing of hands, with what flowing eyes, and faultering speech, he spoke these words, and what follow:
an evil beast hath devoured him; this was natural to conclude from the condition the coat was in, and from the country he was sent into, which abounded with wild beasts, and was the very thing Joseph's brethren contrived to say themselves; and in this view they wished and hoped the affair would be considered, and so their wickedness concealed:
Joseph is without doubt rent in pieces; or "in rending is rent" (d); he is most certainly rent in pieces, there is no question to be made of it; it is plain, and it must be the case.
(d) "discerpendo discerptus est"; Drusius, Schmidt.
37:3437:34: Եւ պատառեաց զհանդերձս իւր, եւ քո՛ւրձ զգեցաւ ՚ի վերայ միջոյ իւրոյ. եւ սո՛ւգ ունէր ՚ի վերայ որդւոյն իւրոյ աւուրս բազումս։
34 Եւ նա պատառոտեց իր հագուստները, քուրձ կապեց իր մէջքին եւ երկար ժամանակ սուգ էր պահում իր որդու համար:
34 Եւ Յակոբ պատռեց իր հանդերձները ու քուրձ հագաւ իր մէջքին վրայ եւ իր որդիին համար շատ օրեր սուգ ըրաւ։
Եւ պատառեաց զհանդերձս իւր, եւ քուրձ զգեցաւ ի վերայ միջոյ իւրոյ. եւ սուգ ունէր ի վերայ որդւոյն իւրոյ աւուրս բազումս:

37:34: Եւ պատառեաց զհանդերձս իւր, եւ քո՛ւրձ զգեցաւ ՚ի վերայ միջոյ իւրոյ. եւ սո՛ւգ ունէր ՚ի վերայ որդւոյն իւրոյ աւուրս բազումս։
34 Եւ նա պատառոտեց իր հագուստները, քուրձ կապեց իր մէջքին եւ երկար ժամանակ սուգ էր պահում իր որդու համար:
34 Եւ Յակոբ պատռեց իր հանդերձները ու քուրձ հագաւ իր մէջքին վրայ եւ իր որդիին համար շատ օրեր սուգ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:3434: И разодрал Иаков одежды свои, и возложил вретище на чресла свои, и оплакивал сына своего многие дни.
37:34 διέρρηξεν διαρρηγνυμι rend; tear δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ἐπέθετο επιτιθημι put on; put another σάκκον σακκος sackcloth; sack ἐπὶ επι in; on τὴν ο the ὀσφὺν οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even ἐπένθει πενθεω sad τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him ἡμέρας ημερα day πολλάς πολυς much; many
37:34 וַ wa וְ and יִּקְרַ֤ע yyiqrˈaʕ קרע tear יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob שִׂמְלֹתָ֔יו śimlōṯˈāʸw שִׂמְלָה mantle וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put שַׂ֖ק śˌaq שַׂק sack בְּ bᵊ בְּ in מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וַ wa וְ and יִּתְאַבֵּ֥ל yyiṯʔabbˌēl אבל mourn עַל־ ʕal- עַל upon בְּנֹ֖ו bᵊnˌô בֵּן son יָמִ֥ים yāmˌîm יֹום day רַבִּֽים׃ rabbˈîm רַב much
37:34. scissisque vestibus indutus est cilicio lugens filium multo temporeAnd tearing his garments, he put on sackcloth, mourning for his son a long time.
34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
37:34. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
37:34. And tearing his garments, he was clothed in haircloth, mourning his son for a long time.
And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days:

34: И разодрал Иаков одежды свои, и возложил вретище на чресла свои, и оплакивал сына своего многие дни.
37:34
διέρρηξεν διαρρηγνυμι rend; tear
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέθετο επιτιθημι put on; put another
σάκκον σακκος sackcloth; sack
ἐπὶ επι in; on
τὴν ο the
ὀσφὺν οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπένθει πενθεω sad
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
ἡμέρας ημερα day
πολλάς πολυς much; many
37:34
וַ wa וְ and
יִּקְרַ֤ע yyiqrˈaʕ קרע tear
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
שִׂמְלֹתָ֔יו śimlōṯˈāʸw שִׂמְלָה mantle
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
שַׂ֖ק śˌaq שַׂק sack
בְּ bᵊ בְּ in
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וַ wa וְ and
יִּתְאַבֵּ֥ל yyiṯʔabbˌēl אבל mourn
עַל־ ʕal- עַל upon
בְּנֹ֖ו bᵊnˌô בֵּן son
יָמִ֥ים yāmˌîm יֹום day
רַבִּֽים׃ rabbˈîm רַב much
37:34. scissisque vestibus indutus est cilicio lugens filium multo tempore
And tearing his garments, he put on sackcloth, mourning for his son a long time.
37:34. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
37:34. And tearing his garments, he was clothed in haircloth, mourning his son for a long time.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Возложив на себя обычный у евреев траур — вретище (ср. 2: Цар 3:31; 3: Цар 21:27), Иаков оплакивал Иосифа (как мертвого) «многие дни», т. е. все 22–23: года, которые протекли с продажи Иосифа в Египет до переселения туда Иакова с семейством (Beresch. r., Раr. 84, s. 416).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:34: Gen 37:29; Jos 7:6; Sa2 1:11, Sa2 3:31; Kg1 20:31, Kg1 21:27; Kg2 19:1; Ch1 21:16; Ezr 9:3-5; Neh 9:1; Est 4:1-3; Job 1:20, Job 2:12; Psa 69:11; Isa 22:12, Isa 22:13; Isa 32:11, Isa 36:22, Isa 37:1, Isa 37:2; Jer 36:24; Joe 2:13; Jon 3:5-8; Mat 11:21; Mat 26:65; Act 14:14; Rev 11:3
John Gill
37:34 And Jacob rent his clothes,.... As expressive of his grief and mourning for the death of his son, as he supposed:
and put sackcloth upon his loins; put off his usual apparel, and put on a coarse garment on his loins next to his flesh, as another token of his great trouble and affliction for the loss of his son; which though afterwards was frequently done in times of public or private mourning, yet this is the first time we read of it; whether Jacob was the first that used it, whom his posterity and others imitated, is not certain; however it appears that this usage, as well as that of rending clothes on sorrowful occasions, were very ancient:
and mourned for his son many days: or years, as days sometimes signify; twenty two years, according to Jarchi, even until the time he went down to Egypt and saw him alive.
Robert Jamieson, A. R. Fausset and David Brown
37:34 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.
37:3537:35: Եւ ժողովեցան ամենայն ուստերք նորա՝ եւ ※ ամենայն դստերք նորա. եւ եկին մխիթարել զնա, եւ ո՛չ կամէր մխիթարել. ասէ՝ զի իջի՛ց ես սովին սգով առ որդի իմ ՚ի դժոխս. եւ ելա՛ց զնա հայրն իւր[353]։ [353] Ոմանք. Այլ ասէ՝ զի իջից ես սովին։
35 Հաւաքուեցին նրա բոլոր որդիներն ու դուստրերը, եկան նրան մխիթարելու, բայց չէր կամենում մխիթարուել: Նա ասում էր. «Ես այս սգով էլ կ’իջնեմ գերեզման՝ իմ որդու մօտ»: Եւ հայրը ողբաց նրան:
35 Իր բոլոր որդիներն ու իր բոլոր աղջիկները զինք մխիթարելու ելան. բայց ինք մխիթարուիլ չէր ուզեր ու ըսաւ. «Ես սուգով պիտի իջնեմ գերեզման՝ իմ որդիիս քով»։ Այսպէս անոր հայրը լացաւ անոր համար։
Եւ ժողովեցան ամենայն ուստերք նորա եւ ամենայն դստերք նորա, եւ եկին մխիթարել զնա, եւ ոչ կամէր մխիթարել. ասէ. Զի իջից ես սովին սգով առ որդի իմ ի դժոխս: Եւ ելաց զնա հայրն իւր:

37:35: Եւ ժողովեցան ամենայն ուստերք նորա՝ եւ ※ ամենայն դստերք նորա. եւ եկին մխիթարել զնա, եւ ո՛չ կամէր մխիթարել. ասէ՝ զի իջի՛ց ես սովին սգով առ որդի իմ ՚ի դժոխս. եւ ելա՛ց զնա հայրն իւր[353]։
[353] Ոմանք. Այլ ասէ՝ զի իջից ես սովին։
35 Հաւաքուեցին նրա բոլոր որդիներն ու դուստրերը, եկան նրան մխիթարելու, բայց չէր կամենում մխիթարուել: Նա ասում էր. «Ես այս սգով էլ կ’իջնեմ գերեզման՝ իմ որդու մօտ»: Եւ հայրը ողբաց նրան:
35 Իր բոլոր որդիներն ու իր բոլոր աղջիկները զինք մխիթարելու ելան. բայց ինք մխիթարուիլ չէր ուզեր ու ըսաւ. «Ես սուգով պիտի իջնեմ գերեզման՝ իմ որդիիս քով»։ Այսպէս անոր հայրը լացաւ անոր համար։
zohrab-1805▾ eastern-1994▾ western am▾
37:3535: И собрались все сыновья его и все дочери его, чтобы утешить его; но он не хотел утешиться и сказал: с печалью сойду к сыну моему в преисподнюю. Так оплакивал его отец его.
37:35 συνήχθησαν συναγω gather δὲ δε though; while πάντες πας all; every οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter καὶ και and; even ἦλθον ερχομαι come; go παρακαλέσαι παρακαλεω counsel; appeal to αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἤθελεν θελω determine; will παρακαλεῖσθαι παρακαλεω counsel; appeal to λέγων λεγω tell; declare ὅτι οτι since; that καταβήσομαι καταβαινω step down; descend πρὸς προς to; toward τὸν ο the υἱόν υιος son μου μου of me; mine πενθῶν πενθεω sad εἰς εις into; for ᾅδου αδης Hades καὶ και and; even ἔκλαυσεν κλαιω weep; cry αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
37:35 וַ wa וְ and יָּקֻמוּ֩ yyāqumˌû קום arise כָל־ ḵol- כֹּל whole בָּנָ֨יו bānˌāʸw בֵּן son וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֹתָ֜יו bᵊnōṯˈāʸw בַּת daughter לְ lᵊ לְ to נַחֲמֹ֗ו naḥᵃmˈô נחם repent, console וַ wa וְ and יְמָאֵן֙ yᵊmāʔˌēn מאן refuse לְ lᵊ לְ to הִתְנַחֵ֔ם hiṯnaḥˈēm נחם repent, console וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כִּֽי־ kˈî- כִּי that אֵרֵ֧ד ʔērˈēḏ ירד descend אֶל־ ʔel- אֶל to בְּנִ֛י bᵊnˈî בֵּן son אָבֵ֖ל ʔāvˌēl אָבֵל mourning שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world וַ wa וְ and יֵּ֥בְךְּ yyˌēvk בכה weep אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אָבִֽיו׃ ʔāvˈiʸw אָב father
37:35. congregatis autem cunctis liberis eius ut lenirent dolorem patris noluit consolationem recipere et ait descendam ad filium meum lugens in infernum et illo perseverante in fletuAnd all his children being gathered together to comfort their father in his sorrow, he would not receive comfort, but said: I will go down to my son into hell, mourning. And whilst he continued weeping,
35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down to the grave to my son mourning. And his father wept for him.
37:35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.
37:35. Then, when all of his sons gathered together to ease their father’s sorrow, he was not willing to accept consolation, but he said: “I will descend in mourning to my son in the underworld.” And while he persevered in weeping,
And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him:

35: И собрались все сыновья его и все дочери его, чтобы утешить его; но он не хотел утешиться и сказал: с печалью сойду к сыну моему в преисподнюю. Так оплакивал его отец его.
37:35
συνήχθησαν συναγω gather
δὲ δε though; while
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
καὶ και and; even
ἦλθον ερχομαι come; go
παρακαλέσαι παρακαλεω counsel; appeal to
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
ἤθελεν θελω determine; will
παρακαλεῖσθαι παρακαλεω counsel; appeal to
λέγων λεγω tell; declare
ὅτι οτι since; that
καταβήσομαι καταβαινω step down; descend
πρὸς προς to; toward
τὸν ο the
υἱόν υιος son
μου μου of me; mine
πενθῶν πενθεω sad
εἰς εις into; for
ᾅδου αδης Hades
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
37:35
וַ wa וְ and
יָּקֻמוּ֩ yyāqumˌû קום arise
כָל־ ḵol- כֹּל whole
בָּנָ֨יו bānˌāʸw בֵּן son
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֹתָ֜יו bᵊnōṯˈāʸw בַּת daughter
לְ lᵊ לְ to
נַחֲמֹ֗ו naḥᵃmˈô נחם repent, console
וַ wa וְ and
יְמָאֵן֙ yᵊmāʔˌēn מאן refuse
לְ lᵊ לְ to
הִתְנַחֵ֔ם hiṯnaḥˈēm נחם repent, console
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
אֵרֵ֧ד ʔērˈēḏ ירד descend
אֶל־ ʔel- אֶל to
בְּנִ֛י bᵊnˈî בֵּן son
אָבֵ֖ל ʔāvˌēl אָבֵל mourning
שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world
וַ wa וְ and
יֵּ֥בְךְּ yyˌēvk בכה weep
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אָבִֽיו׃ ʔāvˈiʸw אָב father
37:35. congregatis autem cunctis liberis eius ut lenirent dolorem patris noluit consolationem recipere et ait descendam ad filium meum lugens in infernum et illo perseverante in fletu
And all his children being gathered together to comfort their father in his sorrow, he would not receive comfort, but said: I will go down to my son into hell, mourning. And whilst he continued weeping,
37:35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.
37:35. Then, when all of his sons gathered together to ease their father’s sorrow, he was not willing to accept consolation, but he said: “I will descend in mourning to my son in the underworld.” And while he persevered in weeping,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Из дочерей Иакова доселе (гл. 34) упомянута только Дина; другие могли быть не упомянуты в родословной таблице, или (по объяснению Мидраша, Розенмюллера и др.) здесь дочерьми названы невестки Иакова. «Преисподняя», евр. scheol (от гл. schaal, требовать, — место, которое неумолимо зовет в себя всех людей, Ис 5:14) — не могила, которой не было, по мысли Иакова, у Иосифа (ибо он почитал его растерзанным зверями), но таинственное жилище умерших. Как и выражение священнописателя (об Аврааме, Исааке) «приложился к народу своему» (25:8; 35:29), представление патриархального периода о числе — свидетельство веры патриархов в бессмертие.
Adam Clarke: Commentary on the Bible - 1831
37:35: All his sons and all his daughters - He had only one daughter, Dinah; but his sons' wives may be here included. But what hypocrisy in his sons to attempt to comfort him concerning the death of a son who they knew was alive; and what cruelty to put their aged father to such torture, when, properly speaking, there was no ground for it!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:35: his daughters: Gen 31:43, Gen 35:22-26
rose up: Sa2 12:17; Job 2:11; Psa 77:2; Jer 31:15
For I: Gen 42:31, Gen 44:29-31, Gen 45:28
John Gill
37:35 And all his sons and all his daughters rose up to comfort him,.... His sons must act a most hypocritical part in this affair; and as for his daughters, it is not easy to say who they were, since he had but one daughter that we read of, whose name was Dinah: the Targum of Jonathan calls them his sons wives; but it is a question whether any of his sons were as yet married, since the eldest of them was not more than twenty four years of age; and much less can their daughters be supposed to be meant, as they are by some. It is the opinion of the Jews, that Jacob had a twin daughter born to him with each of his sons; these his sons and daughters came together, or singly, to condole his loss, to sympathize with him, and speak a word of comfort to him, and entreat him not to give way to excessive grief and sorrow:
but he refused to be comforted; to attend to anything that might serve to alleviate his mind, and to abstain from outward mourning, and the tokens of it; he chose not to be interrupted in it:
and he said, for I will go down into the grave unto my son, mourning; the meaning is, not that he would by any means hasten his own death, or go down to his son in the grave, strictly and literally taken; since, according to his apprehension of his son's death he could have no grave, being torn to pieces by a wild beast; but either that he should go into the state of the dead, where his son was, mourning all along till he carne thither; or rather that he would go mourning all his days "for his son" (e), as some render it, till he came to the grave; nor would he, nor should he receive any comfort more in this world:
thus his father wept for him; in this manner, with such circumstances as before related, and he only; for as for his brethren they hated him, and were glad they had got rid of him; or, "and his father", &c. (f); his father Isaac, as the Targum of Jonathan, he wept for his son Jacob on account of his trouble and distress; as well as for his grandson Joseph; and so many Jewish writers (g) interpret it; and indeed Isaac was alive at this time, and lived twelve years after; but the former sense seems best.
(e) "propter filium suum", Grotius, Quistorpius; so Jarchi and Abendana. (f) "et flevit", Pagninus, Montanus, &c. (g) Jarchi, Aben Ezra, and Abendana, in loc.
John Wesley
37:35 He refused to be comforted - He resolved to go down to the grave mourning; Great affection to any creature doth but prepare for so much the greater affliction, when it is either removed from us, or embittered to us: inordinate love commonly ends in immoderate grief.
Robert Jamieson, A. R. Fausset and David Brown
37:35 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.
37:3637:36: Իսկ Մադիանացիքն վաճառեցին զՅովսէփ յԵգիպտոս Պետափրեայ ներքինւոյ դահճապետի փարաւոնի։
36 Իսկ մադիանացիները Եգիպտոսում Յովսէփին վաճառեցին փարաւոնի դահճապետին՝ ներքինի Պետափրէսին:
36 Մադիանացիները ծախեցին զանիկա Եգիպտոսի մէջ՝ Փարաւոնին ներքինիին՝ Պետափրէս դահճապետին։
Իսկ Միադիանացիքն վաճառեցին զՅովսէփ յԵգիպտոս Պետափրեայ ներքինւոյ դահճապետի փարաւոնի:

37:36: Իսկ Մադիանացիքն վաճառեցին զՅովսէփ յԵգիպտոս Պետափրեայ ներքինւոյ դահճապետի փարաւոնի։
36 Իսկ մադիանացիները Եգիպտոսում Յովսէփին վաճառեցին փարաւոնի դահճապետին՝ ներքինի Պետափրէսին:
36 Մադիանացիները ծախեցին զանիկա Եգիպտոսի մէջ՝ Փարաւոնին ներքինիին՝ Պետափրէս դահճապետին։
zohrab-1805▾ eastern-1994▾ western am▾
37:3636: Мадианитяне же продали его в Египте Потифару, царедворцу фараонову, начальнику телохранителей.
37:36 οἱ ο the δὲ δε though; while Μαδιηναῖοι μαδιηναιος render; surrender τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos τῷ ο the Πετεφρη πετεφρης the σπάδοντι σπαδων Pharaō; Farao ἀρχιμαγείρῳ αρχιμαγειρος chief cook; dignitary
37:36 וְ wᵊ וְ and הַ֨ hˌa הַ the מְּדָנִ֔ים mmᵊḏānˈîm מְדָנִי Medanite מָכְר֥וּ māḵᵊrˌû מכר sell אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt לְ lᵊ לְ to פֹֽוטִיפַר֙ fˈôṭîfar פֹּוטִיפַר Potiphar סְרִ֣יס sᵊrˈîs סָרִיס official פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh שַׂ֖ר śˌar שַׂר chief הַ ha הַ the טַּבָּחִֽים׃ פ ṭṭabbāḥˈîm . f טַבָּח butcher
37:36. Madianei vendiderunt Ioseph in Aegypto Putiphar eunucho Pharaonis magistro militiaeThe Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharao, captain of the soldiers.
36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, the captain of the guard.
37:36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, [and] captain of the guard.
37:36. the Midianites in Egypt sold Joseph to Potiphar, a eunuch of Pharaoh, instructor of the soldiers.
And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh' s, [and] captain of the guard:

36: Мадианитяне же продали его в Египте Потифару, царедворцу фараонову, начальнику телохранителей.
37:36
οἱ ο the
δὲ δε though; while
Μαδιηναῖοι μαδιηναιος render; surrender
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
τῷ ο the
Πετεφρη πετεφρης the
σπάδοντι σπαδων Pharaō; Farao
ἀρχιμαγείρῳ αρχιμαγειρος chief cook; dignitary
37:36
וְ wᵊ וְ and
הַ֨ hˌa הַ the
מְּדָנִ֔ים mmᵊḏānˈîm מְדָנִי Medanite
מָכְר֥וּ māḵᵊrˌû מכר sell
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
לְ lᵊ לְ to
פֹֽוטִיפַר֙ fˈôṭîfar פֹּוטִיפַר Potiphar
סְרִ֣יס sᵊrˈîs סָרִיס official
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
שַׂ֖ר śˌar שַׂר chief
הַ ha הַ the
טַּבָּחִֽים׃ פ ṭṭabbāḥˈîm . f טַבָּח butcher
37:36. Madianei vendiderunt Ioseph in Aegypto Putiphar eunucho Pharaonis magistro militiae
The Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharao, captain of the soldiers.
37:36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, [and] captain of the guard.
37:36. the Midianites in Egypt sold Joseph to Potiphar, a eunuch of Pharaoh, instructor of the soldiers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: «Потифар», при посредстве коптского «пиот-фуро», понимают обыкновенно в значении: «преданный царю», считая это название скорее титулом, чем собственным именем (сходное «Потифер», 41:45, имеет другое значение: «посвященный солнцу»). Название «евнух» (евр. saris), вероятно, усвояется Потифару не в прямом смысле (он имел жену, 39:7), а в общем: придворный. sar hattabachim — «начальник палачей», т. е. может быть телохранителей царя. LXX: начальник поваров, arcimageiroV; Vulg.: «magister militum».
Adam Clarke: Commentary on the Bible - 1831
37:36: Potiphar, an officer of Pharaoh's - The word סריס saris, translated officer, signifies a eunuch; and lest any person should imagine that because this Potiphar had a wife, therefore it is absurd to suppose him to have been a eunuch, let such persons know that it is not uncommon in the east for eunuchs to have wives, nay, some of them have even a harem or seraglio where they keep many women, though it does not appear that they have any progeny; and probably discontent on this ground might have contributed as much to the unfaithfulness of Potiphar's wife, as that less principled motive through which it is commonly believed she acted.
Captain of the guard - שר הטבחים sar kattabbachim, chief of the butchers; a most appropriate name for the guards of an eastern despot. If a person offend one of the despotic eastern princes, the order to one of the life-guards is, Go and bring me his head; and this command is instantly obeyed, without judge, jury, or any form of law. Potiphar, we may therefore suppose, was captain of those guards whose business it was to take care of the royal person, and execute his sovereign will on all the objects of his displeasure. Reader, if thou hast the happiness to live under the British constitution, be thankful to God. Here, the will, the power, and utmost influence of the king, were he even so disposed, cannot deprive the meanest subject of his property, his liberty, or his life. All the solemn legal forms of justice must be consulted; the culprit, however accused, be heard by himself and his counsel; and in the end twelve honest, impartial men, chosen from among his fellows, shall decide on the validity of the evidence produced by the accuser. For the trial by jury, as well as for innumerable political blessings, may God make the inhabitants of Great Britain thankful!
1. With this chapter the history of Joseph commences, and sets before our eyes such a scene of wonders wrought by Divine Providence in such a variety of surprising instances, as cannot fail to confirm our faith in God, show the propriety of resignation to his will, and confidence in his dispensations, and prove that all things work together for good to them that love him. Joseph has often been considered as a type of Christ, and this subject in the hands of different persons has assumed a great variety of coloring. The following parallels appear the most probable; but I shall not pledge myself for the propriety of any of them: "Jesus Christ, prefigured by Joseph, the beloved of his father, and by him sent to visit his brethren, is the innocent person whom his brethren sold for a few pieces of silver, the bargain proposed by his brother Judah, (Greek Judas), the very namesake of that disciple and brother (for so Christ vouchsafes to call him) who sold his Lord and Master; and who by this means became their Lord and Savior; nay, the Savior of strangers, and of the whole world; which had not happened but for this plot of destroying him, the act of rejecting, and exposing him to sale. In both examples we find the same fortune and the same innocence: Joseph in the prison between two criminals; Jesus on the cross between two thieves. Joseph foretells deliverance to one of his companions and death to the other, from the same omens: of the two thieves, one reviles Christ, and perishes in his crimes; the other believes, and is assured of a speedy entrance into paradise. Joseph requests the person that should be delivered to be mindful of him in his glory; the person saved by Jesus Christ entreats his deliverer to remember him when he came into his kingdom." - See Pascal's Thoughts. Parallels and coincidences of this kind should always be received cautiously, for where the Spirit of God has not marked a direct resemblance, and obviously referred to it as such in some other part of his word, it is bold, if not dangerous, to say "such and such things and persons are types of Christ." We have instances sufficiently numerous, legitimately attested, without having recourse to those which are of dubious import and precarious application. See the observation on Genesis 40. (Gen 40:23 (note)).
2. Envy has been defined, "pain felt, and malignity conceived, at the sight of excellence or happiness in another." Under this detestable passion did the brethren of Joseph labor; and had not God particularly interposed, it would have destroyed both its subjects and its object, Perhaps there is no vice which so directly filiates itself on Satan, as this does. In opposition to the assertion that we cannot envy that by which we profit, it may be safely replied that we may envy our neighbor's wisdom, though he gives us good counsel; his riches, though he supplies our wants; and his greatness, though he employs it for our protection.
3. How ruinous are family distractions! A house divided against itself cannot stand. Parents should take good heed that their own conduct be not the first and most powerful cause of such dissensions, by exciting envy in some of their children through undue partiality to others; but it is in vain to speak to most parents on the subject; they will give way to foolish predilections, till, in the prevailing distractions of their families, they meet with the punishment of their imprudence, when regrets are vain, and the evil past remedy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:36: the Midianites: Gen 37:28, Gen 25:1, Gen 25:2, Gen 39:1
officer: Heb. eunuch, But the word signifies not only eunuchs, but also chamberlains, courtiers, and officers. Est 1:10; Isa 56:3
captain: Or, chief marshal, Heb. chief of the slaughtermen, or executioners, Gen. 39:1-23, Gen 40:4; Kg2 25:8 *marg.
Carl Friedrich Keil and Franz Delitzsch
37:36
But Joseph, while his father was mourning, was sold by the Midianites to Potiphar, the chief of Pharaoh's trabantes, to be first of all brought low, according to the wonderful counsel of God, and then to be exalted as ruler in Egypt, before whom his brethren would bow down, and as the saviour of the house of Israel. The name Potiphar is a contraction of Poti Pherah (Gen 41:50); the lxx render both Πετεφρής or Πετεφρῆ (vid., Gen 41:50). סריס (eunuch) is used here, as in 1Kings 8:15 and in most of the passages of the Old Testament, for courtier or chamberlain, without regard to the primary meaning, as Potiphar was married. "Captain of the guard" (lit., captain of the slaughterers, i.e., the executioners), commanding officer of the royal body-guard, who executed the capital sentences ordered by the king, as was also the case with the Chaldeans (4Kings 25:8; Jer 39:9; Jer 52:12. See my Commentary on the Books of Kings, vol. i. pp. 35, 36, Eng. Tr.).
Geneva 1599
37:36 And the Midianites sold him into Egypt unto Potiphar, an (l) officer of Pharaoh's, [and] captain of the guard.
(l) Or "eunuch", which does not always signify a man that is gelded, but also someone that is in some high position.
John Gill
37:36 And the Midianites sold him into Egypt,.... Or Medanites, who sprung from Medan, a brother of Midian, and son of Keturah, Gen 24:2; and were distinct from the Midianites, though they dwelt near them, and were now in company with them, and with the Ishmaelites, and were all concerned in the buying and selling of Joseph, and therefore this is sometimes ascribed to the one, and sometimes to the other:
unto Potiphar, an officer of Pharaoh; the word is sometimes used for an eunuch, but cannot design one here, since Potiphar had a wife, and some say a child; but he either was a chamberlain, or however some officer at court, besides what follows:
and captain of the guard; of Pharoah's guard, his bodyguard; some render it, "of the slaughterers" (h); meaning either cooks or butchers, of whom he was the chief; or rather executioners, he having the charge of prisoners, and the care of executing them, like our sheriffs. Joseph was a most eminent type of Christ, and there are so many things in this chapter which show an agreement between them that cannot be passed over. Joseph was the son of his father's old age, Christ the son of the Ancient of days; Joseph was in a peculiar manner beloved by his father, Christ is the dear son of his Father's love; Jacob made for Joseph a coat of many colours, God prepared a body in human nature for Christ, filled and adorned with the various gifts and graces of the Spirit without measure. Joseph was hated by his brethren, and they could not endure to think he should have the dominion over them. The Jews, of whom Christ was according to the flesh, hated him, and would not have him to reign over them; Joseph was sent by his father a long journey to visit his brethren, and know the welfare of them and their flocks, Christ was sent from heaven to earth to seek and save the lost sheep of the house of Israel; Joseph's brethren, when they saw him come to them, conspired to take away his life, the Jews, who were Christ's own, when he came to them, received him not, but said, this is the heir, let us kill him, and they consulted to take away his life; Joseph was stripped of his clothes, and sold for twenty pieces of silver at the motion of Judah, and Christ, by one of the same name, was sold for thirty pieces of silver, and was stripped of his clothes by the Roman soldiers; Joseph was delivered into the hands of foreigners, and Christ into the hands of the Gentiles; Joseph being reckoned as dead by his father, and yet alive, may be herein an emblem of Christ's death, and his resurrection from the dead.
(h) Sept. "principi coquorum", Cartwright; so Josephus, "principi lanionum", Pagninus, Montanus, "capitalium rerum praefecto", Tigurine version.