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The Holy Bible, Berean Study Bible
Genesis 37:22
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- CondensedParallel Translations
Re'uven said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but lay no hand on him" - that he might deliver him out of their hand, to restore 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.
And Reuben said to them, "You must not shed blood. Throw him into this pit that is in the desert, but do not lay a hand on him"—so that he might rescue him from their hand to return him to his father.
Don't spill any blood. Throw him into this well here in the desert, but don't hurt him!" Reuben planned to save Joseph later and send him back to his father.
Reuben continued, "Don't shed blood! Throw him into this cistern that is here in the wilderness, but don't lay a hand on him." (Reuben said this so he could rescue Joseph from them and take him back to his father.)
Reuben said to them, "Do not shed his blood, but [instead] throw him [alive] into the pit that is here in the wilderness, and do not lay a hand on him [to kill him]"—[he said this so] that he could rescue him from them and return him [safely] to his father.
Then Reuben said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but do not lay a hand on him"—so that later he might rescue him out of their hands, to return him to his father.
Also Reuben saide vnto them, Shed not blood, but cast him into this pitte that is in the wildernesse, and lay no hande vpon him. Thus he said, that he might deliuer him out of their hand, and restore him to his father againe.
Reuben further said to them, "Shed no blood. Cast him into this pit that is in the wilderness, but do not put forth your hands against him"—that he might deliver him out of their hands to return him to his father.
"Don't murder him or even harm him. Just throw him into a dry well out here in the desert." Reuben planned to rescue Joseph later and take him back to his father.
Don't shed blood," Re'uven added. "Throw him into this cistern here in the wilds, but don't lay hands on him yourselves." He intended to rescue him from them later and restore him to his father.
And Reuben said to them, Shed no blood: cast him into this pit which is in the wilderness; but lay no hand upon him—in order that he might deliver him out of their hand, to bring him to his father again.
We can put him into a well without hurting him." Reuben planned to save Joseph and send him back to his father.
And Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him"—that he might rescue him out of their hand to restore him to his father.
And Reuben said to them, Shed no blood; throw him into this pit that is in the wilderness, but do not harm him; that he might deliver him from their hands, and bring him back to his father.
"Just throw him into this well in the wilderness, but don't hurt him." He said this, planning to save him from them and send him back to his father.
Reuben also said to them, “Don’t shed blood. Throw him into this pit in the wilderness, but don’t lay a hand on him”—intending to rescue him from them and return him to his father.
And Reuben said to them, Do not shed blood. Throw him into this pit in the desert, but do not lay a hand on him; so that he might deliver him from their hands, to return him to his father.
Ruben sayde morouer vnto him: Shed no bloude, but cast him in to this pytt yt is in the wyldernes, & laye ye no hades vpon him. (He wolde haue delyuered him out of their hades, yt he might haue brought him agayne vnto his father.)
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.
Do not put him to a violent death, but let him be placed in one of the holes; this he said to keep him safe from their hands, with the purpose of taking him back to his father again.
And Ruben sayde moreouer vnto the: shed no blood [but] cast hym into this pit that is in the wyldernesse, and laye no hande vppon hym: [this he sayde] namely that he myght ryd hym out of their handes, and delyuer hym to his father agayne.
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.
And Reuben saide vnto them, Shed no blood, but cast him into this pit that is in the wildernesse, and lay no hand vpon him; that he might rid him out of their hands, to deliuer him to his father againe.
And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay your hands upon him; that he might rescue him out of their hands, and restore him to his father.
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.
and seide, Sle we not the lijf of hym, nether schede we out his blood, but caste ye hym into an eeld cisterne, which is in the wildirnesse, and kepe ye youre hondis gilteles. Forsothe he seide this, willynge to delyuere hym fro her hondis, and to yelde to his fadir.
and Reuben saith unto them, `Shed no blood; cast him into this pit which [is] in the wilderness, and put not forth a hand upon him,' -- in order to deliver him out of their hand, to bring him back unto his father.
And Reuben said to them, Shed no blood; cast him into this pit that is in the wilderness, but lay no hand on him: that he might deliver him out of their hand, to restore him to his father.
And Reuben said to them, Shed no blood; cast him into this pit that [is] in the wilderness, and lay no hand upon him; that he might deliver him from their hands, to bring him back to his father.
Reuben said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but lay no hand on him" - that he might deliver him out of their hand, to restore him to his father.
And Reuben said to them, "Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him"--that he might deliver him out of their hands, and bring him back to his father.
"Why should we shed any blood? Let's just throw him into this empty cistern here in the wilderness. Then he'll die without our laying a hand on him." Reuben was secretly planning to rescue Joseph and return him to his father.
Reuben then said, "Do not put him to death. Throw him into this hole here in the desert. But do not lay a hand on him." He wanted to be able to save Joseph and return him to his father.
Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him"—that he might rescue him out of their hand and restore him to his father.
And Reuben said unto them Do not shed blood! Cast him into this pit, which is in the wilderness, but put not forth, a hand, against him! that he might rescue him out of their hand, to restore him unto his father.
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.
And Reuben said to them, "Shed no blood; cast him into this pit here in the wilderness, but lay no hand upon him" --that he might rescue him out of their hand, to restore him to his father.
Reuben further said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but do not lay hands on him"—that he might rescue him out of their hands, to restore him to his father.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reuben said: Genesis 42:22
Shed: Matthew 27:24
lay: Genesis 22:12, Exodus 24:11, Deuteronomy 13:9, Acts 12:1
Reciprocal: Genesis 29:32 - his name Genesis 37:27 - sell him Genesis 45:24 - See that Jeremiah 36:25 - made Luke 23:51 - had not
Cross-References
"Do not lay a hand on the boy or do anything to him," said the Angel, "for now I know that you fear God, since you have not withheld your only son from Me."
But Reuben replied: "Didn't I tell you not to sin against the boy? But you would not listen. Now we must account for his blood!"
But God did not lay His hand on the nobles of Israel; they saw Him, and they ate and drank.
Instead, you must surely kill him. Your hand must be the first against him to put him to death, and then the hands of all the people.
When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. "I am innocent of this man's blood," he said. "You bear the responsibility."
About that time, King Herod reached out to harm some who belonged to the church.
Gill's Notes on the Bible
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 Genesis 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.
Barnes' Notes on the Bible
- Joseph Was Sold into Egypt
17. ×ת×× dotayıÌn Dothain, âtwo wells?â (Gesenius)
25. × ××ת neko't âtragacanthâ or goatâs-thorn gum, yielded by the âastragalus gummiferâ, a native of Mount Lebanon. ×¦×¨× tseÌrıÌy âopobalsamum,â the resin of the balsam tree, growing in Gilead, and having healing qualities. ×× lotÌ£, ληÍδον leÌdon, âledum, ladanum,â in the Septuagint ÏÏακÏÎ·Ì stakteÌ. The former is a gum produced from the cistus rose. The latter is a gum resembling liquid myrrh.
36. פ×××פר poÌṭıÌyphar Potiphar, âbelonging to the sun.â
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 Jacobâs seed, which is brought before us in the present document, reverts 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.
Genesis 37:1-5
Joseph is the favorite of his father, but not of his brethren. âIn the land of his fatherâs sojournings.â This contrasts Jacob with Esau, who removed to Mount Seir. This notice precedes the phrase, âThese are the generations.â The corresponding sentence in the case of Isaac is placed at the end of the preceding section of the narrative Genesis 25:11. âThe son of seventeen years;â in his seventeenth year Genesis 37:32. âThe sons of Bilhah.â 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. âAn evil report of them.â 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 Jacobâs 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. âLoved Joseph.â He was the son of his best-loved wife, and of his old age; as Benjamin had not yet come into much notice. âA Coat of many colors.â 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 ÏιÏÏÌν ÏοικιÌÎ»Î¿Ï chitoÌn poikilos, a motley coat. âCould not bid peace to him.â 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.
Genesis 37:5-11
Josephâs 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. âFor his dreams and for his words.â 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 Genesis 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 Genesis 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.
Genesis 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 (ש×××× shaÌlom âpeace,â Genesis 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.
Genesis 37:18-24
His brothers cast him into a pit. âThis master of dreams;â an eastern phrase for a dreamer. âLet us slay him.â 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.
Genesis 37:25-30
Reuben rips his clothes when he finds Joseph gone. âTo eat bread.â This shows the cold and heartless cruelty of their deed. âA caravanâ - a company of travelling merchants. âIshmaelites.â Ishmael left his fatherâs 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 Genesis 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. âCame from Gilead;â celebrated for its balm Jeremiah 8:22; Jeremiah 46:11. The caravan road from Damascus to Egypt touches upon the land of Gilead, goes through Beth-shean, and passes by Dothan. âSpicery.â This gum is called tragacanth, or goats-thorn gum, because it was supposed to be obtained from this plant. âBalm,â or balsam; an aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. âMyrrhâ is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. âLot,â however, is supposed to be the resinous juice of the cistus or rock rose, a plant growing in Crete and Syria. Judah, relenting, and revolting perhaps from the crime of fratricide, proposes to sell Joseph to the merchants.
Midianites and Medanites Genesis 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. âTwenty silver pieces;â probably shekels. This is the rate at which Moses estimates a male from five to twenty years old Leviticus 27:5. A man-servant was valued by him at thirty shekels Exodus 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.
Genesis 37:31-36
The brothers contrive to conceal their crime; and Joseph is sold into Egypt. âTorn, torn in pieces is Joseph.â The sight of the bloody coat convinces Jacob at once that Joseph has been devoured by a wild beast. âAll his daughters.â Only one daughter of Jacob is mentioned by name. These are probably his daughters-in-law. âTo the grave.â Sheol is the place to which the soul departs at death. It is so called from its ever craving, or being empty. âMinister.â This word originally means eunuch, and then, generally, any officer about the court or person of the sovereign. âCaptain of the guards.â 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.
