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Complete Jewish Bible
Genesis 37:13
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Yisra'el said to Yosef, "Aren't your brothers feeding the flock in Shekhem? Come, and I will send you to them." He said to him, "Here I am."
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.
And Israel said to Joseph, "Are not your brothers pasturing in Shechem? Come, let me send you to them." And he said, "Here I am."
Israel said to Joseph, "Go to Shechem where your brothers are grazing the flocks." Joseph answered, "I will go."
Israel said to Joseph, "Your brothers are grazing the flocks near Shechem. Come, I will send you to them." "I'm ready," Joseph replied.
Israel (Jacob) said to Joseph, "Are not your brothers pasturing [the flock] at Shechem? Come, and I will send you to them." And he said, "Here I am [ready to obey you]."
And Israel said to Joseph, "Are your brothers not pasturing the flock in Shechem? Come, and I will send you to them." And he said to him, "I will go."
And Israel said vnto Ioseph, Doe not thy brethren keepe in Shechem? come and I will send thee to them.
And Israel said to Joseph, "Are not your brothers pasturing the flock in Shechem? Come, and I will send you to them." And he said to him, "I will go."
his father Jacob said to him, "I want you to go to your brothers. They are with the sheep near Shechem." "Yes, sir," Joseph answered.
And Israel said to Joseph, Do not thy brethren feed [the flock] at Shechem? Come, that I may send thee to them. And he said to him, Here am I.
Jacob said to Joseph, "Go to Shechem. Your brothers are there with my sheep." Joseph answered, "I will go."
And Israel said to Joseph, "Are not your brothers pasturing the flock at Shechem? Come, I will send you to them." And he said to him, "Here I am."
And Israel said to Joseph, Behold, your brothers are feeding the flocks in Shechem; come, I will send you to them. And he said to him, Here am I.
Jacob said to Joseph, "I want you to go to Shechem, where your brothers are taking care of the flock." Joseph answered, "I am ready."
Israel said to Joseph, “Your brothers, you know, are pasturing the flocks at Shechem. Get ready. I’m sending you to them.”
And Israel said to Joseph, Are not your brothers feeding the flock in Shechem? Come, and I will send you to them. And he said to him, Behold me.
Israel sayde vnto Ioseph: Do not yi brethren kepe the catell in Sichem? Come, I wil sende the vnto the. He answered: Here am I.
And Israel said unto Joseph, Are not thy brethren feeding the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
And Israel said to Joseph, Are not your brothers with the flock in Shechem? come, I will send you to them. And he said to him, Here am I.
And Israel sayde vnto Ioseph: do not thy brethren kepe in Sichem? come, and I wyll sende thee to them.
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.'
And Israel saide vnto Ioseph, Doe not thy brethren feed the flocke in Shechem? Come, and I will send thee vnto them: & he said to him, Here am I.
And Israel said to Joseph, Do not thy brethren feed their flock in Sychem? Come, I will send thee to them; and he said to him, Behold, I am here.
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.
Israel said to him, "Are not your brothers pasturing the flocks at Shechem? Get ready; I am sending you to them." "I am ready," Joseph replied.
Israel seide to Joseph, Thi britheren kepen scheep in Sichymys; come thou, Y schal sende thee to hem.
and Israel saith unto Joseph, `Are not thy brethren feeding in Shechem? come, and I send thee unto them;' and he saith to him, `Here [am] I;'
And Israel said to Joseph, Are not your brothers feeding the flock in Shechem? Come, and I will send you to them. And he said to him, Here I am.
And Israel said to Joseph, Do not thy brethren feed [the flock] in Shechem? Come, and I will send thee to them. And he said to him, Here [am I].
Israel said to Joseph, "Aren't your brothers feeding the flock in Shechem? Come, and I will send you to them." He said to him, "Here I am."
And Israel said to Joseph, "Are not your brothers feeding the flock in Shechem? Come, I will send you to them." So he said to him, "Here I am."
When they had been gone for some time, Jacob said to Joseph, "Your brothers are pasturing the sheep at Shechem. Get ready, and I will send you to them." "I'm ready to go," Joseph replied.
Israel said to Joseph, "Are not your brothers feeding the flock in Shechem? Come, I will send you to them." And Joseph said to him, "I will go."
And Israel said to Joseph, "Are not your brothers pasturing the flock at Shechem? Come, I will send you to them." He answered, "Here I am."
So Israel said unto Joseph Are not, thy brethren, feeding the flock in Shechem? Come on! and let me send thee unto them. And he said to him Behold me!
Israel said to him: Thy brethren feed the sheep in Sichem: come, I will send thee to them. And when he answered:
And Israel said to Joseph, "Are not your brothers pasturing the flock at Shechem? Come, I will send you to them." And he said to him, "Here I am."
Israel said to Joseph, "Are not your brothers pasturing the flock in Shechem? Come, and I will send you to them." And he said to him, "I will go."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
come: 1 Samuel 17:17-20, Matthew 10:16, Luke 20:13
Here am I: Genesis 22:1, Genesis 27:1, Genesis 27:18, 1 Samuel 3:4-6, 1 Samuel 3:8, 1 Samuel 3:16, Ephesians 6:1-3
Reciprocal: Genesis 4:2 - And Abel Genesis 34:5 - now his Genesis 44:28 - the one 2 Chronicles 10:1 - Shechem
Cross-References
(vii) After these things, God tested Avraham. He said to him, "Avraham!" and he answered, "Here I am."
In the course of time, after Yitz'chak had grown old and his eyes dim, so that he couldn't see, he called ‘Esav his older son and said to him, "My son?" and he answered, "Here I am."
He went to his father and said, "My father?" He replied, "Here I am; who are you, my son?"
Ya‘akov continued living in the land where his father had lived as a foreigner, the land of Kena‘an.
Now Isra'el loved Yosef the most of all his children, because he was the son of his old age; and he made him a long-sleeved robe.
When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn't even talk with him in a civil manner.
He said to them, "Listen while I tell you about this dream of mine.
The man said, "They've left here; because I heard them say, ‘Let's go to Dotan.'" Yosef went after his brothers and found them in Dotan.
So come now, let's kill him and throw him into one of these water cisterns here. Then we'll say some wild animal devoured him. We'll see then what becomes of his dreams!"
Adonai called, "Sh'mu'el!" again, a third time. He got up, went to ‘Eli and said, "Here I am — you called me." At last ‘Eli realized it was Adonai calling the child.
Gill's Notes on the Bible
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.
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.
