Old Testament Commentary ~ Genesis 37

by Don R. Hender

Historical Background
When Jacob left the land of Laban in Haran (A on map), Rachel his wife was likely in the first days of her second pregnantcy. To gage the time frame running through the travels and events of Genesis 31 to 35, one need but consider the length of Rachel's pregnantcy. Laban does not over take Jacob's troop until he has reached Gilead (B on map) and it is there that Rachel uses her woman's condition to hide from her father the stolen idols. After this event Jacob prepares himself to recieve Esau his brother (C on map). After Jacob had his reunion with Esau, he traveld to the land of Shechum (D on map) where he bought for 100 pieces of money land for his flocks upon the plains of the two sacred mountains of Eaphraim. All this was done within the months of Rachel's pregnantcy, still with a couple of months til her full term. It was in Shechem that Jacob digged his well, called his family to repentance and then renewed his covenant with God. And it was there that Simeon and Levi committed their cruel murders in the name of their sister Dinah's honor.
After Simeon's and Levi's heinous crimes tainting the name of Jacob before man, God told Jacob to leave the Land of Shechem and travel to Bethel where Jacob built an altar and worshiped God. Though not clearly stated, such 'quick' departure from Shechem most likely had to do with 'damage control' in relation to Jacob's tarnished reputation due to the acts of Simeon and Levi. Still within Rachel's pregnantcy, Jacob then continued on from Bethel south towards Ephrath.
Rachel was pregnant when she left Haran of Assyria and her father Laban's land of Padan-aram. And Rachel was just now coming to term on the road to Ephrath. Jacob would not have ordinarily continued to travel beyond Shechem with Rachel in her last month(s) of pregnantcy, but due to the acts of Simeon and Levi and God's command to leave his grazing lands in Shechem, Jacob now traveled to other known grazing lands he remebered from his youth while yet in the house of his father Isaac. Jacob was traveling with his heards beyond the Tower of Adar to the fruitful grazing lands of Ephrath. But Rachel gave birth while still a short distance yet to go to Ephrath. And she died as a result of giving birth to Benjamin. It was there, about two miles south of the tower of Adar and some four miles south of the city that would later wear the name of Jerusalem that Jacob buried Rachel in the way to Ephrath. Rachel's Tomb is marked there still.
Simeon and Levi had sinned greviously and likely had an effect on the added distress which Rachel suffered from which she died in giving child birth. Thus Simeon and Levi had no hope of ever obtaining the birthright. And still there was Reuben, Jacob's eldest son, the firstborn son. But Reuben's claim to the birthright of the firstborn was now going to also be ended there in Ephrath. After Rachel's death Reuben commited a grevious sexual sin against the house of his father. He had entered into Bilhah, Jacob's concubine given Jacob by the hand of Rachel, and defiled the bed of his father with her. This would leave Judah to be the next oldest son in line of the birthright. Some time later Jacob had returned to the land of Shechem and retook possession of his land. After all, Jacob had bought and paid for that land. There is some evidence that when Jacob reentered the land of Shechum, despite owning the land, and perhaps due to the murderous reputation left there for the acts of Simeon and Levi, Jacob had to retake possession of his legal lands by some force. By Chapter 37, Jacob was fully independant of Laban's household, in his old age and was acting and functioning as God's patriarch of the covenant, the head of his own house. And at this particualar juncture, Jacob was staying in south in the valley of Hebron (Ephrath?) and was just sending his sons to graze the flocks in the highlands of Shechem.

Scriptural Text [& Editorial] Commentary & Explanation Footnotes ~ References ~ JST

           CHAPTER 37
Jacob loves and favors Joseph, who is hated by his brothers—Joseph dreams that his parents and brothers make obeisance to him—His brothers sell him into Egypt.
Jacob's Beloved son is Joseph, the firstborn of his first selected wife Rachel—Out of jealousy and envy, coveting that which is not theirs, Joseph's brothers entreat a hatred toward their brother—Joseph has prophetic dreams—For the price of a slave, Joseph is sold into the Land of the Dead, Egypt.

Jesus and Joseph ~ Both Shepherds of Thier Father's Flock

John 10:11-14 "I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth then, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine."
Joseph is a phsyical or temperal setting and Christ in the spiritual administration were both shepherds of Israel. Both had the chore of registering an evil report concerning the other shepherds, his brothers, who tended the flocks. The Pharisees, Joseph's brothers cared not for the sheep but to their own interest acted as the hirelings which cared not for the sheep.
Genesis 37:2 "These are the generation 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."

1 AND Jacob dwelt in the land^a ^awherein his father was a ^bstranger, in the land of Canaan.
2 These are the ^agenerations^a of Jacob. ^bJoseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah^b, and with the sons of Zilpah^b, his father’s wives: and Joseph brought unto his father their evil report^c.
3 Now Israel loved ^aJoseph more than all his children, because he was the son of his old age: and he made him a ^bcoat of many ^ccolours^a.
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.

Perspective of Judah Some scholars present that Judah obtained the 'birthright blessing of the covenant firstborn' and thus the right to be ancestor to the Messiah. This because, after the sins of Reuben, Simeon and Levi, Judah stood in line to inherit. If scholars could think that today, certainly Judah, who was actually living it, would have been able to calculated his position to be in line to the birthright blessings. Both today's scholars and also Judah back in the time of Jacob, were and are wrong in their reasoning.
Abraham was not the first born of Tarah and Abraham had obtained it. Isaac was not the first born of Abraham and Isaac had obtained it. Jacob was not the first born of Isaac and Jacob obtained it. Joseph was not the first born of Jacob yet it would be Joseph and his son Ephraim who would obtain it (See; Genesis 48). By the way, Ephraim was not the first born of Joseph, and he would obtain it.
Rather than consider that Judah was worthy of the birthright covenant of the firstborn, which he was not, it would be better to consider that Judah being abitious had designs on obtaining the birthright blessing of Jacob. This was Judah's perspective on the matter. If one can understand that Judah was 'smart' enough to figure out that he was next in age after Reuben, Simeon, and Levi. And that Judah had begun to consider in his personal aspirations that he was positioned to obtain Jacob's greatest blessing of the firstborn, then one can begin to appreciate Judah's motives and actions as recorded in Genesis chapter 37.
1^a Jacob dwelt in the land At some point Jacob returned form the land of Ephrath and again dwelt in the land he had bought of Shechem. This was the nature of the herdsman, ever moving his flocks and herds to other grazing lands.
2^a These are the generations Jacob is now well established in the land of Cannan and is acting under God as the patriarch of his own lands and family without the influence of being subject to Laban.
2^b Sons of Bilhah and . . . Zelpah Bilhah was the concubine given Jacob by Rachel and it is likely that Joseph and Benjamin where cared for in conjunction with her care as opposed to the house of Leah. But all three other 'houses' other than 'mother Leah' would have been looked down upon by the now dominant woman of the family and her six sons. This created somewhat a natural balance, the six sons of Leah and the other six sons of the other wives.
2^c Joseph brought unto his father their evil report The real significance of this point must be considered in respect to all the facts. As sons of the concubines, the sons of Bilhah and Zilpah had little motive to worry much about Joseph. They were the 'second class' sons already, and had absolutely no hope of gaining the birthright of the firstborn of Jacob. But this occassion would give rise to them being able to be turned against Joseph by some one who had greater motivation and expectantcy of getting gain by Joseph's removal from the scene.

The Coat of the Covenant
3^a Coat of many colors Coats or long sleaved 'tunics' of well-to-do herdsmen and sojourners were often very colorful. Thus the fact that Jacob made Joseph a 'colorful' coat or tunic had no great significance itself. It indicated in relationship to the 'token of the everlasting covenant' (See Genesis 9), Jacob's intent that Joseph was the selected son of the birthright covenant of the fathers. Jacob's other sons would have themselves worn 'colorful' tunics but not such a one as a 'rainbow' coat of 'many colors'. It was the fact, as recorded from the oldest sources of the Septuagint, that it was not just of one, two or three colorful colors, but that Joseph's coat was of many colors, and that had great significance. The later Hebrew or Jewish sources seem to have 'cut' from their record the fact that the tunic of Joseph was of 'many colors'. The reason would have been to 'hide' the fact that Joseph was the indicated son of the covenant by the rainbow coat of colors and not Judah.
Joseph's brothers would have seen this 'rainbow coat' as an indication that Jacob planned to give the birthright to Joseph. And to no other than Judah would it mattered the most, for it was Judah who had aspired to the honor and after the failures of Rueben, Simeon and Levi, he fancied himself as next in line.
1^a HEB of his father's sojournings
   ^b TG Stranger
2^a IE genealogical lines
   ^b Gen. 41:46 (46-47, 54)
3^a TG Israel, Joseph, People of
   ^b Alma 46:23 (23-24)
   ^c The Septuagint word
      indicates many colors, but
      the HEB. term may indicate
      simply a long coat with sleeves

Coat of the Covenant The Jewish scriptures seem to indicate that it was just a matter of Jacob loving Joseph more than his other sons. But could it be more? Joseph was now 17 and moving toward young manhood. According to some traditions, Rachel sometime before she died, likely in conjunction with Jacob's receiving the fulness of the covenant at Luz/Bethel, had been told and so prophesied that the Messiah would come of her seed. Simeon and Levi where during this very juncture elimiating themselves from consideration from inheriting the birthright of the firstborn covenant of the fathers. And just after Rachel's death, Reuben would also eliminate himself. Could Jacob be showing the early signs of having selected Joseph over his brethren to receive the birthright of the firstborn covenant of the fathers over Jacob's remaining sons. Judah was next in line for consideration of Leah's children and he was older than Joseph.

Now the visual sign or token of the everlasting covenant of the fathers had been established as the 'rainbow'. It was very much of many colors. And Jacob had just Joseph a coat seemingly reflective of this visual symbol of many colors, a coat of many colors. Remember Jacob's nature was that of a common man about the camp of his father and mother, Isaac and Rebekah. He had the skills and talents to weave and make just such a coat from the dyed wools of the flocks. Just how closely were Jacob's intent, the coat of many colors, the rainbow symbol of the covenant, and Joseph's dreams tied to Joseph being the obvious selection for the birthright of the firstborn covenant of the fathers? Recall that Jacob himself was very aware of that covenant right when he was young and obtained the right from Esau for the cost of feed of pottage because Esau despised the covenant blessing.
"So the birthright went to Joseph. That's why he was given the coat of many colors. It wasn't because he was a favorite son, necessarily. It was because he was the birthright son. The coat carried that special designation." (Russel M. Nelson, Perfection Pending and Other Favorite Discourse, p. 203)

Jesus and Joseph ~ Both Beloved of Thier Father

Matthew 3:17 "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."
Joseph, as was Jesus, the beloved son of his father. Jesus as Jehovah was the 'firstborn' son of the Father in the spirit and was selected as the son of the 'Covenant', which covenant is that of the 'firstborn'. Joseph was recognized by Jacob as his son of the promise, the promise of the 'firstborn'. Therefore the coat of many colors is that which represents the token of that covenant, the rainbow. Jesus confirms that Joseph and his son Ephraim are those through who the covenant was preserved (See Jeremiah 31:9).
Genesis 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."*

.5 ¶ And Joseph dreamed a ^adream, and he told it his brethren: and they hated him^a 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^a, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made ^aobeisance to my sheaf.
8 And his brethren said to him, Shalt thou indeed reign over us^a? or shalt thou indeed have dominion over us^a? And they hated him yet the more for his dreams^b, and for his words.

Younger Brother 'We will not that our younger brother shall rule over us!' The motivation of all the elder brother's of Joseph was one which is summarized by the words of Laman and Lemuel concerning Nephi. Yet there was exceptions. Reuben, the oldest who knew he had lost the birthright of the firstborn due to his own promiscuety, actually defended Joseph, saved his life and was going to at the end of the day retrive Joseph from the well and return him to his father Jacob. But Judah, the now 'heir in line' of the family of Leah saw in Joseph his arch rival for the coveted position of firstborn and the birthright. Judah with the other brothers of meanness had planned to murder Joseph and when that plan was twarted by Rueben's intervention, it was Judah who still grasped the opportunity in Rueben's absence to insure Joseph's disappearance from the scene by promoting Joseph to sold into Egypt as a slave and to tell the lie that Joseph had been killed by wild beasts to his father Jacob. 5^a they hated him There are degrees of 'hate'. Jacob did not 'hate' Leah, he prefer Rachel over her, but he did not hate her. Yet the Jewish scripture presents that he hated her. Thus this 'hatred' toward Joseph should be considered in degrees from the brothers who did not 'prefer' Joseph to those who hated him enough to 'murder' him.
7^a Sheaves in the field Unlike today's ranchers, who do not farm, and today's farmers, who do not ranch, the herdsmen of the fields in Jacob's day where not 'rachers' only, The did sow their fields and harvest crops as well as run herds of animals as indicated by Isaac's performance.
8^a reign over us ... have dominion over us Certainly Joseph's dreams did have a fulfillment in Egypt when Joseph did rule in Egypt and his brothers where subject to his rule and dominion. And they were happy for it, for it did preserve their very lives in the temporal sense. But does Joseph's dreams and Jacob's pronouncement that upon Joseph in his blessing (Genesis 49:26) have a far more reaching meaning and intension? The blessing given Joseph by Jacob was after the events of Israel coming to Egypt and bowing down before Joseph at that time. What further could this blessing be?

8^b they hated him yet the more for his dreams, Herein the use of the plural 'dreams' before the presentation of the next dream, does lay hint that there were more 'dreams' than just these two dreams herein reported. In Jewish tradition there is at least one more dream as referenced in the column to the right. It speaks of the gathering of fruit and how Joseph's brothers' fruit all rotted but that Joseph's fruit remained unspoiled. Joseph explained that it spoke of the Messiah coming of his 'fruit'. Since Judah would usurp to that claim through the surogate performance of Boaz, the Jewish kept record seems to have edited out this dream likely at this point in the scriptural record.
5^a TG Dreams
7^a Gen. 42:6 (6, 9);
      Gen. 43:26 (26-28); Gen. 44:14;

Scope of Joseph's Dreams Did Joseph's dreams indicate only a limited temporal position of 'ruling over' his brothers in the temporal times of Egypt or did it extend beyond Joseph's lifetime? Some would limit it to Joseph's life as a ruler in Egypt over his brothers. The Joseph Smith translation would indicate that Joseph's dreams did extend 'from generation to generation and forever'. The 'sheaves of the field' were likely indicative of the 'seed' or posterity of the tribes of Israel and of Joseph. Certainly in the latter days it is Joseph's seed of the covenant, Ephraim, who does fulfill the covenant of Abraham in bring the blessings of the gospel to the nations of the earth, past, present and future. And there is only one of Joseph's posterity who shall be 'worshipped forever' as indicated in JST Genesis 48:10, which does state that 'his brethren will bow down to the fruit of Joseph's loins for ever'. And that everlasting worship and fruit of worship could only be applied to Jesus Christ, our Eternal God.

Joseph's Third Dream In addition to Joseph's two preserved dreams recorded in the Bible, there is the tradtion of yet another of Joseph's dreams which is even more telling than the other two and is perhaps why in the Jewish maintained Bible, it was removed from its pages there.
In this dream Joseph and his brothers were all gathering fruit. The fruit which his brother's gathered all rotted but Joseph's remained unspoiled. Joseph explained that the children of Israel would set up dumb idols to worship, but that they would vanish at the coming of Joseph's promised descendant, Messiah ben Joseph (Isaiah and the Prophets, p. 28 & Ginzberg, The Legends of the Jews vol. 2:7).

Joseph and Jesus
There are numerous ways in which Joseph of Egypt did personify his future hier of the firstborn.

Long before the saving event Joseph like Jesus was selected by his father to be the rightful heir.
Like unto Jesus, Joseph's earthly family would bow down to him in worship, reverence and honor. This was both fortold in Joseph's dreams and eventuated in actual fact.
Like Jesus, Joseph was destine to provide his family with salvation, howbeit, that Joseph's provided salvation was a temporal mortal salvation and Jesus' salvation was not only both temporal and spiritual but eternal as well.

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 ^abow down ourselves to thee to the earth?
11 And his brethren ^aenvied him; but his father observed the saying. Tradition holds that there was at least one more dream which Joseph had. If so, it is likely that the content of the dream is why it never made its way into the Jewish cannon of scripture. Tradition states of this dream: Joseph and his brethren gathered fruit. His brother's fruit rotted but Joseph's fruit remained. Joseph explained that the children of Israel would set up dumb idols to worship, but that they would vanish at the coming of Joseph's descendant, Messiah ben Joseph. ('Isaiah and the Prophets', p. 28 & 'Ginzberg, The Legends of the Jews' vol. 2:7). 10^a Gen. 50:18
11^a TG Envy

Messiah ben Joseph There are many traditions amoung the Jewish of there being two Messiah's. Messiah ben David and Messiah ben Joseph or Ephraim. We know that there is but one Messiah and he is Christ, Jesus. But how these traditions be resolved? A text has been prepared which address this question. (See: Messiah ben David ~ Messiah ben Joseph)

Missing from the Scriptures
"Once Joseph dreamed a dream, and he could not refrain from telling it to his brethren. He spoke, and said: "Hear, I pray you, this dream which I have dreamed. Behold, you gathered fruit, and so did I. Your fruit rotted, but mine remained sound. Your seed will set up dumb images of idols, but they will vanish at the appearance of my descendant, the Messiah of Joseph. You will keep the truth as to my fate from the knowledge of my father, but I will stand fast as a reward for the self-denial of my mothers, and you will postrate yourselves five times before me."" (The Legends of the Jews, Volume 2, by Louis Ginzberg, Joseph, Part I)

.12 ¶ And his brethren went to feed their father’s ^aflock in Shechem.
13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem?^a 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^a, 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^a. And Joseph went after his brethren, and found them in Dothan.

Sibling Rivalry What family of size is without sibling rivalry. Some suggest that Jacob should have been more aware of the situtation of Joseph and his brother's growing 'hatred' towards him. But what siblings have not expeienced resentment, competition, envy and jealousy between each other for various reasons? And the world of most families turns on without the one killing or selling the other off into slavery. Perhaps says, but what if the opportunity should arise a it did in the days of Jacob? Would not the occasion of incedent increase? But normally brotherly love overcomes all such strugles within the realm of sibling rivalry, and who was Jacob to be other than any other parent, trusting his younger children to dwell safely in the hands of the elder siblings? 13^a Do not thy brethren feed the flock in Shechem? Now from the Valley of Hebron where Jacob dwelt to the plains of Shechem was some distance. Jacob was in his old age and perhaps no longer made the trek to Shechem to graze the herd but only sent it under the care of his sons.
14^a vale of Hebron The 'valley of Hebron' would likely be the same as the 'Valley of Elah' or the 'valley of terebinths', (terebinths being oak like Mediterrenean trees of the cashew family and the source of turpentine). Whether this was more closely associated with the Land of Ephrath to which Jacob was traveling in Chapter 35 cannot be determined.
17^a Dothan Just over 10 miles north of Samaria is an area which has retained this name. It was a fertile grazing area on the great caravan road. And as 2 Kings 6:13 points out, there was a city there which may explain its draw for the sons of Jacob.

12^a Gen. 46:34

Check on Your Brothers Seventeen year old Joseph had become Jacob's eyes and ears in looking after his family. Jacob was old. Esau, Jacob's twin married before Jacob and Easu was 40 when he married. Afterwards Jacob had spent 20 years in Padan-aram on the lands of Laban since then. Given that Jacob had been some 10 plus years back in the promised land by Joseph's 17 birthday, Jacob was well past 70 and Joseph was a child of his old age. Thus in looking after the afares of the family, Joseph had become Jacob's young eyes and ears. Joseph's often guilty brothers considered this more of telling on them than providing Jacob with information concerning them. But Jacob was just looking after them via Joseph in a parental manner.
18 And when they saw him afar off, even before he came near^a unto them, they ^aconspired against him to slay him.
19 And they said one to another, Behold, this ^adreamer cometh.
20 Come now therefore, and let us slay him^a, and cast him into some pit^b, and we will say, Some evil beast^a hath devoured him: and we shall see what will become of his dreams.
21 And ^aReuben 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^a, to deliver him to his father again.

Parental Love
Rebellious Children Lehi loved Laman and Lemuel and strived to reach them with all the tender care of a loving parent. Jacob loved all of his sons and strived to look after them with all the tender care of a loving parent. But when children rebell, the love of a caring parent trying but to look out for the good of the child is viewed by the child as having to suffer from their parent's nosey control over them.
Jacob was old, well over 70 years, but he still tryed to reign in his rebellious sons. What were Jacob's sons doing beyond the boundries of their own lands in Shechem, sitting just outside the city of Dothan? One's own guilt spurs much anger when one is 'caught' in the act. And here was Joseph, Jacob's eyes and ears ready upon the spot as Jacob's sons are caught beyond their family borders, hanging about the city limits of Dothan, the city of 'pagan lights'. 'Here comes Joseph, he who will tell father on us, he who thinks by his dreams to rule over us.'
Some teach that it was Jacob's love for Joseph which caused his brethren to sell him into slavery. They consider little the brother's resposiblity for their own actions. Jacob's love for Joseph is not what caused the criminal act no more than it was Jacob's love for any of his sons. For he loved them all. It is the nature of the other sons to rebell against their fathers caring control and it was their anger for being caught out their motived the most of them for doing the criminal act, except in Judah's case, he had higher motivation. You might as well blame God for the fact that Cain killed Abel for God had respect unto Abel's offering and not unto Cains. So it was God's fault that Cain envyed Abel his brother and killed him, right?
18^a saw him afar off, even before he came near Someone was watching for Joseph to appear. Someone was specifically looking for just such an opportunity. This was not some off the cuff sudden impulse to kill younger brother. Every 'conspiracy' has a leader, an instigator. The Jewish scripture attempts to make it seem that the 'brothers' were all of one voice upon the matter. But a careful analysis will show that it was not. For before Joseph even reached his 'brothers' 'they' had been lead into decideing to kill Joseph. This premeditation had been stewing in someone's mind for some time.
20^a Let us slay him It doesn't matter who first verbalized these words. Simeon and Levi had already killed and could have easily been led into suggesting murder by rousing their anger and asking what shall we do to Joseph. Their father's disappointment was already been laid upon them, but would they further risk the murder of their younger brother without some out side guidance?
20^b Pit The pit may have been a seasonal or 'dry well' as it is stated that there was currently no water in it (verse 24).
20^c evil beast The most likely canidate for the beast that would take down a man (Joseph was 17) would be a lion. Recall that even as late as the era of Sampson and David, there had been lions common in the land.
22^a Out of their hands He may have realized that they would overpower any action while they were present.

Chatting up the Boys From the Book of Mormon, the words seem all too familiar. "We will not have our younger brother to rule over us." These where the words attributed to Laman and Lemuel but Lemuel was but the follower of Laman. Lemuel would not be the ruler even if Nephi had been killed as often plotted. Laman would be the one to have gained that leadership. But the words still stirred up vengance in Lemuel. Just so, Joseph, whose prophetic dreams presented him to be their leader and Jacob's obvious intent upon it, would be a younger brother to all. The cry would be, 'We will not have our younger brother to rule over us.'
This sentiment plus disatisfaction with Joseph being Jacob's 'tell barer' was enough to spur the emotions high. The sons of Leah would have little taste to ruled by one of Rachel's sons. Even the 'seond born sons' of the concubines who had suffered from being 'told upon' to Jacob, had a distaste for Joseph.
18^a TG Conspiracy
19^a HEB master of dreams
21^a Gen. 42:22;

Narrowing the Field Who among Jacob's sons would have been the ringleader of the conspiracy? Lets narrow the field. Reuben was not a party to it at all for it was he who when he first heard of it delivered Joseph out of their hands (verse 21). And the sons of the concubines as 'second cast sons' would not be brave enough to suggest such against a son of the sisters of Laban, This leaves only the other five sons of Jacob of Leah, Simeon, Levi, Judah, Issachar and Zebulun. Issachar and Zebulun where the younger sons and would not be accepted as opinion leaders any more than Joseph would have been. This leaves only Simeon, Levi and Judah. Simeon and Levi were already on the outs with Jacob and the death of Joseph would be a very risky matter for them to consider for fear of being turned in as murders again before Jacob by some other contriving son. And they no longer had as strong a motivation, Judah was the natural born leader. He held much influence over the others and with Reuben, Simeon and Levi out of Jacob's good graces, it was Judah who stood to gain the most if Joseph was removed from the picture. Judah is the prime suspect.
In a criminal investagation, investigators will search for two major elements which tend to lead to the perpetrator of the crime. There is 'motive' and then there is 'opportunity'. Who among the sons of Jacob had the strongest motive, who would gain the most from Joseph's death? Reuben had already lost the birthright and though he was guilty of sexual sin, murder was not in him. Simeon and Levi had already lost the birthright and though murder was in them, they had the most to lose if they were ever expected of such again, especially against Joseph. Issachar and Zebulun, being the youngest of six brothers of Lean, would never step above their older brothers to perpetuate such an act of their own iniative. The other four sons of the concubines would never suggest such against the sons of Rachel and Leah of their own accord and they had nothing to gain. The only son with a strong enough motive for murder was Judah. He had everything to gain upon Joseph's demise. And the opportunity had been sought out and was at hand.

23 ¶ And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his ^acoat, 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^a 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^a sat down to eat While Joseph plead for release, the accepted peer presure enforced behavior was to go about their day's busines. It was time to eat. Which brothers' hearts were touched by Joseph's pleas but where held bound by the preasure the the older three, Simeon, Levi and Judah? Certainly Judah's heart was not listening to his brother's crys. Judah did not support Reuben's interference which had spared Joseph. Judah's thoughts were now how else he might rid himself of Joseph since murder had failed? 23^a Alma 46:24 (23-27)

Joseph Like Nephi Like youthful Nephi, Joseph had been give prophetic information which presented him to be the 'firstborn' and leader of his father's house. Nephi and Joseph were both met with the same unacceptance on the part of their older brethren. Laman the presumed heir, led Lemuel into plotting murder against Nephi. And Judah the presumed heir of Jacob's house did the same.

Reuben's Perspective, Attempt to Save Joseph and Extent of Guilt The storyline is best viewed from various points of view, first from Reuben's perspective. When Joseph was spotted afar off they who wished Joseph dead immediately began to conspire and stir up the rest to kill Joseph. Reuben was not in the group. And the 'ringleader' had to be amoung the three other older brothers. The youngest sons of Leah's sons would not have be so bold to suggest murder without their older brothers first suggesting it. Neither would the 'lower born sons of the concubines' been so foreward to suggest killing the oldest son of Rachel, Leah's sister and Jacob's favored wife. This left Simeon, Levi and Judah as the moving force of the conspiracy and the motivated contriving ringleader, who can be considered to be behind the plot, had to be amoung those three.
While Joseph was still approaching the decission had been made very speedily concluded upon. It moved so swiftly that it had to be a calculated move upon the part of one of the three, Simeon, Levi and Judah. Reuben had not been present in the conspiring group and the minute that Reuben heard of the plot, Reuben in effect took the wind out of the sails of the conspiracy. Reuben may have not had the highest of morales, but he was no murdered. What Reuben said was this, "Let us not kill him (Gen. 37:21). Do not sin against the child (Gen. 42:22)." But Reuben must have still seen that the anger and hatred had been stirred and fired, and was boiling strong, for he devised a strategum to deliver Joseph from their hands. Therefore Reuben suggested, "Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him." Reuben said this in order to remove Joseph from the hands of his angered brothers and Reuben planned to later deliver Joseph back to father Jacob again (Gen. 37:22).
Not all the brothers where so keen upon murder as the ringleader(s) had been, for there was almost an immediate acceptance of Reuben's stated alternative. By the time Joseph arrived it was settled, they would not kill him but they would cast him into the pit. Upon Joseph's arrival those still set in their hatred stript young Joseph of his hated coat of many colors. Herein lies a hint as to the real concern. It was not that Jacob loved Joseph best. It was that Joseph was the apparent heir to the blessing of the firstborn. The fire that brought murder to the boil included the statement 'Behold the dreamer cometh' (Gen. 37:19). And the first thing removed and attached beside Joseph, was the hated coat of many colors, the coat which symbolized that covenant of the firstborn being placed upon Joseph. Joseph was thrown into the pit and for the majority of the sons of Jacob the ordeal was ended as they then proceeded to the normal business of the day, which was to tend the flock and eat lunch as that was the time of the day.
But the one who would continue the assult, who was not satisfied with Reuben's proposal still desired to be rid of Joseph. The first opportunity had been foiled by Reuben. The brothers where again separated into those who would eat their mean now and those who would tend the herds while the others ate. Reuben had not joined the first shift mid-day meal group. Not all could eat at once while there was the herds to tend. And Reuben was of that group. But of those who remained in 'camp' to eat was found the one who still had designs to rid himself of Joseph. The record states that while these brothers ate, Joseph did plead with them from the pit. But what was noticed and brought to the attention of the eating brothers was not Joseph's pleas, it was that a caravan of merchants and traders of the Ishmaelites were approaching their encampment. An alternative opportunity had just presented itself to the one who was still set upon the demise of Joseph.
Things moved quickly and by the time Reuben had returned from his turn at the flocks while the others ate, Joseph was gone. The brothers who remained to eat their lunch first had sold Joseph to the Ishmaelites and Joseph was gone. There is some question as to whether Reuben then or ever found out or knew the true fate of Joseph before finding Joseph alive in Egypt. Reuben did not consider Joseph to be still alive. It seems that the story which the contriving brothers had arranged to tell Jacob may have been the same story told to Reuben. When Reuben speaks before Joseph in Egypt years later, he seems to speak from the perspective that Joseph's blood had been spilt and was thus required at the Brother's hands. Reuben had stated, "Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required."(Gen. 42:22)
It would seem that the contriving brothers who got rid of Joseph, had attempted to tell Reuben that the child had been killed by beasts. But Reuben did not appear to buy into that story, for he rather considered that Joseph had been killed by his brothers and that his blood would be required of their hands. Reuben may have been part of the cover up represented to Jacob for the reasons of not exposing his brothers and perhaps for the purpose to shield his father Jacob from the truth that he had suspected, that the conspiring brothers had actually killed young Joseph.

.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 ^awere content^a.
28 Then there passed by Midianites^a merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the ^aIshmeelites^a for twenty pieces of silver^b: 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 ^anot; and I, whither shall I go? 27^a his brethren were content Due to Reuben's opposition, the mixed feelings of the brothers would range from those who were releived that Joseph was not to be murdered to those who still fostered their hatred. Rather than let it settle out to just leaving Joseph in the pit, Judah devises a compromise which serves his purposes. which the lunch group would still accept.
28^a Midianites ... Ishmeelites Men from both groups were present.
28^b twenty pieces of silver For the price of a slave and upon the iniative of Judah's voice, Joseph was sold into Egypt. This has a parallel element in Joseph's eventual descentant of the covenant. It was for the price of a slave in the day of Jesus that he was sold by Judas (Judah), which was thirty pieces of silver. 27^a HEB hearkened
28^a Gen. 39:1
30^a Gen. 42:13;

Image from ASB, public domain.
A Fate Worse than Death Many free men would consider the fate of being sold into a life of slavery to be worse than death. Slaves were often abused and subjected to heinous acts against them. They had a terrible life and many died early deaths due to their enslavement. They lost all personal rights and freedom. Many male slaves were made into eunuchs and to a Hebrew that was a most horrible fate, to not have any posterity at all, and they would be as though they were dead. And that was what the birthright covenant of the firstborn was all about, being the ancestor to the promised seed, the Messiah and those who would be a multitude of people and bring about the promises of Abraham. Joseph's enslavement suited Judah quite well. Joseph would no longer be a threat to being able to carry on the honor of the firstborn in Israel. And in Judah's estimation, it would leave his way clear to obtaining it. Enslavement would mean an end to the dreamer's dreams.

Order in the Court ~ The Monkey Speaks
~ Speak Monkey Speak ~ Now that the initiative to murder Joseph had been quailed by Reuben, who would still pursue the course of attempting to rid themselves of Joseph? Who next spoke and devised an alternative plan that effectively accomplish the same end as killing Joseph? This would be he who was the moving force to kill Joseph and rid themselves of him that way. Whose ulterior 'motive' had now found a second 'opportunity' to eliminate their considered prime opponent in obtaining the birthright blessing of the firstborn son of the covenant? Not understanding that such position was based in righteousness, who now sought to commit grievous sin in order to attempt to obtain the birthright? It is Judah who speaks and his words reveal him. Judah said unto his brethern, "What profit is it if we slay our brother, and conceal his blood? 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." Some consider that Judah saved Joseph from death. But that is not according to the record. Reuben had already settled that matter, Judah, if he truely were concerned for Joseph's life would have supported Reuben, who a number of the brothers did support. What is actually being accomplished is a speech which compromises Reuben's saving Joseph from death to still getting rid of Joseph in a manner which seems to support Reuben but actually accomplishes Judah's own design. Remember, Judah was amoung those who had sought Joseph's life and Judah was likely the instigator of that comspiracy. Slavery was no real alternative to death as it usually meant early slave death anyway.

31 ¶ And they took Joseph’s coat^a, 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 ^acoat; an evil beast hath devoured him; Joseph is without doubt ^brent 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 ^asons and all his daughters rose up to comfort him; but he refused to be ^bcomforted; and he said, For I will go down into the grave unto my son ^cmourning. Thus his father wept for him.
36 And the Midianites ^asold him into Egypt unto ^bPotiphar, an ^cofficer of Pharaoh’s, and ^dcaptain of the guard. 31^a took Joseph's coat Left in torn remnants, Joseph coat repesented the remnants of Jospeh's descendant scatterd in all the world.

Living the Tangled Web The promises of sin are never fulfilled. One is left in a tangled web of deceit. The expected 'greatness' of life after Joseph was never obtained by any of Jacob's sons. There is no joy in sin. Each of Joseph's participating brothers lived with a cloud of guilt over their heads. And the actual truth was not shared commonly between them. Reuben was left to assume Joseph's death either by beast or by his murderous brothers. Those who stood idle by had to live with doing nothing. Those who participated never obtained what they sought and their constant life of deception had to keep straight who knew what and constantly guard against another finding out the truth. 33^a Alma 46:24 (23-24)
     ^b Gen. 44:28
35^a Gen. 46:7;
     ^b Ps. 77;2; Ether 15:3;
        Moses 7:44
     ^c Gen. 42:38;
        TG Mourning
36^a Ps. 105:17; 1 Ne. 5:14;
        2 Ne. 3:4; Alma 10:3;
     ^b Gen. 39:1;
     ^c HEB eunuch (which often
       designates a royal official.
     ^d HEB chief of the butchers,
       or the cooks, probably the
       chiefsteward.

Skipping Generations What if Joseph had been killed? He wasn't is the easiest answer. But Abel was killed by Cain. And the covenant continued. Abraham obtained it but not though his immediate fathers. It seems that even in skipping generations, the covenant endures.

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