Genesis 37:21

Gen 37:21 And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him.

Ver. 21. And he delivered him out of their hands.] Josephus relates his arguments, whereby he prevailed with them: as (1.) That God would surely see them; (2.) Their father would extremely grieve at it; (3.) That Joseph was but a child, and their brother; (4.) That they would bring upon themselves the guilt of innocent blood, &c. It was happy they hearkened to him. God would have it so: and he will ever have one Reuben or another, to deliver his. It is not in vain for some one to stand for God and his people against many adverreties. When the Pharisees had destined our Saviour to death, {Joh 7:1} Nicodemus, though he had none in the council to second him, spoke in his behalf, {Joh 7:51} and for that time frustrated their bloody intention. See the like, Jer 26:24.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 37:21. 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 firstborn, 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 into the sin of uncleanness; while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them into 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 him out of their hands, 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; 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

37:21-24 Reuben was perhaps trying to get back into his father’s good graces (35:22) by exercising the leadership of the firstborn (cp. 42:22). Reuben succeeded in saving Joseph’s life, but he failed to earn his father’s favor (37:29-30).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hebrew, let us not smite his life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. Reuben heard it] Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take Ge 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. And Reuben heard it. It may be well to observe, while others were hastening to shed his blood, by whose care Joseph was preserved. Reuben doubtless, in one affair, was the most wicked of them all, when he defiled his father’s couch; and that unbridled lust, involving other vices, was the sign of a depraved nature: now suddenly, he alone, having a regard to piety, and being mindful of fraternal duty, dissolves the impious conspiracy. It is uncertain whether he was now seeking the means of making some compensation, for the sake of which he might be restored to his father’s favor. Moses declares that it was his intention to restore the boy in safety to his father: whence the conjecture which I have stated is probable, that he thought the life of his brother would be a sufficient price by which he might reconcile his father’s mind to himself. However this may be, yet the humanity which he showed in attempting to liberate his brother, is a proof that he was not abandoned to every kind of wickedness. And perhaps God, by this testimony of his penitence, designed in some degree to lessen his former disgrace. Whence we are taught that the characters of men are not to be estimated by a single act, however atrocious, so as to cause us to despair of their salvation.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

21. Reuben] Reuben’s name is probably here substituted by the Compiler (R) for that of Judah. Reuben speaks in Gen_37:22; and it is unlikely that two consecutive clauses would begin with Reuben speaking. Probably this verse comes from J, and is carried on in Gen_37:26-27, with Judah’s attempt to rescue Joseph.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He

delivered him, as to the violent and certain despatch of his life which was intended. Or the act is here put for the purpose and endeavour of doing it, in which sense Balak is said to fight against Israel, Jos 24:9, and Abraham to offer up Isaac, Heb 11:17. So here, he delivered him, i.e. used his utmost power to deliver him, that so he might recover his father’s favour lost by his incestuous action.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Reuben — He whom we might expect to be most offended by the princely garment (Gen_37:3, note) is the readiest to show him favour.

Delivered him out of their hands — Prevented his being slain, and purposed, as the next verse shows, to deliver him to his father again.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 21, 22. And Reuben (the eldest son, and therefore probably regarding himself as in some degree responsible for Joseph"s safety) heard it, and he delivered him out of their hands; and said, Let us not kill him literally, Let us not destroy his life (nephesh). And Reuben said (further) unto them, Shed no blood, but cast him into this pit that is in the wilderness (i.e. into a dry pit that was near), and lay no hand upon him; that (the adverb indicates the purpose Reuben had in view) he might rid him (translated above deliver him) out of their hands, to deliver him (or, more correctly, to return him) to his father again.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

heard it

"heard what they were saying"

from their hand

The phrase "their hand" refers to the brothers' plan to kill him. AT: "from them" or "from their plans" (See: Metonymy)

Let us not take his life

The phrase "take his life" is a euphemism for killing someone. AT: "Let us not kill Joseph" (See: Euphemism)

Shed no blood

The negation can be placed on the verb. Also, "shedding blood" is a euphemism for killing someone. AT: "Do not spill any blood" or "Do not kill him" (See: Litotes and Euphemism)

lay no hand upon him

This means not to harm or injure him. AT: "do not harm him" (See: Idiom)

that he might rescue him

This can be translated as a new sentence: "Rueben said this so that he might rescue Joseph"

out of their hand

The phrase "their hand" refers to the brothers' plan to kill him. AT: "from them" or "from their plans" (See: Metonymy)

to bring him back

"and return him"

translationWords

Reuben

hand

blood

pit

desert

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

לא נכנו נפש — supply the word מכת so that the meaning will be “Let us not smite him with a smiting of his life” — it means killing.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

וישמע...לא נכנו נפש, killing.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.