Genesis 37:29 kjv

And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

Genesis 37:29 nkjv

Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes.

Genesis 37:29 niv

When Reuben returned to the cistern and saw that Joseph was not there, he tore his clothes.

Genesis 37:29 esv

When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes

Genesis 37:29 nlt

Some time later, Reuben returned to get Joseph out of the cistern. When he discovered that Joseph was missing, he tore his clothes in grief.

Genesis 37 verses

Genesis 37 29 Meaning

Genesis 37:29 describes Reuben's profound shock and despair upon discovering that Joseph, whom he intended to rescue, was no longer in the pit. Having been absent during the brothers' transaction to sell Joseph, Reuben's return to the cistern and the subsequent realization of Joseph's disappearance leads him to outwardly express immense grief and distress by rending his clothes. This act signifies the crushing blow of his failed plan and the tragic awareness of what his brothers had likely done, and the inevitable consequences this would have, particularly for their father.

Genesis 37 29 Context

Genesis chapter 37 details the rising tension within Jacob's family, fueled by Jacob's favoritism toward Joseph and Joseph's prophetic dreams. His brothers, already seething with envy, see an opportunity to eliminate Joseph when he visits them tending the flocks. While some initially suggest killing him, Reuben, the eldest, intervenes, proposing they throw him into an empty pit with the hidden intention of returning later to rescue him and restore him to their father. The verse immediately prior, Gen 37:28, describes how, while Reuben was absent, the other brothers decided to sell Joseph to passing Midianite traders. Therefore, Gen 37:29 captures Reuben's return, expecting to find Joseph in the pit, only to discover it empty, revealing the utter collapse of his covert rescue plan and the tragic realization that Joseph is irrevocably gone. This failure intensifies the family's deception of Jacob and sets the stage for Joseph's long journey of suffering and eventual exaltation.

Genesis 37 29 Word analysis

• And Reuben (וַיָּשָׁב רְאוּבֵן - va-ya-shav Re'u-ven):

  • va-ya-shav: "And he returned." The Hebrew perfect consecutive verb signifies an immediate, decisive action. Reuben had momentarily left the scene, possibly to secure food, check on the flocks, or find a opportune moment for his secret rescue, highlighting his moral distinction from the other brothers.
  • Re'u-ven: "Behold, a son," Leah's firstborn. As Jacob's first son, Reuben carried the significant burden of family leadership and moral responsibility. His past moral failures (Gen 35:22) underscore his desire here to do something commendable and prevent outright fratricide.

• to the pit (אֶל הַבּוֹר - ʾel ha-bor):

  • ʾel: "to" or "towards."
  • ha-bor: "the pit." The definite article "the" refers to the specific, empty cistern where Joseph was cast (Gen 37:24). A bor (בּוֹר) in Hebrew denotes a dry well or deep cistern, often a formidable place for imprisonment, symbolizing a descent into confinement and helplessness. Reuben’s direct movement to it signifies his specific intent to rescue.

• and behold (וְהִנֵּה - və-hin-nēh):

  • A strong Hebrew interjection, "and behold!" or "and lo!" It dramatically introduces a sudden, shocking, or unexpected discovery, heightening the emotional impact of the subsequent revelation for both Reuben and the narrative itself. It emphasizes the immediacy of Reuben's realization.

• Joseph was not in the pit (אֵין יוֹסֵף בַּבּוֹר - ʾeyn Yo-sef ba-bor):

  • ʾeyn: "is not" or "there is not." This negating particle starkly contrasts Reuben’s expectation with the grim reality.
  • Yo-sef: Joseph, the central figure of the narrative. His name, "he increases" or "he adds," ironically contrasts with his diminishing presence at this moment, seemingly lost.
  • ba-bor: "in the pit." The repetition of "the pit" underscores the specific place of discovery and the unadulterated reality of Joseph's absence, leaving no room for doubt.

• and he rent (וַיִּקְרַע - vay-yiq-raʿ):

  • vay-yiq-raʿ: "and he tore" or "and he rent." This strong verb describes the violent action of ripping cloth. This act, called qeriah in Hebrew, is a visceral expression of profound, unbearable distress and is typically a public display.

• his clothes (אֶת בְּגָדָיו - ʾet bəḡāḏāyw):

  • ʾet: direct object marker.
  • bəḡāḏāyw: "his garments" or "his clothes." In ancient Israel, rending garments was a widely understood cultural sign of overwhelming grief, remorse, shock, or anger. For Reuben, it communicates an immediate, visceral response of acute sorrow, dismay at his failed plan, and foreboding of the disastrous news he must now convey to his father. It represents the utter collapse of his hopes and a moment of genuine anguish over the seemingly lost Joseph and the dark implications for his family.

Words-group by words-group analysis:

• And Reuben returned to the pit: This phrase emphasizes Reuben's distinct position and singular attempt at mercy, setting him apart from the outright malice of his brothers. His journey back, unaware of the sale, builds narrative tension, showcasing his effort to perform a hidden good deed.
• and behold, Joseph was not in the pit: This short clause forms the climactic realization of Reuben's worst fear. The dramatic "behold" underlines the instantaneous shock and disappointment of a plan foiled. This signifies the irreversible turning point for Joseph, transitioning him from a sibling victim to a tool in God's grand plan for his family.
• and he rent his clothes: This act is not merely disappointment but a culturally significant sign of intense mourning and horror. It underscores the weight of responsibility Reuben felt as the firstborn, his despair over his failed rescue attempt, and his recognition of the potentially tragic implications for his relationship with his father and the well-being of their household. This profound sorrow contrasts sharply with the other brothers' apparent composure and deception in the following verses.

Genesis 37 29 Bonus section

• Reuben's failure to rescue Joseph, despite his intentions, demonstrates a recurring theme in the biblical narrative where human agency, both good and bad, ultimately serves God's larger, often hidden, purposes. This instance highlights how even seemingly good intentions can be thwarted by others' sin or divine sovereignty.
• The detail of Reuben's absence during Joseph's sale is crucial. It positions him as not fully culpable for the direct act of selling Joseph, thus differentiating his level of guilt compared to the brothers who actively participated. This distinction allows him a role later in the narrative where he shows more genuine remorse and takes greater responsibility.
• The "pit" (bor) itself is symbolic; from being a place of potential death (starvation), it became a symbol of separation and a conduit for Joseph's journey, which would eventually lead to exaltation and salvation for his family. Reuben's interaction with the empty pit highlights this transition point.
• Scholars often note the irony: Reuben, the firstborn, failed to fulfill his role as protector and redeemer, yet later in the narrative, Judah, from whom kingship would emerge, stepped into a redemptive role (Gen 43-44).

Genesis 37 29 Commentary

Reuben's reaction in Genesis 37:29 is a pivotal moment, portraying his unique anguish within the fraternal conspiracy. Unlike his brothers, who moved from murderous intent to callous opportunism by selling Joseph, Reuben sought to circumvent the worst outcome. His returning to the pit with a hidden agenda to save Joseph speaks to a conscience, however flawed, that distinguishes him from the others' immediate ruthlessness. His absence during the sale meant he was not party to that specific act of betrayal, but his subsequent shock indicates a profound recognition of the enormity of the crime committed in his stead, or more likely, while he was gone, and his immediate despair reveals the depth of his character, which despite past moral failings, could still feel significant remorse and horror.

The rending of his clothes is not a trivial gesture; it is a profound expression of grief, lament, and overwhelming distress, placing Reuben in a long biblical tradition of intense mourning. It underscores the emotional magnitude of Joseph's disappearance from Reuben's perspective – a lost brother, a failed rescue, and the dread of confronting his grieving father with such devastating news. This act foreshadows Jacob's similar and even greater lament when presented with Joseph's blood-stained coat. Ultimately, Reuben's failure to rescue Joseph, though agonizing for him, paradoxically became part of God's sovereign plan to preserve the Abrahamic lineage, demonstrating that divine purposes can unfold even through human sin, failure, and unforeseen circumstances.