Genesis 37:30 kjv

And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

Genesis 37:30 nkjv

And he returned to his brothers and said, "The lad is no more; and I, where shall I go?"

Genesis 37:30 niv

He went back to his brothers and said, "The boy isn't there! Where can I turn now?"

Genesis 37:30 esv

and returned to his brothers and said, "The boy is gone, and I, where shall I go?"

Genesis 37:30 nlt

Then he went back to his brothers and lamented, "The boy is gone! What will I do now?"

Genesis 37 verses

Genesis 37 30 Meaning

Genesis 37:30 records Reuben's profound distress and despair upon discovering that Joseph was no longer in the pit where he had intended to later rescue him. His dramatic reaction, tearing his clothes, signals extreme grief and shock at the perceived loss of his brother and fear of the personal consequences and the repercussions with their father, Jacob. He laments Joseph's disappearance, expressing a complete loss of direction and purpose given his failure to protect his youngest brother.

Genesis 37 30 Context

Genesis 37 introduces Joseph, Jacob's favorite son, and the deep-seated envy of his brothers due to his prophetic dreams and their father's partiality (signified by the "coat of many colors"). The brothers plot to kill him, but Reuben, as the eldest, intervenes to save Joseph, suggesting they cast him into a pit instead of directly harming him, intending to secretly rescue him later (Gen 37:21-22). However, Reuben was absent when Judah then proposes selling Joseph to passing Ishmaelites/Midianites (Gen 37:26-28). Verse 30 captures the moment Reuben returns to carry out his rescue plan, only to find the pit empty, shattering his hopes and plunging him into distress. This immediate context highlights Reuben's attempted but ultimately failed act of protection, contrasting with his brothers' actions. Within the broader patriarchal narratives, this event is a crucial turning point, leading to Joseph's journey to Egypt, which is ultimately part of God's sovereign plan to preserve the Abrahamic lineage and bring His chosen people into a place of provision during famine. The family dysfunction and human sin ironically serve the divine purpose.

Genesis 37 30 Word analysis

• And Reuben returned: (וַיָּשָׁב רְאוּבֵן - vayyashav Re'uven) The Hebrew verb shuv (שוב) implies coming back after being away. Scholarly consensus suggests Reuben was not present during the sale of Joseph, perhaps attending to the flock or some other errand. His absence highlights the independent actions of his brothers and Reuben's failed attempt to protect Joseph. This also underscores his pre-existing responsibility as the firstborn.
• to the pit; (אֶל-הַבּוֹר - 'el habbor) "The pit" (habbor) refers to a cistern, typically a dry well used for water storage in the desert, often dangerous and sometimes used as a makeshift prison. It became a place of despair, symbolically linking to a grave or Sheol in later biblical texts (e.g., Ps 88:4-6). It was initially the brothers' choice for Joseph's death, and later, for his imprisonment.
• and, behold, Joseph was not in the pit; (וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר - v'hinneh 'ein Yosef babbôr)
  • behold, (וְהִנֵּה - v'hinneh) This Hebrew interjection signifies suddenness, surprise, or an impactful realization. It underscores the shock of Reuben's discovery.
  • Joseph was not (אֵין יוֹסֵף - 'ein Yosef) The Hebrew particle 'ein (אין) expresses non-existence or absence, a very strong negative. For Reuben, it implies Joseph has vanished, leading him to fear the worst—that Joseph is dead, devoured by a wild beast, or irrevocably lost. He is unaware of the sale.
• and he rent his clothes, (וַיִּקְרַע אֶת-בְּגָדָיו - vayyiqra' 'et-begadav) This act, using the Hebrew verb qara' (קרע) "to tear," is a powerful, customary expression of extreme grief, horror, distress, or indignation in the ancient Near East. It goes beyond sadness to utter despair and deep personal anguish, often accompanied by remorse or shame (e.g., 2 Sam 1:11, Job 1:20). Reuben's tearing of his clothes indicates overwhelming emotion and his perceived failure as a protector.
• and said, (וַיֹּאמֶר - vayyomer) A simple verb, yet it introduces Reuben's profound lamentation.
• The child is not; (הַיֶּלֶד אֵינֶנּוּ - hayyeled 'einennu)
  • The child (הַיֶּלֶד - hayyeled) refers to Joseph, who was about seventeen. Reuben might use "child" to emphasize Joseph's vulnerability, or to express his emotional connection and a degree of paternalistic responsibility towards his younger half-brother.
  • is not (אֵינֶנּוּ - 'einennu) This is another strong form of negation, echoing the earlier 'ein. It signifies complete absence, equivalent to "he is no more," leading Reuben to conclude Joseph is dead, an ultimate catastrophe.
• and I, whither shall I go? (וַאֲנִי אָנָה אֲנִי בָא - va'ani 'anah 'ani va')
  • whither (אָנָה - 'anah) "Whither" expresses utter confusion, hopelessness, and a desperate search for direction. It signifies a future filled with dread and no escape.
  • shall I go? (אָנָה אֲנִי בָא - 'anah 'ani va') This rhetorical question encapsulates Reuben's personal despair, sense of failure, and fear of accountability, especially to his father Jacob. As the firstborn, he held the greatest responsibility. He anticipates his father's wrath and anguish over the presumed death of his favorite son and feels the profound burden of his inability to fulfill his word.

Genesis 37 30 Bonus section

Reuben's character in the biblical narrative is complex; he is a man of significant flaws (Gen 35:22) yet not without moments of moral struggle or attempts at righteousness. This scene in Gen 37:30 showcases a flicker of a redemptive trait – his effort to save Joseph – albeit one overshadowed by his ineffectiveness and personal dread. His initial good intention sets him apart from the outright murderous or greedy motivations of most of his brothers, foreshadowing his eventual, albeit partial, efforts toward reconciliation with Joseph much later in Egypt (Gen 42:37). The dramatic nature of his distress also serves to underscore for the reader the immense psychological and emotional toll the brothers' actions have wrought upon the entire family unit, setting the stage for Jacob's equally profound, if misguided, mourning.

Genesis 37 30 Commentary

Reuben's reaction in Genesis 37:30 is a potent expression of profound anguish and fear, rooted in a potent cocktail of failed responsibility, sibling loyalty (however belated), and impending familial crisis. As the firstborn son, he carried a particular burden to protect the family, especially in the context of their violent brothers. His grief is palpable; the rending of clothes speaks to a catastrophic perceived loss. Crucially, his lament, "The child is not; and I, whither shall I go?", highlights a deeply personal crisis. It's less a purely selfless mourning for Joseph, and more an expression of utter despair over his own failed efforts and the inescapable accountability he faces before Jacob. He understands the profound impact this "loss" will have on his father, amplifying his own desperate situation.

This verse subtly underscores the reality that human intentions, even good ones, often fall short amidst the broader tapestry of sin and divine providence. Reuben wanted to rescue Joseph, but his plan was circumvented by his brothers' greater malice, illustrating the limitations of individual agency within a dysfunctional system. Ultimately, his failure paradoxically served God's greater plan, which ensured Joseph's journey to Egypt, an essential step in preserving Jacob's lineage and preparing for the Exodus.