Why was Joseph sold to the Midianites in Genesis 37:36? Historical Setting: Trade, Tribes, And Routes Caravans moving aromatics from Gilead down the Via Maris into the Nile delta are well attested in the Mari letters (18th century BC) and in Egyptian Execration Texts that list Shasu and Midianite groups. The valley of Dothan, where Joseph’s brothers pastured flocks, lies directly on one of these east-west spurs that meets the north–south international highway. Archaeological finds at Tel Dothan include large Middle Bronze II storage jars consistent with caravan staging. Balm (ṣōrî), resin, and myrrh—precisely the commodities Genesis names (37:25)—appear in New Kingdom shipping records on ostraca from Deir el-Medina, corroborating the plausibility of such merchandise in this corridor during c. 1898 BC (Ussher’s dating). Identifying “Midianites” And “Ishmaelites” Genesis 37:25-28 alternates between the ethnic labels. The Masoretic Text, the Septuagint, and the Samaritan Pentateuch all preserve both names; no manuscript drops either term. Rather than a contradiction, the designations reflect overlapping clan coalitions descending from Keturah’s son Midian (Genesis 25:1-2) and Abraham’s son Ishmael (25:13-18). Like “Canaanite” later, the words could function commercially (“desert traders”) as well as genealogically. Judges 6:3 shows Midianites traveling “with the Amalekites and the people of the east,” underscoring fluid tribal confederations. The Dead Sea Scrolls (4QGen-b) retain the dual terminology exactly as in the received text, confirming consistency across two millennia of transmission. Family Dynamics And Human Motives Jacob’s overt favoritism (the kethoneth passîm) produced envy (Genesis 37:3-4). Reuben, as disgraced firstborn, sought to rescue Joseph secretly (37:22). Judah proposed a sale, sensing profit and avoiding blood-guilt (37:26-27). Twenty shekels was the median slave price in Hammurabi’s Code §117 and in cuneiform tablets from Alalakh—precisely the amount cited (37:28), adding historical verisimilitude. Behaviorally, the episode illustrates social comparison theory: perceived inequity among siblings escalates to aggression once a low-risk outlet (a passing caravan) appears. Divine Providence: God’S Sovereign Overrule Joseph later interprets the event: “God sent me ahead of you to preserve life” (Genesis 45:5). The same verb šālaḥ (“sent”) reframes the brothers’ action as Yahweh’s orchestration. Genesis 50:20 crystallizes the theology: human evil repurposed for covenantal good. The sale accomplishes three divine objectives: 1. Transfer of a Hebrew into Egypt to open a refuge during coming famine. 2. Positioning Joseph to display God’s wisdom before the world’s superpower. 3. Preservation of the messianic line, keeping the promise to Abraham intact. Typological Foreshadowing Of Christ Joseph, beloved of his father, is betrayed by his brothers, sold for silver, falsely accused, yet ultimately exalted to save both Jew and Gentile—striking anticipatory parallels to Jesus. Acts 7:9 underscores the redemptive schema: “Yet God was with him.” Early patristic commentators (e.g., Tertullian, Adversus Judaeos §10) already recognized Genesis 37 as typology pointing to the Passover Lamb. Archeological Corroboration • Beni Hasan Tomb BH 3 portrays Semitic Asiatics entering Egypt with multicolored garments and lute—iconography reminiscent of Joseph’s tunic and migration (c. 1890 BC). • Excavations at Tell el-Dabʿa (Avaris) reveal a Semitic governor’s palace with twelve tombs, one containing a statue of a Semite in a multicolored coat (Manfred Bietak, 1991 report). Though not a direct identification, the find matches the socio-political niche Joseph would later occupy. • The Ipuwer Papyrus (Pap. Leiden I 344) laments Nile calamities and Semitic ascent, echoing the later Exodus setting that Joseph’s relocation makes possible. Covenantal Timeline Implications Joseph’s sale (Year 2276 Anno Mundi) places him in Egypt roughly 1900 BC. A 430-year sojourn (Exodus 12:40-41, Galatians 3:17) locates the Exodus c. 1446 BC, harmonizing with 1 Kings 6:1 and Thutmose III’s reign—fortifying the young-earth biblical chronology. Why Midianites, Specifically? 1. Availability: Midianite caravans frequented the Gilead-Egypt route seasonally. 2. Anonymity: Outsiders ensured Joseph could not easily return. 3. Theological Fit: Descendants of Abraham outside the covenant line become instruments to safeguard that very line—demonstrating God’s universal governance. Contemporary Application When betrayal strikes, Genesis 37:36 invites trust in the unseen Hand that weaves tragedies into redemptive tapestries. The same God who guided Joseph through slave chains offers resurrected life through Jesus Christ, calling every reader to repent, believe, and, like Joseph, glorify God in every circumstance. |
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