Genesis 37:23 · Bible study
Genesis 37:23 Commentary: Stripped of the Tunic of Many Colors
Hebrew · 9 what the commentators say
Meaning in one sentence
Why did the brothers strip Joseph of his tunic? This study explores their motives and God's sovereignty in the act.
Research Summary
- Meaning: The brothers strip Joseph of his privileged tunic, an act of rebellion against both Jacob and God.
- Key words: stripped (פָּשַׁט pashat, to strip off, raid); tunic (כֻּתֹּנֶת ketonet, long shirt); many colors (פַּסִּים passim, reaching to palms/soles).
- Main debate: Whether the tunic symbolized the birthright or merely Jacob’s favor.
- Theological theme: Human sin and divine sovereignty collide when the favored son is stripped.
- Best use: A study on jealousy, identity, and God’s hidden providence.
Translation Comparison
BSB Berean Standard Bible 2020
So when Joseph came to his brothers, they stripped him of his robe—the robe of many colors he was wearing—
WEB World English Bible 2000
When Joseph came to his brothers, they stripped Joseph of his tunic, the tunic of many colors that was on him;
KJV King James Version 1769
And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;
ASV American Standard Version 1901
And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colors that was on him;
YLT Young's Literal Translation 1898
And it cometh to pass, when Joseph hath come unto his brethren, that they strip Joseph of his coat, the long coat which is upon him,
Darby Darby Bible 1890
And it came to pass when Joseph came to his brethren, that they stripped Joseph of his vest, the vest of many colours, which he had on;
Douay-Rheims Douay-Rheims Bible 1899
And as soon as he came to his brethren, they forthwith stript him of his outside coat, that was of divers colours:
Translations in other languages (10 available)
Y sucedió que, cuando llegó José á sus hermanos, ellos hicieron desnudar á José su ropa, la ropa de colores que tenía sobre sí;
E sucedeu que, quando chegou José a seus irmãos, eles fizeram desnudar a José sua roupa, a roupa de cores que tinha sobre si;
Lorsque Joseph fut arrivé auprès de ses frères, ils le dépouillèrent de sa tunique, de la tunique de plusieurs couleurs, qu’ il avait sur lui.
Als nun Joseph zu seinen Brüdern kam, zogen sie ihm seinen Rock, den bunten Rock, aus, den er anhatte,
En het geschiedde, als Jozef tot zijn broederen kwam, zo togen zij Jozef zijn rok uit, den veelvervigen rok, dien hij aanhad.
Quando Giuseppe fu giunto presso i suoi fratelli, lo spogliarono della sua veste, della veste lunga con le maniche che aveva addosso;
I stało się, gdy przyszedł Józef do braci swej, zwlekli go z sukni jego, z sukni rozmaitych farb, którą miał na sobie.
Когда Иосиф пришел к братьям своим, они сняли с Иосифа одежду его, одежду разноцветную, которая была на нем,
約瑟 到 了 他哥哥們那裡，他們就剝了 他的外衣， 就是 他穿的 那件彩 衣，
So when Joseph came to his brothers, they took off his long coat which he had on;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 37:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that stripping Joseph of his tunic was a deliberate act of humiliation and rejection. Adam Clarke suggests the brothers removed it so Joseph could not be identified as a person of distinction, forestalling any inquiry. Calvin observes that they “carelessly strip their brother” as part of a plan to conceal their crime. Matthew Henry sees it as degrading him from the birthright, grieving him and insulting their father. Jamieson-Fausset-Brown paint a vivid picture of Joseph’s shock and terror. Gill notes they stripped him down to his undergarment, leaving him exposed. The act expressed their jealous hatred and their desire to undo Jacob’s favoritism, and, by extension, God’s revealed purpose through Joseph’s dreams.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Symbolic humiliation: Matthew Henry and Jamieson-Fausset-Brown emphasize the degradation as the core motive.
- Practical disguise: Adam Clarke argues they stripped him to prevent identification as a person of distinction.
- Birthright transfer: A tradition reported by Calvin (though he dismisses it) claims the tunic belonged to the firstborn and stripping him was a transfer of rank.
What is clear: The brothers acted out of hatred and jealousy, and God used their sin to preserve Israel through Joseph’s eventual rise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Symbol of the tunic | Christians agree the tunic was a special garment marking Joseph as Jacob's favored son. | Some Jewish tradition and Calvin (though he rejects it) see it as the birthright garment transferred from Reuben; others read it simply as a symbol of favoritism. |
| Motive for stripping | All see the act as expressing hatred and jealousy. | Matthew Henry emphasizes humiliation; Adam Clarke stresses practical disguise (to prevent recognition); Calvin notes a reported tradition that it stripped the birthright. |
| Narrative sources | Scholars agree Genesis 37 weaves together J and E source material. | Some see this as affecting the sequence of events (e.g., who sold Joseph); others focus on the theological unity of the final text. |
| Typological significance | The stripping prefigures Christ’s suffering, as noted by Matthew Henry and the cross-references to Psalm 22 and Matthew 27. | Whether this is a direct prophecy or a pattern of God’s redemption through suffering is interpreted differently across traditions. |
Historical & Cultural Context
The tunic of many colors (Hebrew ketonet passim) appears only here and in 2 Samuel 13:18, where Tamar wears a similar garment, a marker of royalty or special status. It likely had long sleeves and reached the ankles, marking Joseph as a son of leisure, not a field worker. Jacob’s favoritism was blatant; he made this tunic expressly for Joseph (Gen 37:3). The brothers’ act of stripping him was not casual. In the ancient Near East, stripping a person was a gesture of total contempt, often reserved for captives or criminals. They removed the symbol of his favored status before throwing him into a dry pit, a calculated attack on his identity.
The surrounding narrative is composite, weaving together two traditional strands (J and E). In one version (J), Judah proposes selling Joseph to Ishmaelites; in the other (E), Reuben tries to rescue him. The stripping occurs in both, making it a fixed point in the story. The tunic later becomes the evidence for their deception, dipped in goat’s blood and shown to Jacob (Gen 37:31-33). Stripping thus served both immediate malice and long-term cover-up.
Textual Notes
The supplied sources note no significant textual variants for Genesis 37:23. The verse is stable across Hebrew manuscripts and early translations.
Reception History
From the early church onward, Joseph’s stripping was seen as a type of Christ. Matthew Henry explicitly links it to Jesus being stripped of his seamless robe. Psalm 22:18 (“They divide my garments”) was applied to the crucifixion by the New Testament writers. In Jewish tradition, the tunic of many colors is often viewed as a symbol of Jacob’s inappropriate favoritism, which led to family disaster. Medieval commentators like Rashi saw in the tunic the beauty of Joseph’s character that provoked envy. The act of stripping has been preached as a vivid image of how sin seeks to strip away God’s gifts and how God works through even that loss to bring about salvation.
Preaching This Verse
Three-point outline
- Garments of favor can provoke hatred. Jacob’s gift to Joseph stirred deep envy; the brothers saw the tunic as a threat to their standing.
- Human cruelty cannot derail God’s plan. The very act meant to destroy Joseph became the means of his ascent.
- The stripped son foreshadows Christ. As Joseph was stripped and sold, Jesus was stripped and crucified (Psalm 22:18; Matt 27:28).
Five-point outline
- The journey of obedience: Joseph came to his brothers, unsuspecting and willing.
- The stripping of privilege: They tore away the symbol of his identity.
- The pit of abandonment: They cast him into an empty cistern, indifferent to his pleas.
- The commerce of betrayal: They sold him for silver, valuing profit over kinship.
- The sovereignty that overrules: God turned this betrayal into salvation for many.
Illustration hooks
- A family feud over an inheritance: a parent’s special gift sparks a rift that lasts years.
- Workplace jealousy: a rising employee is sabotaged by colleagues who feel threatened.
- The experience of being stripped of status: losing a job or reputation through others’ schemes.
Questions your congregation is asking
- Why does God allow the righteous to suffer at the hands of the envious?
- How can I see God’s hidden hand when I feel stripped of my identity or blessings?
- What does Joseph’s story teach us about trusting God when people betray us?
Leading a Discussion
This verse captures the moment when family jealousy erupts into violent action. The tunic was more than clothing; it was a statement of favor and rank. Stripping Joseph was a way of saying, “You are no longer the favored son.” As you discuss, notice how quickly hatred moves from words (v. 19) to actions (v. 23).
Discussion questions
- What did the tunic of many colors represent to Jacob? To Joseph? To the brothers?
- Why do you think they stripped him before killing him? What does that reveal about their motives?
- How does this act reflect the spiritual condition of the brothers? Compare with their later confession in Genesis 42:21.
- Where do you see God’s hidden hand in this scene? The text does not mention God, why might that be significant?
- How does Joseph’s stripping point forward to Christ’s suffering? (See Psalm 22:18; Matt 27:28.)
- When have you felt “stripped” of something important? How does Joseph’s story help you trust God in that?
- What does this passage teach us about how God can work through human sin to accomplish His purposes?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| 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 tunic of many colors. |
| Genesis 37:31 | They took Joseph’s tunic, and killed a male goat, and dipped the tunic in the blood. |
| Genesis 37:33 | He recognized it, and said, “It is my son’s tunic. An evil animal has devoured him. Joseph is without doubt torn in pieces.” |
| Genesis 42:21 | They said to one another, “We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and we wouldn’t listen. Therefore this distress has come upon us.” |
| Psalms 22:18 | They divide my garments among them. They cast lots for my clothing. |
| Matthew 27:28 | They stripped him and put a scarlet robe on him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke proposes a practical motive behind the stripping: the brothers wanted to remove any sign that Joseph was a person of rank. If he were later discovered, he would not be identified as someone important, and therefore no search would follow.
Calvin's Commentaries Reformed 1564
Calvin observes that the brothers strip Joseph and throw him into the pit without dread because they trust their crime will stay hidden from their father. Their conscience, instead of restraining them, only hardens them further as they invent evasions. They show more fear of human shame than of divine judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible observes that from this point onward the narrative clearly blends two sources. In one account Judah persuades the brothers to sell Joseph to Ishmaelites; in the other Reuben tries to rescue him but later finds the pit empty. The stripping of Joseph's coat belongs to this composite telling.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights the specific garment stripped from Joseph as a symbol of his favored status. By noting it was his "particoloured coat," the notes emphasize that his brothers targeted the visible sign of his father’s special love, turning an act of affection into the pretext for their cruelty and humiliation.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Joseph's brothers stripped him not only of his outer coat of many colours but also his undergarment, leaving him completely naked when they cast him into the pit. This immediate, total stripping, done as soon as he approached, shows the depth of their hardhearted cruelty.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB paints a vivid scene of Joseph's shock as his brothers strip him of his ornamented coat. He pictures Joseph approaching in trusting brotherly affection, only to meet savage hostility. The commentator notes that Joseph's own brothers later recalled his terror and anguish in that moment, reflecting their guilt.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights a hidden motive behind Reuben’s suggestion to throw Joseph into the pit. Reuben’s plan was not to abandon his brother but to secretly rescue him and return him to their father. The other brothers, satisfied that Joseph would still perish, did not realize Reuben’s true intention.
Lange's Commentary Reformed 1857
Lange sees this narrative as a deliberate type of Christ’s journey from humiliation to glory. He argues that Joseph’s suffering in Egypt serves as an overture for Israel’s national history, showing how divine providence uses foreign lands and human evil to bring about salvation and maturity for God’s people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the brothers' cruelty in stripping Joseph of his coat as a deliberate degradation, stripping him of the honour it represented. He reads this as a foreshadowing of Christ being stripped of his seamless garment. He also notes that casting Joseph into a dry pit shows how envy drives out all pity.