Reuben (sources)

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Survey of ancient sources on Reuben.

Mosaic Torah (Masoretic Text / Septuagint / Targums)

Genesis 29:32

MT (NRSV) -- And Leah conceived and bore a son, and she called his name Reuben; for she said, “Because the LORD has looked upon my affliction; surely now my husband will love me.”

LXX -- And Leah conceived and bore a son to Jacob, and she called his name Reuben; for she said, “Because the LORD has looked upon my affliction; surely now my husband will love me.”

Tg Pseudo-Jonathan -- And Leah conceived and bare a son, and called his name Reuben: for she said, My affliction was manifest before the Lord, therefore now will my husband love me; for my affliction hath been manifested before the Lord as will be the affliction of my children before the Lord when they shall be enslaved in the land of the Mizraee.

Tg Onkelos -- And Leah conceived and bare a son, and she called his name Reuben;[2] for she said, Because my affliction was manifest before the Lord; for now will my husband love me.

Gen 30:14-15

MT (NRSV) -- [14] In the days of wheat harvest Reuben went and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, “Give me, I pray, some of your son’s mandrakes.” [15] But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” Rachel said, “Then he may lie with you tonight for your son’s mandrakes.” [16] When Jacob came from the field in the evening, Leah went out to meet him, and said, "You must come in to me; for I have hired you with my son's mandrakes." So he lay with her that night.

LXX = MT -- [14] In the days of wheat harvest Reuben went and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, “Give me, I pray, some of your son’s mandrakes.” [15] But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” Rachel said, “Then he may lie with you tonight for your son’s mandrakes.” [16] When Jacob came from the field in the evening, Leah went out to meet him, and said, "You must come in to me; for I have hired you with my son's mandrakes." So he lay with her that night.

Tg Pseudo-Jonathan -- [14] And Reuben went in the days of Sivan, in the time of wheat harvest, and found (Yaveruchin) mandrakes in the field; and he brought them to Leah his mother. And Rahel said to Leah, Give me now of thy son's mandrakes. [15] And she said to her, Is it a little thing that thou hast taken my husband, and thou seekest to take also my son's mandrakes ? And Rahel said, Therefore shall he lie with thee this night for thy son's mandrakes. [JERUSALEM. For a week he shall consort with thee.] [16] And Jakob came from the field at evening. And Leah heard the voice of the braying of the ass, and knew that Jakob had come, and Leah went forth to meet him, and said, Thou wilt enter with me, because hiring I have hired thee with my son's mandrakes from Rahel my sister. And he lay with her that night.

Gen 35:22

MT (NRSV) -- 'While Israel dwelt in that land Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it.

LXX -- While Israel dwelt in that land Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it, and the thing appeared evil in his sight

Tg Jonathan -- And it was while Israel dwelt in this land that Reuben went and confounded the bed of Bilhah the concubine of his father, which had been ordained along with the bed of Leah his mother; and this is reputed with regard to him, as if he had lain with her. And Israel heard it, and it afflicted him, and he said, Alas, that one should have come forth from me so profane, even as Ishmael came forth from Abraham, and Esau from my father! The Spirit of Holiness answered and thus spake to him: fear not, for all are righteous and none of them is profane! (Pseudo-Jonathan)

And it was while Israel dwelt in that land, that Reuben went and lay with Bilhah, the concubine of his father. And Israel heard it. (Onkelos)

Gen 35:23

MT (NRSV) -- The sons of Leah [were] Reuben (Jacob’s first-born), Simeon, Levi, Judah, Issachar, and Zebulun.

LXX (NETS) -- The sons of Leia [were] Rouben (Iakob’s firstborn), Symeon, Leui, Ioudas, Issachar, Zaboulon.

Gen 37:21-22; 29-30

MT (NRSV) -- [21] But when Reuben heard it, he delivered him out of their hands, saying, “Let us not take his life.” [22] And Reuben said to them, “Shed no blood; cast him into this pit here in the wilderness, but lay no hand upon him”—that he might rescue him out of their hand, to restore him to his father... [29] When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes [30] and returned to his brothers, and said, “The lad is gone; and I, where shall I go?”

LXX (NETS) -- [21] But when Rouben heard it, he delivered him out of their hands and said, “We shall not smite him in regard to life.” [22] And Rouben said to them, “Shed no blood; throw him into this pit in the wilderness, but lay no hand on him”—that he might rescue him out of their hands and restore him to his father... [29] Then Rouben returned to the pit, and he did not see Ioseph in the pit, and he tore his clothes. [30] And he returned to his brothers and said, “The youngster is not there, and I, where shall I yet go?”

Gen 42:21-22, 37

MT (NRSV) -- [21] Then they said to one another, “In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he besought us and we would not listen; therefore is this distress come upon us.” 22 And Reuben answered them, “Did I not tell you not to sin against the lad? But you would not listen. So now there comes a reckoning for his blood." ... [37] Then Reuben said to his father, “Slay my two sons if I do not bring him back to you; put him in my hands, and I will bring him back to you.”

LXX (NETS) -- [21] And each one said to his brother, “Indeed, for we are at fault concerning our brother, because we disregarded the affliction of his soul, when he pleaded with us, and we did not listen to him. This is why this affliction has come upon us.” [22] Then Rouben said to them in reply, “Did I not speak to you, saying, ‘Do not injure the youngster’? And you did not listen to me. And see, his blood is being sought out.” ... [37] Then Rouben spoke to his father, saying, “Kill my two sons, if I do not bring him to you. Give him into my hand, and I will bring him back to you.”

Gen 46:8-9

MT (NRSV) -- [8] Now these are the names of the descendants of Israel, who came into Egypt, Jacob and his sons. Reuben, Jacob’s first-born, [9] and the sons of Reuben: Hanoch, Pallu, Hezron, and Carmi.

LXX (NETS) -- [8] Now these are the names of the sons of Isael who came into Egypt. Iakob and his sons: Rouben, Iakob’s firstborn. [9] And the sons of Rouben: Henoch and Phallous, Hasron and Charmi.

Gen 48:5

MT (NRTSV) -- [5] And now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; E′phraim and Manas′seh shall be mine, as Reuben and Simeon are.

Gen 49:3-4 Jacob's Blessing

MT (NRSV) -- [3] Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. [4] Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it.

LXX (NETS) -- [3] Rouben, you are my firstborn, my might and beginning of my children, hard to bear and hard, self-centered. [4] You became wanton like water; do not boil over. For you went up upon your father’s bed; then you defiled the couch where you went up!

Tg Jonathan -- Reuben thou art my firstborn, the beginning of the strength of my generation, and the chief event of my thoughts To thee belonged the birthright, and the high priesthood, and the kingdom: but because thou hast sinned, my son, the birthright is given to Joseph, and the, kingdom to Jehuda, and the priesthood to Levi. I will liken thee to a little garden in the midst of which there enter torrents swift and strong, which it cannot bear, but is overwhelmed. Be repentant then, Reuben my son, for thou hast sinned, and add not; that wherein thou hast sinned it may be forgiven thee; for it is reckoned to thee as if thou wentest in to have to do with the wife of thy father at the time that thou didst confound my bed upon which thou wentest up. (Pseudo-Jonathan)

Tg Onkelos -- Reuben, thou art my first‑born, my strength, and the beginning of my power.[7] Thine should it have been taking to take the three portions,‑the birthright, the priesthood, and the kingdom: but because thou hast proceeded perversely,[8] behold, as water outpoured thou wilt not prosper, neither wilt thou receive the excellent portion; because thou wentest up to thy father's place of sleep: then, my son, didst thou become profane, when thou wentest up to my bed. (Onkelos)

Other texts

1 Chronicles 2:1-2

MT (NRSV) -- [1] These are the sons of Israel: Reuben, Simeon, Levi, Judah, Is′sachar, Zeb′ulun, [2] Dan, Joseph, Benjamin, Naph′tali, Gad, and Asher.

LXX (NETS) -- [1] These are the names of Israel’s sons: Rouben, Symeon, Leui, Iouda, Issachar, Zaboulon, [2] Dan, Ioseph, Beniamin, Nephthali, Gad, Aser.

1 Chronicles 5:1-4

MT (NRSV) -- [1] The sons of Reuben the firstborn of Israel. (He was the firstborn, but because he defiled his father's bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; [2] though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.) [3] The sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi.

LXX (NETS) -- [1] And Rouben’s sons, Israel’s firstborn—because he was the firstborn, but he gave his blessing to his son Ioseph son of Israel, when he climbed into his father’s bed, and he was not reckoned in the genealogy as firstborn, [2]because Ioudas was powerful in strength also among his brothers and one from him became a leader, and the blessing was Ioseph’s—[3] Rouben’s sons, Israel’s firstborn: Henoch and Phallous, Harson and Charmi.

OT Apocrypha and Pseudepigrapha

Book of Jubilees

Jub 33:2-21 -- [2] ... And Reuben saw Bilhah, Rachel's maid, 3 the concubine of his father, bathing in water in a secret place, and he loved her. And he hid himself at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in 4 her house. And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out, and discovered 5 that it was Reuben. And she was ashamed because of him, and released her hand from him, and he 6,7 fled. And she lamented because of this thing exceedingly, and did not tell it to any one. And when Jacob returned and sought her, she said unto him: 'I am not clean for thee, for I have been defiled as regards thee; for Reuben has defiled me, and has lain with me in the night, and I was 8 asleep, and did not discover until he uncovered my skirt and slept with me.' And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his 9 father's skirt. And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovers his father's skirt his deed is wicked exceedingly, for he is abominable before 10 the Lord. For this reason it is written and ordained on the heavenly tablets that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: they shall surely die together, the man who lies with his father's wife and the woman also, for they have 11 wrought uncleanness on the earth. And there shall be nothing unclean before our God in the nation 12 which He has chosen for Himself as a possession. And again, it is written a second time: 'Cursed be he who lieth with the wife of his father, for he hath uncovered his father's shame'; and all the 13 holy ones of the Lord said 'So be it; so be it.' And do thou, Moses, command the children of Israel that they observe this word; for it (entails) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who has committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 14 For to no man who does so in Israel is it permitted to remain alive a single day on the earth, for he 15 is abominable and unclean. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband 16 Jacob, his father, was still alive. For until that time there had not been revealed the ordinance and judgment and law in its completeness for all, but in thy days (it has been revealed) as a law of 17 seasons and of days, and an everlasting law for the everlasting generations. And for this law there is no consummation of days, and no atonement for it, but they must both be rooted out in the midst 18 of the nation: on the day whereon they committed it they shall slay them. And do thou, Moses, write (it) down for Israel that they may observe it, and do according to these words, and not commit a sin unto death; for the Lord our God is judge, who respects not persons and accepts not gifts. And tell them these words of the covenant, that they may hear and observe, and be on their guard with respect to them, and not be destroyed and rooted out of the land; for an uncleanness, and an abomination, and a contamination, and a pollution are all they who commit it on the earth before 20 our God. And there is no greater sin than the fornication which they commit on earth; for Israel is a holy nation unto the Lord its God, and a nation of inheritance, and a priestly and royal nation and for (His own) possession; and there shall no such uncleanness appear in the midst of the holy 21 nation...

Philo's Works

De sacrificiis Abelis et Cain

XXXVI (119-120) -- (119) Reason which fled to God and became his suppliant, is what is here called the Levite; God having taken this from the most central and dominant part of the soul, that is to say, having taken it to himself and appropriated it as his own share, thought it worthy of the honour due to the first-born. So that from these it is plain that Reuben is the first-born of Jacob, but Levi the first born of Israel, the one having the honours of seniority according to time, but the other according to dignity and power. (120) For Jacob being the symbol of labour and improvement, is also the beginning of goodness of disposition, which is signified in Reuben: but the fountain of contemplation of the only wise being, according to which the name of Israel is given, is the principle of being inclined to minister to him; and of such ministry the Levite is the symbol. As therefore Jacob is found to be the inheritor of the birth-right of Esau, eagerness in wickedness having been defeated by virtuous labour, so also Levi, as one who devotes himself to perfect virtue, will carry off the honours of seniority from Reuben, the man of a good disposition.

De mutatione nominum

XVI. (97) And what shall we say of the sons of Joseph, Ephraim and Manasseh? Are they not, in strict accordance with nature, compared to the two eldest sons of Jacob, Reuben and Simeon? For the scripture says, "Thy two sons who were born in Egypt, before that I came into Egypt, belong to me; Ephraim and Manasseh shall be to me as Reuben and as Simeon."{33}{#ge 48:5.} Let us now then see in what manner the one pair are likened to the other pair. (98) Reuben is the symbol of a good natural disposition, for the name being interpreted means, "A seeing son;" since every one who is endowed with tolerable acuteness of mind and a good disposition is capable of seeing; and Ephraim, as we have already frequently said in other places, is a symbol of memory, for his name being interpreted signifies, "productiveness of fruit," and the most excellent fruit of the soul is memory; and there is no one thing so nearly akin to another as remembering is to a man of good natural endowments. (99) Again, the name of Simeon is a symbol of learning and instruction; for, being interpreted, it signifies "listening," and it is the especial part of a learner to listen and attend to what is said. But Manasseh is a symbol of "recollection," for thus that art is called, from forgetfulness; (100) for it must of necessity happen to the man who has advanced out of forgetfulness to recollect, and recollecting especially belongs to learning, for very often his notions escape from the man who is learning, as out of weakness he is unable to retain them, and then again they return to him as at the beginning. The condition therefore which arises from this escaping of his notions is denominated forgetfulness, and that which arises from their returning to him is called recollection. (101) Now is not memory very naturally spoken of as connected with good natural endowments, and recollection as akin to learning? And, indeed, the same relation which Simeon bears to Reuben, that is to say, learning to natural endowment, the same does Manasseh bear to Ephraim, and the same does recollection bear to memory. (102) For as the man of good natural endowments is better than he who is only a learner, for the one resembles the sense of seeing, the other that of hearing, and hearing is always reckoned as entitled to a lesser honour than seeing; so also, he who is endowed with a good memory is at all times superior to him who only recollects, because the one is combined with forgetfulness, but the other continues unalloyed and unadulterated from beginning to end.

Josephus' Works

Jewish Antiquities

Book II chapter 3:

1. NOW these brethren rejoiced as soon as they saw their brother coming to them, not indeed as at the presence of a near relation, or as at the presence of one sent by their father, but as at the presence of an enemy, and one that by Divine Providence was delivered into their hands; and they already resolved to kill him, and not let slip the opportunity that lay before them. But when Reubel, the eldest of them, saw them thus disposed, and that they had agreed together to execute their purpose, he tried to restrain them, showing them the heinous enterprise they were going about, and the horrid nature of it; that this action would appear wicked in the sight of God, and impious before men, even though they should kill one not related to them; but much more flagitious and detestable to appear to have slain their own brother, by which act the father must be treated unjustly in the son's slaughter, and the mother (1) also be in perplexity while she laments that her son is taken away from her, and this not in a natural way neither. So he entreated them to have a regard to their own consciences, and wisely to consider what mischief would betide them upon the death of so good a child, and their youngest brother; that they would also fear God, who was already both a spectator and a witness of the designs they had against their brother; that he would love them if they abstained from this act, and yielded to repentance and amendment; but in case they proceeded to do the fact, all sorts of punishments would overtake them from God for this murder of their brother, since they polluted his providence, which was every where present, and which did not overlook what was done, either in deserts or in cities; for wheresoever a man is, there ought he to suppose that God is also. He told them further, that their consciences would be their enemies, if they attempted to go through so wicked an enterprise, which they can never avoid, whether it be a good conscience; or whether it be such a one as they will have within them when once they have killed their brother. He also added this besides to what he had before said, that it was not a righteous thing to kill a brother, though he had injured them; that it is a good thing to forget the actions of such near friends, even in things wherein they might seem to have offended; but that they were going to kill Joseph, who had been guilty of nothing that was ill towards them, in whose case the infirmity of his small age should rather procure him mercy, and move them to unite together in the care of his preservation. That the cause of killing him made the act itself much worse, while they determined to take him off out of envy at his future prosperity, an equal share of which they would naturally partake while he enjoyed it, since they were to him not strangers, but the nearest relations, for they might reckon upon what God bestowed upon Joseph as their own; and that it was fit for them to believe, that the anger of God would for this cause be more severe upon them, if they slew him who was judged by God to be worthy of that prosperity which was to be hoped for; and while, by murdering him, they made it impossible for God to bestow it upon him.

2. Reubel said these and many other things, and used entreaties to them, and thereby endeavored to divert them from the murder of their brother. But when he saw that his discourse had not mollified them at all, and that they made haste to do the fact, he advised them to alleviate the wickedness they were going about, in the manner of taking Joseph off; for as he had exhorted them first, when they were going to revenge themselves, to be dissuaded from doing it; so, since the sentence for killing their brother had prevailed, he said that they would not, however, be so grossly guilty, if they would be persuaded to follow his present advice, which would include what they were so eager about, but was not so very bad, but, in the distress they were in, of a lighter nature. He begged of them, therefore, not to kill their brother with their own hands, but to cast him into the pit that was hard by, and so to let him die; by which they would gain so much, that they would not defile their own hands with his blood. To this the young men readily agreed; so Reubel took the lad and tied him to a cord, and let him down gently into the pit, for it had no water at all in it; who, when he had done this, went his way to seek for such pasturage as was fit for feeding his flocks.

3. But Judas, being one of Jacob's sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to draw Joseph out of the pit, and sell him to the Arabians; for if he should die among strangers a great way off, they should be freed from this barbarous action. This, therefore, was resolved on; so they drew Joseph up out of the pit, and sold him to the merchants for twenty pounds (2) He was now seventeen years old. But Reubel, coming in the night-time to the pit, resolved to save Joseph, without the privity of his brethren; and when, upon his calling to him, he made no answer, he was afraid that they had destroyed him after he was gone; of which he complained to his brethren; but when they had told him what they had done, Reubel left off his mourning.