Theologische Nuggets IV (Genesis 34 - 44:26)

Genesis 37:29

Als nun Ruben wieder zur Grube kam und Josef nicht darin fand, zerriss er sein Kleid

Ruben war wohl während der Zeit als die Händler sich näherten nicht vor Ort. Wahrscheinlich war er dran sich um die Weide zu kümmern und es ist einiges an Zeit vorübergegangen die Josef in der Grube verbrachte. 

Als er zurückkommt muss er sich wahrscheinlich gedacht haben, dass Josef tot sei. Es ist ein Zeichen der Trauer und Entrüstung sich die Kleider zu zerreißen. Ruben versteht die Welt nicht mehr. 

Reuben's absence, so far from constituting a difficulty in the story, as some have suggested, is wholly in keeping with real life, where there is always coming and going (particularly with flocks of sheep to supervise). Obviously his plan for a rescue envisaged opportunities to detach himself from the group without arousing comment.

Derek Kidner, Genesis: An Introduction and Commentary, Bd. 1 of Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1967), 195.

he tore his clothes A gesture signifying mourning. It seems that Reuben thought Joseph was dead. His brothers were not at the pit when he returned to it (v. 30).

John D. Barry u. a., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Gen 37,29.

    They would have executed their purpose but for Reuben. He shrank from participating in the murder of his brother, and proposed that Joseph be cast alive into a pit, and left there to perish; secretly intending, however, to rescue him and return him to his father. Having persuaded all to consent to this plan, Reuben left the company, fearing that he might fail to control his feelings, and that his real intentions would be discovered. Joseph came on, unsuspicious of danger, and glad that the object of his long search was accomplished; but instead of the expected greeting, he was terrified by the angry and revengeful glances which he met. He was seized and his coat stripped from him. Taunts and threats revealed a deadly purpose. His entreaties were unheeded. He was wholly in the power of those maddened men. Rudely dragging him to a deep pit, they thrust him in, and having made sure that there was no possibility of his escape, they left him there to perish from hunger, while they "sat down to eat bread." But some of them were ill at ease; they did not feel the satisfaction they had anticipated from their revenge. Soon a company of travelers was seen approaching. It was a caravan of Ishmaelites from beyond Jordan, on their way to Egypt with spices and other merchandise. Judah now proposed to sell their brother to these heathen traders instead of leaving him to die. While he would be effectually put out of their way, they would remain clear of his blood; "for," he urged, "he is our brother and our flesh." To this proposition all agreed, and Joseph was quickly drawn out of the pit. As he saw the merchants the dreadful truth flashed upon him. To become a slave was a fate more to be feared than death. In an agony of terror he appealed to one and another of his brothers, but in vain. Some were moved with pity, but fear of derision kept them silent; all felt that they had now gone too far to retreat. If Joseph were spared, he would doubtless report them to the father, who would not overlook their cruelty toward his favorite son. Steeling their hearts against his entreaties, they delivered him into the hands of the heathen traders. The caravan moved on, and was soon lost to view.

Ellen Gould White, The Story of Patriarchs and Prophets as Illustrated in the Lives of Holy Men of Old, Bd. 1 of Conflict of the Ages Series (Pacific Press Publishing Association, 1890), 211–212.