Genesis 37:20

Authorized King James Version

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Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

Original Language Analysis

וְעַתָּ֣ה׀ H6258
וְעַתָּ֣ה׀
Strong's: H6258
Word #: 1 of 14
at this time, whether adverb, conjunction or expletive
לְכ֣וּ H1980
לְכ֣וּ
Strong's: H1980
Word #: 2 of 14
to walk (in a great variety of applications, literally and figuratively)
וְנַֽהַרְגֵ֗הוּ now therefore and let us slay H2026
וְנַֽהַרְגֵ֗הוּ now therefore and let us slay
Strong's: H2026
Word #: 3 of 14
to smite with deadly intent
וְנַשְׁלִכֵ֙הוּ֙ him and cast H7993
וְנַשְׁלִכֵ֙הוּ֙ him and cast
Strong's: H7993
Word #: 4 of 14
to throw out, down or away (literally or figuratively)
בְּאַחַ֣ד him into some H259
בְּאַחַ֣ד him into some
Strong's: H259
Word #: 5 of 14
properly, united, i.e., one; or (as an ordinal) first
הַבֹּר֔וֹת pit H953
הַבֹּר֔וֹת pit
Strong's: H953
Word #: 6 of 14
a pit hole (especially one used as a cistern or a prison)
וְאָמַ֕רְנוּ and we will say H559
וְאָמַ֕רְנוּ and we will say
Strong's: H559
Word #: 7 of 14
to say (used with great latitude)
חַיָּ֥ה beast H2416
חַיָּ֥ה beast
Strong's: H2416
Word #: 8 of 14
alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or livin
רָעָ֖ה Some evil H7451
רָעָ֖ה Some evil
Strong's: H7451
Word #: 9 of 14
bad or (as noun) evil (natural or moral)
אֲכָלָ֑תְהוּ hath devoured H398
אֲכָלָ֑תְהוּ hath devoured
Strong's: H398
Word #: 10 of 14
to eat (literally or figuratively)
וְנִרְאֶ֕ה him and we shall see H7200
וְנִרְאֶ֕ה him and we shall see
Strong's: H7200
Word #: 11 of 14
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
מַה H4100
מַה
Strong's: H4100
Word #: 12 of 14
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and
יִּֽהְי֖וּ H1961
יִּֽהְי֖וּ
Strong's: H1961
Word #: 13 of 14
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
חֲלֹֽמֹתָֽיו׃ what will become of his dreams H2472
חֲלֹֽמֹתָֽיו׃ what will become of his dreams
Strong's: H2472
Word #: 14 of 14
a dream

Analysis & Commentary

Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beas... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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