Genesis 37:4

Authorized King James Version

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And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

Original Language Analysis

וַיִּרְא֣וּ saw H7200
וַיִּרְא֣וּ saw
Strong's: H7200
Word #: 1 of 14
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
אֶחָ֔יו And when his brethren H251
אֶחָ֔יו And when his brethren
Strong's: H251
Word #: 2 of 14
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 3 of 14
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
אֹת֞וֹ H853
אֹת֞וֹ
Strong's: H853
Word #: 4 of 14
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
אָהַ֤ב loved H157
אָהַ֤ב loved
Strong's: H157
Word #: 5 of 14
to have affection for (sexually or otherwise)
אֲבִיהֶם֙ that their father H1
אֲבִיהֶם֙ that their father
Strong's: H1
Word #: 6 of 14
father, in a literal and immediate, or figurative and remote application
מִכָּל H3605
מִכָּל
Strong's: H3605
Word #: 7 of 14
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֶחָ֔יו And when his brethren H251
אֶחָ֔יו And when his brethren
Strong's: H251
Word #: 8 of 14
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
וַֽיִּשְׂנְא֖וּ they hated H8130
וַֽיִּשְׂנְא֖וּ they hated
Strong's: H8130
Word #: 9 of 14
to hate (personally)
אֹת֑וֹ H853
אֹת֑וֹ
Strong's: H853
Word #: 10 of 14
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
וְלֹ֥א H3808
וְלֹ֥א
Strong's: H3808
Word #: 11 of 14
not (the simple or abs. negation); by implication, no; often used with other particles
יָֽכְל֖וּ him and could H3201
יָֽכְל֖וּ him and could
Strong's: H3201
Word #: 12 of 14
to be able, literally (can, could) or morally (may, might)
דַּבְּר֥וֹ not speak H1696
דַּבְּר֥וֹ not speak
Strong's: H1696
Word #: 13 of 14
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
לְשָׁלֹֽם׃ peaceably H7965
לְשָׁלֹֽם׃ peaceably
Strong's: H7965
Word #: 14 of 14
safe, i.e., (figuratively) well, happy, friendly; also (abstractly) welfare, i.e., health, prosperity, peace

Analysis & Commentary

And when his brethren saw that their father loved him more than all his brethren, they hated him, an... 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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