Genesis 50:20

Authorized King James Version

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But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

Original Language Analysis

וְאַתֶּ֕ם H859
וְאַתֶּ֕ם
Strong's: H859
Word #: 1 of 14
thou and thee, or (plural) ye and you
חֲשָׁבָ֣הּ But as for you ye thought H2803
חֲשָׁבָ֣הּ But as for you ye thought
Strong's: H2803
Word #: 2 of 14
properly, to plait or interpenetrate, i.e., (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a maliciou
עָלַ֖י H5921
עָלַ֖י
Strong's: H5921
Word #: 3 of 14
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
רָעָ֑ה evil H7451
רָעָ֑ה evil
Strong's: H7451
Word #: 4 of 14
bad or (as noun) evil (natural or moral)
אֱלֹהִים֙ against me but God H430
אֱלֹהִים֙ against me but God
Strong's: H430
Word #: 5 of 14
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
חֲשָׁבָ֣הּ But as for you ye thought H2803
חֲשָׁבָ֣הּ But as for you ye thought
Strong's: H2803
Word #: 6 of 14
properly, to plait or interpenetrate, i.e., (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a maliciou
לְטֹבָ֔ה unto good H2896
לְטֹבָ֔ה unto good
Strong's: H2896
Word #: 7 of 14
good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
לְמַ֗עַן to H4616
לְמַ֗עַן to
Strong's: H4616
Word #: 8 of 14
properly, heed, i.e., purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that
עֲשֹׂ֛ה bring to pass H6213
עֲשֹׂ֛ה bring to pass
Strong's: H6213
Word #: 9 of 14
to do or make, in the broadest sense and widest application
כַּיּ֥וֹם as it is this day H3117
כַּיּ֥וֹם as it is this day
Strong's: H3117
Word #: 10 of 14
a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso
הַזֶּ֖ה H2088
הַזֶּ֖ה
Strong's: H2088
Word #: 11 of 14
the masculine demonstrative pronoun, this or that
לְהַֽחֲיֹ֥ת alive H2421
לְהַֽחֲיֹ֥ת alive
Strong's: H2421
Word #: 12 of 14
to live, whether literally or figuratively; causatively, to revive
עַם people H5971
עַם people
Strong's: H5971
Word #: 13 of 14
a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock
רָֽב׃ much H7227
רָֽב׃ much
Strong's: H7227
Word #: 14 of 14
abundant (in quantity, size, age, number, rank, quality)

Analysis & Commentary

But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is t... 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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