TRV
Translation
King James Version
And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
Complete Jewish Bible
They spotted him in the distance, and before he had arrived where they were, they had already plotted to kill him.
Berean Standard Bible
Now Joseph’s brothers saw him in the distance, and before he arrived, they plotted to kill him.
American Standard Version
And they saw him afar off, and before he came near unto them, they conspired against him to slay him.
World English Bible Messianic
They saw him afar off, and before he came near to them, they conspired against him to kill him.
Geneva Bible (1599)
And when they sawe him a farre off, euen before he came at them, they conspired against him for to slay him.
Young's Literal Translation
And they see him from afar, even before he draweth near unto them, and they conspire against him to put him to death.
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In the KJVVerse 1,102 of 31,102
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Commentary on Genesis 37 verses 12–22
12 ¶ And his brethren went to feed their father's flock in Shechem.
13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
15 And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?
16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.
17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
19 And they said one to another, Behold, this dreamer cometh.
20 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.
21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.
22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Gen 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus, let brotherly love continue, and let us give proofs of it.
II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Gen 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, Jo1 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Gen 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pro 29:10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (Gen 37:19): This dreamer cometh; and (Gen 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Psa 2:1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.
III. Reuben's project to deliver him, Gen 37:21, Gen 37:22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapters 3-4
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 37:18 unveils a chilling portrait of human malice, depicting the moment Joseph's brothers, consumed by deep-seated jealousy and resentment, immediately recognized him from afar and, with cold deliberation, conspired to take his life. This pivotal act of familial betrayal not only highlights the destructive power of unchecked sin but also sets in motion a divinely orchestrated narrative that will profoundly shape Joseph's destiny and, through him, the future of the nascent nation of Israel.
CONTEXT
Literary Context: Genesis 37 marks a significant shift in the book of Genesis, moving from the patriarchal narratives of Abraham, Isaac, and Jacob to the detailed story of Joseph. The preceding chapters have established Jacob's large family, fraught with internal strife, favoritism, and sibling rivalry, particularly between the sons of Leah and Rachel. Joseph, the beloved son of Jacob's old age and Rachel, is introduced with distinct privileges, including the infamous "coat of many colours" (Genesis 37:3). This favoritism, coupled with Joseph's youthful indiscretion in sharing two prophetic dreams that foretold his future supremacy over his family (Genesis 37:5 and Genesis 37:9), inflamed his brothers' hatred to a murderous degree. Verse 18 directly follows Jacob sending Joseph to check on his brothers, unknowingly sending him into the very den of their animosity.
Historical & Cultural Context: The narrative unfolds in the pastoral lands of Canaan, specifically around Shechem and Dothan, where nomadic and semi-nomadic peoples like Jacob's family would graze their flocks. Familial structures in the ancient Near East were patriarchal, with the father holding absolute authority and inheritance typically following primogeniture, though exceptions for favored sons were not unheard of, often leading to tension. Sibling rivalry, especially among half-brothers from multiple wives, was a recurring theme in the patriarchal narratives (e.g., Cain and Abel, Isaac and Ishmael, Jacob and Esau). The concept of "conspiracy" (Hebrew nakal) in this context implies a calculated, premeditated act, distinguishing it from a spontaneous outburst of violence. Murder within a family was a grave offense, often met with severe societal and divine repercussions, yet the brothers' deep-seated envy overrode these cultural and moral boundaries.
Key Themes: Genesis 37:18 powerfully introduces and develops several key themes that permeate the Joseph narrative and the broader book of Genesis. The destructive power of sin, particularly envy and hatred, is starkly displayed as the brothers' animosity escalates to a murderous plot, illustrating how unchecked negative emotions can corrupt familial bonds. This verse also initiates the theme of divine sovereignty in the face of human evil, as the brothers' wicked intentions, though seemingly triumphant, are ultimately woven into God's larger redemptive plan for Israel, a theme later explicitly articulated by Joseph himself in Genesis 50:20. Furthermore, the narrative highlights the theme of betrayal and suffering, as Joseph is unjustly targeted by his own family, foreshadowing a long period of trials that will ultimately lead to his transformation and exaltation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Genesis 37:18 employs several powerful literary devices to convey the chilling intent of Joseph's brothers. The immediate recognition of Joseph "afar off" and the rapid formation of their plot "even before he came near" creates a sense of foreshadowing and dramatic irony. The audience knows Joseph's fate is sealed by their malice, even as he innocently approaches. The phrase "conspired against him to slay him" uses direct statement to convey the raw, unambiguous evil of their intent, leaving no room for misinterpretation. The contrast between Joseph's innocent approach (implied by his mission to check on them) and his brothers' murderous thoughts underscores the deep moral chasm between them. Furthermore, the brothers' collective action ("they conspired") highlights the unity in wickedness, a chilling portrayal of how shared animosity can lead to collective sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound theological implications of Genesis 37:18 extend far beyond a simple family dispute. This verse serves as a stark biblical illustration of the destructive power of sin, particularly the insidious nature of envy and hatred. It reveals how these unchecked emotions, when allowed to fester in the human heart, can lead to the most heinous acts, even against one's own flesh and blood. Yet, even in this dark moment of human depravity, the narrative subtly introduces the overarching theme of divine sovereignty. While the brothers acted out of pure malice, their actions unwittingly became the initial catalyst for God's redemptive plan, setting Joseph on a path that would ultimately lead to the preservation of his family and the nation of Israel during a devastating famine. This tension between human responsibility for sin and God's ultimate control over history is a foundational theological truth woven throughout the biblical narrative.
REFLECTION AND APPLICATION
The chilling account of Joseph's brothers conspiring against him in Genesis 37:18 offers timeless and profound lessons for personal reflection and application. It serves as a potent warning against the insidious nature of unchecked envy, resentment, and hatred within our own hearts and relationships, particularly within the sacred bonds of family and community. This narrative challenges us to honestly examine our own motives and emotions, prompting us to ask if we harbor any bitterness or jealousy that, if left unaddressed, could lead to destructive thoughts, words, or actions. The brothers' immediate and cold-blooded plot reminds us that sin's progression can be swift and deadly, moving from internal resentment to external, malicious intent. Yet, even in this dark portrayal of human depravity, the underlying narrative of God's sovereignty offers immense comfort and hope. It reminds us that even when faced with profound injustice and betrayal, God remains in control, capable of orchestrating His redemptive purposes through the most unlikely and even wicked circumstances. This should encourage us to trust in His ultimate plan, even when our present circumstances seem chaotic or unjust, and to seek His grace to overcome destructive emotions and pursue reconciliation and forgiveness, as Joseph himself would later exemplify.
Questions for Reflection
FAQ
Why did Joseph's brothers hate him so much?
Answer: Joseph's brothers harbored intense hatred for him primarily due to their father Jacob's overt favoritism, which was visibly symbolized by the special coat of many colours. This favoritism was further exacerbated by Joseph's youthful indiscretion in sharing two prophetic dreams (Genesis 37:5 and Genesis 37:9) that explicitly foretold his future prominence and their subservience to him, fueling their jealousy and resentment to a murderous degree.
Does "conspired against him to slay him" imply a spontaneous act or a planned one?
Answer: The phrase "conspired against him to slay him" strongly implies a planned and premeditated act, not a spontaneous outburst. The Hebrew word nâkal (נָכַל), translated as "conspired," denotes acting subtly, craftily, or deceitfully, suggesting a deliberate and calculated plot. Furthermore, the preceding phrase "even before he came near unto them" emphasizes that their decision was made upon immediate recognition from a distance, indicating a deep-seated and malicious intent that required no further provocation to manifest as a murderous scheme.
CHRIST-CENTERED FULFILLMENT
Genesis 37:18, with its chilling depiction of Joseph's betrayal and conspiracy by his own brothers, stands as a profound Old Testament prefigurement of the ultimate betrayal and suffering of Jesus Christ. Just as Joseph, the beloved son, was hated by his own kin and conspired against to be "slain," so too was Jesus, the only begotten Son of God, rejected by His own people, the Jews, and conspired against by the religious authorities who sought His death (John 1:11 and Matthew 26:3-4). Joseph's brothers sold him for twenty pieces of silver, a direct parallel to Judas Iscariot's betrayal of Jesus for thirty pieces of silver (Matthew 26:14-16). The suffering Joseph endured, initiated by this act of malice, ultimately led to his exaltation as a deliverer and savior, preserving his family and many nations from famine. This mirrors Christ's suffering, crucifixion, and death, which, through God's sovereign plan, led to His glorious resurrection and exaltation (Philippians 2:8-11), providing salvation from eternal death for all who believe. Joseph, in his journey from the pit to the palace, from rejection to reconciliation, becomes a powerful type of Christ, demonstrating how God sovereignly uses human evil and suffering to accomplish His redemptive purposes, ultimately bringing life and salvation out of death and betrayal (Romans 8:28). He is the ultimate Lamb of God, who takes away the sin of the world!.