Genesis 37:4

KJV

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.

KJV (with Strong's)

And when his brethren {H251} saw {H7200} that their father {H1} loved {H157} him more than all his brethren {H251}, they hated {H8130} him, and could {H3201} not speak {H1696} peaceably {H7965} unto him.

Complete Jewish Bible

When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn't even talk with him in a civil manner.

Berean Standard Bible

When Joseph’s brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him.

American Standard Version

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

Commentary

### SUMMARY
Genesis 37:4 vividly portrays the immediate and destructive consequences of Jacob's overt favoritism towards his son Joseph. This verse reveals the profound animosity that festered among Joseph's brothers, culminating in an intense hatred that rendered them utterly incapable of civil or peaceful communication with him, setting the stage for the dramatic events that follow in the Joseph narrative.

### CONTEXT
* **Literary Context:** This verse serves as the critical turning point in the early chapters of the Joseph narrative (Genesis 37-50). Immediately preceding it, [Genesis 37:3](/genesis/37-3 "Jacob's Favoritism Towards Joseph") establishes Jacob's preferential love for Joseph, expressed through the gift of a special "coat of many colours." This act of favoritism, coupled with Joseph's role as a "reporter" of his brothers' misdeeds to Jacob ([Genesis 37:2](/genesis/37-2 "Joseph's Report to Jacob")), creates a volatile familial environment. Verse 4 then directly articulates the brothers' visceral reaction to this favoritism, explaining their hatred and inability to interact peaceably, which directly precipitates Joseph's dreams in [Genesis 37:5-11](/genesis/37-5-11 "Joseph's Dreams"), further intensifying their animosity and leading to the plot to kill him in [Genesis 37:18-20](/genesis/37-18-20 "The Brothers' Plot Against Joseph").
* **Historical & Cultural Context:** In ancient Near Eastern patriarchal societies, the concept of primogeniture (the right of the firstborn son to inherit the family headship and a double portion of the inheritance) was generally paramount. Jacob's blatant favoritism towards Joseph, the firstborn of his beloved wife Rachel (who had died in childbirth with Benjamin, as recounted in [Genesis 35:16-19](/genesis/35-16-19 "The Birth of Benjamin and Rachel's Death")), over his elder sons, particularly Reuben, Simeon, and Levi, was a significant deviation from established norms. The special tunic (often translated "coat of many colours" or "long robe with sleeves") symbolized status, authority, and perhaps even an intention to grant Joseph the rights of the firstborn, further fueling the brothers' resentment and perceived injustice within the family hierarchy. This context highlights the profound cultural offense and threat to their standing that the brothers experienced.
* **Key Themes:** Genesis 37:4 introduces several pivotal themes that resonate throughout the Joseph narrative and the broader book of Genesis. It underscores the **destructive power of familial discord and favoritism**, a recurring motif in Genesis, seen also in the stories of Cain and Abel ([Genesis 4](/genesis/4 "Genesis 4 - Cain and Abel")) and Isaac and Ishmael ([Genesis 21:8-21](/genesis/21-8-21 "Hagar and Ishmael Sent Away")). The verse also highlights the **corrosive nature of jealousy and hatred**, demonstrating how these unchecked emotions can lead to profound brokenness in relationships. Furthermore, it subtly introduces the theme of **divine sovereignty working through human sin and brokenness**, as the brothers' sinful actions, born of this hatred, will ultimately become the means through which God's redemptive plan for Jacob's family and the nascent nation of Israel will unfold, a theme explicitly articulated later in [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Redemptive Purpose").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **loved (Hebrew, _ʼâhab'_):** From H157, a primitive root meaning "to have affection for (sexually or otherwise)." Here, it denotes Jacob's deep, preferential affection for Joseph, which was openly displayed and perceived by his brothers. This "love" was not merely a feeling but manifested in actions (like the special coat), creating visible partiality that incited resentment.
* **hated (Hebrew, _sânêʼ'_):** From H8130, a primitive root meaning "to hate (personally)." This term signifies a profound, active, and personal animosity. It is a strong verb indicating not just dislike but a deep-seated, consuming abhorrence that motivated their subsequent actions against Joseph.
* **peaceably (Hebrew, _shâlôwm'_):** From H7965, meaning "safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health, prosperity, peace." In this context, "speak peaceably" (literally "speak to peace" or "speak with shalom") implies the inability to engage in any form of civil, respectful, or well-wishing communication. Their hatred was so absolute that they could not even offer a perfunctory greeting that conveyed goodwill or acknowledged Joseph's well-being.

#### Verse Breakdown
* **"And when his brethren saw that their father loved him more than all his brethren":** This clause establishes the direct cause of the brothers' animosity. Their hatred was not arbitrary but a direct, observable response to Jacob's blatant favoritism. The phrase "more than all his brethren" emphasizes the extreme nature of this partiality, making it impossible for the brothers to ignore or rationalize. Their "seeing" implies not just observation but a deep, resentful awareness of their father's unequal affection.
* **"they hated him":** This is the immediate and powerful consequence of the perceived favoritism. The verb "hated" (Hebrew: *vayyisne'u*) signifies a deep, personal, and active animosity. This hatred was not a fleeting emotion but a consuming passion that would drive their future actions, including the plot to get rid of Joseph.
* **"and could not speak peaceably unto him":** This concluding phrase underscores the depth and totality of their hatred. The inability to "speak peaceably" (Hebrew: *velo yakhelu dabbero leshalom*) means they were incapable of even basic civil discourse or offering a greeting of goodwill. Their animosity had completely severed any possibility of healthy familial interaction, signifying a profound breakdown in relationship and a refusal to acknowledge Joseph's well-being or standing.

#### Literary Devices
The verse effectively employs several literary devices to convey its powerful message. **Contrast** is central, highlighting the stark opposition between Jacob's overwhelming love for Joseph and the brothers' intense hatred. This emotional polarity sets the stage for the narrative's conflict. **Foreshadowing** is also evident, as the brothers' deep animosity and inability to communicate peaceably hint at the violent actions they will soon take against Joseph, such as plotting his death and selling him into slavery. Furthermore, the phrase "could not speak peaceably unto him" functions as a form of **hyperbole**, emphasizing the extreme and all-consuming nature of their hatred, suggesting that their animosity was so profound it literally rendered them incapable of even the most basic civil interaction, thereby stressing the complete breakdown of familial harmony.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 37:4 serves as a stark reminder of the destructive power of human sin, particularly as it manifests in familial relationships. It illustrates how parental favoritism, though seemingly an act of love, can sow seeds of deep resentment, jealousy, and hatred among siblings, leading to profound relational brokenness. The brothers' inability to "speak peaceably" to Joseph highlights how unchecked animosity can completely sever communication, a vital component of healthy relationships, and prevent any possibility of reconciliation or harmony. This verse, therefore, underscores the pervasive nature of sin's effects on human interaction, setting the stage for God's sovereign plan to work through these very human failings to bring about His redemptive purposes, ultimately demonstrating His ability to transform even the deepest betrayals into instruments of salvation and blessing.

* [Proverbs 27:4](/proverbs/27-4 "Proverbs 27:4 - Envy and Wrath")
* [1 John 3:15](/1_john/3-15 "1 John 3:15 - Hatred as Murder")
* [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Redemptive Plan")

### REFLECTION AND APPLICATION
Genesis 37:4 offers profound insights for contemporary reflection and application, particularly concerning family dynamics and the corrosive nature of unchecked emotions. It serves as a potent warning against the perils of favoritism, whether within families, workplaces, or communities, demonstrating how it can breed deep-seated resentment and division. The brothers' intense hatred and their subsequent inability to communicate peaceably with Joseph powerfully illustrate how jealousy and animosity, when left unaddressed, can consume individuals and destroy relationships, leading to a complete breakdown of compassion and civility. This verse challenges us to examine our own hearts for any seeds of envy or hatred, urging us to confront these destructive emotions before they fester and lead to irreparable harm. Furthermore, it underscores the critical importance of fostering open, honest, and respectful communication, even in the face of conflict, recognizing that the breakdown of dialogue is often a symptom of deeper relational brokenness that must be addressed for true healing and reconciliation to occur.

#### Questions for Reflection
* **How might favoritism, in any context, contribute to resentment and division, and what steps can be taken to mitigate its negative effects?**
* **What are the signs of unchecked jealousy or hatred in our own lives or relationships, and how can we address these destructive emotions in a healthy, redemptive way?**
* **In what ways does a breakdown in "peaceable" communication hinder reconciliation, and what practical steps can we take to restore dialogue in strained relationships?**

### FAQ
**What does 'could not speak peaceably unto him' truly imply beyond a lack of friendly conversation?**

Answer: The phrase "could not speak peaceably unto him" (Hebrew: *velo yakhelu dabbero leshalom*) implies a profound and active refusal to engage with Joseph in any manner that conveyed goodwill, respect, or acknowledgment of his well-being. The Hebrew word *shalom* (H7965) is far richer than just "peace"; it encompasses wholeness, well-being, prosperity, and harmony. Therefore, the brothers' hatred was so deep that they were literally incapable of addressing Joseph with any measure of positive regard, civility, or even a basic greeting that wished him well. It signifies a complete and intentional severance of familial harmony, demonstrating the depth of their animosity and their active rejection of Joseph's presence and person.

### CHRIST-CENTERED FULFILLMENT
The narrative of Joseph, initiated by the profound rejection and hatred expressed in [Genesis 37:4](/genesis/37-4 "The brothers' hatred of Joseph"), serves as a compelling and multifaceted foreshadowing of Jesus Christ. Just as Joseph was hated and rejected by his own brethren, sold for a price, and seemingly abandoned to a life of suffering, so too was Christ rejected by His own people, the Jewish nation, who "received him not" ([John 1:11](/john/1-11 "John 1:11 - Christ Rejected by His Own")). He was betrayed by a close associate for silver ([Matthew 26:14-16](/matthew/26-14-16 "Judas's Betrayal")), and suffered unjustly at the hands of those He came to save. Yet, in a remarkable parallel, just as Joseph's suffering and eventual exaltation in Egypt led to the salvation and reconciliation of his family from famine, so too did Christ's suffering, crucifixion, and resurrection lead to the ultimate salvation and reconciliation of all humanity to God ([Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love in Christ's Death")). Through His sacrifice, Christ, like Joseph, demonstrated God's sovereign ability to work through the darkest human sin and betrayal to accomplish His redemptive purposes, ultimately offering forgiveness and restoration, echoing Joseph's eventual reconciliation with his brothers in [Genesis 45:15](/genesis/45-15 "Joseph's reconciliation with his brothers") and [Genesis 50:20](/genesis/50-20 "God's Redemptive Plan").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 27:41

¶ And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

1 John 4:20

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 3:12

Not as Cain, [who] was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous.

Psalms 69:4

They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies wrongfully, are mighty: then I restored [that] which I took not away.

1 John 2:11

But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

1 Samuel 17:28

And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle.

Genesis 4:5

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.