Genesis 43
43
The Second Journey to Egypt
1 Now the famine was severe in the land.#tn The disjunctive clause gives supplemental information that is important to the storyline. 2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”
3 But Judah said to him, “The man solemnly warned#tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning. us, ‘You will not see my face#tn The idiom “see my face” means “have an audience with me.” unless your brother is with you.’ 4 If you send#tn Heb “if there is you sending,” that is, “if you send.” our brother with us, we’ll go down and buy food for you. 5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”
6 Israel said, “Why did you bring this trouble#tn The verb may even have a moral connotation here, “Why did you do evil to me?” on me by telling#tn The infinitive construct here explains how they brought trouble on Jacob. the man you had one more brother?”
7 They replied, “The man questioned us#tn The word “us” has been supplied in the translation for stylistic reasons. thoroughly#tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly. about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’#sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter. So we answered him in this way.#tn Heb “and we told to him according to these words.” How could we possibly know#tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time). that he would say,#tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time). ‘Bring your brother down’?”
8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately.#tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.” Then we will live#tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result. and not die – we and you and our little ones. 9 I myself pledge security#tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy. for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life.#sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return. 10 But if we had not delayed, we could have traveled there and back#tn Heb “we could have returned.” twice by now!”
11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 12 Take double the money with you;#tn Heb “in your hand.” you must take back#tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons. the money that was returned in the mouths of your sacks – perhaps it was an oversight. 13 Take your brother too, and go right away#tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.” to the man.#sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7). 14 May the sovereign God#tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1. grant you mercy before the man so that he may release#tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence. your other brother#sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24). and Benjamin! As for me, if I lose my children I lose them.”#tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt#tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away. and stood before Joseph. 16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 17 The man did just as Joseph said; he#tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons. brought the men into Joseph’s house.#sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of#tn Heb “over the matter of.” the money that was returned in our sacks last time.#tn Heb “in the beginning,” that is, at the end of their first visit. He wants to capture us,#tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house. make us slaves, and take#tn The word “take” has been supplied in the translation for stylistic reasons. our donkeys!” 19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 20 They said, “My lord, we did indeed come down#tn The infinitive absolute is used for emphasis before the finite verbal form. the first time#tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18). to buy food. 21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount#tn Heb “in its weight.” – in the mouth of his sack. So we have returned it.#tn Heb “brought it back in our hand.” 22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”
23 “Everything is fine,”#tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons. the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks.#sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will. I had your money.”#tn Heb “your money came to me.” Then he brought Simeon out to them.
24 The servant in charge#tn Heb “the man.” brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 25 They got their gifts ready for Joseph’s arrival#tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive. at noon, for they had heard#tn The action precedes the action of preparing the gift, and so must be translated as past perfect. that they were to have a meal#tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past). there.
26 When Joseph came home, they presented him with the gifts they had brought inside,#tn Heb “into the house.” and they bowed down to the ground before him. 27 He asked them how they were doing.#tn Heb “concerning peace.” Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility.#tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
29 When Joseph looked up#tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity. and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.”#sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son. 30 Joseph hurried out, for he was overcome by affection for his brother#tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child. and was at the point of tears.#tn Heb “and he sought to weep.” So he went to his room and wept there.
31 Then he washed his face and came out. With composure he said,#tn Heb “and he controlled himself and said.” “Set out the food.” 32 They set a place for him, a separate place for his brothers,#tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity. and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting#tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22. to do so.)#tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo. 33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest.#tn Heb “the firstborn according to his birthright and the youngest according to his youth.” The men looked at each other in astonishment.#sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth. 34 He gave them portions of the food set before him,#tn Heb “and he lifted up portions from before his face to them.” but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.#tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.
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Genesis 43
43
Joseph’s Brothers Return to Egypt with Benjamin
1Now the famine in the land continued to grow more severe. 2When all the grain they had brought from Egypt was almost gone, their father said to them, “Go back and buy us more food.”
3But Judah objected, “The Egyptian warned us repeatedly, ‘You will not see my face again, unless Benjamin is with you!’ 4We’ll only go if you’ll let our brother come with us. 5If you insist he remains here, we won’t go, for the man solemnly told us, ‘You will not see my face again, unless your brother is with you!’ ” # 43:5 Jacob’s sons told him, essentially, “We won’t see Joseph’s face until he sees Benjamin.” The name Benjamin means “son of my right hand.” There is One greater than Joseph who is now waiting until he sees “the sons of his right hand,” an overcoming company of sons and daughters who will sit and reign with him in victory (see Rev. 3:21). When the church matures into the full measure of sonship, we will see him whom our soul loves.
6Israel # 43:6 Israel is the name God gave to Jacob. demanded, “Why did you make it so hard for me by telling the man you had another brother?”
7They answered him, “The man interrogated us about ourselves and our family, saying, ‘Is your father still living? Do you have another brother?’ We had to answer his questions! We had no idea he would say, ‘You must bring your brother here to me.’ ”
8-9Then Judah spoke up and said to Israel, “Father, I promise to guarantee his safety with my life. # 43:8–9 This was an amazing statement of sacrificial love from Judah. One day a son of Judah would come, a Lion from the tribe of Judah, Jesus, who would offer his life as a ransom for many. Only a father can understand the loss of two of his children, and Judah had experienced that loss. See Gen. 38:7, 10. You can hold me personally responsible if I don’t return with him. I’ll bear the blame before you for the rest of my life if I fail to bring him safely back to you! You have my promise. Entrust him to my care, and let us be on our way, so that we all don’t die of starvation—we and you and all our children—we will live and not die! 10And besides, if we hadn’t delayed so long, we could have gone and returned twice by now!”
11After considering their words, their father Israel said to them, “If that’s the way it has to be, then do this: Load your donkeys with the very best gifts you can find, choice products of the land, and offer them to the man. Take some balm and some honey, spices, and myrrh, # 43:11 Ironically, these items were the same things carried in the caravan that took Joseph away as a slave (see Gen. 37:25). Now they carry the same items to Joseph as tribute. pistachio nuts and almonds. 12Take double the money with you. Give him back the money that was returned in the top of your sacks, for it may have been a mistake. 13Take your brother, too, and be off! Go back to the man at once. 14May the God who is more than enough # 43:14 Or “El Shaddai.” See second footnote on Gen. 17:1. grant you mercy and favor before the man, so that he may send back both Simeon and Benjamin. As for me, if I suffer loss, then let it be so.”
15So the brothers set off for Egypt and took double the money, the many gifts, and Benjamin. Once they arrived, they presented themselves before Joseph.
Joseph Prepares a Feast for His Brothers
16When Joseph saw his brother Benjamin with them, he said to his chief servant, “Bring the men to my house and make them feel at home. Butcher an animal and prepare a meal, for these men are to dine with me at noon.” 17Joseph’s chief servant did as he was told and brought the men to Joseph’s house.
18Now the brothers were very apprehensive as they were being led inside, and said to each other, “He brought us here because of the money that was put back in our sacks the first time we came to Egypt! He’s looking for an opportunity to arrest us, turn us into his slaves, and take away our donkeys!” 19So they approached the chief servant and spoke to him at the entrance of the house. 20“If you please, my lord,” they said, “we came here once before to buy food, 21-22but on our way home, when we camped for the night and opened our sacks, we found each one’s money in the top of his bag. All our money was there in our bags! We know it must have been an oversight of some kind, and we have no clue who put it there, so we have brought it all back with us. Plus, we have additional money to buy more food.”
23“Relax,” he replied, “don’t be afraid. Your God, the God of your father, must have been the one who put treasure in your bags. I have received your money; it’s all accounted for.” Then the chief servant brought Simeon out to them. 24Then he gave feed to their donkeys and brought the brothers into the house. He gave them water to drink and washed their feet. 25The men laid out their gifts to present to Joseph, for they were told he would appear before them at noon and would dine with them.
26When Joseph came home, they presented to him the gifts they had brought with them into the house. They each bowed low before him with their faces to the ground. 27He asked them how the family was doing, saying, “You mentioned your aging father; is he still alive? Is he doing well?”
28“Yes,” they replied, “our father, your servant, is still alive and doing well.” And they bowed low before Joseph in respect.
29Looking them over, he saw his brother Benjamin, his mother’s son, and said to them, “So, I see you have returned with your youngest brother, of whom you spoke. God be gracious to you, my son.” 30Joseph hastily left the room, for he was overwhelmed with feelings of love # 43:30 This is the Hebrew word racham. It is used ninety times in the Bible and almost always refers to God’s compassionate, merciful love for us. Racham is also the word for “womb.” Racham is best described as nurturing love, the love a mother would have for her children. for his brother and on the verge of tears. He went into a private room and sobbed, as tears ran down his cheeks. # 43:30 All of a sudden, this world leader, this captain over millions, collapsed inside. It was beginning to make sense to him—all the loneliness, those dark days in prison, the misunderstanding, and the pain of rejection. A family shattered for over two decades was being reunited. It took great discipline for Joseph to keep his secret from them. Joseph’s heart moved him to tears—tears of tenderness and affection for his younger brother and his long-lost family. Like a little boy again, Joseph missed his daddy. 31When he finally composed himself, he washed his face, reappeared, and ordered: “Serve the meal.”
32First, they served Joseph who was seated apart from his brothers, then the brothers by themselves, and the Egyptians by themselves. (It would have been utterly offensive for the Egyptians to eat at the same table with the Hebrews.) 33Now, the brothers had been seated before Joseph in their birth order, # 43:33 What a feast was before them! They had not eaten like this for months, maybe years. As they noticed the order of seating, the brothers were amazed but still had no clue. There are 39,916,800 different orders in which eleven individuals could be seated. Did they believe he had supernatural wisdom to know their birth order? from the firstborn at one end of the table to the youngest at the other end. They were all stunned when they realized the seating arrangement and looked at each other in astonishment. 34Eleven plates of food were taken from Joseph’s table and set in front of each of them, but Benjamin’s portion was five times more than any of theirs! # 43:34 Joseph let them understand that Benjamin was his favorite, giving him a portion five times larger than the others. Five times more meat, five times more vegetables, five times more of everything! Why would Joseph have given more to Benjamin? Was he merely following the steps of his father’s favoritism that brought all of this on? No. Joseph was testing them to see if they would be jealous again. Were they truly broken? Could they endure seeing one brother favored over the others and still rejoice? Or, would they get rid of Benjamin as they had him? They feasted and drank their fill with Joseph until they all became drunk.
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