Genesis 44
44
The Final Test
1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack. 2 Then put#tn The imperfect verbal form is used here to express Joseph’s instructions. my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed.#tn Heb “and he did according to the word of Joseph which he spoke.”
3 When morning came,#tn Heb “the morning was light.” the men and their donkeys were sent off.#tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action. 4 They had not gone very far from the city#tn Heb “they left the city, they were not far,” meaning “they had not gone very far.” when Joseph said#tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action. to the servant who was over his household, “Pursue the men at once!#tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency. When you overtake#tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.” them, say to them, ‘Why have you repaid good with evil? 5 Doesn’t my master drink from this cup#tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity. and use it for divination?#tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph. You have done wrong!’”#tn Heb “you have caused to be evil what you have done.”
6 When the man#tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity. overtook them, he spoke these words to them. 7 They answered him, “Why does my lord say such things?#tn Heb “Why does my lord speak according to these words?” Far be it from your servants to do such a thing!#tn Heb “according to this thing.” 8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? 9 If one of us has it,#tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants. he will die, and the rest of us will become my lord’s slaves!”
10 He replied, “You have suggested your own punishment!#tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished. The one who has it will become my slave,#tn Heb “The one with whom it is found will become my slave.” but the rest of#tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons. you will go free.”#tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed. 11 So each man quickly lowered#tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence. his sack to the ground and opened it. 12 Then the man#tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity. searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack! 13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.
14 So Judah and his brothers#sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront. came back to Joseph’s house. He was still there,#tn The disjunctive clause here provides supplemental information. and they threw themselves to the ground before him. 15 Joseph said to them, “What did you think you were doing?#tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?” Don’t you know that a man like me can find out things like this by divination?”#tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.
16 Judah replied, “What can we say#tn The imperfect verbal form here indicates the subject’s potential. to my lord? What can we speak? How can we clear ourselves?#tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.” God has exposed the sin of your servants!#sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty. We are now my lord’s slaves, we and the one in whose possession the cup was found.”
17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of#tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons. you may go back#tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt). to your father in peace.”
18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you.#tn Heb “Please my lord, let your servant speak a word into the ears of my lord.” Please do not get angry with your servant,#tn Heb “and let not your anger burn against your servant.” for you are just like Pharaoh.#sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech. 19 My lord asked his servants, ‘Do you have a father or a brother?’ 20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old.#tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly. The boy’s#tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity. brother is dead. He is the only one of his mother’s sons left,#tn Heb “he, only he, to his mother is left.” and his father loves him.’
21 “Then you told your servants, ‘Bring him down to me so I can see#tn The cohortative after the imperative indicates purpose here. him.’#tn Heb “that I may set my eyes upon him.” 22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father#tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity. will die.’#tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause. 23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’ 24 When we returned to your servant my father, we told him the words of my lord.
25 “Then our father said, ‘Go back and buy us a little food.’ 26 But we replied, ‘We cannot go down there.#tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons. If our youngest brother is with us, then we will go,#tn Heb “go down.” for we won’t be permitted to see the man’s face if our youngest brother is not with us.’
27 “Then your servant my father said to us, ‘You know that my wife gave me two sons.#tn Heb “that two sons my wife bore to me.” 28 The first disappeared#tn Heb “went forth from me.” and I said, “He has surely been torn to pieces.” I have not seen him since. 29 If you take#tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.” this one from me too and an accident happens to him, then you will bring down my gray hair#sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38. in tragedy#tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38). to the grave.’#tn Heb “to Sheol,” the dwelling place of the dead.
30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life.#tn Heb “his life is bound up in his life.” 31 When he sees the boy is not with us,#tn Heb “when he sees that there is no boy.” he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 32 Indeed,#tn Or “for.” your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’
33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see#tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.” my father’s pain.”#tn Heb “the calamity which would find my father.”
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Genesis 44
44
Joseph Tests His Brothers
1Joseph ordered his chief servant, “Fill the men’s sacks with grain, with as much as they can hold, and put each one’s money back in the mouth of his bag. 2As for the youngest one, place my silver goblet in the mouth of his sack, along with the money he paid for his grain.” And he did as Joseph said.
3At dawn, the men loaded their donkeys and set off for home. 4They hadn’t gone far outside of the city when Joseph said to his chief servant, “Now, go at once and pursue the men! And when you catch up to them, say to them, ‘Why did you repay good with evil? 5Why have you stolen the silver goblet # 44:5 As translated from the Septuagint and Vulgate and implied in the Hebrew. from which my master drinks, and the one he uses to discover secrets hidden from men? # 44:5 Or “for divination.” Some historians tell that water was poured into a certain vessel, and then pieces of gold, silver, or precious stones were added, and then, by the shape of the designs that appeared at the surface of the water, the diviner could interpret events. Joseph did not say that he used the goblet for divination but wanted his brothers to think he did. You have done an evil thing!’ ”
6When the chief servant caught up with them, he repeated his master’s words to them. 7They answered him, “Why does my lord accuse us of such things? Far be it from your servants to do anything of the kind! 8Didn’t we return from Canaan with the money we found in our grain sacks? Why then would we steal silver or gold from the house of your lord? 9Look for yourself. If any of your servants is found to have it, then he will die, and the rest of us will become your master’s slaves!”
10“Very well then,” Joseph’s servant replied, “as you have said. But I will show you leniency. The one who has it will be my slave, but the rest of you will go free.”
11Each one quickly lowered his bag to the ground and opened it. 12Then the chief servant searched each bag, beginning with oldest and ending with the youngest—and he found the silver goblet in Benjamin’s bag! # 44:12 They had not stolen Joseph’s silver goblet, but they had stolen Joseph’s dignity and threw him into a pit. They were responsible for all of Joseph’s afflictions. God was seeking to reveal their hearts through how they endured this false accusation. Joseph’s silver goblet, hidden in Benjamin’s bag, was a picture of the years of suffering Joseph went through as a slave sold for “silver.” Joseph was testing their loyalty. Would they stand with Benjamin and love him, or would they sacrifice Benjamin as they had Joseph? Would they be loyal brothers now? Joseph gave them a chance to do away with Benjamin as they had done away with him. 13Aghast, the brothers ripped their clothes in despair. They all loaded their donkeys again and returned to the city.
14Joseph was waiting in his house when Judah and his brothers arrived. When they saw Joseph, they all fell to the ground before him. # 44:14 For the third time, Joseph’s brothers bowed before him. What a sight for Joseph to see them all return. He had to know if they had really changed. Joseph was truly doing them a kindness. He was giving them a chance to pass a test they once had failed! Their guilt could be removed not only by the mercy of Joseph but also by proving their “repentance by a changed life” (Matt. 3:8). 15Joseph said to them, “What have you done? Don’t you know that divination would have given insight to a man like me?”
16Judah replied, “What can we say, my lord? How can we plead our case? How can we prove our innocence? God has revealed the guilt of your servants, # 44:16 Their long-suppressed feelings of guilt surfaced. God was awakening their consciences to what they had done to Joseph. and here we are—our lord’s slaves, both we and the one in whose sack the silver goblet was found.”
17“No,” Joseph commanded. “Only the one who stole my silver goblet will be my slave; the rest of you will go on home in peace to your father.”
Judah Pleads for Benjamin
18Then Judah stepped forward and offered, “My lord, please, may I have a word with you? You are the equal of Pharaoh. Please don’t be angry with me, your servant. 19My lord asked his servants, ‘Do you have a father or another brother?’ 20We answered my lord, ‘We have an aged father and our youngest brother, who is a child of his old age. The child’s full brother is dead, so now he is the only child left of his mother, and his father loves him very much.’ 21Then you said to your servants, ‘Bring him here to me so that I might see him myself.’ 22We said to my lord, ‘But he cannot leave his father; if he were to leave him, his father would die.’ 23Then you said to your servants, ‘You will not see my face again if I do not see your youngest brother.’ 24When we arrived home to your servant, my father, we told him every word you had spoken to us.
25“Sometime later, our father said to us, ‘Go back and buy some more food for us.’ 26We answered, ‘We can only return to Egypt if we take our youngest brother with us. We won’t see the man’s face again, if he doesn’t see our youngest brother.’ 27Then, your servant, my father, said to us, ‘You know that my wife Rachel only gave me two sons. 28One is gone from me—torn by a beast! I haven’t seen him since. 29If you take this one also from me, and something happens to him, you will send my gray hairs in grief down to the grave.’ ”
30-31Judah continued, “My lord, if I went to your servant, my father, without the boy, and he saw that the boy was not with us, he would die! His very life is wrapped up with the life of the boy. # 44:30–31 As father and son, the souls of Jacob and Benjamin were bound together in the bundle of life. Now he is so old that the grief of his loss would kill him. 32Furthermore, I, your servant, have guaranteed the boy’s safety to my father. I told him, ‘If I don’t return the boy back to you, I will bear the blame before you, my father, for the rest of my life!’
33-34“So, please let me take the place of the boy, and I will remain here as a slave to you, my lord. Please let the boy go back with his brothers. # 44:33–34 As Judah spoke for his brothers, he did not attempt to justify himself or pass the blame off onto Benjamin. Unlike in the past, they did not turn on Benjamin as they had turned on Joseph. Judah stood as a savior for his brother. He had changed greatly from the one who conspired to sell his brother into slavery (see Gen. 37:26–27) and now offered himself to be a slave as a substitute for his brother Benjamin. Jewish historians note that for many long years after this event, the tribe of Benjamin walked in faithful love toward the tribe of Judah even when the other ten tribes deserted them. How could I return to my father without the boy? I don’t want to witness the woe and grief that would overtake my father.”
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