Kejadian 43:1-34

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ¹  43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

43:3 But Judah said to him, “The man solemnly warned ²  us, ‘You will not see my face ³  unless your brother is with you.’ 43:4 If you send ⁴  our brother with us, we’ll go down and buy food for you. 43:5 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.’”

43:6 Israel said, “Why did you bring this trouble ⁵  on me by telling ⁶  the man you had one more brother?”

43:7 They replied, “The man questioned us ⁷  thoroughly ⁸  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ⁹  So we answered him in this way. ¹⁰  How could we possibly know ¹¹  that he would say, ¹²  ‘Bring your brother down’?”

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ¹³  Then we will live ¹⁴  and not die – we and you and our little ones. 43:9 I myself pledge security ¹⁵  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. ¹⁶  43:10 But if we had not delayed, we could have traveled there and back ¹⁷  twice by now!”

43:11 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. 43:12 Take double the money with you; ¹⁸  you must take back ¹⁹  the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away ²⁰  to the man. ²¹  43:14 May the sovereign God ²²  grant you mercy before the man so that he may release ²³  your other brother ²⁴  and Benjamin! As for me, if I lose my children I lose them.” ²⁵ 

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ²⁶  and stood before Joseph. 43:16 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.” 43:17 The man did just as Joseph said; he ²⁷  brought the men into Joseph’s house. ²⁸ 

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ²⁹  the money that was returned in our sacks last time. ³⁰  He wants to capture us, ³¹  make us slaves, and take ³²  our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down ³³  the first time ³⁴  to buy food. 43:21 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 ³⁵  – in the mouth of his sack. So we have returned it. ³⁶  43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

43:23 “Everything is fine,” ³⁷  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. ³⁸  I had your money.” ³⁹  Then he brought Simeon out to them.

43:24 The servant in charge ⁴⁰  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival ⁴¹  at noon, for they had heard ⁴²  that they were to have a meal ⁴³  there.

43:26 When Joseph came home, they presented him with the gifts they had brought inside, ⁴⁴  and they bowed down to the ground before him. 43:27 He asked them how they were doing. ⁴⁵  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. ⁴⁶ 

43:29 When Joseph looked up ⁴⁷  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.” ⁴⁸  43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁹  and was at the point of tears. ⁵⁰  So he went to his room and wept there.

43:31 Then he washed his face and came out. With composure he said, ⁵¹  “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, ⁵²  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 ⁵³  to do so.) ⁵⁴  43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ⁵⁵  The men looked at each other in astonishment. ⁵⁶  43:34 He gave them portions of the food set before him, ⁵⁷  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. ⁵⁸ 

Kejadian 4:1

The Story of Cain and Abel

4:1 Now ⁵⁹  the man had marital relations with ⁶⁰  his wife Eve, and she became pregnant ⁶¹  and gave birth to Cain. Then she said, “I have created ⁶²  a man just as the Lord did!” ⁶³ 

Amsal 15:23

15:23 A person has joy ⁶⁴  in giving an appropriate answer, ⁶⁵ 

and a word at the right time ⁶⁶  – how good it is!

Zakharia 8:21

8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’

Roma 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁶⁷  of Christ. ⁶⁸ 

Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁶⁹  that it may give grace to those who hear.

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[43:1]  ¹ tn The disjunctive clause gives supplemental information that is important to the storyline.

[43:3]  ² 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.

[43:3]  ³ tn The idiom “see my face” means “have an audience with me.”

[43:4]  ⁴ tn Heb “if there is you sending,” that is, “if you send.”

[43:6]  ⁵ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ⁶ tn The infinitive construct here explains how they brought trouble on Jacob.

[43:7]  ⁷ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ⁸ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ⁹ 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.

[43:7]  ¹⁰ tn Heb “and we told to him according to these words.”

[43:7]  ¹¹ 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).

[43:7]  ¹² tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[43:8]  ¹³ 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.”

[43:8]  ¹⁴ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[43:9]  ¹⁵ 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.

[43:9]  ¹⁶ 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.

[43:10]  ¹⁷ tn Heb “we could have returned.”

[43:12]  ¹⁸ tn Heb “in your hand.”

[43:12]  ¹⁹ 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.

[43:13]  ²⁰ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ²¹ 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).

[43:14]  ²² tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ²³ 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.

[43:14]  ²⁴ 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).

[43:14]  ²⁵ 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.

[43:15]  ²⁶ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[43:17]  ²⁷ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ²⁸ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[43:18]  ²⁹ tn Heb “over the matter of.”

[43:18]  ³⁰ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ³¹ 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.

[43:18]  ³² tn The word “take” has been supplied in the translation for stylistic reasons.

[43:20]  ³³ tn The infinitive absolute is used for emphasis before the finite verbal form.

[43:20]  ³⁴ tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).

[43:21]  ³⁵ tn Heb “in its weight.”

[43:21]  ³⁶ tn Heb “brought it back in our hand.”

[43:23]  ³⁷ 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.

[43:23]  ³⁸ 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.

[43:23]  ³⁹ tn Heb “your money came to me.”

[43:24]  ⁴⁰ tn Heb “the man.”

[43:25]  ⁴¹ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁴² tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁴³ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[43:26]  ⁴⁴ tn Heb “into the house.”

[43:27]  ⁴⁵ tn Heb “concerning peace.”

[43:28]  ⁴⁶ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

[43:29]  ⁴⁷ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁴⁸ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

[43:30]  ⁴⁹ 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.

[43:30]  ⁵⁰ tn Heb “and he sought to weep.”

[43:31]  ⁵¹ tn Heb “and he controlled himself and said.”

[43:32]  ⁵² tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ⁵³ 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.

[43:32]  ⁵⁴ 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.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

[43:33]  ⁵⁵ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ⁵⁶ 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.

[43:34]  ⁵⁷ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ⁵⁸ 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.

[4:1]  ⁵⁹ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ⁶⁰ tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ⁶¹ tn Or “she conceived.”

[4:1]  ⁶² tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁶³ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:1]  sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them – as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.

[15:23]  ⁶⁴ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ⁶⁵ tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ⁶⁶ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[10:17]  ⁶⁷ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁶⁸ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[4:29]  ⁶⁹ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.