1 And he commandeth him who `is' over his house, saying, `Fill the bags of the men `with' food, as they are able to bear, and put the money of each in the mouth of his bag;
2 and my cup, the silver cup, thou dost put in the mouth of the bag of the young one, and his corn-money;' and he doth according to the word of Joseph which he hath spoken.
3 The morning is bright, and the men have been sent away, they and their asses --
4 they have gone out of the city -- they have not gone far off -- and Joseph hath said to him who `is' over his house, `Rise, pursue after the men; and thou hast overtaken them, and thou hast said unto them, Why have ye recompensed evil for good?
5 Is not this that with which my lord drinketh? and he observeth diligently with it; ye have done evil `in' that which ye have done.'
6 And he overtaketh them, and speaketh unto them these words,
7 and they say unto him, `Why doth my lord speak according to these words? far be it from thy servants to do according to this word;
8 lo, the money which we found in the mouth of our bags we brought back unto thee from the land of Canaan, and how do we steal from the house of thy lord silver or gold?
9 with whomsoever of thy servants it is found, he hath died, and we also are to my lord for servants.'
10 And he saith, `Now, also, according to your words, so it `is'; he with whom it is found becometh my servant, and ye are acquitted;'
11 and they hasten and take down each his bag to the earth, and each openeth his bag;
12 and he searcheth -- at the eldest he hath begun, and at the youngest he hath completed -- and the cup is found in the bag of Benjamin;
13 and they rend their garments, and each ladeth his ass, and they turn back to the city.
14 And Judah -- his brethren also -- cometh in unto the house of Joseph, and he is yet there, and they fall before him to the earth;
15 and Joseph saith to them, `What `is' this deed that ye have done? have ye not known that a man like me doth diligently observe?'
16 And Judah saith, `What do we say to my lord? what do we speak? and what -- do we justify ourselves? God hath found out the iniquity of thy servants; lo, we `are' servants to my lord, both we, and he in whose hand the cup hath been found;'
17 and he saith, `Far be it from me to do this; the man in whose hand the cup hath been found, he becometh my servant; and ye, go ye up in peace unto your father.'
18 And Judah cometh nigh unto him, and saith, `O, my lord, let thy servant speak, I pray thee, a word in the ears of my lord, and let not thine anger burn against thy servant -- for thou art as Pharaoh.
19 My lord hath asked his servants, saying, Have ye a father or brother?
20 and we say unto my lord, We have a father, an aged one, and a child of old age, a little one; and his brother died, and he is left alone of his mother, and his father hath loved him.
21 `And thou sayest unto thy servants, Bring him down unto me, and I set mine eye upon him;
22 and we say unto my lord, The youth is not able to leave his father, when he hath left his father, then he hath died;
23 and thou sayest unto thy servants, If your young brother come not down with you, ye add not to see my face.
24 `And it cometh to pass, that we have come up unto thy servant my father, that we declare to him the words of my lord;
25 and our father saith, Turn back, buy for us a little food,
26 and we say, We are not able to go down; if our young brother is with us, then we have gone down; for we are not able to see the man's face, and our young brother not with us.
27 `And thy servant my father saith unto us, Ye -- ye have known that two did my wife bare to me,
28 and the one goeth out from me, and I say, Surely he is torn -- torn! and I have not seen him since;
29 when ye have taken also this from my presence, and mischief hath met him, then ye have brought down my grey hairs with evil to sheol.
30 `And now, at my coming in unto thy servant my father, and the youth not with us (and his soul is bound up in his soul),
31 then it hath come to pass when he seeth that the youth is not, that he hath died, and thy servants have brought down the grey hairs of thy servant our father with sorrow to sheol;
32 for thy servant obtained the youth by surety from my father, saying, If I bring him not in unto thee -- then I have sinned against my father all the days.
33 `And now, let thy servant, I pray thee, abide instead of the youth a servant to my lord, and the youth goeth up with his brethren,
34 for how do I go up unto my father, and the youth not with me? lest I look on the evil which doth find my father.'
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 44
Commentary on Genesis 44 Keil & Delitzsch Commentary
The Test. - After the dinner Joseph had his brothers' sacks filled by his steward with corn, as much as they could hold, and every one's money placed inside; and in addition to that, had his own silver goblet put into Benjamin's sack.
Then as soon as it was light ( אור , 3rd pers. perf. in o: Ges. §72, 1), they were sent away with their asses. But they were hardly outside the town, “not far off,” when he directed his steward to follow the men, and as soon as he overtook them, to say, “ Wherefore have ye rewarded evil for good? Is it not this from which my lord drinketh, and he is accustomed to prophesy from it? Ye have done an evil deed! ” By these words they were accused of theft; the thing was taken for granted as well known to them all, and the goblet purloined was simply described as a very valuable possession of Joseph's. נחשׁ : lit., to whisper, to mumble out formularies, incantations, then to prophesy, divinare . According to this, the Egyptians at that time practised λεκανοσκοπίη or λεκανομαντεία and ὑδρομαντεία , the plate and water incantations, of which Jamblichus speaks ( de myst . iii. 14), and which consisted in pouring clean water into a goblet, and then looking into the water for representations of future events; or in pouring water into a goblet or dish, dropping in pieces of gold and silver, also precious stones, and then observing and interpreting the appearances in the water (cf. Varro apud August. civ. Dei 7, 35; Plin. h. n. 37, 73; Strabo , xvi. p. 762). Traces of this have been continued even to our own day (see Norden's Journey through Egypt and Nubia). But we cannot infer with certainty from this, that Joseph actually adopted this superstitious practice. The intention of the statement may simply have been to represent the goblet as a sacred vessel, and Joseph as acquainted with the most secret things (Genesis 44:15).
In the consciousness of their innocence the brethren repelled this charge with indignation, and appealed to the fact that they brought back the gold which was found in their sacks, and therefore could not possibly have stolen gold or silver; and declared that whoever should be found in possession of the goblet, should be put to death, and the rest become slaves.
The man replied, “ Now let it be even ( גּם placed first for the sake of emphasis) according to your words: with whom it is found, he shall be my slave, and ye (the rest) shall remain blameless .” Thus he modified the sentence, to assume the appearance of justice.
They then took down their sacks as quickly as possible; and he examined them, beginning with the eldest and finishing with the youngest; and the goblet was found in Benjamin's sack. With anguish and alarm at this new calamity they rent their clothes (vid., Genesis 37:34), loaded their asses again, and returned to the city. It would now be seen how they felt in their inmost hearts towards their father's favourite, who had been so distinguished by the great man of Egypt: whether now as formerly they were capable of giving up their brother, and bringing their aged father with sorrow to the grave; or whether they were ready, with unenvying, self-sacrificing love, to give up their own liberty and lives for him. And they stood this test.
Result of the Test. - Genesis 44:14-17. With Judah leading the way, they came into the house to Joseph, and fell down before him begging for mercy. Joseph spoke to them harshly: “ What kind of deed is this that ye have done? Did ye not know that such a man as I (a man initiated into the most secret things) would certainly divine this? ” נחשׁ augurari . Judah made no attempt at a defence. “ What shall we say to my lord? how speak, how clear ourselves? God ( Ha-Elohim , the personal God) has found out the wickedness of thy servants (i.e., He is now punishing the crime committed against our brother, cf. Genesis 42:21). Behold, we are my lord's slaves, both we, and he in whose hand the cup was found .” But Joseph would punish mildly and justly. The guilty one alone should be his slave; the others might go in peace, i.e., uninjured, to their father.
But that the brothers could not do. Judah, who had pledged himself to his father for Benjamin, ventured in the anguish of his heart to approach Joseph, and implore him to liberate his brother. “I would give very much,” says Luther , “to be able to pray to our Lord God as well as Judah prays to Joseph here; for it is a perfect specimen of prayer, the true feeling that there ought to be in prayer.” Beginning with the request for a gracious hearing, as he was speaking to the ears of one who was equal to Pharaoh (who could condemn or pardon like the king), Judah depicted in natural, affecting, powerful, and irresistible words the love of their aged father to this son of his old age, and his grief when they told him that they were not to come into the presence of the lord of Egypt again without Benjamin; the intense anxiety with which, after a severe struggle, their father had allowed him to come, after he (Judah) had offered to be answerable for his life; and the grievous fact, that if they returned without the youth, they must bring down the grey hairs of their father with sorrow to the grave.
To “ set eyes upon him ” signifies, with a gracious intention, to show him good-will (as in Jeremiah 39:12; Jeremiah 40:4).
“ That my wife bore to me two (sons):” Jacob regards Rachel alone as his actual wife (cf. Genesis 46:19).
ואמר , preceded by a preterite, is to be rendered “ and I was obliged to say, Only (nothing but) torn in pieces has he become .”
“ His soul is bound to his soul: ” equivalent to, “he clings to him with all his soul.”
Judah closed his appeal with the entreaty, “ Now let thy servant (me) remain instead of the lad as slave to my lord, but let the lad go up with his brethren; for how could I go to my father without the lad being with me! (I cannot,) that I may not see the calamity which will befall my father! ”