Genesis42
English Standard Version
1When there for sale in , to his , do you at one another?
2And he , , I have that there for sale in . and grain for us , that we may and .
3So of to in .
4But did , , with his , he that happen .
5Thus the of to the others who , for the was in the of .
6Now was the . He was the one who to the of the . And and themselves before him with their to the .
7 his and them, but he treated them like and to them. do you from? he . They , From the of , to .
8And his , but they did him.
9And the that he had of them. And he to them, You are ; you have to the of the .
10They to him, , my , your have to .
11 are of . We are men. Your have been .
12He to them, , it is the of the that you have to .
13And they , We, your , are , the of in the of , and , the is this with our , and is no .
14But to them, It is as I to you. You are .
15By you shall be : by the of , this your .
16 of you, and let him your , while you remain , that your may be , there is you. , by the of , surely you are .
17And he put them all in for .
18On the to them, and you will , for I :
19 you are men, of your remain where you are in , and let the rest and for the of your ,
20and your to me. So your will be , and you shall . And they so.
21Then they to , In we are our , in we the of his , when he us and we did . That is has upon us.
22And them, Did you not to against the ? But you did . there comes a for his .
23They did that them, for there was an them.
24Then he them and . And he to them and to them. And he from them and him .
25And to their with , and to every in his , and to them for the . was for them.
26Then they their with their and .
27And as of them his to his at the , he his in the of his .
28He to his , My has been put ; it is in the mouth of my ! At this their them, and they to , , is that has to us?
29When they to their in the of , they him that had to them, ,
30The , the of the , to us and us to be of the .
31But we to him, We are men; we have been .
32We are , of our . is no , and the is this with our in the of .
33Then the , the of the , to us, By I shall you are men: of your with me, and grain for the of your , and your way.
34 your to me. Then I shall you are but men, and I will your to you, and you shall in the .
35As they their , , every of was in his . And when they and their their of , they were .
36And their to them, You have me of my is no , and is no , and now you would . All has come me.
37Then to his , my if I do bring him to you. him in my , and I will bring him to you.
38But he , My shall not with you, his is , and he is the only one . If should to him on the you are to , you would bring my with to .
Study Guide
Public-domain commentary and original-language notes for Genesis 42.
Chapter Summary
In this chapter: Jacob sends ten sons to buy corn. (1–6). Joseph's treatment of his brethren. (7–20). Their remorse, Simeon detained. (21–24). The rest return with corn. (25–28). Jacob refuses to send Benjamin to Egypt. (29–38).
vv1-6
Jacob saw the corn his neighbours had bought in Egypt, and brought home. It is a spur to exertion to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had? Having discovered where help is to be had, we should apply for it without delay, without shrinking from labour, or grudging expense, especially as regards our never-dying souls. There is provision in Christ; but we must come to him, and seek it from him.
vv7-20
Joseph was hard upon his brethren, not from a spirit of revenge, but to bring them to repentance. Not seeing his brother Benjamin, he suspected that they had made away with him, and he gave them occasion to speak of their father and brother. God, in his providence, sometimes seems harsh with those he loves, and speaks roughly to those for whom yet he has great mercy in store. Joseph settled at last, that one of them should be left, and the rest go home and fetch Benjamin. It was a very encouraging word he said to them, “I fear God;” as if he had said, You may be assured I will do you no wrong; I dare not, for I know there is one higher than I. With those that fear God, we may expect fair dealing.
vv21-24
The office of conscience is to bring to mind things long since said and done. When the guilt of this sin of Joseph's brethren was fresh, they made light of it, and sat down to eat bread; but now, long afterward, their consciences accused them of it. See the good of afflictions; they often prove the happy means of awakening conscience, and bringing sin to our remembrance. Also, the evil of guilt as to our brethren. Conscience now reproached them for it. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others. Reuben alone remembered with comfort, that he had done what he could to prevent the mischief. When we share with others in their sufferings, it will be a comfort if we have the testimony of our consciences for us, that we did not share in their evil deeds, but in our places witnessed against them. Joseph retired to weep. Though his reason directed that he should still carry himself as a stranger, because they were not as yet humbled enough, yet natural affection could not but work.
Key Words
יַעֲקֹב: Jaakob, the Israelitish patriarch
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
יֵשׁ: there is or are (or any other form of the verb to be, as may suit the connection)
שֶׁבֶר: grain (as if broken into kernels)
מִצְרַיִם: Mitsrajim, i.e. Upper and Lower Egypt
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
מָה: properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
הִנֵּה: lo!
Cross References
Genesis 42Joseph's brethren bow down to the earth, fulfilling his first dream of the sheaves.
Supported by Matthew Poole, JFB
Joseph's intense natural affection forces him to seek a private place to weep.
Supported by Matthew Henry, Matthew Poole
Stephen's speech explicitly references Jacob hearing of corn in Egypt and sending his sons.
Supported by John Calvin
Joseph remembers his prophetic dreams of his family bowing down to him.
Supported by Matthew Poole, John Calvin, JFB
Reuben's reminder of his earlier attempt to rescue and deliver Joseph from their conspiracy.
Supported by Matthew Henry
Reuben recognizes the divine law where a brother's blood is strictly required.
Supported by Matthew Henry, Matthew Poole
Jacob says 'all these things are against me,' contrasting God's purpose of working all for good.
Supported by Matthew Henry
The sons repeat that one brother is with their father and 'one is not' before Joseph.
Supported by Matthew Poole, JFB
Joseph's assertion 'for I fear God' mirrors Nehemiah's restraint because of the fear of God.
Supported by Matthew Henry
The original distress of Joseph they ignored, now remembered in their own hour of distress.
Supported by Matthew Henry, JFB
Simeon (whose name relates to hearing) is bound because he heard not Joseph's anguish.
Supported by JFB
The brothers recount discovering their money in their sacks when they opened them.
Supported by JFB
The full realization and terror of finding all their money restored in their sacks.
Supported by Matthew Poole
Jacob's identical, grief-stricken warning about bringing his gray hairs with sorrow to the grave.
Supported by Matthew Poole
The Hebrew euphemism 'one is not' is used here and later of Ephraim/Rachel's children.
Supported by Matthew Poole
Joseph's Egyptian oath 'by the life of Pharaoh' contrasted with Christ's teaching on swearing.
Supported by JFB
Since they stopped their ears to Joseph's cry, they now face unanswered distress.
Supported by Matthew Henry
The continuing work of conscience leading the brothers to confess God has found out their iniquity.
Supported by JFB
Judah's more acceptable suretyship of Benjamin, contrasting Reuben's rash offer of his sons' lives.
Supported by Matthew Henry
Judah later repeats this exact defense of Jacob's deep attachment to Benjamin.
Supported by Matthew Henry, Matthew Poole
The verb 'saw' is used in the sense of 'heard' or perceived, as in Sinai.
Supported by Matthew Poole
Jacob keeps Benjamin back; he is Joseph's full brother, highly beloved and protected.
Supported by Matthew Henry, Matthew Poole, John Calvin
Reuben previously used 'the child is not' to describe the missing Joseph.
Supported by Matthew Poole
The use of translation and different languages to conceal identity and understanding.
Supported by Matthew Poole
Joseph as the rich ruler speaking roughly, fulfilling the proverbial description of the powerful.
Supported by Matthew Henry
Canaan is geographically and spiritually higher; going to Egypt is described as going 'down'.
Supported by Matthew Poole
Joseph is unrecognized by his brethren, similar to Jesus' appearance on the Emmaus road.
Supported by Matthew Henry