Genesis44
New American Standard
1Then he commanded his house steward, saying, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the opening of his sack.
2And put my cup, the silver cup, in the opening of the sack of the youngest, and his money for the grain.” And he did as Joseph had told him.
3As soon as it was light, the men were sent away, they with their donkeys.
4They had just left the city, and were not far away, when Joseph said to his house steward, “Up, follow the men; and when you overtake them, say to them, ‘Why have you repaid evil for good?
5Is this not that from which my lord drinks, and which he indeed uses for divination? You have done wrong in doing this!’”
6So he overtook them and spoke these words to them.
7And they said to him, “Why does my lord say such words as these? Far be it from your servants to do such a thing!
8Behold, the money which we found in the opening of our sacks we have brought back to you from the land of Canaan. How then could we steal silver or gold from your lord’s house?
9With whomever of your servants it is found, he shall die, and we also shall be my lord’s slaves.”
10So he said, “Now let it indeed be according to your words; he with whom it is found shall be my slave, but the rest of you shall be considered innocent.”
11Then they hurried, each man lowered his sack to the ground, and each man opened his sack.
12And he searched, beginning with the oldest and ending with the youngest; and the cup was found in Benjamin’s sack.
13Then they tore their clothes in grief, and when each man had loaded his donkey, they returned to the city.
14When Judah and his brothers came to Joseph’s house, he was still there, and they fell down to the ground before him.
15Joseph said to them, “What is this thing that you have done? Do you not know that a man who is like me can indeed practice divination?”
16So Judah said, “What can we say to my lord? What words can we speak? And how can we justify ourselves? God has found out the guilt of your servants; behold, we are my lord’s slaves, both we and the one in whose possession the cup has been found.”
17But he said, “Far be it from me to do this. The man in whose possession the cup has been found, he shall be my slave; but as for you, go up in peace to your father.”
18Then Judah approached him and said, “Oh my lord, may your servant please speak a word in my lord’s ears, and do not be angry with your servant; for you are equal to Pharaoh.
19My lord asked his servants, saying, ‘Have you a father or a brother?’
20And we said to my lord, ‘We have an old father and a little boy born in our father’s old age. Now his brother is dead, so he alone is left of his mother, and his father loves him.’
21Then you said to your servants, ‘Bring him down to me so that I may set my eyes on him.’
22But we said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’
23You said to your servants, however, ‘Unless your youngest brother comes down with you, you will not see my face again.’
24So it came about when we went up to your servant my father, we told him the words of my lord.
25And our father said, ‘Go back, buy us a little food.’
26But we said, ‘We cannot go down. If our youngest brother is with us, then we will go down; for we cannot see the man’s face unless our youngest brother is with us.’
27Then your servant my father said to us, ‘You know that my wife bore me two sons;
28and the one left me, and I said, “Surely he is torn to pieces,” and I have not seen him since.
29If you also take this one from me, and harm happens to him, you will bring my gray hair down to Sheol in sorrow.’
30So now, when I come to your servant, my father, and the boy is not with us—since our father’s life is so attached to the boy’s life—
31when he sees that the boy is not with us, he will die. So your servants will bring the gray hair of your servant, our father, down to Sheol in sorrow.
32For your servant accepted responsibility for the boy from my father, saying, ‘If I do not bring him back to you, then my father can let me take the blame forever.’
33So now, please let your servant remain as a slave to my lord instead of the boy, and let the boy go up with his brothers.
34For how shall I go up to my father if the boy is not with me? I fear that I may see the evil that would overtake my father.”
Study Guide
Public-domain commentary and original-language notes for Genesis 44.
Chapter Summary
In this chapter: Joseph's policy to stay his brethren, and try their affection for Benjamin. (1–17). Judah's supplication to Joseph. (18–34).
vv1-17
Joseph tried how his brethren felt towards Benjamin. Had they envied and hated the other son of Rachel as they had hated him, and if they had the same want of feeling towards their father Jacob as heretofore, they would now have shown it. When the cup was found upon Benjamin, they would have a pretext for leaving him to be a slave. But we cannot judge what men are now, by what they have been formerly; nor what they will do, by what they have done. The steward charged them with being ungrateful, rewarding evil for good; with folly, in taking away the cup of daily use, which would soon be missed, and diligent search made for it; for so it may be read, Is not this it in which my lord drinketh, as having a particular fondness for it, and for which he would search thoroughly? Or, By which, leaving it carelessly at your table, he would make trial whether you were honest men or not? They throw themselves upon Joseph's mercy, and acknowledge the righteousness of God, perhaps thinking of the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Even in afflictions wherein we believe ourselves wronged by men, we must own that God is righteous, and finds out our sin.
vv18-34
Had Joseph been, as Judah supposed him, an utter stranger to the family, he could not but be wrought upon by his powerful reasonings. But neither Jacob nor Benjamin need an intercessor with Joseph; for he himself loved them. Judah's faithful cleaving to Benjamin, now, in his distress, was recompensed long afterwards by the tribe of Benjamin keeping with the tribe of Judah, when the other tribes deserted it. The apostle, when discoursing of the mediation of Christ, observes, that our Lord sprang out of Judah, Heb 7:14; and he not only made intercession for the transgressors, but he became a Surety for them, testifying therein tender concern, both for his Father and for his brethren. Jesus, the great antitype of Joseph, humbles and proves his people, even after they have had some tastes of his loving-kindness. He brings their sins to their remembrance, that they may exercise and show repentance, and feel how much they owe to his mercy.
Key Words
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
מָלֵא: to fill or (intransitively) be full of, in a wide application (literally and figuratively)
אֱנוֹשׁ: a man in general (singly or collectively)
אַמְתַּחַת: properly, something expansive, i.e. a bag
אֹכֶל: food
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
יָכֹל: to be able, literally (can, could) or morally (may, might)
נָשָׂא: to lift, in a great variety of applications, literal and figurative, absolute and relative
שׂוּם: to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
Cross References
Genesis 44The brothers falling before Joseph on the ground directly fulfills his early prophetic dreams of their sheaves bowing.
Supported by Matthew Poole
Judah quotes his own previous pledge of surety for Benjamin made directly to Jacob.
Supported by Matthew Henry, Matthew Poole
Judah confesses God found out their iniquity, echoing their previous conviction regarding their guilty sale of Joseph.
Supported by Matthew Henry, John Calvin, JFB
Judah's substitutionary surety for Benjamin foreshadows Christ, the Surety of a better covenant from Judah's line.
Supported by Matthew Henry
The Hebrew word for 'divine' (nachash) is used here as 'to diligently observe or learn by experience.'
Supported by Matthew Poole
They rend their clothes in grief over Benjamin, contrasting with their past callousness when selling Joseph.
Supported by Matthew Henry, Matthew Poole
Judah steps forward as spokesman because he had personally pledged to be surety for Benjamin's safe return.
Supported by Matthew Henry, JFB
Judah references Jacob's original agonizing conclusion that Joseph was surely torn in pieces.
Supported by Matthew Henry, John Calvin
Judah recalls Jacob's fearful words concerning bringing down his gray hairs with sorrow to sheol.
Supported by Matthew Poole, John Calvin
Joseph commands his steward to replace their money in their sacks, repeating his previous mysterious strategy.
Supported by JFB
The brothers' rash vow of death to the thief mirrors Jacob's past foolish vow to Laban.
Supported by John Calvin
Judah says Joseph is 'even as Pharaoh,' recalling Joseph's supreme appointment over Egypt's royal house.
Supported by John Calvin
Judah recounts the initial interrogation regarding their family tree that forced them to bring Benjamin.
Supported by John Calvin
Judah recites Jacob's extreme grief and protective warning regarding Benjamin, his only remaining child of Rachel.
Supported by Matthew Poole
Parallels the phrase 'life is bound up' in another life, describing deep soul-binding affection.
Supported by Matthew Poole
Paul's willing substitution for his brethren reflects Judah's self-sacrificial offer to take Benjamin's place.
Supported by Matthew Henry
Parallels Judah's dread of seeing the overwhelming evil and grief fall upon his father.
Supported by Matthew Poole
The steward's accusation of 'rewarding evil for good' reflects the wicked ingratitude warned against in Proverbs.
Supported by Matthew Henry, Matthew Poole
They defend their honesty by noting they returned the double money found in their sacks earlier.
Supported by Matthew Poole
The search starting from eldest to youngest mirrors how they were seated at Joseph's feast.
Supported by Matthew Poole
Recalls the strict warning of the Egyptian ruler that they would not see his face without Benjamin.
Supported by John Calvin
Confirms Jacob's view of Rachel as his primary wife who bore him two sons.
Supported by Matthew Poole
Echoes Jacob's grief over Joseph, refusing to be comforted as he goes to the grave.
Supported by Matthew Henry
The steward's proposal to take only the thief as servant is later repeated by Joseph himself.
Supported by Matthew Poole
Benjamin is described as 'a child of his old age,' just as Joseph was formerly designated.
Supported by Matthew Poole
Refers back to Joseph's initial demanding test and oath to see the youngest brother.
Supported by John Calvin
Contrasts Reuben's rash surety proposal with Judah's genuine, practical, and effective surety offer.
Supported by Matthew Henry
Moses, like Judah, offers himself as a substitute to save his people from destruction.
Supported by Matthew Henry