Genesis42
New Living Translation
1When Jacob heard that grain was available in Egypt, he said to his sons, “Why are you standing around looking at one another?
2I have heard there is grain in Egypt. Go down there, and buy enough grain to keep us alive. Otherwise we’ll die.”
3So Joseph’s ten older brothers went down to Egypt to buy grain.
4But Jacob wouldn’t let Joseph’s younger brother, Benjamin, go with them, for fear some harm might come to him.
5So Jacob’s sons arrived in Egypt along with others to buy food, for the famine was in Canaan as well.
6Since Joseph was governor of all Egypt and in charge of selling grain to all the people, it was to him that his brothers came. When they arrived, they bowed before him with their faces to the ground.
7Joseph recognized his brothers instantly, but he pretended to be a stranger and spoke harshly to them. “Where are you from?” he demanded. “From the land of Canaan,” they replied. “We have come to buy food.”
8Although Joseph recognized his brothers, they didn’t recognize him.
9And he remembered the dreams he’d had about them many years before. He said to them, “You are spies! You have come to see how vulnerable our land has become.”
10“No, my lord!” they exclaimed. “Your servants have simply come to buy food.
11We are all brothers—members of the same family. We are honest men, sir! We are not spies!”
12“Yes, you are!” Joseph insisted. “You have come to see how vulnerable our land has become.”
13“Sir,” they said, “there are actually twelve of us. We, your servants, are all brothers, sons of a man living in the land of Canaan. Our youngest brother is back there with our father right now, and one of our brothers is no longer with us.”
14But Joseph insisted, “As I said, you are spies!
15This is how I will test your story. I swear by the life of Pharaoh that you will never leave Egypt unless your youngest brother comes here!
16One of you must go and get your brother. I’ll keep the rest of you here in prison. Then we’ll find out whether or not your story is true. By the life of Pharaoh, if it turns out that you don’t have a younger brother, then I’ll know you are spies.”
17So Joseph put them all in prison for three days.
18On the third day Joseph said to them, “I am a God-fearing man. If you do as I say, you will live.
19If you really are honest men, choose one of your brothers to remain in prison. The rest of you may go home with grain for your starving families.
20But you must bring your youngest brother back to me. This will prove that you are telling the truth, and you will not die.” To this they agreed.
21Speaking among themselves, they said, “Clearly we are being punished because of what we did to Joseph long ago. We saw his anguish when he pleaded for his life, but we wouldn’t listen. That’s why we’re in this trouble.”
22“Didn’t I tell you not to sin against the boy?” Reuben asked. “But you wouldn’t listen. And now we have to answer for his blood!”
23Of course, they didn’t know that Joseph understood them, for he had been speaking to them through an interpreter.
24Now he turned away from them and began to weep. When he regained his composure, he spoke to them again. Then he chose Simeon from among them and had him tied up right before their eyes.
25Joseph then ordered his servants to fill the men’s sacks with grain, but he also gave secret instructions to return each brother’s payment at the top of his sack. He also gave them supplies for their journey home.
26So the brothers loaded their donkeys with the grain and headed for home.
27But when they stopped for the night and one of them opened his sack to get grain for his donkey, he found his money in the top of his sack.
28“Look!” he exclaimed to his brothers. “My money has been returned; it’s here in my sack!” Then their hearts sank. Trembling, they said to each other, “What has God done to us?”
29When the brothers came to their father, Jacob, in the land of Canaan, they told him everything that had happened to them.
30“The man who is governor of the land spoke very harshly to us,” they told him. “He accused us of being spies scouting the land.
31But we said, ‘We are honest men, not spies.
32We are twelve brothers, sons of one father. One brother is no longer with us, and the youngest is at home with our father in the land of Canaan.’
33“Then the man who is governor of the land told us, ‘This is how I will find out if you are honest men. Leave one of your brothers here with me, and take grain for your starving families and go on home.
34But you must bring your youngest brother back to me. Then I will know you are honest men and not spies. Then I will give you back your brother, and you may trade freely in the land.’”
35As they emptied out their sacks, there in each man’s sack was the bag of money he had paid for the grain! The brothers and their father were terrified when they saw the bags of money.
36Jacob exclaimed, “You are robbing me of my children! Joseph is gone! Simeon is gone! And now you want to take Benjamin, too. Everything is going against me!”
37Then Reuben said to his father, “You may kill my two sons if I don’t bring Benjamin back to you. I’ll be responsible for him, and I promise to bring him back.”
38But Jacob replied, “My son will not go down with you. His brother Joseph is dead, and he is all I have left. If anything should happen to him on your journey, you would send this grieving, white-haired man to his grave.”
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