7 And they said to him, Why does my lord speak such words as these? Far be it from thy servants to do such a thing!
And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each his sword, and came upon the city boldly, and slew all the males. And Hamor and Shechem his son they slew with the edge of the sword; and took Dinah out of Shechem's house; and went out. The sons of Jacob came upon the slain, and plundered the city, because they had defiled their sister. Their sheep, and their oxen, and their asses, and what [was] in the city, and what [was] in the field they took; and all their goods, and all their little ones, and their wives took they captive, and plundered them, and all that was in the houses. And Jacob said to Simeon and Levi, Ye have troubled me, in that ye make me odious among the inhabitants of the land -- among the Canaanites and the Perizzites; and I am few men in number, and they will gather themselves against me and smite me, and I shall be destroyed, I and my house. And they said, Should people deal with our sister as with a harlot?
And it came to pass when Israel dwelt in that land, that Reuben went and lay with Bilhah, his father's concubine; and Israel heard of it. And the sons of Jacob were twelve.
And when they saw him from afar, and before he came near to them, they conspired against him to put him to death. And they said one to another, Behold, there comes that dreamer! And now come and let us kill him, and cast him into one of the pits, and we will say, An evil beast has devoured him; and we will see what becomes of his dreams. And Reuben heard [it], and delivered him out of their hand, and said, Let us not take his life. And Reuben said to them, Shed no blood: cast him into this pit which is in the wilderness; but lay no hand upon him -- in order that he might deliver him out of their hand, to bring him to his father again. And it came to pass when Joseph came to his brethren, that they stripped Joseph of his vest, the vest of many colours, which he had on; and they took him and cast him into the pit; now the pit was empty -- there was no water in it. And they sat down to eat bread; and they lifted up their eyes and looked, and behold, a caravan of Ishmaelites came from Gilead; and their camels bore tragacanth, and balsam, and ladanum -- going to carry [it] down to Egypt. And Judah said to his brethren, What profit is it that we kill our brother and secrete his blood? Come and let us sell him to the Ishmaelites; but let not our hand be upon him; for he is our brother, our flesh. And his brethren hearkened [to him]. And Midianitish men, merchants, passed by; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty silver-pieces; and they brought Joseph to Egypt. And Reuben returned to the pit, and behold, Joseph [was] not in the pit; and he rent his garments, and returned to his brethren, and said, The child is not; and I, where shall I go? And they took Joseph's vest, and slaughtered a buck of the goats, and dipped the vest in the blood; and they sent the vest of many colours and had it carried to their father, and said, This have we found: discern now whether it is thy son's vest or not.
And he turned aside to her by the way, and said, Come, I pray thee, let me go in to thee; for he did not know that she was his daughter-in-law. And she said, What wilt thou give me, that thou mayest come in to me? And he said, I will send [thee] a kid of the goats from the flock. And she said, Wilt thou give [me] a pledge, until thou send it? And he said, What pledge shall I give thee? And she said, Thy signet, and thy lace, and thy staff which is in thy hand. And he gave [it] her, and went in to her; and she conceived by him.
The ùGod of gods, Jehovah, the ùGod of gods, Jehovah, he knoweth, and Israel he shall know [it]; if it is in rebellion, or if in trespass against Jehovah, -- save us not this day! -- that we have built for ourselves an altar to turn from following Jehovah, and if it is to offer up burnt-offering and oblation on it, and if to offer peace-offerings thereon, let Jehovah himself require it [from us]; and if we have not done it from fear of this thing, saying, In future your children will speak to our children, saying, What have ye to do with Jehovah the God of Israel? Jehovah hath made the Jordan a border between us and you, ye children of Reuben and children of Gad, ye have no portion in Jehovah! And so shall your children make our children cease from fearing Jehovah. And we said, Let us now set to work to build an altar, not for burnt-offering, nor for sacrifice, but to be a witness between us and you, and between our generations after us, that we might do service to Jehovah before him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in future, Ye have no portion in Jehovah. And we said, If it shall be that in future they so say to us and to our generations, we will say, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, nor for sacrifice, but as a witness between us and you. Far be it from us that we should rebel against Jehovah, and turn this day from following Jehovah, in building an altar for burnt-offering, for oblation, and for sacrifice, besides the altar of Jehovah our God that is before his tabernacle.
And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha said, Jehovah has shewn me that thou wilt be king over Syria.
A [good] name is rather to be chosen than great riches; loving favour rather than silver and gold.
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! ”