Discovery BoxGenesis 42:1-38
Context42:1 When Jacob heard 1 there was grain in Egypt, he 2 said to his sons, “Why are you looking at each other?” 3 42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us 4 so that we may live 5 and not die.” 6
42:3 So ten of Joseph’s brothers went down to buy grain from Egypt. 42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, 7 for he said, 8 “What if some accident 9 happens 10 to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, 11 for the famine was severe in the land of Canaan.
42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. 12 Joseph’s brothers came and bowed down 13 before him with 14 their faces to the ground. 42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger 15 to them and spoke to them harshly. He asked, “Where do you come from?” They answered, 16 “From the land of Canaan, to buy grain for food.” 17
42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered 18 the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” 19
42:10 But they exclaimed, 20 “No, my lord! Your servants have come to buy grain for food! 42:11 We are all the sons of one man; we are honest men! Your servants are not spies.”
42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” 21 42:13 They replied, “Your servants are from a family of twelve brothers. 22 We are the sons of one man in the land of Canaan. The youngest is with our father at this time, 23 and one is no longer alive.” 24
42:14 But Joseph told them, “It is just as I said to you: 25 You are spies! 42:15 You will be tested in this way: As surely as Pharaoh lives, 26 you will not depart from this place unless your youngest brother comes here. 42:16 One of you must go and get 27 your brother, while 28 the rest of you remain in prison. 29 In this way your words may be tested to see if 30 you are telling the truth. 31 If not, then, as surely as Pharaoh lives, you are spies!” 42:17 He imprisoned 32 them all for three days. 42:18 On the third day Joseph said to them, “Do as I say 33 and you will live, 34 for I fear God. 35 42:19 If you are honest men, leave one of your brothers confined here in prison 36 while the rest of you go 37 and take grain back for your hungry families. 38 42:20 But you must bring 39 your youngest brother to me. Then 40 your words will be verified 41 and you will not die.” They did as he said. 42
42:21 They said to one other, 43 “Surely we’re being punished 44 because of our brother, because we saw how distressed he was 45 when he cried to us for mercy, but we refused to listen. That is why this distress 46 has come on us!” 42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” 47 42:23 (Now 48 they did not know that Joseph could understand them, 49 for he was speaking through an interpreter.) 50 42:24 He turned away from them and wept. When he turned around and spoke to them again, 51 he had Simeon taken 52 from them and tied up 53 before their eyes.
42:25 Then Joseph gave orders to fill 54 their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. 55 42:26 So they loaded their grain on their donkeys and left. 56
42:27 When one of them 57 opened his sack to get feed for his donkey at their resting place, 58 he saw his money in the mouth of his sack. 59 42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 60 they turned trembling one to another 61 and said, “What in the world has God done to us?” 62
42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying, 42:30 “The man, the lord of the land, spoke harshly to us and treated us 63 as if we were 64 spying on the land. 42:31 But we said to him, ‘We are honest men; we are not spies! 42:32 We are from a family of twelve brothers; we are the sons of one father. 65 One is no longer alive, 66 and the youngest is with our father at this time 67 in the land of Canaan.’
42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain 68 for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know 69 that you are honest men and not spies. 70 Then I will give your brother back to you and you may move about freely in the land.’” 71
42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid. 42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. 72 Simeon is gone. 73 And now you want to take 74 Benjamin! Everything is against me.”
42:37 Then Reuben said to his father, “You may 75 put my two sons to death if I do not bring him back to you. Put him in my care 76 and I will bring him back to you.” 42:38 But Jacob 77 replied, “My son will not go down there with you, for his brother is dead and he alone is left. 78 If an accident happens to him on the journey you have to make, then you will bring down my gray hair 79 in sorrow to the grave.” 80
Genesis 1:1
Context1:1 In the beginning 81 God 82 created 83 the heavens and the earth. 84
Genesis 1:1
Context1:1 In the beginning 85 God 86 created 87 the heavens and the earth. 88
Genesis 1:1
Context1:1 In the beginning 89 God 90 created 91 the heavens and the earth. 92
Daniel 9:24-26
Context9:24 “Seventy weeks 93 have been determined
concerning your people and your holy city
to put an end to 94 rebellion,
to bring sin 95 to completion, 96
to atone for iniquity,
to bring in perpetual 97 righteousness,
to seal up 98 the prophetic vision, 99
and to anoint a most holy place. 100
9:25 So know and understand:
From the issuing of the command 101 to restore and rebuild
Jerusalem 102 until an anointed one, a prince arrives, 103
there will be a period of seven weeks 104 and sixty-two weeks.
It will again be built, 105 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 106
As for the city and the sanctuary,
the people of the coming prince will destroy 107 them.
But his end will come speedily 108 like a flood. 109
Until the end of the war that has been decreed
there will be destruction.
[42:1] 2 tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[42:1] 3 sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.
[42:2] 4 tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.
[42:2] 5 tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.
[42:2] 6 tn The imperfect tense continues the nuance of the verb before it.
[42:4] 7 tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.
[42:4] 8 tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.
[42:4] 9 tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.
[42:4] 10 tn Heb “encounters.”
[42:5] 11 tn Heb “in the midst of the coming ones.”
[42:6] 12 tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.
[42:6] 13 sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).
[42:6] 14 tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.
[42:7] 15 sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.
[42:7] 17 tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.
[42:9] 18 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
[42:9] 19 tn Heb “to see the nakedness of the land you have come.”
[42:10] 20 tn Heb “and they said to him.” In context this is best understood as an exclamation.
[42:12] 21 tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.
[42:13] 22 tn Heb “twelve [were] your servants, brothers [are] we.”
[42:13] 24 tn Heb “and the one is not.”
[42:14] 25 tn Heb “to you, saying.”
[42:15] 26 tn Heb “[By] the life of Pharaoh.”
[42:16] 27 tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.
[42:16] 28 tn The disjunctive clause is here circumstantial-temporal.
[42:16] 30 tn The words “to see” have been supplied in the translation for stylistic reasons.
[42:16] 31 tn Heb “the truth [is] with you.”
[42:17] 32 sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ’asaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosoef) and keeps the comparison working.
[42:18] 34 tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.
[42:18] 35 sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.
[42:19] 36 tn Heb “bound in the house of your prison.”
[42:19] 37 tn The disjunctive clause is circumstantial-temporal.
[42:19] 38 tn Heb “[for] the hunger of your households.”
[42:20] 39 tn The imperfect here has an injunctive force.
[42:20] 40 tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
[42:20] 41 tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.
[42:20] 42 tn Heb “and they did so.”
[42:21] 43 tn Heb “a man to his neighbor.”
[42:21] 44 tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”
[42:21] 45 tn Heb “the distress of his soul.”
[42:21] 46 sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.
[42:22] 47 tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.
[42:23] 48 tn The disjunctive clause provides supplemental information that is important to the story.
[42:23] 49 tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.
[42:23] 50 tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.
[42:24] 51 tn Heb “and he turned to them and spoke to them.”
[42:24] 52 tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.
[42:24] 53 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
[42:25] 54 tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.
[42:25] 55 tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).
[42:26] 56 tn Heb “and they went from there.”
[42:27] 57 tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.
[42:27] 58 tn Heb “at the lodging place.”
[42:27] 59 tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.
[42:28] 60 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”
[42:28] 61 tn Heb “and they trembled, a man to his neighbor.”
[42:28] 62 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
[42:30] 64 tn The words “if we were” have been supplied in the translation for stylistic reasons.
[42:32] 65 tn Heb “twelve [were] we, brothers, sons of our father [are] we.”
[42:32] 66 tn Heb “the one is not.”
[42:33] 68 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
[42:34] 69 tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
[42:34] 70 tn Heb “that you are not spies, that you are honest men.”
[42:34] 71 sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.
[42:36] 74 tn The nuance of the imperfect verbal form is desiderative here.
[42:37] 75 tn The nuance of the imperfect verbal form is permissive here.
[42:38] 77 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[42:38] 78 sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.
[42:38] 79 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.
[42:38] 80 tn Heb “to Sheol,” the dwelling place of the dead.
[1:1] 81 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] 82 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 83 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 84 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[1:1] 85 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] 86 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 87 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 88 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[1:1] 89 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] 90 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 91 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 92 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[9:24] 93 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 94 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 95 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 96 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:24] 97 tn Or “everlasting.”
[9:24] 98 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
[9:24] 99 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 100 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
[9:25] 101 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
[9:25] 102 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:25] 103 tn The word “arrives” is added in the translation for clarification.
[9:25] 104 tn Heb “sevens” (also later in this line and in v. 26).
[9:25] 105 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
[9:26] 106 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 107 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:26] 108 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 109 sn Flood here is a metaphor for sudden destruction.
