PARAGRAPH DIVISIONS OF MODERN TRANSLATION

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND STUDY

A.  Chapter 38 is an obvious break in the context of the story of Joseph. Some have asserted that it is included because it delineates the linage of the tribe of Judah, which is the line of the Messiah quoted in Matt. 1:3 and Luke 3:33. It is obvious that this chapter flies in the face of Jewish exclusivism and racial pride. The inclusion of a Canaanite woman, like Tamar, is another example of the mixed genealogy of the Messiah (cf. Rahab and Ruth).

B.  Some have asserted that the reason for the inclusion of chapter 38 is to show the contrast between the moral degeneration of the brothers of Joseph and his exemplary actions, which are recorded in Genesis 39.

C. Genesis is a recurrent account of human designs running one way, but God's designs running another. This reversal of situations from disgrace to honor is characteristic of Genesis and the OT. Theologically it asserts YHWH's sovereignty and universal redemptive plan (i.e., Gen. 3:15; 12:3c; Exod. 19:5c). YHWH has been working for the restoration of fellowship with His wayward creation since Genesis 3 (esp. v. 15, which is a promise to all humans made in God's image, cf. 1:26-27). Things are not just happening!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 38:1-5
  ¹And it came about at that time, that Judah departed from his brothers and visited a certain Adullamite, whose name was Hirah. ²Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her and went in to her. ³So she conceived and bore a son and he named him Er. ⁴Then she conceived again and bore a son and named him Onan. ⁵She bore still another son and named him Shelah; and it was at Chezib that she bore him.

38:1 "And it came about at that time" The Hebrew phrase here is very ambiguous and the exact temporal connection between chapters 37 and 38 is uncertain. It could be either immediately after chapter 37 or after a period of some time. Notice the different temporal connections.

1. now Jacob lived in the land, 37:1

2. and it came about at that time, 38:1

3. now after a considerable time, 38:12

4. now it was about three months later, 38:24

5. and it came about at that time, 38:27

6. then it came about after these things, 40:1

7. now it happened at the end of two full years, 41:1

It is obvious that the author is conscious of time, but this is not necessarily western sequential history.

▣ "that Judah departed from his brothers" There has been much speculation about why Judah departed. Some say it was because of the moral degeneration of his brothers or possibly their treatment of Joseph.

▣ "and visited" This verb is literally "turned aside," BDB 639, KB 692, Qal imperfect). It implies a lengthy departure from his brothers. This same general geographical region will later be included in the tribal allocation of Judah (cf. Joshua 15:35). The cave of Abdullah will later be connected with the exploits of David in connection with Saul (cf. I Sam. 22:1). Apparently it was in the hill country of Judah, close to the coastal plain.

38:2 "Shua" This name (like Hirah, v. 1, BDB 301) is found only here in the OT. The same root consonants (BDB 447) mean "independent" or "noble." It has the same three internal consonants as "salvation" (BDB 447), but there seems to be no theological connection.

▣ "Judah saw there a daughter of a certain Canaanite" The girl's name is never mentioned (she is named "Bath-shua" in I Chr. 2:3, but this is not a name but a characterization-"daughter of Shua"), but it is obvious that Judah must have fallen in love with her at first sight. This particular marriage to a Canaanite is not condemned specifically in the immediate context. Judah was apparently a faithful husband to this one wife (cf. v. 12).

▣ "Chezib" The rabbis use this place name (BDB 469) in a derogatory sense (it is similar to the root "lie," "falsehood," "deceptive thing," BDB 469) to refer to the children who were born of this woman. However, the rabbinical bias against the surrounding nations is obvious in all of their literature. It is just a place name. It probably is the same as Achzib (BDB 469) in Joshua 15:44.

NASB (UPDATED) TEXT: 38:6-11
  ⁶Now Judah took a wife for Er his firstborn, and her name was Tamar. ⁷But Er, Judah's firstborn, was evil in the sight of the Lord, so the Lord took his life. ⁸Then Judah said to Onan, "Go in to your brother's wife, and perform your duty as a brother-in-law to her, and raise up offspring for your brother." ⁹Onan knew that the offspring would not be his; so when he went in to his brother's wife, he wasted his seed on the ground in order not to give offspring to his brother. ¹⁰But what he did was displeasing in the sight of the Lord; so He took his life also. ¹¹Then Judah said to his daughter-in-law Tamar, "Remain a widow in your father's house until my son Shelah grows up"; for he thought, "I am afraid that he too may die like his brothers." So Tamar went and lived in her father's house.

38:6 "Now Judah took a wife for Er his firstborn" Judah did not allow his father to choose his bride, but in the cultural tradition he choose the wife for his son. It is obvious that because of his background of faith in YHWH that he would have chosen an upstanding woman. Her name is Tamar, which means "palm tree" (BDB 1071 II). There are several other women in the Bible who have the same name.

38:7 "Er. . .was evil in the sight of the Lord" This negative evaluation occurs often in the OT (cf. 32:13; Deut. 4:25; 31:29; Jdgs. 2:11; 3:7,12; 4:1; 6:1; 10:6; 13:1; I Sam. 15:19; I Kgs. 11:6; 14:22; 15:26,34; 16:19,25,30; 21:20,25; 22:52; II Kgs. 3:2; 8:18,27; 13:2,11; 14:24; 15:9,18,24,28; 17:2,17; 21:2,6,15,16,20; 23:32,37; 24:9,19). The results of the fall are pervasive and destructive. Because of the seeming parallels between the actions of Er and Onan which are mentioned in vv. 8-10, the rabbis assert that they were both guilty of the same sin (i.e., "wasted his seed on the ground"), but this is not clear from the context. They assert that Er did not want his wife to have children because it would have made her appear old before her time.

It is obvious that they acted in an inappropriate way, violating known guidelines. It is also obvious that the Lord uses temporal judgment (cf. Job 22:15-16; Pro. 10:27).

38:8 "Then Judah said to Onan, 'Go in to your brother's wife, and perform your duty as a brother-in-law to her'" This is the later cultural concept of Levirate marriage (cf. Deut. 25:5ff.). We have only two examples of this in the Scriptures, here and in the book of Ruth. Inheritance rights were a significant issue.

Judah gives his second born son three commands.

1. go in to your brother's wife, BDB 97, KB 112, Qal imperative

2. perform your duty as a brother-in-law, BDB 386, KB 383, Piel imperative

3. raise up offspring for your brother, BDB 877, KB 1086, Hiphil imperative

For a good brief discussion of "Levirate (from the Latin for "brother") Marriage" see NIDOTTE, vol. 4, pp. 902-905 and ABD, vol. 4, pp. 296-297.

38:9 "Onan knew that the offspring would not be his" Apparently Onan was more concerned about a larger inheritance for himself than he was with his brother's family. This is the only birth control mentioned in the OT. Because his brother was the firstborn the larger part of the inheritance would go to his heir. This chapter clearly reveals the wickedness in these first two sons of Judah.

▣ "so when he went in to his brother's wife" The Hebrew verb tense implies that he went in to her only once (two perfect tense verbs).

38:11 "Then Judah said to his daughter-in-law. . .until my son Shelah grows up" Judah had only three sons and two of them had apparently died by contact with Tamar. Judah was afraid that his last son would die and he would have no posterity. This account may be recorded to show how all of the Patriarchs tried to manipulate the promises of God in connection with the promised Messiah who would come through their seed. Or, it may simply be a fear connected with a possible curse on Tamar. The sin relates to the fact that he lied to his daughter-in-law when he had no intention of giving his last son to her, which was the legal requirement. The fact that Tamar returned to her father's house (i.e., Judah's command, BDB 442, Qal imperative) seems to be a cultural norm (cf. Lev. 22:13 and Ruth 1:8).

NASB (UPDATED) TEXT: 38:12-19
  ¹²Now after a considerable time Shua's daughter, the wife of Judah, died; and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. ¹³It was told to Tamar, "Behold, your father-in-law is going up to Timnah to shear his sheep." ¹⁴So she removed her widow's garments and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim, which is on the road to Timnah; for she saw that Shelah had grown up, and she had not been given to him as a wife. ¹⁵When Judah saw her, he thought she was a harlot, for she had covered her face. ¹⁶So he turned aside to her by the road, and said, "Here now, let me come in to you"; for he did not know that she was his daughter-in-law. And she said, "What will you give me, that you may come in to me?" ¹⁷He said, therefore, "I will send you a young goat from the flock." She said, moreover, "Will you give a pledge until you send it?" ¹⁸He said, "What pledge shall I give you?" And she said, "Your seal and your cord, and your staff that is in your hand." So he gave them to her and went in to her, and she conceived by him. ¹⁹Then she arose and departed, and removed her veil and put on her widow's garments.

38:12 "the wife of Judah, died" We are still not given her name. Judah had been monogamous and cared very much for this Canaanite lady.

▣ "and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah" Shearing time was a time of festivity (cf. I Sam. 25:4, 36). It was in the later tribal allocation of Judah (cf. Josh. 15:57). This geographical location is famous because of its connection with Samson.

38:13 "It was told to Tamar" It is my opinion that Tamar acted out of more godly reasons than is obvious in the text (cf. v. 26). Like Rebekah and Jacob (cf. 25:23), one could doubt their methods of action, but behind their actions is an element of faith and trust. As Abraham and all of the Patriarchs tried to help God to fulfill His promises, I believe that Tamar felt a unique responsibility as the wife of the eldest son of Judah to raise up an offspring. She was willing to humiliate herself and face the possibility of death in order to have the chance to bear a son to Judah.

38:14 "she removed her widow's garments" Exactly what this involved is not certain, but she still felt connected to the family of Judah. She was still waiting for Judah to fulfill his word (cf. v. 11). It must have been a protracted period of time and she began to question Judah's promise (cf. v. 14).

▣ "and covered herself with a veil, and wrapped herself, and sat in the gateway of Enaim" There are two veils or "shawls" (BDB 858, KB 1041) mentioned in the OT. They were not common before the Islamic period. Rebekah wore one when she met Isaac (cf. 24:65) and here Tamar wears a veil. Moses also wore a veil to cover his face when he came down from Mt. Sinai ("veil," BDB 691, cf. Exod. 34:33,34,35).

We learn from the Syrian documents that a veil was a sign of a cultic prostitute who was married. We also learned that it became an emblem for the veiled goddess, Ishtar. Apparently this was a particular way to identify a cult prostitute. Although the word used by Judah in v. 15 is simply the common Hebrew term ("one who commits fornication," BDB 275, KB 275, Qal active participle), the term used by his friend Hirah, the Adullamite in vv. 21-22, is the term for a temple prostitute (BDB 873 I, cf. Deut. 23:17-18; Hosea 4:14).

38:16 "So he turned aside to her by the road, and said" There are several elements here which bother the modern reader: (1) there seems to be an obvious double standard between the appropriateness of Judah's action and the inappropriateness of Tamar's action; (2) it also has concerned commentators that Judah knew the exact questions to ask and the procedures involved in paying the price of a harlot. We must be careful not to judge the ancient world by our motives, but also be careful to recognize the moral degeneration even within the tribe of Judah.

38:17 "I will send you a kid from the flock" From Samson's exploits recorded in Jdgs. 15:1, this may have been the common price for a sexual encounter. However, there is some ancient evidence that a goat was a symbol of the love goddess and this may be the background for this custom.

38:18 "What pledge shall I give you? And she said, 'Your seal and your cord, and your staff that is in your hand'" Tamar had thought out her plan in great detail. The seal and the staff were characteristic items of a wealthy person in the ANE and were unique to each individual. The seal could refer to a signet ring (BDB 368, KB 364, cf. 41:42), or to a cylindrical seal which was worn around the neck. Everyone who was anyone in ancient Babylon had one of these cylinder seals, which was used in place of their signature (cf. Strabo XVI, 1, 20).

The "cord" (BDB 836, KB 990) is translated in the Targums as "cloak," but apparently it refers to the implement used to hang either the ring or the seal around one's neck.

The staff (BDB 641, KB 573) was more like a walking stick with a uniquely-carved headpiece. One would have felt unclothed without this walking staff in Judah's day. He was ready to part with these very personal, very significant items to purchase the price of this harlot! Tamar wanted them as conclusive proof that Judah was the father of her offspring!

38:19 Tamar immediately went home which shows that prostitution was not her purpose or lifestyle!

NASB (UPDATED) TEXT: 38:20-23
  ²⁰When Judah sent the young goat by his friend the Adullamite, to receive the pledge from the woman's hand, he did not find her. ²¹He asked the men of her place, saying, "Where is the temple prostitute who was by the road at Enaim?" But they said, "There has been no temple prostitute here." ²²So he returned to Judah, and said, "I did not find her; and furthermore, the men of the place said, 'There has been no temple prostitute here.'" ²³Then Judah said, "Let her keep them, otherwise we will become a laughingstock. After all, I sent this young goat, but you did not find her."

38:20 "When Judah sent the young goat by his friend the Adullamite" Hirah asked a few questions (cf. v. 21), but not many! This seems to imply that, even in this day, association with a prostitute was not looked upon favorably.

38:23 Judah is worried about his reputation, not any inappropriate act on his part. There seems to be no sense of prostitution being a moral or spiritual (even a cult prostitute, vv. 21,22) problem for this period and this culture.

NASB (UPDATED) TEXT: 38:24-26
  ²⁴Now it was about three months later that Judah was informed, "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry." Then Judah said, "Bring her out and let her be burned!" ²⁵It was while she was being brought out that she sent to her father-in-law, saying, "I am with child by the man to whom these things belong." And she said, "Please examine and see, whose signet ring and cords and staff are these?" ²⁶Judah recognized them, and said, "She is more righteous than I, inasmuch as I did not give her to my son Shelah." And he did not have relations with her again.

38:24 "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry" The plural form is used here, which seems to imply that Tamar must have engaged in repeated sexual activities. What are the chances of one isolated encounter resulting in pregnancy? Her character was impugned by the very nature of her offense.

▣ "Then Judah said, 'Bring her out and let her be burned'" Judah, as the head of the clan, was still legally responsible for his daughter-in-law's punishment. The idea of burning her seems to be a common punishment for an unfaithful wife (cf. the Code of Hammurabi, but in a slightly different sense). In the Mosaic legislation it was only the daughters of priests who were burned; other offenders were stoned (cf. Deut. 22:20-24; Lev. 21:9).

Judah gives a strong command.

1. bring her out, BDB 422, KB 425, Hiphil imperative (i.e., out of her home into a public forum)

2. let her be burned, BDB 976, KB 1358, Niphal imperfect used in a jussive sense (this was a community act)

38:25 "It was while she was being brought out" Some say that she waited until the last possible minute hoping that Judah would reconsider his judgment. Others assert that she waited until the most dramatic, public moment to embarrass Judah. As is the case in all the OT, and, for that matter, the NT, one's psychological motives cannot be ascertained.

▣ "Please examine and see, whose signet ring and cords and staff are these" Tamar asked Judah "to examine" the items (BDB 647, KB 699, Hiphil imperative, v. 25) and he does in v. 26 (BDB 647, KB 699, Hiphil imperfect). The same verb is used here that is used in 37:32,33 and 42:7,8 (twice).

Judah immediately recognizes his own possessions and realizes the appropriate, though somewhat questionable, acts of Tamar in the legal, religious setting of his own day. The term "righteousness" (BDB 842, see Special Topic at 15:6) here does not refer to the fact that she is without guilt in the manner in which she acted, but she acted in ways more acceptable than Judah. This is a non-theological use of "righteousness" (cf. 30:33). She risked a lot in order to bear this family heir(s)! Apparently she and Judah had no more sexual contact. It was not an act of lust, but, in my opinion, an act of religious faith (see note at v. 13). In my opinion Tamar is the real heroine of this entire account (as Rebekah was earlier).

NASB (UPDATED) TEXT: 38:27-30
  ²⁷It came about at the time she was giving birth, that behold, there were twins in her womb. ²⁸Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, "This one came out first." ²⁹But it came about as he drew back his hand, that behold, his brother came out. Then she said, "What a breach you have made for yourself!" So he was named Perez. ³⁰Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.

38:27 "there were twins in her womb" It amazes me how often the women of these Patriarchs in Genesis are barren and then how often they have twins. God is acting in recurrent ways! The genealogies belong to Him!

38:28 "a scarlet thread on his hand" The exact reason for this thread is uncertain. It may have been something very common such as the only convenient thing on hand or it may have been a cultural practice of that day. Many have asserted that it was a sign or symbol of redemption which will be followed throughout the entire OT (i.e., Josh. 2:18,21). I am personally nervous about these allegorical types of interpretations. It is surely an eyewitness detail.

38:29 "Perez" This name (BDB 829 II) means "breach" or "bursting forth" (BDB 829 I).

38:30 "Zerah" This name (BDB 280 II) means "to rise" or "come forth" (BDB 280) from the verb form. The AB footnote, p. 297, says the meaning comes from "shining" (BDB 280, found only in Isa. 60:3) and is the same consonantal root and denotes a brightly-colored thread (also note, Jewish Study Bible, p. 78).

The identification of the firstborn was significant because of the inheritance rights. However, in the special line (i.e., Messianic line) of patriarchal lineage, God's choice, not man's, is evident! God has a universal, redemptive plan that is being worked out in the family of Abraham (cf. 3:15; 12:3c; Exod. 19:5c; Isaiah, Micah, Jonah).

In a literary sense this chapter functions like the book of Ruth, giving genealogical material for the line of Judah, later family of Jesse, father of David. There were Gentiles, even Canaanites in the line of King David (cf. Ruth)!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

l.  Why is it significant that Judah left his brothers and moved to the Canaanite area to the south?

2.  Is Judah's marriage to this Canaanite woman condemned in the Scriptures?

3.  Why was Judah afraid to give Tamar his third son?

4.  How can we understand Tamar's acts? What could be their possible purpose?

5.  Is there any significance to the scarlet thread mentioned in verse 28?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 40:1-8
  ¹Then it came about after these things, the cupbearer and the baker for the king of Egypt offended their lord, the king of Egypt. ²Pharaoh was furious with his two officials, the chief cupbearer and the chief baker. ³So he put them in confinement in the house of the captain of the bodyguard, in the jail, the same place where Joseph was imprisoned. ⁴The captain of the bodyguard put Joseph in charge of them, and he took care of them; and they were in confinement for some time. ⁵Then the cupbearer and the baker for the king of Egypt, who were confined in jail, both had a dream the same night, each man with his own dream and each dream with its own interpretation. ⁶When Joseph came to them in the morning and observed them, behold, they were dejected. ⁷He asked Pharaoh's officials who were with him in confinement in his master's house, "Why are your faces so sad today?" ⁸Then they said to him, "We have had a dream and there is no one to interpret it." Then Joseph said to them, "Do not interpretations belong to God? Tell it to me, please."

40:1 "the cupbearer" This word comes from the verb "to drink" (BDB 1052). It is often translated "butler." The Aramaic translation of this word is "chief cupbearer." There are two other references to this office in the Bible: (l) in Neh. 1:11 (BDB 1052 I) and (2) the term "Rabshakeh" (BDB 913 II, cf. II Kgs. 18:17,19,26,27,28,37; 19:4,8; Isa. 36:2,4,11,12,13,22; 37:4,8). Apparently this was a very high court official and a very trusted person. He not only tasted and brought the king's food, but also gave personal counsel. He would have always been on guard for any plot to hurt or kill the king. He was a culinary bodyguard!

▣ "the baker of the king of Egypt" The baker (BDB 66, KB 78, Qal active participle) was also a very important official and confidant in the ancient Oriental courts. This was particularly true in Egypt where we know of 38 kinds of cakes which were regularly baked as well as 57 kinds of breads. Some of the bread was dyed different colors and made of different kinds of grain and in different physical shapes to resemble some of the animals and characteristic objects of Egypt.

▣ "offended their lord, the king of Egypt" How they offended is not stated. It could have involved (1) the quality of their food and/or drink or (2) their advice, or lack of it. The verb "offended" (BDB 306, KB 305, Qal perfect) has a wide semantical field ("to miss a goal," "sin," "go wrong," cf. 39:9; 42:22; 43:9). Rashi (Jewish commentator of the Middle Ages) says that the offenses referred to were: (1) they found a fly in the king's wine and (2) they found a pebble in the king's bread. However, this is merely speculative interpretation or oral tradition.

40:2 "Pharaoh was furious" This verb (BDB 893, KB 1124, Qal imperfect) is often used of

1. God's anger, Lev. 10:6; Num. 16:22; Deut. 1:34; 9:19

2. man's anger

a. Moses, Exod. 16:20; Lev. 10:16; Num. 31:14

b. the commanders of the Philistines, I Sam. 29:4

c. Naaman, II Kgs. 5:11

d. a man of God, II Kgs. 13:19

e. Ahasuerus, Esther 1:12

f. king's guards, Esther 2:21

It denotes an intense wrath that issues in action. It is a different word from 39:19, "his anger burned" (BDB 354, KB 351).

40:3 "So he put them in confinement in the house of the captain of the bodyguard" This title, "captain of the bodyguard," refers to Potiphar (cf. 37:36; 39:1). Potiphar's chief jailor (BDB 978) put Joseph in charge of the prison. It is obvious that these two prisoners would be politically touchy because it was quite possible that they might be restored and they could be powerful enemies at court.

▣ "imprisoned" The term "imprisoned" is literally "bound" (BDB 63, KB 75). Joseph was probably bound in fetters (cf. Ps. 105:18) for a period of time and although God was with him, this was a hard, cruel life. We are not certain how long he remained in jail-some commentators say as long as 10 years (i.e., "some time" of v. 4).

40:4 "the captain of the bodyguard put Joseph in charge of them" This man would want these high officials treated well and Joseph seemed to be the perfect person for the job.

One wonders if the person called "the captain of the bodyguard" refers to

1. Potiphar, 37:36; 39:1

2. the chief jailor, 39:21-23

It may be that it was a special prison under Potiphar's control, but he delegated responsibility to "a chief jailor" who delegated it to Joseph.

40:5 This verse sets the literary stage for Joseph's second giftedness to become obvious (i.e., dream interpretation). YHWH often reveals Himself (or the Angel of the Lord) to His people in visions, but to non-Abrahamic peoples, He often used dreams (cf. 20:3; 31:24; 41:1; Daniel 2).

40:6-7 "When Joseph came to them in the morning and observed them, behold, they were dejected" It is obvious here that Joseph was not bound at this time of his imprisonment and also that he really did care about these men and was concerned about their physical, as well as emotional ("dejected," BDB 277 II, KB 277, Qal active participle), condition.

40:8 Again, Joseph reveals his basic view of life (i.e., that God is in control of all things, including dreams (cf. 41:16,25,28; Dan. 2:27-28,45). We know from his own life that dreams were a very important way of God speaking to him as a young child (cf. Genesis 37), even though it caused him rejection by his family.

The verb "tell" (lit. "recount," BDB 707, KB 765, Piel imperative) also opens the next verse ("told," Piel imperfect, cf. 37:10).

 NASB (UPDATED) TEXT: 40:9-15
   ⁹So the chief cupbearer told his dream to Joseph, and said to him, "In my dream, behold, there was a vine in front of me; ¹⁰and on the vine were three branches. And as it was budding, its blossoms came out, and its clusters produced ripe grapes. ¹¹Now Pharaoh's cup was in my hand; so I took the grapes and squeezed them into Pharaoh's cup, and I put the cup into Pharaoh's hand." ¹²Then Joseph said to him, "This is the interpretation of it: the three branches are three days; ¹³within three more days Pharaoh will lift up your head and restore you to your office; and you will put Pharaoh's cup into his hand according to your former custom when you were his cupbearer. ¹⁴Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. ¹⁵For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon."

40:9 "there was a vine in front of me" Many commentators have asserted that this was an historical dream because fermented wine was not used in Egypt. However, it seems that the ancient historian, Heroditus, has been somewhat misunderstood in this connection. It is true that fermented wine was not a common drink in Egypt, but it was used among the priestly and royal classes. So, it would have been a unique symbol for a kingly drink (see Manners and Customs of the Bible by James M. Freeman, p. 45).

40:11 "squeezed" This verb (BDB 965, KB 1315, Qal imperfect) surprisingly is found only here in the OT.

40:13 The cupbearer will be restored to royal confidence and service.

The word translated "your former custom" is literally "judgment" (BDB 1048), but used in a rare non-theological sense. Usually it is translated "judgment" or "justice."

40:14-15 For Joseph's service and kindness, he asks a favor from the cupbearer. He explains the injustice of his situation and asks Pharaoh for a remedy. Joseph should not be held as Pharaoh's prisoner since he was a captured slave.

40:15 Something of Joseph's thoughts about his betrayal by his brothers is expressed in "kidnapped" (lit. "to be stolen away"). This is intensified in the text by the use of the infinitive absolute and the perfect verb of the same root (BDB 170, KB 198).

▣ "from the land of the Hebrews" This could be

1. a later editor/scribe adding this comment

2. used in the sense of the land where the Patriarchs lived (if this is true, then Hebrew has been redefined and used in a very limited sense)

▣ "dungeon" This word (BDB 92) is the same word used for the dry cistern (cf. 37:24) his brothers threw him into in Canaan. He has just traded one pit for another!

The term is used for a prison in Exod. 12:29; Jer. 37:16, and here.

NASB (UPDATED) TEXT: 40:16-19
  ¹⁶When the chief baker saw that he had interpreted favorably, he said to Joseph, "I also saw in my dream, and behold, there were three baskets of white bread on my head; ¹⁷and in the top basket there were some of all sorts of baked food for Pharaoh, and the birds were eating them out of the basket on my head." ¹⁸Then Joseph answered and said, "This is its interpretation: the three baskets are three days; ¹⁹within three more days Pharaoh will lift up your head from you and will hang you on a tree, and the birds will eat your flesh off you."

40:16 "I also saw in my dream, and behold, there were three baskets of white bread on my head" The Hebrew term for "white bread" (BDB 301 I) is a very rare term which comes from an Aramaic and Arabic root which means "white" (NIDOTTE, vol. 2, p. 54). It could refer to a white wicker basket where birds could eat the bread from both the top and the sides (cf. v. 17).

It is interesting to note that in Canaan women carried heavy loads on their heads, but in Egypt only the men carried heavy loads on their heads, while the women carried them on their shoulders. This shows the unique historicity of this account.

40:17 "all sorts of baked food for Pharaoh" This is quite accurate historically as we have learned from certain Egyptian documents that there were 38 kinds of cakes and 57 kinds of bread known in Egypt (see note at v. 1).

40:19 "Pharaoh will lift up your head from you" It is obvious from vv. 13-19 that there is a radical reinterpretation of this phrase "lift up your head" (BDB 669, KB 724, Qal imperfect). In v. 13 it simply means to "lift up one's head so as to do them good" (cf. Num. 6:26). It is an idiom for "release" (cf. II Kgs. 25:27). In v. 19 it means to "lift up one's head so as to cut it off" (BDB 671, 3,b).

It is also obvious that v. 19 does not refer to hanging because it is difficult to hang one whose head has been cut off! This hanging apparently meant to hang or to impale one publicly after he was already dead (cf. Josh. 8:29; I Sam. 31:9-10; II Sam. 4:12). This seems to be the general intent of this public impaling as can be ascertained from Deut. 21:23. The fact that the man's body would be eaten by birds would be especially horrendous to an Egyptian who place so much emphasis on embalming after death to preserve the body.

One wonders if there is a connection between

1. "prison" (lit. "round") of 39:20-23; 40:3,5

2. "dungeon" (lit. "pit") of 40:15

3. "lift up"

Could the prison have been a large round hole in the earth?

NASB (UPDATED) TEXT: 40:20-23
  ²⁰Thus it came about on the third day, which was Pharaoh's birthday, that he made a feast for all his servants; and he lifted up the head of the chief cupbearer and the head of the chief baker among his servants. ²¹He restored the chief cupbearer to his office, and he put the cup into Pharaoh's hand; ²²but he hanged the chief baker, just as Joseph had interpreted to them. ²³Yet the chief cupbearer did not remember Joseph, but forgot him.

40:20-23 This is the fulfillment of Joseph's interpretation and the failure of the chief cupbearer to remember (BDB 269, KB 269, Qal perfect). Again, nobody but YHWH can help Joseph. God is his only resource!

Again, the verb "lift up" is used in opposite ways (with some ambiguity, cf. v. 20).

DISCUSSION QUESTIONS CHAPTERS 39-40

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1.  Why did Potiphar promote Joseph?

2.  How is Joseph contrasted in this chapter with Judah in the previous chapter?

3.  Did Joseph recognize that he was in prison for a purpose?

4.  Does God always speak through dreams or just through certain dreams? Is the ability to interpret dreams a common spiritual gift or a limited, OT experience?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 42:1-5
  ¹Now Jacob saw that there was grain in Egypt, and Jacob said to his sons, "Why are you staring at one another?" ²He said, "Behold, I have heard that there is grain in Egypt; go down there and buy some for us from that place, so that we may live and not die." ³Then ten brothers of Joseph went down to buy grain from Egypt. ⁴But Jacob did not send Joseph's brother Benjamin with his brothers, for he said, "I am afraid that harm may befall him." ⁵So the sons of Israel came to buy grain among those who were coming, for the famine was in the land of Canaan also.

42:1 "Now Jacob saw that there was grain in Egypt" The verb "see" is used twice in v. 1.

1. "Jacob saw," BDB 906, KB 1157, Qal imperfect

2. "Why are you staring at one another," Hithpael imperfect

This same word is used of Pharaoh's dream (cf. 41:19,22,28) and by Joseph for Pharaoh to look for a discerning and wise man (cf. 41:33). This common verb is used in this chapter several times (i.e., vv. 1 [twice],7,9,12,21,27,35). Rashi says that he had a divine vision, but he probably saw that others in Canaan were purchasing grain from Pharaoh (cf. 47:14).

42:2 Jacob commands his sons to go to Egypt to sustain (i.e., "live and not die") the family.

1. go down there, BDB 432, KB 434, Qal imperative

2. buy some for us, BDB 991, KB 1404, Qal imperative

3. so that we may live, BDB 310, KB 309, Qal imperfect used in a cohortative sense. The famine was pervasive and severe!

42:3-4 Jacob still did not trust the brothers. They had somehow been a part of Joseph's death and he would not trust something similar to happen to Rachel's only remaining child, Benjamin.

42:4 "that harm may befall him" The term "harm" (BDB 62) is rare (cf. 44:29; Exod. 21:22,23) and implies a life-threatening accident. Jacob is fearful for the life of the only child of his beloved, deceased Rachel (i.e., Benjamin, Joseph's younger full brother). One wonders if Jacob thought he would be the leader of the family.

This verb (BDB 896, II KB 1131m Qal perfect) is used in a negative sense here and in Lev. 10:19; Deut. 31:29; Job 4:14; Isa. 51:19; Jer. 13:22; 44:23, and is usually translated "befall."

42:5 "So the sons of Israel came to buy grain among those who were coming" Some wonder why Jacob sent all of his sons (earlier he had divided his family for safety, cf. 32:22-32). It was possibly because (1) each individual could only buy so much grain or (2) that there was safety in numbers.

▣ "for the famine was in the 1and of Canaan also" From history we know that famine periodically swept through this part of the world. It was caused by (1) lack of rain at the appropriate time; (2) too much rain or cold; (3) insects; or (4) blight, mildew. Canaan was dependant on regular natural cycles, but Egypt was dependant on the Nile (i.e., flooding).

NASB (UPDATED) TEXT: 42:6-7
  ⁶Now Joseph was the ruler over the land; he was the one who sold to all the people of the land. And Joseph's brothers came and bowed down to him with their faces to the ground. ⁷When Joseph saw his brothers he recognized them, but he disguised himself to them and spoke to them harshly. And he said to them, "Where have you come from?" And they said, "From the land of Canaan, to buy food."

42:6 "And Joseph's brothers came and bowed down to him with their faces to the ground" Not only does this verse seem to fulfill Joseph's dream of Gen. 37:6-9, but also 43:28; and 44:14.

42:7 "he recognized them" The verb "regard, "recognize" (BDB 647, KB 699) is used twice in v. 7 (Hiphil imperfect, Hithpael imperfect) and twice in v. 8 (Hiphil imperfect, Hiphil perfect). They were still bearded and dressed in the traditional garb of the nomadic tribes. On the other hand Joseph was clean shaven, finely dressed, in a place of authority, and he spoke Egyptian. All of these things disguised him well from his brothers.

▣ "he recognized. . .he disguised" Both of these verbs come from the same root, נכר.

1. recognized, BDB 647, KB 699, Hiphil imperfect, cf. 27:23; 37:33; 38:25,26; 42:7,8 (twice); Deut. 33:9

2. disguised (lit. "treat as a stranger"), BDB 649, KB 699, Hithpael imperfect, cf. I Kgs. 14:5,6

It is uncertain if there are two separate Hebrew roots or two usages.

NASB, NRSV,
TEV, NJB"harshly"
NKJV"roughly"
LXX"hard words"
AB"sternly"

The adjective (BDB 904) means "hard," or "severe." It is used in I Sam. 25:3 to describe Nabal's personality. Here it describes the tone of Joseph's voice (cf. I Sam. 20:10), as well as the content of his accusations (i.e., they were spies).

NASB (UPDATED) TEXT: 42:8-17
  ⁸But Joseph had recognized his brothers, although they did not recognize him. ⁹Joseph remembered the dreams which he had about them, and said to them, "You are spies; you have come to look at the undefended parts of our land." ¹⁰Then they said to him, "No, my lord, but your servants have come to buy food. ¹¹We are all sons of one man; we are honest men, your servants are not spies." ¹²Yet he said to them, "No, but you have come to look at the undefended parts of our land!" ¹³But they said, "Your servants are twelve brothers in all, the sons of one man in the land of Canaan; and behold, the youngest is with our father today, and one is no longer alive." ¹⁴Joseph said to them, "It is as I said to you, you are spies; ¹⁵by this you will be tested: by the life of Pharaoh, you shall not go from this place unless your youngest brother comes here! ¹⁶Send one of you that he may get your brother, while you remain confined, that your words may be tested, whether there is truth in you. But if not, by the life of Pharaoh, surely you are spies." ¹⁷So he put them all together in prison for three days.

42:9 "Joseph remembered the dreams" This refers to chapter 37. Joseph had named his first son Manasseh ("making to forget"), but the memories of his brothers' betrayal came flooding back.

▣ "You are spies" The rabbis say that Jacob told his sons to enter the city by different gates and that Joseph observed this and used it to accuse them of being spies (BDB 920, KB 1183, Piel participle, cf. Josh. 2:1; 6:22-23; I Sam. 26:4). He did this in order to test their motives and character.

NASB"the undefended parts of the land"
NKJV, NRSV,
JPSOA"the nakedness of the land"
TEV"where the country is weak"
NJB"the country's weak points"
LXX"the marks (i.e., scrutinize the tracks) of the land"
REB"the weak points of our defences"

This term (BDB 788) is literally "naked" (cf. 9:22-23) or "bare." The sense here (determined by the context) is the area of Egypt without forts or military guards. It is a false accusation to test Jacob's children.

42:11 "we are honest men" "Honest" (BDB 467 II, cf. 42:11,19,31,34) is used in the sense of irony of what they had earlier done to Joseph. They appeared as upright, forthright men, but they had acted in evil ways (cf. Genesis 34,37).

42:13 "the sons of one man in the land of Canaan, and behold, the youngest is with our father today, and one is no longer alive" The last phrase is obviously referring to Joseph. It is ironical that they are speaking this to his face without knowing who he was.

42:15 "by the life of Pharaoh" Many commentators have criticized Joseph for taking this oath twice. It fits his disguise! He is obviously not using it in a theological sense. However, it is a reference to the Egyptian tradition that Pharaoh was the son of the sun god, Re. This very oath has been found on Egyptian monuments.

42:16 Joseph makes several commands and demands.

1. send one of you, BDB 1018, KB 1511, Qal imperative

2. that he may get your brother, BDB 542, KB 534, Qal imperfect used in a jussive sense

3. while you remain in prison, BDB 63, KB 75, Niphal imperative

4. that your words be tested, BDB 103, KB 119, Niphal imperfect used in a jussive sense

42:17 "So he put them all in the prison for three days" Apparently Joseph wanted them to experience some of the agony that he had gone through at their expense.

NASB (UPDATED) TEXT: 42:18-25
  ¹⁸Now Joseph said to them on the third day, "Do this and live, for I fear God: ¹⁹if you are honest men, let one of your brothers be confined in your prison; but as for the rest of you, go, carry grain for the famine of your households, ²⁰and bring your youngest brother to me, so your words may be verified, and you will not die." And they did so. ²¹Then they said to one another, "Truly we are guilty concerning our brother, because we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress has come upon us." ²²Reuben answered them, saying, "Did I not tell you, 'Do not sin against the boy'; and you would not listen? Now comes the reckoning for his blood." ²³They did not know, however, that Joseph understood, for there was an interpreter between them. ²⁴He turned away from them and wept. But when he returned to them and spoke to them, he took Simeon from them and bound him before their eyes. ²⁵Then Joseph gave orders to fill their bags with grain and to restore every man's money in his sack, and to give them provisions for the journey. And thus it was done for them.

42:18-20 Joseph's commands and demands continue.

1. do this, v. 18, BDB 793, KB 889, Qal imperative

2. live, v. 18, BDB 310, KB 309, Qal imperative

3. let one of your brothers be confined, v. 19, BDB 63, KB 75, Niphal imperfect used in a jussive sense

4. go, v. 19, BDB 229, KB 246, Qal imperative

5. carry grain, v. 19, BDB 97, KB 112, Hiphil imperative

6. bring your brother to me, v. 20, BDB 97, KB 112, Hiphil imperfect used in a jussive sense

7. so your words may be verified, v. 20, BDB 52, KB 63, Niphal imperfect used in a jussive sense

42:18 "for I fear God" This phrase could relate to Joseph's oaths in Pharaoh's name (cf. vv. 15,16) or to his fear of the divine in general related to his charges against these ten men. Joseph is asserting, in a roundabout way, his integrity and spirituality (cf. 20:11). He did fear/revere Elohim.

42:20 "verified" See Special Topic at 15:6 (II. A).

42:21 "They said to each other, 'we are truly guilty concerning our brother'" They felt that God was punishing them because of their sin against Joseph. This is obvious from vv. 21,22,28 and 44:16. There is a sense that we reap what we sow (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:6-7; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12). However, there is also another biblical truth that God does not deal with us according to our sins (cf. Ps. 103:10). We do not receive temporal punishment for all of our sins, or we would all be dead and yet there are occasions when God does do this.

42:22 "Reuben answered them saying, 'Did I not tell you, "Do not sin against the boy"; and you would not listen'" This is probably the first time that Joseph had ever heard that Reuben had tried to defend him (cf. Gen. 37:22-24). Now these brothers believed that Joseph's innocent blood was crying out for vengeance as Abel's blood did against his brother in Genesis 4.

42:23 "They did not know, however, that Joseph understood for there was an interpreter between them" They were speaking Hebrew; Joseph apparently only spoke Egyptian through an interpreter. Again, this was part of the disguise until he was able to ascertain whether his brothers had overcome the biases which caused them to sin against him over twenty years earlier.

This Hebrew verb translated "there was an interpreter" (BDB 539, KB 529, Hiphil participle) usually denotes scorn or mockery. In the Hiphil stem it denotes

1. derision, Job 16:20; Ps. 119:51

2. interpreter, here an envoy, II Chr. 32:31

All of the uses of this verb in the OT occur in a negative context (cf. NIDOTTE, vol. 2, p. 799).

42:24 "wept" Joseph was apparently a sensitive man (cf. 43:30; 45:14,15).

▣ "he took Simeon from them and bound him before their eyes" Obviously Reuben, the firstborn, was the leader of the group and had apparently tried to help Joseph, so the obvious choice was Simeon. He was the second born and many commentators believe that fierce anger seen in his destruction of the men of Shechem (cf. Genesis 34) may have involved him in the original plot to hurt Joseph.

NASB (UPDATED) TEXT: 42:26-28
  ²⁶So they loaded their donkeys with their grain and departed from there. ²⁷As one of them opened his sack to give his donkey fodder at the lodging place, he saw his money; and behold, it was in the mouth of his sack. ²⁸Then he said to his brothers, "My money has been returned, and behold, it is even in my sack." And their hearts sank, and they turned trembling to one another, saying, "What is this that God has done to us?"

42:25-29 The nine brothers were afraid that this would jeopardize Simeon's release. The level of their concern is expressed in

1. their hearts sank, v. 28 (lit. "their hearts went out from them"), BDB 422, KB 425, Qal imperfect

2. they turned trembling to one another, v. 28, BDB 353, KB 350, Qal imperfect, cf. 27:33; I Sam. 16:4; 21:1; I Kgs. 1:49

42:27 "sack" There are two different Hebrew terms translated "sack" in this verse.

1. "sack" (BDB 974), which is a common term for "sackcloth" (used here)

2. "sack" (BDB 607), which is found only in this account about Joseph and his brothers. It refers to a sack carrying grain.

The answer for the use of the two terms may be that one refers to a money pouch (cf. NIDOTTE, vol. 3, p. 843) and the other a sack for grain (cf. James W. Freeman, Manners and Customs of the Bible, p. 49).

42:28 "What is this that God has done to us" They still were feeling the divine judgment for their actions against Joseph.

NASB (UPDATED) TEXT: 42:29-34
  ²⁹When they came to their father Jacob in the land of Canaan, they told him all that had happened to them, saying, ³⁰"The man, the lord of the land, spoke harshly with us, and took us for spies of the country. ³¹But we said to him, 'We are honest men; we are not spies. ³²We are twelve brothers, sons of our father; one is no longer alive, and the youngest is with our father today in the land of Canaan.' ³³The man, the lord of the land, said to us, 'By this I will know that you are honest men: leave one of your brothers with me and take grain for the famine of your households, and go. ³⁴But bring your youngest brother to me that I may know that you are not spies, but honest men. I will give your brother to you, and you may trade in the land.'"

42:29-34 The nine brothers relate to their father, Jacob, all that happened in Egypt.

42:34 "you may trade in the land" This verb (BDB 695, KB 749, Qal imperfect) is translated "trade" (cf. Gen. 23:16), but its use in Gen. 34:10 implies a meaning of "travel about freely." It is possible that it refers specifically to returning to Egypt for more grain when necessary (cf. 43:2).

NASB (UPDATED) TEXT: 42:35-38
  ³⁵Now it came about as they were emptying their sacks, that behold, every man's bundle of money was in his sack; and when they and their father saw their bundles of money, they were dismayed. ³⁶Their father Jacob said to them, "You have bereaved me of my children: Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are against me." ³⁷Then Reuben spoke to his father, saying, "You may put my two sons to death if I do not bring him back to you; put him in my care, and I will return him to you." ³⁸But Jacob said, "My son shall not go down with you; for his brother is dead, and he alone is left. If harm should befall him on the journey you are taking, then you will bring my gray hair down to Sheol in sorrow."

42:35-38 The family discusses the situation and what to do. They decide to do nothing for the moment.

42:35 The difference between v. 27 and v. 35 is "one" of them in v. 27 and "they" in v. 35. This is not a doublet, but an intensification of the problem that had frightened them earlier (cf. v. 28).

42:36 "You have bereaved me of my children; Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are against me" Notice that Jacob takes the occurrences as a personal affront. There seems to be an implied accusation that the brothers were somehow involved in the loss of Joseph.

42:37 "Then Reuben spoke to his father, saying" This is really a dumb offer! Why would Jacob, because of the loss of his sons, kill his grandsons?! It was an attempt by Reuben to assure his father, but it did quite the opposite. Jacob would wait until (1) Judah's offer in 43:8-9 and (2) the reality of no food to finally allow Benjamin to go with them.

42:38 "Sheol" This is the OT term used for the place of the dead. The doctrine of the afterlife is somewhat veiled in the OT, but it is obvious that they believed in an afterlife where families were together.

It is true that it was a shadowy, joyless state, but a conscious state nonetheless. The term Sheol is translated by the term Hades in the NT. Apparently all human beings went to this holding place of the dead. For that reason the rabbis speculate that there is a righteous part and a wicked part of Hades. See Special Topic at 15:15.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Joseph hide his identity?

2. Why did Joseph speak harshly to his brothers and accuse them of spying?

3. From this chapter what makes us think Jacob suspected something about Joseph's death?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATION

READING CYCLE THREE

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 43:1-10
  ¹Now the famine was severe in the land. ²So it came about when they had finished eating the grain which they had brought from Egypt, that their father said to them, "Go back, buy us a little food." ³Judah spoke to him, however, saying, "The man solemnly warned us, 'You shall not see my face unless your brother is with you.' ⁴If you send our brother with us, we will go down and buy you food. ⁵But if you do not send him, we will not go down; for the man said to us, 'You will not see my face unless your brother is with you.'" ⁶Then Israel said, "Why did you treat me so badly by telling the man whether you still had another brother?" ⁷But they said, "The man questioned particularly about us and our relatives, saying, 'Is your father still alive? Have you another brother?' So we answered his questions. Could we possibly know that he would say, 'Bring your brother down'?" ⁸Judah said to his father Israel, "Send the lad with me and we will arise and go, that we may live and not die, we as well as you and our little ones. ⁹I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you forever. ¹⁰For if we had not delayed, surely by now we could have returned twice."

43:2 The text does not say how long the first installment of grain lasted, but Simeon is in prison the whole time and Jacob has not acted!

Finally when the grain ran out Jacob took action.

1. go back, BDB 996, KB 1427, Qal imperative

2. buy us a little food, BDB 991, KB 1404, Qal imperative

43:3 "Judah spoke to him" At this point in the narrative Judah will become the significant son. The leadership of Reuben has been diminished.

▣ "solemnly warned" This is an intensified grammatical structure (i.e., the infinitive absolute and perfect verb of the same root which is also found in v. 7 [twice] and v. 20). The verb (BDB 996, KB 1427, Hiphil perfect) means to bear witness (cf. Exod. 19:21; Deut. 32:46) or warn (cf. Exod. 21:29; I Kgs. 2:42; Neh. 13:15,21).

▣ "see my face" This is an idiom for an audience with Joseph (cf. II Sam. 14:24). He supervised the sale of grain. If they could not see him, they could not buy grain (cf. v. 5).

43:4-5 Judah continued to address his father, Jacob/Israel.

1. we will go down, BDB 432, KB 434, Qal cohortative

2. we will buy you food, BDB 991, KB 1404, Qal cohortative

Judah's (and the brothers) actions are dependant on Jacob's decision about sending Benjamin.

43:6 Jacob criticizes them for sharing too much information about the family.

Jacob uses a strong verb (BDB 949, KB 1269, Hiphil perfect). Its basic meaning in the Hiphil stem is "to do harm" (cf. Gen. 19:9; 31:7; Exod. 5:22-23; Num. 11:11; 20:15; Josh. 24:20).

43:7 The brothers defend themselves emphatically.

1. The man questioned particularly about us and our relatives, BDB 981, KB 1371, Qal infinitive absolute and the Qal perfect verb of the same root

2. How could we possibly know. . ., BDB 393, KB 390, Qal infinitive absolute and the Qal imperfect verb of the same root

3. That he would say, "bring your brother down," BDB 432, KB 434, Hiphil imperative

43:8-10 Judah (fourth and last son of Leah, cf. 29:35) becomes the spokesman again for the nine older brothers (cf. 44:14-34; 46:25-34).

1. Send the lad with me, BDB 1018, KB 1511, Qal imperative

2. We will arise, BDB 877, KB 1086, Qal cohortative

3. We will go, BDB 229, KB 246, Qal cohortative

4. That we may live, BDB 310, KB 309, Qal imperfect used in a cohortative sense

5. And we may not die, BDB 559, KB 562, Qal imperfect used in a cohortative sense (cf. 42:2)

When the bread was eaten it was time to make a decision. Judah's pragmatism is to the point (cf. v. 10). If they do not go for bread, all of them will die, including Benjamin and Jacob. The rationale is overwhelming. They had to go to Egypt for more food and the condition for more food was the presence of Benjamin. Judah again tries to assure his father in v. 9, which seems to imply a belief in an afterlife.

43:9 "I myself will be surety for him" The word "surety" (BDB 786 II, KB 876, Qal imperfect, cf. 44:32) links this chapter with chapter 38 (cf. v. 17). Judah is becoming more and more a central figure (cf. 49:8-12).

NASB (UPDATED) TEXT: 43:11-15
  ¹¹Then their father Israel said to them, "If it must be so, then do this: take some of the best products of the land in your bags, and carry down to the man as a present, a little balm and a little honey, aromatic gum and myrrh, pistachio nuts and almonds. ¹²Take double the money in your hand, and take back in your hand the money that was returned in the mouth of your sacks; perhaps it was a mistake. ¹³Take your brother also, and arise, return to the man; ¹⁴and may God Almighty grant you compassion in the sight of the man, so that he will release to you your other brother and Benjamin. And as for me, if I am bereaved of my children, I am bereaved." ¹⁵So the men took this present, and they took double the money in their hand, and Benjamin; then they arose and went down to Egypt and stood before Joseph.

43:11-14 Jacob/Israel realizes the necessity and directs his older male children.

1. do this, v. 11, BDB 793, KB 889, Qal imperative

2. take some of. . ., v. 11, BDB 542, KB 534, Qal imperative

3. carry down to the man, v. 11, BDB 432, KB 434, Hiphil imperative

4. take double the money, v. 12, BDB 542, KB 534, Qal imperative

5. take back in your hand the money that was returned, v. 12, BDB 996, KB 1427, Hiphil imperative (this is the third and fourth usage of this verb in this context)

6. take your brother, v. 13, BDB 542, KB 534, Qal imperative

7. arise, v. 13, BDB 877, KB 1086, Qal imperative

8. return to the man, v. 13, BDB 996, KB 1427, Qal imperative

9. may God Almighty grant you compassion in the sight of the man, v. 14, BDB 678, KB 733, Qal imperfect used in a jussive sense

10. that he may release your other brother, v. 14, BDB 1018, KB 1511, Piel perfect

43:11

NASB"the best products of the land"
NKJV"the best fruits of the land"
NRSV"the choice fruits of the land"
TEV"the best products of the land"
NJB"of the country's best products"
REB"some of the produce for which our country is famous"

The word (BDB 275 II) is used only here in the OT. Other related roots may bring the connotation in this context of "acceptable Egyptian food." NIDOTTE, vol. 1, p. 119 says it is related to "strength," but that does not fit this context.

A list of items is given that were regularly part of caravans (cf. 37:25). Joseph knew the products well since he had to travel with one of these caravans (as a slave) to Egypt.

43:12

NASB, TEV,
NJB, LXX,
JPSOA"mistake"
NKJV, NRSV"oversight"

The term (BDB 993) is found only here. The root means "go astray" or "err." In Job 12:16 it is translated "misled." NIDOTTE, vol. 4, p. 44, says the root indicates an "intentional commission of wrongful acts" (cf. Lev. 4:13; I Sam. 26:21; Ps. 119:21,118; Ezek. 45:20).

43:14 "and may God Almighty grant you compassion in the sight of the man" Jacob sends them off in the name of the covenant God. This name, El Shaddai, was used first by Abraham (cf. Gen. 17:1; 28:3; 35:11; 43:14; 48:3). The term El is the general name for God in the Ancient Near East and seems to come from the root, "to be strong." The term Shaddai may be from the term for a woman's breast and implies "the all-sufficient One." It seems from Exod. 6:3 that this term El Shaddai was the common patriarchal name for God.

43:15 The bringing of a gift was a very common cultural practice of appropriate manners. The items listed would be unique to Canaan and would be sought after in Egypt, but they were not enough to keep one's family and cattle alive. The giving of a "present" (BDB 585) is similar to Jacob's gifts to Esau in Genesis 32.

NASB (UPDATED) TEXT: 43:16-25
  ¹⁶When Joseph saw Benjamin with them, he said to his house steward, "Bring the men into the house, and slay an animal and make ready; for the men are to dine with me at noon." ¹⁷So the man did as Joseph said, and brought the men to Joseph's house. ¹⁸Now the men were afraid, because they were brought to Joseph's house; and they said, "It is because of the money that was returned in our sacks the first time that we are being brought in, that he may seek occasion against us and fall upon us, and take us for slaves with our donkeys." ¹⁹So they came near to Joseph's house steward, and spoke to him at the entrance of the house, ²⁰and said, "Oh, my lord, we indeed came down the first time to buy food, ²¹and it came about when we came to the lodging place, that we opened our sacks, and behold, each man's money was in the mouth of his sack, our money in full. So we have brought it back in our hand. ²²We have also brought down other money in our hand to buy food; we do not know who put our money in our sacks." ²³He said, "Be at ease, do not be afraid. Your God and the God of your father has given you treasure in your sacks; I had your money." Then he brought Simeon out to them. ²⁴Then the man brought the men into Joseph's house and gave them water, and they washed their feet; and he gave their donkeys fodder. ²⁵So they prepared the present for Joseph's coming at noon; for they had heard that they were to eat a meal there.

43:16 When Joseph saw Benjamin he prepared for a special noon meal.

1. bring the men into the house, BDB 97, KB 112, Hiphil imperative

2. slay an animal, BDB 370, KB 368, Qal imperative

3. make ready, BDB 465, KB 464, Hiphil imperative

Egyptians mostly ate fish and fowl with vegetables and lots of bread. The slaughter of a larger animal was done at the home and only for special occasions (cf. James W. Freeman, Manners and Customs of the Bible, p. 50).

43:18 "he may seek occasion against us" This is an unusual and rare metaphor. The verb (BDB 164 II, KB 193, Hithpoel infinitive construct) means "to roll" or "to roll away." Here it implies "rolling over somebody so as to hurt them." The only other usage in this stem is II Sam. 20:12, where it denotes rolling in ones own blood.

▣ "and fall upon us" This verb (BDB 656, KB 709, Hithpael infinitive construct), in the Qal stem is used for being attacked (cf. Josh. 11:7; Job 1:15) or falling into the hands (power) of an enemy (cf. Jdgs. 15:18). The use of this verb in this stem is unique to this text.

These brothers did not understand why they were being brought to Joseph's home and were very frightened. They thought it was related to their first visit and the money in their sacks (cf. vv. 20-22).

43:19 "So they came near to Joseph's house steward" This man seems to be very well informed. This is true not only of the details of Joseph's plan, but of the theology that informed Joseph's faith. It is my assumption that Joseph had shared with the members of his own household and Egyptian associates about his personal faith in the covenant God of Abraham. It is interesting that the sons of Jacob in v. 18 are so overwhelmed in the presence of the splendor of Egypt that they would have the nomadic fears of someone wanting to steal their animals. This is really a case of "country folks who had come to the big city."

43:20 "we indeed came down the first time" This phrase is intensified by the use of an infinitive absolute and a perfect verb of the same root (BDB 432, KB 434, both Qal stems).

43:23 "Be at ease" There is no verb, just a preposition and the noun shalom. It is an implied imperative.

▣ "do not be afraid" This verb (BDB 431, KB 432) is a Qal imperfect used in a jussive sense.

NASB (UPDATED) TEXT: 43:26-34
  ²⁶When Joseph came home, they brought into the house to him the present which was in their hand and bowed to the ground before him. ²⁷Then he asked them about their welfare, and said, "Is your old father well, of whom you spoke? Is he still alive?" ²⁸They said, "Your servant our father is well; he is still alive." They bowed down in homage. ²⁹As he lifted his eyes and saw his brother Benjamin, his mother's son, he said, "Is this your youngest brother, of whom you spoke to me?" And he said, "May God be gracious to you, my son." ³⁰Joseph hurried out for he was deeply stirred over his brother, and he sought a place to weep; and he entered his chamber and wept there. ³¹Then he washed his face and came out; and he controlled himself and said, "Serve the meal." ³²So they served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat bread with the Hebrews, for that is loathsome to the Egyptians. ³³Now they were seated before him, the firstborn according to his birthright and the youngest according to his youth, and the men looked at one another in astonishment. ³⁴He took portions to them from his own table, but Benjamin's portion was five times as much as any of theirs. So they feasted and drank freely with him.

43:27,29 Joseph asks a series of questions about their family. They must have remembered their father's deep feelings about revealing this information (cf. v. 6).

1. Is your father well (no verb, for shalom see 29:6)

2. Is he still alive (no verb)

3. Is this your youngest brother (no verb)

43:29 "May God be gracious to you, my son" Joseph singles out Benjamin for a special greeting ("be gracious," BDB 335, KB 334, Qal imperfect used in a jussive sense).

Notice Joseph expresses his theological worldview.

43:30 "Joseph hurried out for he was deeply stirred over his brothers" This is translated literally "his compassions were warmed" (BDB 485, KB 481, Niphal perfect, cf. I Kgs. 3:26). The word "compassion" (BDB 933) literally means "feelings for those of the same womb" (i.e., brotherly affection).

43:31 "Serve the meal" This is literally "set on bread" (BDB 962, KB 1321, Qal imperative). It is interesting from vv. 31-33 that the Egyptians sat in chairs around a table for their meals, while the Canaanite Hebrews reclined on their left elbow. There were cultural tensions between the Egyptians and Canaanites (here Hebrews), cf. v. 32. This fits the historical situation exactly and shows the historicity of this account (cf. James M. Freeman, Manners and Customs of the Bible, p. 52).

43:32 "So they served him by himself" It seems that not only was Benjamin singled out for a special seat but also for extra food (cf. v. 34). Apparently Joseph is trying to make the other brothers jealous to see their reaction. He was trying to see if the same character traits which exploded in his own situation twenty years earlier were still present or if they had been mediated through the years.

▣ "the Egyptians could not eat bread with the Hebrews, for that is loathsome to the Egyptians" This may well be the explanation of Gen. 39:6 of why Potiphar was concerned about his own food preparation. Some quote Heroditus, 2:41, as a historical corroboration of this view. It seems that the Egyptians held in contempt all those who ate cattle for they viewed cattle as being sacred, much like the modern Hindus. This may clarify Gen. 46:34 and Exod. 8:26.

43:33 Apparently, the Egyptian servants seated the brothers in birth order. How did they know this? Joseph is continuing to reveal his identity.

43:34 "but Benjamin's portion was five times as much as theirs" It seems quite possible that the number "five" is a significant number in Egypt for throughout this account the number "five" appears regularly (cf. 43:34; 45:6,11,22; 47:2,24).  One wonders what the brothers must have thought when Joseph served them from his own table and gave Benjamin so much more?!

The term "portion" (BDB 673) denotes a piece of meat (cf. II Sam. 11:8; Esther 2:18; Jer. 40:5). It was not beef!

▣ "they feasted and drank freely" The two verbs ("drink," BDB 1059, KB 1667 and "drunk," BDB 1016, KB 1500) sound very much alike (cf. Gen. 9:21). What a party they had!

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