3 Joseph’s ten brothers went down to buy grain from Egypt.
4 But Jacob didn’t send Benjamin, Joseph’s brother, with his brothers; for he said, “Lest perhaps harm happen to him.”
5 The sons of Israel came to buy among those who came, for the famine was in the land of Canaan.
6 Joseph was the governor over the land. It was he who sold to all the people of the land. Joseph’s brothers came, and bowed themselves down to him with their faces to the earth.
7 Joseph saw his brothers, and he recognized them, but acted like a stranger to them, and spoke roughly with them. He said to them, “Where did you come from?” They said, “From the land of Canaan, to buy food.”
8 Joseph recognized his brothers, but they didn’t recognize him.
9 Joseph remembered the dreams which he dreamed about them, and said to them, “You are spies! You have come to see the nakedness of the land.”
10 They said to him, “No, my lord, but your servants have come to buy food.
11 We are all one man’s sons; we are honest men. Your servants are not spies.”
12 He said to them, “No, but you have come to see the nakedness of the land!”
13 They said, “We, your servants, are twelve brothers, the sons of one man in the land of Canaan; and behold, the youngest is today with our father, and one is no more.”
14 Joseph said to them, “It is like I told you, saying, ‘You are spies!’
15 By this you shall be tested. By the life of Pharaoh, you shall not go out from here, unless your youngest brother comes here.
16 Send one of you, and let him get your brother, and you shall be bound, that your words may be tested, whether there is truth in you, or else by the life of Pharaoh surely you are spies.”
17 He put them all together into custody for three days.
18 Joseph said to them the third day, “Do this, and live, for I fear God.
19 If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
20 Bring your youngest brother to me; so will your words be verified, and you won’t die.” They did so.
21 They said to one another, “We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and we wouldn’t listen. Therefore this distress has come upon us.”
22 Reuben answered them, saying, “Didn’t I tell you, saying, ‘Don’t sin against the child,’ and you wouldn’t listen? Therefore also, behold, his blood is required.”
23 They didn’t know that Joseph understood them; for there was an interpreter between them.
24 He turned himself away from them, and wept. Then he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 42:7–13Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence; for he refused to sell them corn, and said they were come as spies of the king's affairs; … Now this he did in order to discover what concerned his father, and what happened to him after his own departure from him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.
Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence; for he refused to sell them corn, and said they were come as spies of the king's affairs; … Now this he did in order to discover what concerned his father, and what happened to him after his own departure from him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.
Josephus, Antiquities of the Jews, Antiquities 2.6.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 42:3–8It does not call them “the sons of Jacob” … thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8). … TEN — What is the mention of this number intended to tell us? … But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2). … A Midrashic explanation is: … JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, … but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7).
It does not call them “the sons of Jacob” … thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8). … TEN — What is the mention of this number intended to tell us? … But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2). … A Midrashic explanation is: … JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, … but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7).
Rashi, Commentary on the Torah, on 42:3 and 42:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 42:24AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping. … AND HE WEPT because he heard that they regretted their past conduct to him. … SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him. … AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).
AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping. … AND HE WEPT because he heard that they regretted their past conduct to him. … SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him. … AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).
Rashi, Commentary on the Torah, on 42:24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 42:7–17It may be asked for what purpose Joseph thus tormented his brethren with threats and with terror. For if he was actuated by a sense of the injury received from them, he cannot be acquitted of the desire of revenge. It is, however, probable, that he was impelled neither by anger nor a thirst of vengeance, but that he was induced by two just causes to act as he did. For he both desired to regain his brother Benjamin, and wished to ascertain, -- as if by putting them to the torture, -- what was in their mind, whether they repented or not … It was therefore important that they should be more thoroughly sifted; … that previous to pardon, some punishment might be inflicted which would lead them more carefully to reflect upon the atrocity of their crime. … And yet I do not think that we ought to be very anxious to excuse Joseph, because it is probable that he suffered something from human infirmity, which God forgave him; for by Divine mercy alone could that dissimulation, which in itself was not without fault, escape condemnation.
It may be asked for what purpose Joseph thus tormented his brethren with threats and with terror. For if he was actuated by a sense of the injury received from them, he cannot be acquitted of the desire of revenge. It is, however, probable, that he was impelled neither by anger nor a thirst of vengeance, but that he was induced by two just causes to act as he did. For he both desired to regain his brother Benjamin, and wished to ascertain, -- as if by putting them to the torture, -- what was in their mind, whether they repented or not … It was therefore important that they should be more thoroughly sifted; … that previous to pardon, some punishment might be inflicted which would lead them more carefully to reflect upon the atrocity of their crime. … And yet I do not think that we ought to be very anxious to excuse Joseph, because it is probable that he suffered something from human infirmity, which God forgave him; for by Divine mercy alone could that dissimulation, which in itself was not without fault, escape condemnation.
John Calvin, Commentaries, on 42:7–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 42:21–24They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. … As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. … The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. … As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. … The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
Matthew Henry, Commentary on the Whole Bible, on 42:21–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 42:9–12Ye are spies - … meraggelim attem, ye are footmen, trampers about, footpads, vagabonds, lying in wait for the property of others; persons who, under the pretense of wishing to buy corn, desire only to find out whether the land be so defenceless that the tribes to which ye belong (see Gen 42:11) may attack it successfully, drive out the inhabitants, and settle in it themselves; or, having plundered it, retire to their deserts. … Thus Joseph spake roughly to them merely to cover that warmth of affection which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consciences might be awakened to reflect on and abhor their own wickedness. … We do not belong to different tribes, and it is not likely that one family would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes.
Ye are spies - … meraggelim attem, ye are footmen, trampers about, footpads, vagabonds, lying in wait for the property of others; persons who, under the pretense of wishing to buy corn, desire only to find out whether the land be so defenceless that the tribes to which ye belong (see Gen 42:11) may attack it successfully, drive out the inhabitants, and settle in it themselves; or, having plundered it, retire to their deserts. … Thus Joseph spake roughly to them merely to cover that warmth of affection which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consciences might be awakened to reflect on and abhor their own wickedness. … We do not belong to different tribes, and it is not likely that one family would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes.
Adam Clarke, Commentary on the Holy Bible, on 42:9–12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 42:9–24By the coming of the youngest brother, Joseph wanted to test their assertion, not because he thought it possible that he might not be living with them, and they might have treated him as they did Joseph … but because he wished to discover their feelings towards Benjamin, and see what affection they had for this son of Rachel, who had taken Joseph's place as his father's favourite. And with his harsh mode of addressing them, Joseph had no intention whatever to administer to his brethren "a just punishment for their wickedness towards him," for his heart could not have stooped to such mean revenge; but he wanted to probe thoroughly the feelings of their hearts, "whether they felt that they deserved the punishment of God for the sin they had committed," and how they felt towards their aged father and their youngest brother. … He then turned to them again, and, continuing the conversation with them, had Simeon bound before their eyes, to be detained as a hostage (not Reuben, who had dissuaded them from killing Joseph, and had taken no part in the sale, but Simeon, the next in age).
By the coming of the youngest brother, Joseph wanted to test their assertion, not because he thought it possible that he might not be living with them, and they might have treated him as they did Joseph … but because he wished to discover their feelings towards Benjamin, and see what affection they had for this son of Rachel, who had taken Joseph's place as his father's favourite. And with his harsh mode of addressing them, Joseph had no intention whatever to administer to his brethren "a just punishment for their wickedness towards him," for his heart could not have stooped to such mean revenge; but he wanted to probe thoroughly the feelings of their hearts, "whether they felt that they deserved the punishment of God for the sin they had committed," and how they felt towards their aged father and their youngest brother. … He then turned to them again, and, continuing the conversation with them, had Simeon bound before their eyes, to be detained as a hostage (not Reuben, who had dissuaded them from killing Joseph, and had taken no part in the sale, but Simeon, the next in age).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:9–17 and 42:18–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 42
Genesis 42:3–24, World English Bible
Genesis 42 in the Bible · Told in the Story: Chapter 14, Joseph’s Brothers
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 42:7–13Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence; for he refused to sell them corn, and said they were come as spies of the king's affairs; … Now this he did in order to discover what concerned his father, and what happened to him after his own departure from him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.
Josephus, Antiquities of the Jews, Antiquities 2.6.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 42:3–8It does not call them “the sons of Jacob” … thus suggesting that they regretted having sold him and that they had made up their mind to behave towards him in a brotherly manner and to redeem him at whatever price people might fix for them to pay (Midrash Tanchuma, Miketz 8). … TEN — What is the mention of this number intended to tell us? … But it means to suggest that so far as their feeling of brotherhood towards Joseph was concerned they were divided into ten, because the love and hatred that all of them bore him were not alike, where as in regard to buying corn they were at one and united (Genesis Rabbah 91:2). … A Midrashic explanation is: … JOSEPH RECOGNISED HIS BRETHREN — Now that they were in his power he recognised them as his brothers and had pity on them, … but when he fell into their power, “they did not recognize him” as their brother, by acting towards him in brotherly manner (Genesis Rabbah 91:7).
Rashi, Commentary on the Torah, on 42:3 and 42:8; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 42:24AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping. … AND HE WEPT because he heard that they regretted their past conduct to him. … SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him. … AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).
Rashi, Commentary on the Torah, on 42:24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 42:7–17It may be asked for what purpose Joseph thus tormented his brethren with threats and with terror. For if he was actuated by a sense of the injury received from them, he cannot be acquitted of the desire of revenge. It is, however, probable, that he was impelled neither by anger nor a thirst of vengeance, but that he was induced by two just causes to act as he did. For he both desired to regain his brother Benjamin, and wished to ascertain, -- as if by putting them to the torture, -- what was in their mind, whether they repented or not … It was therefore important that they should be more thoroughly sifted; … that previous to pardon, some punishment might be inflicted which would lead them more carefully to reflect upon the atrocity of their crime. … And yet I do not think that we ought to be very anxious to excuse Joseph, because it is probable that he suffered something from human infirmity, which God forgave him; for by Divine mercy alone could that dissimulation, which in itself was not without fault, escape condemnation.
John Calvin, Commentaries, on 42:7–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 42:21–24They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. … As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. … The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
Matthew Henry, Commentary on the Whole Bible, on 42:21–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 42:9–12Ye are spies - … meraggelim attem, ye are footmen, trampers about, footpads, vagabonds, lying in wait for the property of others; persons who, under the pretense of wishing to buy corn, desire only to find out whether the land be so defenceless that the tribes to which ye belong (see Gen 42:11) may attack it successfully, drive out the inhabitants, and settle in it themselves; or, having plundered it, retire to their deserts. … Thus Joseph spake roughly to them merely to cover that warmth of affection which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consciences might be awakened to reflect on and abhor their own wickedness. … We do not belong to different tribes, and it is not likely that one family would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes.
Adam Clarke, Commentary on the Holy Bible, on 42:9–12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 42:9–24By the coming of the youngest brother, Joseph wanted to test their assertion, not because he thought it possible that he might not be living with them, and they might have treated him as they did Joseph … but because he wished to discover their feelings towards Benjamin, and see what affection they had for this son of Rachel, who had taken Joseph's place as his father's favourite. And with his harsh mode of addressing them, Joseph had no intention whatever to administer to his brethren "a just punishment for their wickedness towards him," for his heart could not have stooped to such mean revenge; but he wanted to probe thoroughly the feelings of their hearts, "whether they felt that they deserved the punishment of God for the sin they had committed," and how they felt towards their aged father and their youngest brother. … He then turned to them again, and, continuing the conversation with them, had Simeon bound before their eyes, to be detained as a hostage (not Reuben, who had dissuaded them from killing Joseph, and had taken no part in the sale, but Simeon, the next in age).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 42:9–17 and 42:18–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.