¹tn The disjunctive clause gives supplemental information that is important to the storyline.
²tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.
³tn The idiom “see my face” means “have an audience with me.”
⁴tn Heb “if there is you sending,” that is, “if you send.”
⁵tn The verb may even have a moral connotation here, “Why did you do evil to me?”
⁶tn The infinitive construct here explains how they brought trouble on Jacob.
⁷tn The word “us” has been supplied in the translation for stylistic reasons.
⁸tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.
⁹sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.
¹⁰tn Heb “and we told to him according to these words.”
¹¹tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).
¹²tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
¹³tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”
¹⁴tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
¹⁵tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.
¹⁶sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.
¹⁷tn Heb “we could have returned.”
¹⁸tn Heb “in your hand.”
¹⁹tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.
²⁰tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”
²¹sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).
²²tn Heb “El Shaddai.” See the extended note on the phrase “Sovereign God” in Gen 17:1.
²³tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav probably indicates logical consequence, as well as temporal sequence.
²⁴sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).
²⁵tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
²⁶tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.
²⁷tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.
²⁸sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
²⁹tn Heb “over the matter of.”
³⁰tn Heb “in the beginning,” that is, at the end of their first visit.
³¹tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.
³²tn The word “take” has been supplied in the translation for stylistic reasons.
³³tn The infinitive absolute is used for emphasis before the finite verbal form.
³⁴tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).
³⁵tn Heb “in its weight.”
³⁶tn Heb “brought it back in our hand.”
³⁷tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
³⁸sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence—that God works through the human actions to do his will.
³⁹tn Heb “your money came to me.”
⁴⁰tn Heb “the man.”
⁴¹tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
⁴²tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
⁴³tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
⁴⁴tn Heb “into the house.”
⁴⁵tn Heb “concerning peace.”
⁴⁶tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
⁴⁷tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
⁴⁸sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
⁴⁹tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.
⁵⁰tn Heb “and he sought to weep.”
⁵¹tn Heb “and he controlled himself and said.”
⁵²tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
⁵³tn Or “disgraceful.” The Hebrew word hb*u@oT (Tou@b*h, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.
⁵⁴tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.
sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.
⁵⁵tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
⁵⁶sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.
⁵⁷tn Heb “and he lifted up portions from before his face to them.”
⁵⁸tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.