the Third Week after Easter
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THE MESSAGE
Genesis 43:32
Bible Study Resources
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- CondensedParallel Translations
They served him by himself, and them by themselves, and the Mitzrim, that ate with him, by themselves, because the Mitzrim don't eat bread with the Hebrews, for that is an abomination to the Mitzrim.
And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
And they served him by himself, and them by themselves, and the Egyptians who were eating with him by themselves, for Egyptians could not dine with Hebrews, because that was a detestable thing to Egyptians.
So they served Joseph at one table, his brothers at another table, and the Egyptians who ate with him at another table. This was because Egyptians did not like Hebrews and never ate with them.
They set a place for him, a separate place for his brothers, and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.)
So the servants served Joseph by himself [in honor of his rank], and his brothers by themselves, and the Egyptians who ate with him by themselves, because [according to custom] the Egyptians could not eat food with the Hebrews, for that is loathsome to the Egyptians.
Then they served him by himself, and Joseph's brothers by themselves, and the Egyptians who ate with him by themselves; because the Egyptians could not eat bread with the Hebrews, for that is an abomination to the Egyptians.
And they prepared for him by himselfe, and for them by themselues, and for the Egyptians, which did eate with him, by themselues, because the Egyptians might not eate bread with the Ebrewes: for that was an abomination vnto the Egyptians.
So they set the meal for him by himself, and for them by themselves, and for the Egyptians who ate with him by themselves, because the Egyptians could not eat bread with the Hebrews, for that is an abomination to the Egyptians.
Joseph was served at a table by himself, and his brothers were served at another. The Egyptians sat at yet another table, because Egyptians felt it was disgusting to eat with Hebrews.
They served him by himself, the brothers by themselves, and the Egyptians included at the meal by themselves — Egyptians don't eat with Hebrews, because that is abhorrent to them.
And they set on for him by himself, and for them by themselves, and for the Egyptians who ate with him by themselves; because the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians.
The servants seated Joseph at a table by himself. His brothers were at another table by themselves, and the Egyptians were at a table by themselves. The Egyptians believed that it was wrong for them to eat with Hebrews.
They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians.
And they served Joseph by himself, and them by themselves, and the Egyptians, who did eat with him, by themselves; because the Egyptians could not eat bread with the Hebrews; for that is an abomination to the Egyptians.
Joseph was served at one table and his brothers at another. The Egyptians who were eating there were served separately, because they considered it beneath their dignity to eat with Hebrews.
They served him by himself, his brothers by themselves, and the Egyptians who were eating with him by themselves, because Egyptians could not eat with Hebrews, since that is detestable to them.
And they set out for him by himself, and for them by themselves, and for the Egyptians eating with him by themselves. For the Egyptians cannot eat bread with the Hebrews; for it is an abomination in Egypt.
And they brought vnto him by him self, and vnto them by the selues, and to the Egipcians also that ate wt them, by them selues. (For the Egipcians darre not eate bred with the Ebrues, that is an abhominacion vnto them.)
And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
And they put a meal ready for him by himself, and for them by themselves, and for the Egyptians who were with him by themselves; because the Egyptians may not take food with the Hebrews, for that would make them unclean.
And they prepared for hym by hym selfe, and for them by them selues, and for the Egyptians which dyd eate with him, by them selues, because the Egyptians may not eate bread with the Hebrewes: for that is an abhomination to the Egyptians.
And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
And they set on for him by himselfe, and for them by themselues, and for the Egyptians which did eate with him, by themselues: because the Egyptians might not eate bread with the Hebrewes: for that is an abomination vnto the Egyptians.
And they set on bread for him alone, and for them by themselves, and for the Egyptians feasting with him by themselves, for the Egyptians could not eat bread with the Hebrews, for it is an abomination to the Egyptians.
And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
They served Joseph's brothers separately from him and the Egyptians who ate with him, because Egyptians would not eat with Hebrews, since that was detestable to them.
`And whanne tho weren set to Joseph by hym silf, and to the britheren bi hem silf, and to Egipcyans that eeten to gidre by hem silf; for it is vnleueful to Egipcians to ete with Ebrewis, and thei gessen sich a feeste vnhooli.
And they place for him by himself, and for them by themselves, and for the Egyptians who are eating with him by themselves: for the Egyptians are unable to eat bread with the Hebrews, for it [is] an abomination to the Egyptians.
And they set on for him by himself, and for them by themselves, and for the Egyptians, that ate with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is disgusting to the Egyptians.
And they set on for him by himself, and for them by themselves, and for the Egyptians who ate with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that [is] an abomination to the Egyptians.
They served him by himself, and them by themselves, and the Egyptians, that ate with him, by themselves, because the Egyptians don't eat bread with the Hebrews, for that is an abomination to the Egyptians.
So they set him a place by himself, and them by themselves, and the Egyptians who ate with him by themselves; because the Egyptians could not eat food with the Hebrews, for that is an abomination to the Egyptians.
The waiters served Joseph at his own table, and his brothers were served at a separate table. The Egyptians who ate with Joseph sat at their own table, because Egyptians despise Hebrews and refuse to eat with them.
So they brought food to Joseph by himself, and to them by themselves, and to the Egyptians who ate with him by themselves. The Egyptians could not eat bread with the Hebrews because they thought it would be sinful.
They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians.
So they set on for him - by himself, and for them - by themselves, - and for the Egyptians that were eating with him - by themselves, for the Egyptians might not eat, bread, with the Hebrews for an abomination, had that been to Egyptians.
And when it was set on, for Joseph apart, and for his brethren apart, for the Egyptians also that ate with him apart, (for it is unlawful for the Egyptians to eat with the Hebrews, and they think such a feast profane):
They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians might not eat bread with the Hebrews, for that is an abomination to the Egyptians.
So 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.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
eat bread: Genesis 43:16, Genesis 31:54
for that is an abomination: The Chaldee Paraphrast renders this clause, "Because the Hebrews eat the cattle which the Egyptians worship." But, as we learn from Genesis 43:16, compared with this verse, that the provision for the entertainment of the Egyptians themselves was animal food, this reason cannot be just. The true reason seems to be that assigned by the LXX, הוכץדלב דבס וףפים פןיע ידץנפיןיע נבע נןילחם נסןגבפשם· "For every shepherd is an abomination to the Egyptians." Genesis 46:34, Exodus 8:26
Reciprocal: Genesis 14:13 - the Genesis 29:8 - until Genesis 39:6 - save Genesis 44:2 - General Deuteronomy 33:16 - and upon the top 1 Samuel 9:22 - in the chiefest Proverbs 23:1 - General
Cross-References
Jacob learned that Laban's sons were talking behind his back: "Jacob has used our father's wealth to make himself rich at our father's expense." At the same time, Jacob noticed that Laban had changed toward him. He wasn't treating him the same. That's when God said to Jacob, "Go back home where you were born. I'll go with you." So Jacob sent word for Rachel and Leah to meet him out in the field where his flocks were. He said, "I notice that your father has changed toward me; he doesn't treat me the same as before. But the God of my father hasn't changed; he's still with me. You know how hard I've worked for your father. Still, your father has cheated me over and over, changing my wages time and again. But God never let him really hurt me. If he said, ‘Your wages will consist of speckled animals' the whole flock would start having speckled lambs and kids. And if he said, ‘From now on your wages will be streaked animals' the whole flock would have streaked ones. Over and over God used your father's livestock to reward me. "Once, while the flocks were mating, I had a dream and saw the billy goats, all of them streaked, speckled, and mottled, mounting their mates. In the dream an angel of God called out to me, ‘Jacob!' "I said, ‘Yes?' "He said, ‘Watch closely. Notice that all the goats in the flock that are mating are streaked, speckled, and mottled. I know what Laban's been doing to you. I'm the God of Bethel where you consecrated a pillar and made a vow to me. Now be on your way, get out of this place, go home to your birthplace.'" Rachel and Leah said, "Has he treated us any better? Aren't we treated worse than outsiders? All he wanted was the money he got from selling us, and he's spent all that. Any wealth that God has seen fit to return to us from our father is justly ours and our children's. Go ahead. Do what God told you." Jacob did it. He put his children and his wives on camels and gathered all his livestock and everything he had gotten, everything acquired in Paddan Aram, to go back home to his father Isaac in the land of Canaan. Laban was off shearing sheep. Rachel stole her father's household gods. And Jacob had concealed his plans so well that Laban the Aramean had no idea what was going on—he was totally in the dark. Jacob got away with everything he had and was soon across the Euphrates headed for the hill country of Gilead. Three days later, Laban got the news: "Jacob's run off." Laban rounded up his relatives and chased after him. Seven days later they caught up with him in the hill country of Gilead. That night God came to Laban the Aramean in a dream and said, "Be careful what you do to Jacob, whether good or bad." When Laban reached him, Jacob's tents were pitched in the Gilead mountains; Laban pitched his tents there, too. "What do you mean," said Laban, "by keeping me in the dark and sneaking off, hauling my daughters off like prisoners of war? Why did you run off like a thief in the night? Why didn't you tell me? Why, I would have sent you off with a great celebration—music, timbrels, flutes! But you wouldn't permit me so much as a kiss for my daughters and grandchildren. It was a stupid thing for you to do. If I had a mind to, I could destroy you right now, but the God of your father spoke to me last night, ‘Be careful what you do to Jacob, whether good or bad.' I understand. You left because you were homesick. But why did you steal my household gods?" Jacob answered Laban, "I was afraid. I thought you would take your daughters away from me by brute force. But as far as your gods are concerned, if you find that anybody here has them, that person dies. With all of us watching, look around. If you find anything here that belongs to you, take it." Jacob didn't know that Rachel had stolen the gods. Laban went through Jacob's tent, Leah's tent, and the tents of the two maids but didn't find them. He went from Leah's tent to Rachel's. But Rachel had taken the household gods, put them inside a camel cushion, and was sitting on them. When Laban had gone through the tent, searching high and low without finding a thing, Rachel said to her father, "Don't think I'm being disrespectful, my master, that I can't stand before you, but I'm having my period." So even though he turned the place upside down in his search, he didn't find the household gods. Now it was Jacob's turn to get angry. He lit into Laban: "So what's my crime, what wrong have I done you that you badger me like this? You've ransacked the place. Have you turned up a single thing that's yours? Let's see it—display the evidence. Our two families can be the jury and decide between us. "In the twenty years I've worked for you, ewes and she-goats never miscarried. I never feasted on the rams from your flock. I never brought you a torn carcass killed by wild animals but that I paid for it out of my own pocket—actually, you made me pay whether it was my fault or not. I was out in all kinds of weather, from torrid heat to freezing cold, putting in many a sleepless night. For twenty years I've done this: I slaved away fourteen years for your two daughters and another six years for your flock and you changed my wages ten times. If the God of my father, the God of Abraham and the Fear of Isaac, had not stuck with me, you would have sent me off penniless. But God saw the fix I was in and how hard I had worked and last night rendered his verdict." Laban defended himself: "The daughters are my daughters, the children are my children, the flock is my flock—everything you see is mine. But what can I do about my daughters or for the children they've had? So let's settle things between us, make a covenant—God will be the witness between us." Jacob took a stone and set it upright as a pillar. Jacob called his family around, "Get stones!" They gathered stones and heaped them up and then ate there beside the pile of stones. Laban named it in Aramaic, Yegar-sahadutha (Witness Monument); Jacob echoed the naming in Hebrew, Galeed (Witness Monument). Laban said, "This monument of stones will be a witness, beginning now, between you and me." (That's why it is called Galeed—Witness Monument.) It is also called Mizpah (Watchtower) because Laban said, " God keep watch between you and me when we are out of each other's sight. If you mistreat my daughters or take other wives when there's no one around to see you, God will see you and stand witness between us." Laban continued to Jacob, "This monument of stones and this stone pillar that I have set up is a witness, a witness that I won't cross this line to hurt you and you won't cross this line to hurt me. The God of Abraham and the God of Nahor (the God of their ancestor) will keep things straight between us." Jacob promised, swearing by the Fear, the God of his father Isaac. Then Jacob offered a sacrifice on the mountain and worshiped, calling in all his family members to the meal. They ate and slept that night on the mountain. Laban got up early the next morning, kissed his grandchildren and his daughters, blessed them, and then set off for home.
Moses said, "That would not be wise. What we sacrifice to our God would give great offense to Egyptians. If we openly sacrifice what is so deeply offensive to Egyptians, they'll kill us. Let us go three days' journey into the wilderness and sacrifice to our God , just as he instructed us."
Gill's Notes on the Bible
And they set on for him by himself,.... A table was placed and provisions set upon it in one part of the room for Joseph by himself; which was done either because he was an Hebrew, and the Egyptians might not eat with him, nor he with them; or rather for the sake of grandeur, he being the next man in the kingdom to Pharaoh:
and for them by themselves; another table was placed and spread for Joseph's brethren by themselves, the reason of which is after given:
and for the Egyptians, which did eat with him, by themselves; a third table was laid for such Egyptian noblemen and others, who were at this time Joseph's guests, or used to dine with him:
because the Egyptians might not eat bread with the Hebrews, for that [is] an abomination unto the Egyptians; the reason of which, as given by the Targums of Onkelos and, Jonathan, is, because the creatures the Egyptians worshipped the Hebrews eat; but it is a question whether such creatures as oxen, sheep, goats, c. which were eaten by the Hebrews, were so early worshipped by the Egyptians though they were in later times, and particularly the Apis or ox, which is supposed by many to be worshipped on the account of Joseph, and so after his time; rather the abhorrence the Egyptians had the Hebrews in was on account of their being shepherds, on a political account, they having before this time suffered much by the insurrections and rebellions of such sort of persons among themselves, who set up a kingdom and kings of their own, called the "Hycsi", or pastor kings: or else this difference made between the Egyptians and Hebrews at eating, was not on account of what they did eat, as of the certain rites and customs the Egyptians had peculiar to themselves in dressing their food, and eating it; and therefore would not eat with any of another nation; so that this was not any particular distaste they had to the Hebrews, but was their usage towards men of all nations; for so Herodotus says c, that
"no Egyptian, man or woman, might kiss the month of a Greek, or use a knife, or spit, or pot;''
that is, a knife a Greek had cut anything with, or a spit he had roasted meat on, or a pot he had boiled it in; and adds,
"nor might taste of the flesh of an ox, cut with the knife of a Greek.''
And indeed they would not eat nor converse with any of another religion d, be they who they would.
c Euterpe, sive, l. 2. c. 41. d Chaeremon apud Porphyr. de abstinentia, l. 4. sect. 6.
Barnes' Notes on the Bible
- Joseph and His Eleven Brethren
11. דבשׁ debash, “honey,” from the bee, or sirup from the juice of the grape. בטנים bôṭen, “pistachio nuts.” שׁקד shâqêd, “almond tree;” related: “awake.” The tree is also called לוּז lûz. Some refer the former to the fruit, the latter to the tree.
The eleven brothers are now to bow down before Joseph.
Genesis 43:1-10
The famine was severe. The pressure began to be felt more and more. The twelve households had at length consumed all the corn they had purchased, and the famine still pressed heavily upon them. Jacob directs them to return. “And Judah said.” Reuben had offended, and could not come forward. Simon and Levi had also grieved their father by the treacherous slaughter of the Shekemites. Judah therefore, speaks. “Is your father yet alive?” “Have ye a brother?” These questions do not come out in the previous narrative, on account of its brevity. But how pointed they are, and how true to Joseph’s yearnings! They explain how it was that these particulars came out in the replies of the brothers to Joseph. For the charge of being spies did not call for them in exculpation. Judah now uses all the arguments the case would admit of, to persuade his father to allow Benjamin to go with them. He closes with the emphatic sentence, If I bring him not unto thee, and set him before thee, then let me have sinned against thee all my days; that is, let me bear the blame, and of course the penalty of having sinned against thee in so tender a point. Both Judah and his father knew that this was a matter that touched the interest of the former very deeply. Reuben was bearing the blame of a grievous sin, and had no hope of the birthright. Simon and Levi were also bearing blame, and, besides, had not the natural right, which belonged only to Reuben. Judah came next, and a failure in securing the safe return of Benjamin might set him also aside. He undertakes to run this risk.
Genesis 43:11-15
Jacob at length reluctantly sends Benjamin with them. He employs all means, as is usual with him, of securing a favorable result. “The best of the land” - the sung or celebrated products of the land. “A little honey.” Palestine abounded with bee honey. A sirup obtained by boiling down the juice of the grape was also called by the same name, and formed an article of commerce. “Nuts.” These are supposed to be pistachio nuts, from the pistacia vera, a tree resembling the terebinth, a native of Anatolia, Syria, and Palestine. “Almonds.” The almond tree buds or flowers earlier in the spring than other trees. It is a native of Palestine, Syria, and Persia. For the other products see Genesis 37:25. “Other silver;” not double silver, but a second sum for the new purchase. “God Almighty” - the Great Spirit, who can dispose the hearts of men as he pleases. Jacob looks up to heaven for a blessing, while he uses the means. “If I am bereaved, I am bereaved.” This is the expression of acquiescence in whatever may be the will of Providence. “Double silver,” - what was returned and what was to pay for a second supply of corn.
Genesis 43:16-18
The invitation into Joseph’s house fills the brothers with alarm. “Saw with them Benjamin.” This was an unspeakable relief to Joseph, who was afraid that his full brother, also the favorite of his father, might have incurred the envy and persecution of the brothers. “Brought the men to Joseph’s house.” This he eventually did, but not until after the conference between him and them took place. The men were afraid of a plot to rob them of their liberty and property.
Genesis 43:19-25
They are encouraged by the steward of Joseph’s house to lay aside their fears, and prepare their present. “Spake to him at the door of the house.” This was, of course, before they entered. “When we came to the inn.” The relater is prone to lump matters in the narration, for the sake of brevity. They began to “open their bags” at the first lodging-place, and finished the process at the last when they got home. Other silver. This explains the phrase “second silver” in Genesis 43:12. “Peace be to you.” Be at rest. All is well. Your God. The steward of Joseph expresses himself as one who fears and trusts God, the God of the Hebrews, who had displayed his omniscience and omnipotence in Egypt. “He brought out unto them Simon.” While they still linger at the entrance, the considerate steward bethought himself of bringing out Simon to them, which reassured their hearts, and induced them to enter willingly. He now succeeds therefore, in bringing them in, and then bestows upon them the usual attentions of Eastern hospitality. They now “make ready their present.”
Genesis 43:26-34
They are now entertained by Joseph. They brought the present, and made a lowly obeisance before him. “They bent the head.” See Genesis 24:26. “God be gracious unto thee, my son.” His kind treatment of Benjamin, on whose presence he had so much insisted, was calculated to reassure the brothers. The latter was born in his thirteenth year, and therefore, he was entitled to assume the paternal style in regard to him. Joseph still appeals with a natural and unconstrained reverence to his own God. “And Joseph hastened away.” The little touch of tenderness he had involuntarily thrown into his address to Benjamin, is too much for his feelings, which yearn toward his brother, and he is obliged to retreat to his chamber to conceal his tears and compose his countenance. “They set for him by himself.” As the governor, or as connected by affinity with the priestly caste, Joseph does not eat with the other Egyptians. The Egyptians cannot eat with the Hebrews. “That is an abomination to the Mizrites.” For the Hebrews partook of the flesh of kine, both male and female.
But Herodotus informs us (ii. 41), that “male kine, if clean, are used by the Egyptians, but the females they are not allowed to sacrifice, since they are sacred to Isis.” And he adds that “a native of Egypt will not kiss a Greek, use his knife, his spit, or his cauldron, or taste the flesh cut with a Greek knife.” They considered all foreigners unclean, and therefore, refused to eat with them (see Rawlinson’s Herodotus on p. q.). They sat in his presence; arranged according to the order of their birth, to their great amazement. Egypt was to them a land of wonders, and Egypt’s sultan a man of wonder. “Benjamin’s mess.” The honored guest was distinguished by a larger or daintier portion of the fare (1 Samuel 9:23-24; Homer, ii. 7,321). A double portion was assigned to the Spartan kings. The fivefold division was prominent in Egyptian affairs Genesis 41:34; Genesis 45:22; Genesis 47:2, Genesis 47:24, Genesis 47:26. “And were merry.” They drank freely, so as to be exhilarated, because their cares were dissipated by the kindness they were receiving, the presence of Simon, and the attention paid to Benjamin.
Clarke's Notes on the Bible
Verse Genesis 43:32. They set on for him by himself, c. — From the text it appears evident that there were three tables, one for Joseph, one for the Egyptians, and one for the eleven brethren.
The Egyptians might not eat bread with the Hebrews — There might have been some political reason for this, with which we are unacquainted but independently of this, two may be assigned.
1. The Hebrews were shepherds; and Egypt had been almost ruined by hordes of lawless wandering banditti, under the name of Hycsos, or King-shepherds, who had but a short time before this been expelled from the land by Amasis, after they had held it in subjection for 259 years, according to Manetho, committing the most wanton cruelties.
2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed on their flesh.
The Egyptians were in general very superstitious, and would have no social intercourse with people of any other nation; hence we are informed that they would not even use the knife of a Greek, because they might have reason to suspect it had cut the flesh of some of those animals which they held sacred. Among the Hindoos different castes will not eat food cooked in the same vessel. If a person of another caste touch a cooking vessel, it is thrown away. Some are of opinion that the Egyptian idolatry, especially their worship of Apis under the figure of an ox, was posterior to the time of Joseph; ancient monuments are rather against this opinion, but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands thus, Βδελυγμα γαρ εστιν τοις Αιγυπτιοις [πας ποιμην προβατων], "For [every shepherd] is an abomination to the Egyptians;" but this clause is probably borrowed from Genesis 46:34, where it stands in the Hebrew as well as in the Greek. Genesis 46:34.
