Księga Rodzaju 45:1

Nowe Przymierze Zaremba

Józef nie potrafił już opanować się wobec swoich sług. Zawołał: Niech służba zostawi nas samych. I gdy nie było już przy nich nikogo, Józef dał się poznać swoim braciom.

Parallel Translations

Biblia Gdańska (1632)
Tedy się Józef nie mógł dalej wstrzymać przed wszystkimi, którzy stali przed nim, i zawołał: Wyprowadźcie wszystkie ode mnie. I nie został nikt przy nim, gdy się dał poznać Józef braci swej.

Biblia Brzeska (1563)
Tedy Józef już się dalej strzymać nie mógł przed wszytkiemi co około niego stali. A rzekł głosem: Wynidźcie stąd precz wszyscy. I nie został z niem żaden, gdy się Józef dał poznać braciej swej.

Nowa Biblia Gdańska (2012)
Zaś Josef nie mógł się wstrzymać wobec wszystkich, którzy przed nim stali i zawołał: Oddalcie ode mnie wszystkich. Zatem nie został przy nim nikt, kiedy Josef dał się poznać swym braciom.

Biblia Tysiąclecia
Tedy się Józef nie mógł dalej wstrzymać przed wszystkimi, którzy stali przed nim, i zawołał: Wyprowadźcie wszystkie ode mnie. I nie został nikt przy nim, gdy się dał poznać Józef braci swej.

Uwspółcześniona Biblia Gdańska
Wtedy Józef nie mógł się dalej powstrzymać przed wszystkimi, którzy stali przed nim, i zawołał: Wyprowadźcie wszystkich ode mnie. I nikt przy nim nie został, gdy Józef dał się poznać swoim braciom.

Biblia Warszawska
Wtedy Józef nie mógł już opanować się dłużej wobec wszystkich, którzy stali wokół niego, i zawołał: Wyprowadźcie wszystkich ode mnie. I nie pozostał przy nim nikt, gdy Józef dał się poznać braciom swoim.

Bible Verse Review
  from Treasury of Scripure Knowledge

could not: Genesis 43:30, Genesis 43:31, Isaiah 42:14, Jeremiah 20:9

Cause: 2 Samuel 1:20, Matthew 18:15, Acts 10:41, 1 Corinthians 13:5

Reciprocal: Judges 3:19 - And all that 2 Samuel 13:9 - And Amnon Esther 5:10 - refrained Jeremiah 31:16 - Refrain John 11:6 - he abode John 11:33 - was troubled Acts 7:13 - Joseph

Gill's Notes on the Bible

Then Joseph could not refrain himself,.... That he should not weep, as the Targum of Jonathan adds; at least he could not much longer refrain from tears, such an effect Judah's speech had on his passions:

before all them that stood before him; his servants that attended him and waited upon him, the steward of his house, and others, upon whose account he put such a force upon himself, to keep in his passions from giving vent, that they might not discover the inward motions of his mind; but not being able to conceal them any longer,

and he cried; or called out with a loud voice, and an air of authority:

cause every man to go out from me; out of the room in which he and his brethren were; perhaps this order was given to the steward of the house to depart himself, and to remove every inferior officer and servant upon the spot; or other people that might be come in to hear the trial of those men, and to see how they would be dealt with:

and there stood no man with him, while Joseph made himself known unto his brethren; not that Joseph was ashamed of them, and of owning before them the relation he stood in to them; but that they might not see the confusion his brethren would be thrown into, and have knowledge of the sin they had been guilty of in selling him which could not fail of being mentioned by him, and confessed by them; and besides, it was not suitable to his grandeur and dignity to be seen in such an extreme passion he was now going into.

Barnes' Notes on the Bible

- Joseph Made Himself Known to His Brethren

10. גשׁן gôshen, Goshen, Gesem (Arabias related perhaps to גשׁם geshem “rain, shower”), a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Genesis 45:1-15

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. “He could not refrain himself.” Judah has painted the scene at home to the life; and Joseph can hold out no longer. “Have every man out from me.” Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. “He lifted up his voice in weeping.” The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph’s house would hear, and report to others, this unusual utterance of deep feeling. “I am Joseph.” The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. “Is my father yet alive?” This question shows where Joseph’s thoughts were. He had been repeatedly assured of his father’s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. “Come near unto me.” Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. “For these two years.” Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. “To leave to you a remnant in the land.”

This is usually and most naturally referred to a surviving portion of their race. “Father to Pharaoh;” a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. “In the land of Goshen.” This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. “My mouth that speaketh unto you;” not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Genesis 45:16-20

The intelligence that Joseph’s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. “It was good in the eyes of Pharaoh.” They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. “The good of the land of Mizraim.” The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. “Let not your eye care for your stuff;” your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

Genesis 45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. “The sons of Israel;” including Joseph, who had his own part to perform in the proposed arrangement. “At the mouth of Pharaoh;” as he had authorized him to do. “Changes of raiment;” fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. “Fall out.” The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’s exile arose from petty jealousies among brethren.

Genesis 45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

Clarke's Notes on the Bible

CHAPTER XLV

Joseph, deeply affected with the speech of Judah, could no

longer conceal himself, but discovers himself to his brethren, 1-4.

Excuses their conduct towards him, and attributes the whole to

the providence of God, 5-8.

Orders them to hasten to Canaan, and bring up their father and

their own families, cattle, c., because there were five years

of the famine yet to come, 9-13.

He embraces and converses with all his brethren, 14,15.

Pharaoh, hearing that Joseph's brethren were come to Egypt,

and that Joseph had desired them to return to Canaan and bring

back their families, not only confirms the order, but promises

them the best part of the land of Egypt to dwell in and

provides them carriages to transport themselves and their

households, 16-20.

Joseph provides them with wagons according to the commandment

of Pharaoh; and having given them various presents, sends them

away with suitable advice, 21-24.

They depart, arrive in Canaan, and announce the glad tidings to

their father, who for a time believes not, but being assured of

the truth of their relation, is greatly comforted, and resolves

to visit Egypt, 25-28.

NOTES ON CHAP. XLV

Verse Genesis 45:1. Joseph could not refrain himself — The word התאפק hithappek is very emphatic; it signifies to force one's self, to do something against nature, to do violence to one's self. Joseph could no longer constrain himself to act a feigned part-all the brother and the son rose up in him at once, and overpowered all his resolutions; he felt for his father, he realized his disappointment and agony; and he felt for his brethren, "now at his feet submissive in distress;" and, that he' might give free and full scope to his feelings, and the most ample play of the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. "The beauties of this chapter," says Dr. Dodd, "are so striking, that it would be an indignity to the reader's judgment to point them out; all who can read and feel must be sensible of them, as there is perhaps nothing in sacred or profane history more highly wrought up, more interesting or affecting."