Genesis 43:18

Gen 43:18 And the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

Ver. 18. And the men were afraid.] Where no fear was; but that an ill conscience haunted them, and so "the sound of a shaken leaf" {Lev 26:36} put them into a fright. As every body hath its shadow, so hath every sin its fear; and fear torment. {1Jn 4:18}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

43:18 The brothers were terrified: Cp. 32:6-12. Their guilt would not let them see that something good might happen.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hebrew, roll himself upon us.

Hebrew, cast himself upon us.

So the judgment of God pressed their conscience.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the men were afraid--Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them--are all described in a graphic and animated manner.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. And the men were afraid] A guilty conscience needs no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the degrees shall be, nor where it shall stop.

Fall upon us] התגלל עלינו hithgolel alainu, roll himself upon us. A metaphor taken from wrestlers; when a man has overthrown his antagonist, he rolls himself upon him, in order to keep him down.

And our asses.] Which they probably had in great number with them; and which, if captured, would have been a great loss to the family of Jacob, as such cattle must have constituted a principal part of its riches.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. seek occasion] Heb. roll himself upon us. Cf. Job_30:14. Joseph’s brethren suspect that this act of favour is part of a trap to put them off their guard, and then suddenly seize them on a false charge. Cf. LXX τοῦ συκοφαντῆσαι ἡμᾶς = “to bring false charges against us”; Lat. ut devolvat in nos calumniam. The special mention of the “asses” is a lifelike touch.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they came near to the steward of Joseph's house,.... The same person before called the ruler of his house, under whose direction they were; just before they came to the house, as it seems by what follows, they made up to him as having something to say to him:

and they communed with him at the door of the house; before they went into it, being uneasy and eager to know what should be the meaning of their being brought thither, which was unusual.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Take us for bondmen, the proper punishment for thieves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. The men were afraid — Their cold and severe treatment on the former occasion filled them with a dread of Joseph, and they were predisposed to construe every thing that looked like danger into a plot against them and their property.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

HOMILIES BY J.F. MONTGOMERY Ver. 18.

Distrust the fruit of sin.

Why should they be afraid? The invitation was an honor not unusual. Abraham was received at Pharaoh"s court. (Gen_12:15) And the brethren were evidently people of large possessions with a considerable retinue, as they were to carry food for so many; and they had brought the proof required that they were true men. Had Joseph intended to do them harm he might have done it before. It was conscious guilt that made them fear. What they had done to their brother suggested similar treatment being meted to them. Perhaps they had almost forgotten it. But God left not himself without witness to bring their sin to remembrance. The stain of sin on the conscience is indelible. Time cannot remove it. Occupation may turn the thoughts from it, but it returns again and again. The act of wrong may be little thought of at the time. Only afterwards is it felt that it cannot be undone (cf. 1Co_15:9) This explains the attitude of so many toward God. Why is there such slowness to receive the gospel just as it is offered? When men are bidden to their brother"s table; when his will is declared they shall sup with me, (cf. Rev_3:20) why is there such shrinking as if they were being led into danger; as if God were laying some obligation on them which they cannot fulfill, to bring them into bondage for ever? It is because of sin in the heart; perhaps unfelt, unthought of; but it is there, the fact of a self-chosen life. And if these are invited to closer communion with God, straightway they are afraid; suspicious of God. And hence, when the gospel invitation is pressed, and the Lamb of God held up, and the power of the blood of Christ and the welcome for all proclaimed, and they are bidden to trust, to accept salvation, men try to fortify their position: "O sir, we have done this or that, (cf. Mat_18:26) clinging to distrust instead of striving against it.

I THIS DISTRUST AND SUSPICION OF GOD ARISES FROM.THE PRESENCE OF SIN NOT FULLY RECOGNIZED AS SIN; while the man is still trying to set good deeds against bad ones, or to find. excuses for faults. It is the effect of sin before conviction by the Holy Spirit. Real conviction brings to God. (Psa_51:4; Luk_18:13) It is unacknowledged sin that separates.

II DISTRUST IS REMOVED BY A REAL BELIEF IN THE ATONEMENT, (Heb_9:25) God"s plan for reconciling the sinful to himself. (Rom_3:26) Hence this is the turning point of the spiritual life; (Joh_3:18) the great work (Joh_6:29) out of which, as from a germ, the whole Christian life must grow. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The men were afraid

"Joseph's brothers were afraid"

they were brought to Joseph's house

This can be stated in active form. AT: "they were going into Joseph's house" or "the steward was taking them into Joseph's house" (See: Active or Passive)

It is because of the money that was returned in our sacks the first time we were brought in

This can be stated in active form. AT: "The steward is bringing us into the house because of the money that someone put back in our sacks" (See: Active or Passive)

that he may seek an opportunity against us. He might arrest us

This can be translated as a new sentence. AT: "He is waiting for the opportunity to accuse us, so that he might arrest us"

we came down

It is common to use the phrase "came down" when speaking of traveling from Canaan to Egypt.

translationWords

fear

Joseph (OT)

servant

donkey

manager

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וייראו האנשים AND THE MEN WERE AFRAID — The word ויראו is written with two yods and its translation in the Targum is ודחילו and they were afraid.

כי הובאו בית יוסף BECAUSE THEY WERE BROUGHT INTO JOSEPH S HOUSE, and it was not usual for other people who came to buy corn to stay overnight in Joseph’s house but in the inns of the city. וייראו AND THEY WERE AFRAID, because this could be only for the purpose of putting them in prison.

אנחנו מובאים WE HAVE BEEN BROUGHT inside this house.

להתגלל means THAT THERE MAY BE ROLLED UPON US an accusation regarding the money AND THAT THIS MAY FALL UPON US. And according to Onkelos who rendered ולהתנפל עלינו by ולאסתקפא עלנא, it signifies seeking an occasion — just as we render in the Targum the words (Deuteronomy 12:17) עלילת דברים, which mean a pretext, by תסקופי מלין “intrigues” — but he did not translate it literally. The word ולהתגלל which he translated by לאתרברבא “to play the lord over us” he takes as connected in meaning with (Ecclesiastes 12:6) “the bowl of (גלת) gold”, and (Nahum 2:8) “And Huzzab the queen (גלתה) is carried away”, where these words from the root גלל denote symbolically royal rank.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THAT HE MAY DEVISE SOME PRETEXT (‘L’HITHGOLEIL’) AGAINST US. The word l’hithgoleil is of the same root as: And Amasa lay wallowing (‘mithgoleil’) in blood? And every cloak rolled (‘m’golalah’) in blood. [Its meaning is] as a man who turns from side to side upon his fellow.

AND TO FALL UPON US. I.e., as a man who intentionally throws his full stature upon his fellow.Now Onkelos translated l’hithgoleil as meaning “to play the lord over us,” meaning that he will elevate himself above us, as the sea raises its waves. Onkelos rendered the expression, and to fall upon us, as le’istakapha, meaning “to accuse us of things which did not occur,” since things which did not occur are expressed by the Hebrew word nopheil (falling), just as it says, Not one thing failed (‘naphal’). Similarly did Onkelos translate Wanton charges (‘aliloth d’varim’) as taskophei milin (intrigues). Jonathan too translated to’einah (pretext) as thuskapha.

AND TO TAKE US FOR SERVANTS, AND OUR ASSES. The reason why they mention their asses in the verse is that they would feel apprehensive about them, saying, “Now they will also take our asses with their sacks, and we will not be able to send grain to our families, and thus they will all perish of famine.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

להתגולל עלינו, the reason he brought us to his private palace was in order to subject us to accusations concerning the money we were supposed to have stolen, something which he will use as a pretext להתנפל עלנו, to attack us seeing that he had been ill disposed against us from the beginning, when he had treated us as suspected spies. Now he will use the trumped up charges in order to keep us as slaves, a traditional punishment for thieves. He probably also wants to confiscate our donkeys What other reason could possibly account for his taking us to his private residence!

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.