Kejadian 45:1-28

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ¹  so he cried out, “Make everyone go out from my presence!” No one remained ²  with Joseph when he made himself known to his brothers. 45:2 He wept loudly; ³  the Egyptians heard it and Pharaoh’s household heard about it. ⁴ 

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁵  for God sent me ⁶  ahead of you to preserve life! 45:6 For these past two years there has been famine in ⁷  the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me ⁸  ahead of you to preserve you ⁹  on the earth and to save your lives ¹⁰  by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser ¹¹  to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly ¹²  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay! 45:10 You will live ¹³  in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have. 45:11 I will provide you with food ¹⁴  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’ 45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. ¹⁵  45:13 So tell ¹⁶  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ¹⁷ 

45:14 Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck. 45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

45:16 Now it was reported ¹⁸  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ¹⁹  Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ²⁰  to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you ²¹  the best land in Egypt and you will eat ²²  the best ²³  of the land.’ 45:19 You are also commanded to say, ²⁴  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come. 45:20 Don’t worry ²⁵  about your belongings, for the best of all the land of Egypt will be yours.’”

45:21 So the sons of Israel did as he said. ²⁶  Joseph gave them wagons as Pharaoh had instructed, ²⁷  and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, ²⁸  but to Benjamin he gave three hundred pieces of silver and five sets of clothes. ²⁹  45:23 To his father he sent the following: ³⁰  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” ³¹ 

45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. ³²  45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ³³  for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, ³⁴  and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³⁵  by the oaks ³⁶  of Mamre while ³⁷  he was sitting at the entrance ³⁸  to his tent during the hottest time of the day.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³⁹  by the oaks ⁴⁰  of Mamre while ⁴¹  he was sitting at the entrance ⁴²  to his tent during the hottest time of the day.

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ⁴³  their threats, and grant ⁴⁴  to your servants ⁴⁵  to speak your message ⁴⁶  with great courage, ⁴⁷ 

Ayub 36:15-16

36:15 He delivers the afflicted by ⁴⁸  their ⁴⁹  afflictions,

he reveals himself to them ⁵⁰  by their suffering.

36:16 And surely, he drew you ⁵¹  from the mouth of distress,

to a wide place, unrestricted, ⁵² 

and to the comfort ⁵³  of your table

filled with rich food. ⁵⁴ 

Yesaya 60:5

60:5 Then you will look and smile, ⁵⁵ 

you will be excited and your heart will swell with pride. ⁵⁶ 

For the riches of distant lands ⁵⁷  will belong to you

and the wealth of nations will come to you.

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁵⁸  me. ⁵⁹ 

He has commissioned ⁶⁰  me to encourage ⁶¹  the poor,

to help ⁶²  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Lukas 1:74-75

1:74 that we, being rescued from the hand of our ⁶³  enemies,

may serve him without fear, ⁶⁴ 

1:75 in holiness and righteousness ⁶⁵  before him for as long as we live. ⁶⁶ 

Yohanes 8:32

8:32 and you will know the truth, and the truth will set you free.” ⁶⁷ 

Yohanes 8:36

8:36 So if the son ⁶⁸  sets you free, you will be really free.

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁶⁹  them.

Kolose 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁷⁰  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ⁷¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 2:16

2:16 For the wise man, like ⁷²  the fool, will not be remembered for very long, ⁷³ 

because ⁷⁴  in the days to come, both will already have been forgotten. ⁷⁵ 

Alas, ⁷⁶  the wise man dies – just like ⁷⁷  the fool!

[45:1]  ¹ tn Heb “all the ones standing beside him.”

[45:1]  ² tn Heb “stood.”

[45:2]  ³ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ⁴ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[45:5]  ⁵ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁶ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:6]  ⁷ tn Heb “the famine [has been] in the midst of.”

[45:7]  ⁸ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ⁹ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ¹⁰ tn The infinitive gives a second purpose for God’s action.

[45:8]  ¹¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[45:9]  ¹² tn Heb “hurry and go up.”

[45:10]  ¹³ tn The perfect verbal form with vav consecutive here expresses instruction.

[45:11]  ¹⁴ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[45:12]  ¹⁵ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

[45:13]  ¹⁶ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ¹⁷ tn Heb “and hurry and bring down my father to here.”

[45:16]  ¹⁸ tn Heb “and the sound was heard.”

[45:16]  ¹⁹ tn Heb “was good in the eyes of.”

[45:17]  ²⁰ tn Heb “and go! Enter!”

[45:18]  ²¹ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ²² tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ²³ tn Heb “fat.”

[45:19]  ²⁴ tn The words “to say” have been supplied in the translation for stylistic reasons.

[45:20]  ²⁵ tn Heb “let not your eye regard.”

[45:21]  ²⁶ tn Heb “and the sons of Israel did so.”

[45:21]  ²⁷ tn Heb “according to the mouth of Pharaoh.”

[45:22]  ²⁸ tn Heb “to all of them he gave, to each one, changes of outer garments.”

[45:22]  ²⁹ tn Heb “changes of outer garments.”

[45:23]  ³⁰ tn Heb “according to this.”

[45:24]  ³¹ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

[45:25]  ³² tn Heb “and they entered the land of Canaan to their father.”

[45:26]  ³³ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[45:27]  ³⁴ tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”

[18:1]  ³⁵ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ³⁶ tn Or “terebinths.”

[18:1]  ³⁷ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ³⁸ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[18:1]  ³⁹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴⁰ tn Or “terebinths.”

[18:1]  ⁴¹ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁴² tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[4:29]  ⁴³ tn Or “Lord, take notice of.”

[4:29]  ⁴⁴ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁴⁵ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁴⁶ tn Grk “word.”

[4:29]  ⁴⁷ tn Or “with all boldness.”

[36:15]  ⁴⁸ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

[36:15]  ⁴⁹ tn Heb “his.”

[36:15]  ⁵⁰ tn Heb “he uncovers their ear.”

[36:16]  ⁵¹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

[36:16]  ⁵² tn Heb “a broad place where there is no cramping beneath [or under] it.”

[36:16]  ⁵³ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

[36:16]  ⁵⁴ tn Heb “filled with fat.”

[60:5]  ⁵⁵ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁵⁶ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁵⁷ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[61:1]  ⁵⁸ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁵⁹ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁶⁰ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁶¹ tn Or “proclaim good news to.”

[61:1]  ⁶² tn Heb “to bind up [the wounds of].”

[1:74]  ⁶³ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁶⁴ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ⁶⁵ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ⁶⁶ tn Grk “all our days.”

[8:32]  ⁶⁷ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[8:32]  sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).

[8:36]  ⁶⁸ tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:2]  ⁶⁹ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:11]  ⁷⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ⁷¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:16]  ⁷² tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).

[2:16]  ⁷³ tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”

[2:16]  ⁷⁴ tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”

[2:16]  ⁷⁵ tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.

[2:16]  ⁷⁶ tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.

[2:16]  ⁷⁷ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.