Genesis 45
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
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."
Open source ↗JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28) Then Joseph could not refrain himself--The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Gen 44:33] and realized all the affection of that proposal--a proposal for which he was totally unprepared--he was completely unmanned; he felt himself forced to bring this painful trial to an end. he cried, Cause every man to go out from me--In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers--his conduct was dictated by motives of the highest prudence--that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.
Open source ↗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.
Open source ↗The Recognition. - Gen 45:1. After this appeal, in which Judah, speaking for his brethren, had shown the tenderest affection for the old man who had been bowed down by their sin, and the most devoted fraternal love and fidelity to the only remaining son of his beloved Rachel, and had given a sufficient proof of the change of mind, the true conversion, that had taken place in themselves, Joseph could not restrain himself any longer in relation to all those who stood round him. He was obliged to relinquish the part which he had hitherto acted for the purpose of testing his brothers' hearts, and to give full vent to his feelings. "He called out: Cause every man to go out from me. And there stood no man (of his Egyptian attendants) with him, while Joseph made himself known to his brethren," quia effusio illa affectuum et στοργῆς erga fratres et parentem tanta fuit, ut non posset ferre alienorum praesentiam et aspectum (Luther). Gen 45:2-3 As soon as all the rest were gone, he broke out into such loud weeping, that the Egyptians outside could hear it; and the house of Pharaoh, i.e., the royal family, was told of it (cf. Gen 45:2 and Gen 45:16). He then said to his brethren: "I am Joseph. Is my father still alive?" That his father was still living, he had not only been informed before (Gen 43:27), but had just been told again; but his filial heart impels him to make sure of it once more. "But his brethren could not answer him, for they were terrified before him:" they were so smitten in their consciences, that from astonishment and terror they could not utter a word. Gen 45:4-7 Joseph then bade his brethren approach nearer, and said: "I am Joseph, your brother, whom he sold into Egypt. But now be not grieved nor angry with yourselves (בּעיניכם אל־חר as in Gen 31:35) that ye…
Open source ↗Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother. I. Joseph ordered all his attendants to withdraw, Gen 45:1. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world. II. Tears were the preface or introduction to his discourse, Gen 45:2. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk 15:20; Hos 14:8, Hos 14:9. III. He very abruptly (as one uneasy till it was out) tells them who he was: I am Joseph. They knew him only by his Egyptian name, Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: I am Joseph; nay, that they might not suspect it was another of the same name, he explains himself (Gen 45:4): I am Joseph, your brother. This would both humble them yet more for their sin in selling him, and would encourage them to hope for kind treatment. Thus when Christ would convince Paul he said, I am Jesus; and when he would comfort his disciples he said, It is I, be not afraid. This word, at first, s…
Open source ↗45:1-15 In one of the most dramatic scenes of the book, Joseph revealed his identity to his brothers, bringing the process of reconciling with them to a climax (see also 50:14-21).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
יוֹסֵף (Yôwçêph, H3130) — Joseph, the name of seven Israelites יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might) אָפַק (ʼâphaq, H662) — to contain, i.e. (reflex.) abstain נָצַב (nâtsab, H5324) — to station, in various applications (literally or figuratively) קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or…
Open source ↗קוֹל (qôwl, H6963) — a voice or sound בְּכִי (Bᵉkîy, H1065) — a weeping; by analogy, a dripping נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) פַּרְעֹה (Parʻôh, H6547) — Paroh, a general title of Egyptian kings שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,…
Open source ↗יוֹסֵף (Yôwçêph, H3130) — Joseph, the name of seven Israelites אָמַר (ʼâmar, H559) — to say (used with great latitude) אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application חַי (chay, H2416) — alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially… יָכֹל (yâkôl, H3201) — to be able, literally (can, could) or morally (may, might) עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… בָּהַל (bâhal, H926) — to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly)… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Open source ↗יוֹסֵף (Yôwçêph, H3130) — Joseph, the name of seven Israelites אָמַר (ʼâmar, H559) — to say (used with great latitude) אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… נָגַשׁ (nâgash, H5066) — to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a… מָכַר (mâkar, H4376) — to sell, literally (as merchandise, a daughter in marriage, into slavery), or… מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt
Open source ↗עָצַב (ʻâtsab, H6087) — properly, to carve, i.e. fabricate or fashion; hence (in a bad sense) to worry, pain or… חָרָה (chârâh, H2734) — to glow or grow warm; figuratively (usually) to blaze up, of anger, zeal, jealousy עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) מָכַר (mâkar, H4376) — to sell, literally (as merchandise, a daughter in marriage, into slavery), or… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… מִחְיָה (michyâh, H4241) — preservation of life; hence, sustenance; also the live flesh, i.e. the quick
Open source ↗שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) רָעָב (râʻâb, H7458) — hunger (more or less extensive) קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) חָמֵשׁ (châmêsh, H2568) — five אַיִן (ʼayin, H369) — a non-entity; generally used as a negative particle חָרִישׁ (chârîysh, H2758) — ploughing or its season קָצִיר (qâtsîyr, H7105) — severed, i.e. harvest (as reaped), the crop, the time, the reaper, or figuratively; also…
Open source ↗אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… שְׁאֵרִית (shᵉʼêrîyth, H7611) — a remainder or residual (surviving, final) portion אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) חָיָה (châyâh, H2421) — to live, whether literally or figuratively; causatively, to revive גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent פְּלֵיטָה (pᵉlêyṭâh, H6413) — deliverance; concretely, an escaped portion
Open source ↗שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application פַּרְעֹה (Parʻôh, H6547) — Paroh, a general title of Egyptian kings אָדוֹן (ʼâdôwn, H113) — sovereign, i.e. controller (human or divine) בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) מָשַׁל (mâshal, H4910) — to rule אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt
Open source ↗מָהַר (mâhar, H4116) — properly, to be liquid or flow easily, i.e. (by implication); to hurry (in a good or a… עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application אָמַר (ʼâmar, H559) — to say (used with great latitude) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יוֹסֵף (Yôwçêph, H3130) — Joseph, the name of seven Israelites אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… אָדוֹן (ʼâdôwn, H113) — sovereign, i.e. controller (human or divine) מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive)
Open source ↗יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) גֹּשֶׁן (Gôshen, H1657) — Goshen, the residence of the Israelites in Egypt; also a place in Palestine קָרוֹב (qârôwb, H7138) — near (in place, kindred or time) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… צֹאן (tsôʼn, H6629) — a collective name for a flock (of sheep or goats); also figuratively (of men) בָּקָר (bâqâr, H1241) — beef cattle or an animal of the ox family of either gender (as used for plowing);…
Open source ↗כּוּל (kûwl, H3557) — properly, to keep in; hence, to measure; figuratively, to maintain (in various senses) חָמֵשׁ (châmêsh, H2568) — five שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) רָעָב (râʻâb, H7458) — hunger (more or less extensive) בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) יָרַשׁ (yârash, H3423) — to occupy (by driving out previous tenants, and possessing in their place); by…
Open source ↗עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… בִּנְיָמִין (Binyâmîyn, H1144) — Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a…
Open source ↗נָגַד (nâgad, H5046) — properly, to front, i.e. stand boldly out opposite; by implication (causatively), to… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application כָּבוֹד (kâbôwd, H3519) — properly, weight, but only figuratively in a good sense, splendor or copiousness מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מָהַר (mâhar, H4116) — properly, to be liquid or flow easily, i.e. (by implication); to hurry (in a good or a… יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the…
Open source ↗נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… בִּנְיָמִין (Binyâmîyn, H1144) — Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory צַוָּאר (tsavvâʼr, H6677) — the back of the neck (as that on which burdens are bound) בָּכָה (bâkâh, H1058) — to weep; generally to bemoan
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over.
“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.
not by all the people, but by the witnesses God had chosen beforehand, by us who ate and drank with Him after He rose from the dead.
Tell it not in Gath; proclaim it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, and the daughters of the uncircumcised exult.
It is not rude, it is not self-seeking, it is not easily angered, it keeps no account of wrongs.
If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail.