man he claims credit for his good intention rather than for the temporising advice he had actually given (3722).—his very blood is required] in spite of the fact that the speaker had kept them from actual bloodshed.—23. an interpreter] This is the only place in the patriarchal history where diversity of language appears as a bar to intercourse.—24. Joseph is moved to tears by this first proof of penitence.—Simeon is chosen as hostage as the oldest next to Reuben, of whose attempt to save him Joseph has just learned for the first time. The effect on the brothers would be the same as in 4333.—25. The rest are treated with great generosity; though whether the restoration of the money is pure kindness or a trap, we can hardly say.—provision for the way] Hence in E the sacks are not opened till the journey's end (35).
Vv. 15-24 show a disconnectedness which is unusual in the lucid and
orderly Joseph story, and which cannot be explained by discrepancies
between J and E. The first proposal—to send one man to fetch
Benjamin—leads to no consequences, but is followed, most unnaturally,
by the imprisonment of all the ten. This in like manner serves no
purpose but to give Joseph time to change his mind. And the colloquy
of the brothers (21f.) could hardly find a less appropriate place than the
moment when hope breaks in on their forebodings. The proper setting
for the imprisonment would seem to be their first encounter with Joseph
(as v.30 G); and the confession of guilt would stand in a suitable connexion
there. It is possible that 15f. are a variant to 19f., belonging to a
somewhat different recension. If Gu. (p. 387) be right in thinking that
the earliest form of the legend knew of only one visit to Egypt, it is
easy to conceive that in the process of amplification several situations were
successively invented, and that two of these have been preserved side
by side by an editor, in spite of their imperfect consistency.
26-38. The return to Canaan.—27, 28. J's parallel
to 35 (E).—To leave room for the latter, the account is cut
(
Hebrew characters)] [E] (Hebrew characters).—(Hebrew characters)2] [E] (Hebrew characters).—25. (Hebrew characters)] Continuation of vb. fin. by
inf. (as here) is very unusual (G-K. § 120 f).—(Hebrew characters)] (Hebrew characters)? cf. SV.
27. (Hebrew characters)] Rd. (Hebrew characters) with G.—(Hebrew characters)] characteristic of J (2425. 32 4324),
also Ju. 1919 † .—(Hebrew characters)] ([root] (Hebrew characters)) strictly 'resting-place for the night' (Ex. 424)
or 'night encampment' (Jos. 43),—perhaps a rude shelter of bushes or
canvas (cf. (Hebrew characters), 'hut,' Is. 18 2420) rather than a khan or caravanserai.—(Hebrew characters)]
E says (Hebrew characters) (35 bis); so G here, wrongly.—(Hebrew characters)] A word recurring
13 times in chs. 43 f. (J), and nowhere else in OT: G is invariably
(Greek characters). The [root] (Hebrew characters) = 'spread out' (Is. 4022), found in NH. Aram.
