TRV
Translation
King James Version
If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:
Complete Jewish Bible
If you are upright men, let one of your brothers remain incarcerated in the prison you're being kept in, while you go and carry grain back to relieve the famine in your homes.
Berean Standard Bible
If you are honest, leave one of your brothers in custody while the rest of you go and take back grain to relieve the hunger of your households.
American Standard Version
if ye be true men, let one of your brethren be bound in your prison-house; but go ye, carry grain for the famine of your houses:
World English Bible Messianic
If you are honest men, then let one of your brothers be bound in your prison; but you go, carry grain for the famine of your houses.
Geneva Bible (1599)
If ye be true men, let one of your brethren be bounde in your prison house, and goe ye, carie foode for the famine of your houses:
Young's Literal Translation
if ye are right men, let one of your brethren be bound in the house of your ward, and ye, go, carry in corn for the famine of your houses,
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In the KJVVerse 1,272 of 31,102
Study This Verse
Commentary on Genesis 42 verses 7–20
7 ¶ And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.
8 And Joseph knew his brethren, but they knew not him.
9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
10 And they said unto him, Nay, my lord, but to buy food are thy servants come.
11 We are all one man's sons; we are true men, thy servants are no spies.
12 And he said unto them, Nay, but to see the nakedness of the land ye are come.
13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.
14 And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:
15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.
16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.
17 And he put them all together into ward three days.
18 And Joseph said unto them the third day, This do, and live; for I fear God:
19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:
20 But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.
We may well wonder that Joseph, during the twenty years that he had now been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, it is strange that he who so often went throughout all the land of Egypt (Gen 41:45, Gen 41:46) never made an excursion to Canaan, to visit his aged father, when he was in the borders of Egypt, that lay next to Canaan. Perhaps it would not have been above three or four days' journey for him in his chariot. It is a probable conjecture that his whole management of himself in this affair was by special direction from Heaven, that the purpose of God concerning Jacob and his family might be accomplished. When Joseph's brethren came, he knew them by many a satisfactory token, but they knew not him, little thinking to find him there, Gen 42:8. He remembered the dreams (Gen 42:9), but they had forgotten them. The laying up of God's oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them and the bringing of his brethren to repentance for their former sins; and both these points were gained.
I. He showed himself very rigorous and harsh with them. The very manner of his speaking, considering the post he was in, was enough to frighten them; for he spoke roughly to them, Gen 42:7. He charged them with bad designs against the government (Gen 42:9), treated them as dangerous persons, saying, You are spies, and protesting by the life of Pharaoh that they were so, Gen 42:16. Some make this an oath, others make it no more than a vehement asseveration, like that, as thy soul liveth; however it was more than yea, yea, and nay, nay, and therefore came of evil. Note, Bad words are soon learned by converse with those that use them, but not so soon unlearned. Joseph, by being much at court, got the courtier's oath, By the life of Pharaoh, perhaps designing hereby to confirm his brethren in their belief that he was an Egyptian, and not an Israelite. They knew this was not the language of a son of Abraham. When Peter would prove himself no disciple of Christ, he cursed and swore. Now why was Joseph thus hard upon his brethren? We may be sure it was not from a spirit of revenge, that he might now trample upon those who had formerly trampled upon him; he was not a man of that temper. But, 1. It was to enrich his own dreams, and complete the accomplishment of them. 2. It was to bring them to repentance. 3. It was to get out of them an account of the state of their family, which he longed to know: they would have discovered him if he had asked as a friend, therefore he asks as a judge. Not seeing his brother Benjamin with them, perhaps he began to suspect that they had made away with him too, and therefore gives them occasion to speak of their father and brother. Note, God in his providence sometimes seems harsh with those he loves, and speaks roughly to those for whom yet he has great mercy in store.
II. They, hereupon, were very submissive. They spoke to him with all the respect imaginable: Nay, my lord (Gen 42:10) - a great change since they said, Behold, this dreamer comes. They very modestly deny the charge: We are no spies. They tell him their business, that they came to buy food, a justifiable errand, and the same that many strangers came to Egypt upon at this time. They undertake to give a particular account of themselves and their family (Gen 42:13), and this was what they wanted.
III. He clapped them all up in prison for three days, Gen 42:17. Thus God deals with the souls he designs for special comfort and honour; he first humbles them, and terrifies them, and brings them under a spirit of bondage, and then binds up their wounds by the Spirit of adoption.
IV. He concluded with them, at last, that one of them should be left as a hostage, and the rest should go home and fetch Benjamin. It was a very encouraging word he said to them (Gen 42:18): I fear God; as if he had said, "You may assure yourselves I will do you no wrong; I dare not, for I know that, high as I am, there is one higher than I." Note, With those that fear God we have reason to expect fair dealing. The fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny. Those that have no one else to stand in awe of ought to stand in awe of their own consciences. See Neh 5:15, So did not I, because of the fear of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 42:19 records Joseph, now the powerful Egyptian governor, imposing a crucial condition on his ten older brothers who have arrived from Canaan seeking grain during a severe famine. He demands that one brother remain imprisoned as a hostage while the others return home with provisions, with the explicit requirement that they bring their youngest brother, Benjamin, back to Egypt as proof of their integrity. This command is a calculated and pivotal step in Joseph's intricate, divinely guided strategy to test his brothers' character, assess their transformation, ensure his family's safety, and orchestrate a profound reunion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 42:19 effectively employs several literary devices to enhance its narrative power and theological depth. Dramatic Irony is paramount, as the audience knows Joseph's true identity and his past, while his brothers remain oblivious. This creates tension and anticipation, as Joseph's seemingly harsh actions are understood by the reader as part of a redemptive plan, contrasting sharply with the brothers' fear and confusion. The verse also utilizes Foreshadowing, as Joseph's demand for Benjamin's presence and the subsequent trials hint at the eventual revelation of his identity and the family's full reunion. The "house of your prison" and the "corn for the famine" serve as powerful Symbols: the prison symbolizes the brothers' spiritual bondage to their past sin and the confinement of their guilt, while the corn symbolizes God's provision and the means of salvation, both physical and spiritual, offered through Joseph. The contrast between the brothers' desperate need and Joseph's calculated control underscores the theme of divine sovereignty working through human agency.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joseph's actions in Genesis 42:19 powerfully illustrate the divine principle that God often uses trials and difficult circumstances to test character, expose hidden truths, and bring about repentance and transformation. This intricate plan, orchestrated by Joseph, is ultimately a reflection of God's sovereign hand at work, meticulously guiding events to preserve His covenant people and fulfill His promises. The testing of the brothers forces them to confront their past sins, particularly their cruelty towards Joseph and their father's grief, leading them to a place of introspection and eventual confession. This process of trial, conviction, and eventual reconciliation foreshadows the broader redemptive narrative of God's dealings with humanity, where suffering and testing can lead to spiritual growth, a deeper understanding of sin, and a path toward restoration.
REFLECTION AND APPLICATION
Genesis 42:19 offers profound insights into how God works in our lives. Just as Joseph used a seemingly harsh trial to bring his brothers to a place of introspection, confession, and eventual reconciliation, God often allows challenging circumstances to enter our lives. These "tests" are not arbitrary punishments but purposeful tools in His hands, designed to refine our character, expose areas of our hearts that need transformation, and guide us toward His perfect will. When we face difficult situations that compel us to confront our own "truth" or integrity, we are invited to consider if there are hidden "prisons" of unconfessed sin or unresolved relationships that God is seeking to address. This passage reminds us that even when our circumstances seem confusing, painful, or unjust, there can be a divine, redemptive purpose at work, leading to restoration, deeper understanding, and a stronger reliance on God's sovereignty. Our response to such trials reveals the "truth" of our own hearts and determines our path toward genuine transformation and reconciliation, both with God and with others.
Questions for Reflection
FAQ
Why did Joseph not reveal himself immediately to his brothers?
Answer: Joseph's decision not to reveal his identity immediately was a complex and multifaceted strategic choice, deeply intertwined with divine providence. He needed to test his brothers' character and observe if they had repented of their past cruelty, especially regarding their treatment of Benjamin and their aged father, Jacob. Joseph sought to determine if their hearts had changed from the callous individuals who sold him into slavery (Genesis 37:26-28). He also desired to ensure the well-being of his father and Benjamin, whom he hadn't seen in years. Furthermore, Joseph's actions were part of God's larger providential plan to bring the entire family to Egypt, preserving them from the severe famine and setting the stage for the fulfillment of Joseph's prophetic dreams, ultimately preparing them to become a great nation (Genesis 45:5-8).
What was the significance of taking a hostage in this context?
Answer: The act of taking a hostage, specifically Simeon in this case (Genesis 42:24), was a common and legally recognized practice in the ancient Near East. It served as a powerful guarantee or bond to ensure that a promise would be kept or that individuals would return. For Joseph, holding a brother hostage was crucial to compel the others to return with Benjamin, the key to his test. It was a severe but effective measure to prevent deception and ensure their compliance. This act also forced the remaining brothers to confront their familial responsibility and the weight of their collective actions, as one of their own was now suffering a consequence directly linked to their past deceit.
CHRIST-CENTERED FULFILLMENT
Joseph, through his suffering, rejection by his own brethren, exaltation to a position of power, and ultimate role as a preserver of life for his people, serves as a profound type of Christ. In Genesis 42:19, Joseph's seemingly harsh test, which brings his brothers to a place of confession and repentance, deeply mirrors Christ's redemptive work. Just as Joseph was rejected by his own, yet rose to save them, Christ, though innocent, was rejected and crucified by His own people (Isaiah 53:3-5). Yet, in His glorious exaltation, He does not immediately reveal Himself in full judgment but offers a path to reconciliation through repentance and faith. Like Joseph, who provided physical grain to save his family from famine, Christ offers Himself as the spiritual "Bread of Life" to save humanity from eternal spiritual death (John 6:35). His "testing" of humanity, through the call to acknowledge sin and believe in Him, ultimately leads to a deeper revelation of Himself and a restoration of relationship, fulfilling God's overarching redemptive plan for His chosen people and all who believe (2 Corinthians 5:18-19). Joseph's humility and forgiveness, despite his power, prefigure Christ's ultimate act of atonement, where He, though God, humbled Himself to reconcile humanity to God (Philippians 2:9-11).