TRV
Translation
King James Version
But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.
Complete Jewish Bible
except for Binyamin, Yosef's brother. Ya'akov did not send him with his brothers, because he was afraid something might happen to him.
Berean Standard Bible
But Jacob did not send Joseph’s brother Benjamin with his brothers, for he said, “I am afraid that harm might befall him.”
American Standard Version
But Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Lest peradventure harm befall him.
World English Bible Messianic
But Jacob didn’t send Benjamin, Joseph’s brother, with his brothers; for he said, “Lest perhaps harm happen to him.”
Geneva Bible (1599)
But Beniamin Iosephs brother woulde not Iaakob send with his brethren: for he saide, Least death should befall him.
Young's Literal Translation
and Benjamin, Joseph's brother, Jacob hath not sent with his brethren, for he said, `Lest mischief meet him.'
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In the KJVVerse 1,257 of 31,102
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Commentary on Genesis 42 verses 1–6
1 ¶ Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?
2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.
3 And Joseph's ten brethren went down to buy corn in Egypt.
4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.
5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.
6 And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.
Though Jacob's sons were all married, and had families of their own, yet, it should seem, they were still incorporated in one society, under the conduct and presidency of their father Jacob. We have here,
I. The orders he gave them to go and buy corn in Egypt, Gen 42:1, Gen 42:2. Observe, 1. The famine was grievous in the land of Canaan. It is observable that all the three patriarches, to whom Canaan was the land of promise, met with famine in that land, which was not only to try their faith, whether they could trust God though he should slay them, though he should starve them, but to teach them to seek the better country, that is, the heavenly, Heb 11:14-16. We have need of something to wean us from this world, and make us long for a better. 2. Still, when there was famine in Canaan, there was corn in Egypt. Thus Providence orders it, that one place should be a succour and supply to another; for we are all brethren. The Egyptians, the seed of accursed Ham, have plenty, when God's blessed Israel want: Thus God, in dispensing common favours, often crosses hands. Yet observe, The plenty Egypt now had was owing, under God, to Joseph's prudence and care: if his brethren had not sold him into Egypt, but respected him according to his merits, who knows but he might have done the same thing for Jacob's family which now he had done for Pharaoh, and the Egyptians might then have come to them to buy corn? but those who drive away from among them wise and good men know not what they do. 3. Jacob saw that there was corn in Egypt; he saw the corn that his neighbours had bought there and brought home. It is a spur to exertion to see where supplies are to be had, and to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had? 4. He reproved his sons for delaying to provide corn for their families. Why do you look one upon another? Note, When we are in trouble and want, it is folly for us to stand looking upon one another, that is, to stand desponding and despairing, as if there were no hope, no help, - to stand disputing either which shall have the honour of going first or which shall have the safety of coming last, - to stand deliberating and debating what we shall do, and doing nothing, - to stand dreaming under a spirit of slumber, as if we had nothing to do, and to stand delaying, as if we had time at command. Let it never be said, "We left that to be done tomorrow which we could a well have done today." 5. He quickened them to go to Egypt: Get you down thither. Masters of families must not only pray for daily bread for their families, and food convenient, but must lay out themselves with care and industry to provide it.
II. Their obedience to these orders, Gen 42:3. They went down to buy corn; they did not send their servants, but very prudently went themselves, to lay out their own money. Let none think themselves too great nor too good to take pains. Masters of families should see with their own eyes, and take heed of leaving too much to servants. Only Benjamin went not with them, for he was his father's darling. To Egypt they came, among others, and, having a considerable cargo of corn to buy, they were brought before Joseph himself, who probably expected they would come; and, according to the laws of courtesy, they bowed down themselves before him, Gen 42:6. Now their empty sheaves did obeisance to his full one. Compare this with Isa 60:14 and Rev 3:9.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
On Joseph the Patriarch
Nor does everyone undertake this business matter, but only the sons of Jacob and only those sons of more mature age. Thus ten sons go, whereas the youngest son does not go. The father did not send him; else “infirmity may befall him.” Benjamin, the youngest, was still subject to infirmity. Granted, [in] the name Benjamin the patriarch is read, but Paul, who was of the tribe of Benjamin, was being prefigured. Jacob was right to hesitate over his infirmity. Indeed, he was made infirm so that he could be healed. Paul suffered blindness, but this was an infirmity unto salvation.Yes, that blindness brought Paul light. We have received the story; let us come to know the mystery. The patriarchs had gone at first without Benjamin, as the apostles first went without Paul. Each came, not as the first, but was summoned by those who were the first, and by his arrival he made the goods of those who were first more plenteous.
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 42:4 details Jacob's protective decision to withhold his youngest son, Benjamin, from accompanying his elder brothers on a grain-buying mission to Egypt amidst a severe famine. This choice, deeply influenced by the lingering trauma of Joseph's presumed death, underscores Jacob's intense fear of further loss and his profound parental anxiety. Unbeknownst to Jacob, this human apprehension and protective measure are intricately woven into God's sovereign plan, providentially setting the stage for the eventual reunion of his fragmented family and the revelation of Joseph's true identity, orchestrating events for their preservation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound meaning. Emphasis is clearly placed on Benjamin through his specific naming and the immediate identification as "Joseph's brother," distinguishing him from the other sons and highlighting his unique significance to Jacob. This emphasis foreshadows Benjamin's crucial role in the unfolding narrative. Pathos is powerfully evoked through Jacob's stated fear of "mischief befall[ing] him." This reveals the deep emotional trauma Jacob still carries from Joseph's presumed death, eliciting sympathy for the aging patriarch's anxiety and protective instinct. Furthermore, there is a strong element of Dramatic Irony at play. Jacob's fear-driven decision to keep Benjamin safe, though understandable from his perspective, is ironically the very action that God uses to orchestrate the family's journey to Egypt, the reunion with Joseph, and their ultimate preservation. Jacob's human anxiety inadvertently aligns with divine providence, setting the stage for the fulfillment of God's larger plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 42:4 serves as a poignant illustration of the interplay between human fear and divine sovereignty. Jacob's decision, born out of deep trauma and a profound desire to protect his beloved son, appears to be a purely human response to a dire situation. Yet, within the broader narrative of Genesis, it becomes clear that this very human anxiety is providentially woven into God's grand design. God uses Jacob's fear to ensure that Benjamin's eventual journey to Egypt is delayed and occurs under specific circumstances, creating the necessary conditions for Joseph to reveal himself and for the entire family to be brought into Egypt, thus preserving the covenant line during the famine. This highlights God's ability to work through and even utilize human limitations and fears to accomplish His perfect will, demonstrating that His plans are not thwarted by human weakness but often incorporate them.
REFLECTION AND APPLICATION
This verse offers a profound reflection on the nature of parental love, the enduring impact of trauma, and the mysterious ways of divine providence. Jacob's intense protectiveness of Benjamin, while deeply relatable, also reveals how past hurts can lead to overprotection and a struggle to fully trust in God's unseen hand. For us, it prompts an examination of our own anxieties and fears, especially those rooted in past experiences. Are we, like Jacob, allowing past "mischief" to dictate our present decisions, perhaps hindering God's unfolding plan in our lives? This passage reminds us that even when our human efforts are driven by fear or a desire for control, God remains sovereign, capable of weaving our anxieties and protective instincts into His larger tapestry of redemption. It calls us to a deeper trust in God's providence, even when circumstances seem perilous or our understanding is limited. Our responsibility is to act faithfully and wisely, while simultaneously releasing control to the God who works all things for good for those who love Him.
Questions for Reflection
FAQ
Why was Jacob so protective of Benjamin?
Answer: Jacob's intense protectiveness of Benjamin stemmed primarily from the traumatic presumed death of Joseph, Benjamin's full brother and also a son of Jacob's beloved wife, Rachel. Benjamin was the only remaining son of Rachel, making him uniquely precious to Jacob and representing his last tangible link to his deeply cherished wife. The patriarch feared that if Benjamin were to accompany his brothers, he too might suffer a similar "mischief" or fatal accident, which would be an unbearable loss for the aging father, compounding his already profound grief. His decision was a desperate attempt to prevent a repeat of the sorrow he experienced when he believed Joseph was lost forever, as seen in Genesis 37:35.
What does "lest peradventure mischief befall him" truly mean?
Answer: The King James Version phrase "lest peradventure mischief befall him" translates the Hebrew word אָסוֹן (ason), which signifies a severe calamity, disaster, or fatal accident. It implies a grave, life-threatening misfortune rather than a minor inconvenience or setback. Jacob's concern was for Benjamin's very life and well-being, reflecting the depth of his anxiety and the lingering trauma from Joseph's disappearance. The phrase conveys Jacob's profound apprehension that Benjamin would meet a tragic end, similar to what he believed had happened to Joseph in Genesis 37:33.
CHRIST-CENTERED FULFILLMENT
While Genesis 42:4 directly portrays human fear and a father's protective instinct, it subtly points to the broader narrative of divine providence that culminates in Christ. Jacob's reluctance to "send" his beloved son Benjamin into potential danger stands in stark contrast to God the Father's willingness to "send" His beloved Son, Jesus, into a world fraught with sin and suffering. Jacob's fear was rooted in the potential for "mischief" (calamity or death) to befall Benjamin, a fear that humanly speaking was justified. Yet, God the Father, in His infinite love and wisdom, willingly sent His only Son, knowing full well that "mischief"—the ultimate suffering and death on the cross—would indeed befall Him. Just as Benjamin's eventual journey to Egypt was essential for the salvation and reunion of Jacob's family, so too was Christ's mission, culminating in His sacrificial death and resurrection, essential for the salvation and spiritual reunion of humanity with God. The Father's ultimate act of love in sending His Son, even to face the "mischief" of the cross, demonstrates a divine purpose far surpassing human fear, ensuring the ultimate redemption and preservation of His chosen people, fulfilling the promise of a "seed" who would crush the serpent's head (Genesis 3:15). This divine sending is the ultimate act of love, for "God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life."