the Second Week after Easter
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J.B. Rotherham Emphasized Bible
Genesis 45:28
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Concordances:
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- CondensedParallel Translations
Yisra'el said, "It is enough. Yosef my son is still alive. I will go and see him before I die."
And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
And Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."
Israel said, "Now I believe you. My son Joseph is still alive, and I will go and see him before I die."
Then Israel said, "Enough! My son Joseph is still alive! I will go and see him before I die."
And Israel (Jacob) said, "It is enough! Joseph my son is still alive. I will go and see him before I die."
Then Israel said, "It is enough; my son Joseph is still alive. I will go and see him before I die."
And Israel sayde, I haue inough: Ioseph my sonne is yet aliue: I wil go and see him yer I die.
And Israel said, "It is enough! My son Joseph is still alive. I will go and see him before I die."
and said, "Now I can believe you! My son Joseph must really be alive, and I will get to see him before I die."
(v) Isra'el said, "Enough! My son Yosef is still alive! I must go and see him before I die."
And Israel said, It is enough: Joseph my son is yet alive; I will go and see him before I die.
Israel said, "Now I believe you. My son Joseph is still alive! I am going to see him before I die!"
And Israel said, "It is enough; Joseph my son is still alive. I will go and see him before I die."
And he said, This is great news for me, for my son Joseph is still alive; I will go and see him before I die.
"My son Joseph is still alive!" he said. "This is all I could ask for! I must go and see him before I die."
Then Israel said, “Enough! My son Joseph is still alive. I will go to see him before I die.”
And Israel said, It is enough! My son Joseph is alive; I will go and see him before I die.
& he sayde: I haue ynough, that my sonne Ioseph is yet a liue I wil go, and se him, before I dye.
and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
And Israel said, It is enough: Joseph my son is still living; I will go and see him before my death.
And Israel saide: [I haue] inough, that Ioseph my sonne is yet alyue: I will go, and see him, yer that I dye.
And Israel said: 'It is enough; Joseph my son is yet alive; I will go and see him before I die.'
And Israel said, It is enough; Ioseph my sonne is yet aliue: I will goe and see him before I die.
And Israel said, It is a great thing for me if Joseph my son is yet alive. I will go and see him before I die.
and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
"Enough!" declared Israel. "My son Joseph is still alive! I will go to see him before I die."
and he seide, It suffisith to me, if Joseph my sone lyueth yit, Y schal go and `Y schal se hym bifore that Y die.
and Israel saith, `Enough! Joseph my son [is] yet alive; I go and see him before I die.'
and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
And Israel said, [It is] enough; Joseph my son [is] yet alive: I will go and see him before I die.
Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."
Then Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."
Then Jacob exclaimed, "It must be true! My son Joseph is alive! I must go and see him before I die."
Israel said, "It is enough. My son Joseph is still alive. I will go and see him before I die."
Israel said, "Enough! My son Joseph is still alive. I must go and see him before I die."
And he said: It is enough for me if Joseph, my son, be yet living: I will go and see him before I die.
and Israel said, "It is enough; Joseph my son is still alive; I will go and see him before I die."
Then Israel said, "It is enough; my son Joseph is still alive. I will go and see him before I die."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
It is enough: Genesis 46:30, Luke 2:28-30, John 16:21, John 16:22
Reciprocal: Genesis 37:35 - For I Genesis 42:36 - all these things are against me Genesis 46:19 - Joseph Psalms 30:11 - turned Luke 15:24 - he Philippians 2:28 - ye see 1 Thessalonians 2:17 - endeavoured
Cross-References
And the sons of Israel did so, and Joseph gave them waggons, at the bidding of Pharaoh, - and gave them provisions for the way:
to all of them, gave he to each man changes of raiment, - but, to Benjamin, he gave three hundred pieces of silver, and five changes of raiment.
And Israel said, Enough! Joseph my son is, yet alive, I must go and see him before I die!
Then said Israel unto Joseph I am ready to die at last, - now that I have seen thy face, in that thou art, yet alive.
Gill's Notes on the Bible
And Israel said, [it is] enough, Joseph my son [is] yet alive,.... Or it is "much" or "great" m; he had much joy, as the Targums; this was the greatest blessing of all, and more to him than all the glory and splendour that Joseph was in; that he was alive, that was enough for Jacob, which gave him content and pleasure; not so much the news of his grandeur in Egypt, as of his being in the land of the living:
I will go and see him before I die; though his age was great, the journey long and difficult, so great was his desire of seeing Joseph, that he determines at once upon going, expecting death shortly: no doubt but this was said in submission to the will of God, and in seeking him by prayer and supplication, and in the exercise of faith, believing that God would grant him his desire, than which nothing in life could be more desirable to him, and he only wished to live to enjoy this favour. In Joseph's making himself known unto his brethren, he was a type of Christ, who manifests himself to his people alone, and as he does not unto the world, saying unto them, that he is Jesus the Saviour, their friend and brother, and whom they crucified, whose sins were the cause of his sufferings; and yet encourages them to draw nigh unto him with an humble and holy boldness, giving them abundant reason to believe that he will receive them kindly, seeing that all that were done to him were by the determined counsel and foreknowledge of God, and for their good, even for their eternal salvation; and that they might not perish, but have everlasting life; and to whom he now gives change of raiment, riches and honour, yea, durable riches and righteousness; and declares it to be his will, that where he is, they may be also, and behold his glory: and this is sufficient to engage them to reckon all their worldly enjoyments as mere stuff, contemptible things in comparison of the good and glories of another world they are hastening to, where there will be fulness of joy, and pleasures for evermore; and therefore should not fall out by the way, as they too often do.
m ×¨× "multum", Montanus, Munster, Drusius, Schmidt;
μεγα μοι εÏÏιν Sept.
Barnes' Notes on the Bible
- Joseph Made Himself Known to His Brethren
10. ×ש×× goÌshen, Goshen, Gesem (Arabias related perhaps to ×ש×× geshem ârain, showerâ), a region on the borders of Egypt and Arabia, near the gulf of Suez.
The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.
Genesis 45:1-15
Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. âHe could not refrain himself.â Judah has painted the scene at home to the life; and Joseph can hold out no longer. âHave every man out from me.â Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. âHe lifted up his voice in weeping.â The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Josephâs house would hear, and report to others, this unusual utterance of deep feeling. âI am Joseph.â The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.
The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. âIs my father yet alive?â This question shows where Josephâs thoughts were. He had been repeatedly assured of his fatherâs welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. âCome near unto me.â Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. âFor these two years.â Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. âTo leave to you a remnant in the land.â
This is usually and most naturally referred to a surviving portion of their race. âFather to Pharaoh;â a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. âIn the land of Goshen.â This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. âMy mouth that speaketh unto you;â not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjaminâs neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.
Genesis 45:16-20
The intelligence that Josephâs brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. âIt was good in the eyes of Pharaoh.â They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. âThe good of the land of Mizraim.â The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. âLet not your eye care for your stuff;â your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.
Genesis 45:21-24
The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. âThe sons of Israel;â including Joseph, who had his own part to perform in the proposed arrangement. âAt the mouth of Pharaoh;â as he had authorized him to do. âChanges of raiment;â fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. âFall out.â The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint οÌÏγιÌζεÏθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Josephâs exile arose from petty jealousies among brethren.
Genesis 45:25-28
The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two yearsâ standing has now been wiped away.
Clarke's Notes on the Bible
Verse Genesis 45:28. It is enough; Joseph my son is yet alive — It was not the state of dignity to which Joseph had arisen that particularly affected Jacob, it was the consideration that he was still alive. It was this that caused him to exclaim ×¨× rab; "much! multiplied! my son is yet alive! I will go and see him before I die." None can realize this scene; the words, the circumstances, all refer to indescribable feelings.
1. IN Joseph's conduct to his brethren there are several things for which it is difficult to account. It is strange, knowing how much his father loved him, that he never took an opportunity, many of which must have offered, to acquaint him that he was alive; and that self-interest did not dictate the propriety of this to him is at first view surprising, as his father would undoubtedly have paid his ransom, and restored him to liberty: but a little reflection will show that prudence dictated secrecy. His brethren, jealous and envious in the extreme, would soon have found out other methods of destroying his life, had they again got him into their power. Therefore for his personal safety, he chose rather to be a bond-slave in Egypt than to risk his life by returning home. On this ground it is evident that he could not with any safety have discovered the place of his residence.
2. His carriage to his brethren, previously to his making himself known, appears inexcusably harsh, if not vindictive; but when the men are considered, it will appear sufficiently evident that no other means would have been adequate to awaken their torpid consciences, and bring them to a due sense of their guilt. A desperate disease requires a desperate remedy. The event justified all that he did, and God appears to have been the director of the whole.
3. His conduct in requiring Benjamin to be as it were torn away from the bleeding heart of an aged, desolate father, in whose affection he himself had long lived, is the most difficult to be satisfactorily accounted for. Unless the Spirit of prophecy had assured him that this experiment would terminate in the most favourable manner, his conduct in making it cannot well be vindicated. To such prophetic intimation this conduct has been attributed by learned men; and we may say that this consideration, if it does not untie the knot, at least cuts it. Perhaps it is best to say that in all these things Joseph acted as he was directed by a providence, under the influence of which he might have been led to do many things which he had not previously designed. The issue proves that the hand of God's wisdom and goodness directed, regulated, and governed every circumstance, and the result was glory to God in the highest, and on earth, peace and good will among men.
4. This chapter, which contains the unravelling of the plot, and wonderfully illustrates the mysteries of these particular providences, is one of the most interesting in the whole account: the speech of Joseph to his brethren, Genesis 45:1-13, is inferior only to that of Judah in the preceding chapter. He saw that his brethren were confounded at his presence, that they were struck with his present power, and that they keenly remembered and deeply deplored their own guilt. It was necessary to comfort them, lest their hearts should have been overwhelmed with overmuch sorrow. How delicate and finely wrought is the apology he makes for them! The whole heart of the affectionate brother is at once seen in it - art is confounded and swallowed up by nature - "Be not grieved, nor angry with yourselves - it was not you that sent me hither, but God." What he says also concerning his father shows the warmest feelings of a benevolent and filial heart. Indeed, the whole chapter is a master-piece of composition; and it is the more impressive because it is evidently a simple relation of facts just as they occurred; for no attempt is made to heighten the effect by rhetorical colouring or philosophical refections; it is all simple, sheer nature, from beginning to end. It is a history that has no fellow, crowded with incidents as probable as they are true; where every passion is called into action, where every one acts up to his own character, and where nothing is outre in time, or extravagant in degree. Had not the history of Joseph formed a part of the sacred Scriptures, it would have been published in all the living languages of man, and read throughout the universe! But it contains the things of God, and to all such the carnal mind is enmity.
