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BIL-310- Book of Genesis
Final Interpretation of Focus Passage - Gen 45:4-13
Indiana Wesleyan University
Dahyanna Hamilton
10/14/2023
Rev. Soultz
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Interpretation of: Genesis 45:4-13
By: Dahyanna Hamilton
Passage:
4 Joseph said to his brothers, “Come near me, please.” And they came near. And he
said, “I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed or
angry with yourselves because you sold me here, for God sent me before you to preserve
life. 6 For the famine has been in the land these two years, and there are yet five years in which
there will be neither plowing nor harvest. 7 And God sent me before you to preserve for you a
remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me
here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all
the land of Egypt. 9 Hurry and go up to my father and say to him, ‘Thus says your son Joseph,
God has made me lord of all Egypt. Come down to me; do not tarry. 10 You shall dwell in the
land of Goshen, and you shall be near me, you and your children and your children’s children,
and your flocks, your herds, and all that you have. 11 There I will provide for you, for there are
yet five years of famine to come, so that you and your household, and all that you have, do not
come to poverty.’ 12 And now your eyes see, and the eyes of my brother Benjamin see, that it
is my mouth that speaks to you. 13 You must tell my father of all my honor in Egypt, and of all
that you have seen. Hurry and bring my father down here.”
Focus question(s):
What is the significance of the Hebrew word "
חא
" (âch), translated as
"brother" in Genesis 45:4-13, and how does it affect the understanding of Joseph's address to his
brothers?
Rationale for the question:
The Hebrew word "
חא
" is translated as "brother" in the King James
Version and has a range of meanings, including brother of the same parents, half-brother,
relative, and more. Joseph reveals himself to his brothers in this passage. Exploring the meaning
of "brother" might illuminate family and relational dynamics at this vital juncture. Does
"brother" here mean a simple sibling bond or anything more about their history and
reconciliation? This inquiry will help us appreciate the complexities of Joseph and his brothers'
connections in this situation.
Interpretive Resources
: context, word usage, and the interpretation of others.
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Evidence
Inferences
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1. Immediate Context
Just before this section, in Genesis 45:4–13,
we observe Joseph's passionate reaction to his
brother's discovery of his true identity. Soon
after, Joseph's encounters with his brothers
are described, including their reunion and
their plans to inform their father.
How do the events in the verses leading up to
Genesis 45:4-13 contribute to the emotional
intensity of Joseph's revelation? What are the
implications?
Conclusions from Immediate Context:
2. Larger Book Context
Genesis 45:4-13 recounts the patriarchs and
Israel's founding. From creation to Joseph and
his brothers, this book covers a wide range of
events.
Joseph’s certainty is based on only one
line of evidence— “God promised it
on oath to Abraham, Isaac, and
Jacob.” Judah, and not Joseph, is the
actual son through whom the covenant
promises are to be perpetuated. Much
of Gen. 37–50 presents a striking
contrast between these two brothers.
All that Joseph is, Judah is not. If
Joseph represents the means of
preservation of God’s promises, then
Judah represents the means of
endangering those promises
(
Hamilton, 1990
).
How does the narrative arc of the entire book
of Genesis lead to the events in Genesis 45:4-
13, specifically the family's descent into
Egypt and the eventual reconciliation of
Joseph and his brothers?
The covenant between God and the patriarchs
(Abraham, Isaac, and Jacob) is discussed at
length throughout Genesis. This agreement
guarantees that their descendants will rule
over all of Canaan. For example, in Genesis
15:18-21 (God's Covenant with Abraham):
"On that day the Lord made a covenant with
Abram, saying, 'To your offspring, I give this
land…”
How does the covenant theme in Genesis
connect to the events in Genesis 45:4-13,
especially concerning Joseph's role in Egypt
and the family's eventual relocation to
Goshen?
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Even though God does not make any
covenant with Joseph, God makes sure he
keeps his promise to Abraham.
The Joseph story (Gen. 37–50) has no
divine speeches, so one will not find
any catalog of promises addressed to
Joseph or his siblings as there were to
Abraham, Isaac, or Jacob. The
occurrence of yet another famine,
however, does present a threat to the
physical survival of Abraham’s
descendants (Hamilton, 1990).
The concept of divine providence, in which
God's plans and purposes are at work in the
lives of individuals and nations, is likewise
emphasized throughout the book of Genesis.
Hamilton explains that when Joseph's brother
was selling him; on the surface, this event is
tragic, inhumane, and indicative of the deep
hate Jacob's other children have for Joseph.
However, we later realize that out of this
debacle, Joseph emerged as the means of
survival both for his family and for Egypt.
This further stems from the covenant that God
made with Abraham. Among them partially, it
is in Joseph that God most directly fulfills his
promise to bless the nations through the
people of Abraham. Indeed, people from "all
the world" were sustained by the food system
that Joseph managed (Theology of Work,
2023). The concept of divine providence, in
which God's plans and purposes are at work
in the lives of individuals and nations, is
likewise emphasized throughout the book of
Genesis.
How does Joseph's argument that God sent
him to Egypt for a reason (Genesis 45:4–13)
fit into the model of divine providence?
How do Joseph's doings and his newfound
situation in Egypt fit into God's grand design
for the Israelite family and the country as a
whole?
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Conclusions from Book Context:
Joseph's position in Egypt ensures the safety
and prosperity of the Israelite family during a
time of famine. This allowed the Israelites to
grow into a significant population within
Egypt. However, it also sets the stage for their
eventual enslavement, leading to the Exodus,
where Moses leads the Israelites out of Egypt
—this period in Egypt served to unite and
strengthen the Israelite identity as a people.
3. Word Study
The term "brethren" is frequently used in the
book of Genesis to refer to siblings or close
relatives. It appears multiple times in the
context of family relationships.
In Genesis
16:12, the term is used in the context of the
relationship between Ishmael and his
brethren, suggesting a familial connection.
Genesis 25:18 mentions dwelling from
Havilah to Shur and refers to someone who
died in the presence of all his brethren,
indicating a familial setting.
In Genesis 27:37, the term "brethren" is used
to describe the relationship between Esau and
Jacob, emphasizing their sibling bond.
The term "brethren" is also used in the context
of Jacob's interactions with Laban in Genesis
31, signifying the relationship between
kinsmen.
In Genesis 37, the word is repeatedly used in
the narrative of Joseph and his brothers,
highlighting their familial connection and the
jealousy that arose among his brethren.
Conclusions from Word Study:
Genesis
uses "brethren" to refer to close family
members, usually siblings or extended family.
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It represents strong family bonds and both
positive and unpleasant familial sentiments,
as seen in Joseph and his brothers.
4. Historical Background
In ancient Hebrew culture, familial bonds
were highly valued, and the term "brethren"
denoted individuals who shared a common
family lineage (
Schluter et al., 1986)
. These
relationships often carried significant
implications for inheritance, social status, and
responsibilities within the family.
The patriarchs in Genesis relied on family ties
to pass on blessings, property, and authority.
Those who had a common lineage were called
"brethren"—an essential idea for
understanding heredity and sibling
relationships (Bates, 1993).
The conclusion from Historical
Background
In the ancient Hebrew culture, familial bonds
were of utmost importance. The term
"brethren" denoted individuals who shared a
common family lineage, emphasizing their
status as siblings or close relatives within the
family structure. This had profound
implications for an inheritance, social roles,
and responsibilities within the family.
5.
Interpretation of Others- Consultation
with a Commentary
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Interactive Conclusions from Consultation
Focus Question(s) restated:
What is the significance of the Hebrew word "
חא
" (âch), translated
as "brother" in Genesis 45:4-13, and how does it affect the understanding of Joseph's address to
his brothers?
Interpretive Conclusion:
In Genesis 45:4–13, Joseph gives a zealous response to the revelation by his brother of
his identity. The brothers find Joseph in Egypt when looking for food in times of drought, but
they do not recognize him because his Egyptian clothes hide his identity, and he now sits on a
great throne. He hides his real name and talks through a translator, which builds suspense and
intrigue. Joseph used his superiority over the group, known to betray people and had not
welcomed him before, to settle the score. He was trying his hand at their trustworthiness by
tricking them. It prepares the ground for the emotion of the disclosure. If Joseph had dealt with
his brothers more openly, he could not have tested their trustworthiness (Theology of Work,
2023). Joseph After putting his brothers through these trials and testing their character, Joseph
can no longer contain his emotions. In Genesis 45:4, he weeps loudly and reveals his identity,
saying, "I am your brother, Joseph, whom you sold into Egypt" (National Council of the
Churches of Christ in the USA, 1989). Afraid, they realize that the powerful Egyptian ruler
before them is, in fact, their long-lost brother whom they had sold into slavery. The emotional
intensity during the revelation is overwhelming.
It is important to note that Joseph addresses his siblings as "âch " (brother). He builds on
this theme of reconciliation whereby families transcend the former wrongs by stressing the
familiarity that existed between them before.
Therefore, he decides not to seek revenge on or
hold any grudges against his siblings for the wrongs they had done unto him, but instead, he
endeavors to foster unity in their family. Joseph says to his brothers that he was not sent to Egypt
by them but by God to prepare them for the period of great famine. Gen 45 5, "And now Do not
be distressed or angry with yourselves because you sold me here, for God sent me before you to
preserve life" (National Council of the Churches of Christ in the USA, 1989). This particular
emotional moment has very vast consequences. The story shows how a family could reconcile
with each other after being divided in the past. It illustrates that reconciliation can happen by
forgiving one another and forgetting about what happened in the past. In addition, it prefaces a
nostalgic family gathering that reminds one of the power of forgiving and the chance for
atonement even after backstabbing.
Genesis employs "brethren" to refer to siblings or extended family. Joseph and his
siblings illustrate that it signifies strong family ties and both happy and sorrowful feelings.
Genesis 45: 4–13 is highly influenced by these events. These are perennial humanistic values
encompassed in the biblical account. However, this scene's importance transcends the Bible
because it marks the story's culmination involving Joseph and his brothers. Hence, as Joseph
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weeps over his brothers using "âch", meaning a brother in Hebrew, translated into English, there
emerges a powerful, eternal, and universal message that conveys the essence of forgiveness,
reunion, and strong family values. At a more significant level, incorporating "âch" and the power
of this feeling sticks with the reader's mind so that family forgiving and reconciliation can never
be outdated. The word "âch" and its emotional significance are the main focus of Genesis 45:4–
13; the verses show the potential of reconciliation between individuals and literary works as well
as family reunions.
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References
Bates, I. M. (1993). Patriarchal Blessings and the Routinization of Charisma.
Dialogue: A
Journal of Mormon Thought
,
26
(3), 1-29.
Schluter, M., Clements, R., & Catherwood, F. (1986).
Reactivating the Extended Family: From
Biblical Norms to Public Policy in Britain
. Cambridge: Jubilee Centre.
Theology of Work. (2023). Joseph (Genesis 37:2-50:26)
. Theology of Work
.
https://www.theologyofwork.org/old-testament/genesis-12-50-and-work/joseph-genesis-
372-5026/
Hamilton, V.P. (1990).
The New International Commentary on the Old Testament
. The Book of
Genesis. Eerdmans.
National Council of the Churches of Christ in the USA. (1989). New Revised Standard Version
(NRSV).
National Council of the Churches of Christ in the USA.