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44:1–34 Joseph devises one final test to determine his brothers’ true character. He hides a divination cup in Benjamin’s sack of grain and accuses the brothers of stealing it. Vehemently denying the charge and confident of their innocence, they promise the life of the thief. Much to their chagrin, the silver cup turns up in Benjamin’s sack. In response, Judah makes a passionate plea before Joseph and offers his life as a ransom for Benjamin’s.

Testing and Forgiveness J:UGP

Joseph’s Test of His Brothers LRC:G1250

44:1 the sacks of the men Joseph repeats his former ruse (Gen 42:25) but will ensure the brothers are caught this time.

44:2 my cup The Hebrew term used here, gavia', is likely borrowed from the Egyptian language, though it appears elsewhere (Jer 35:5; Exod 25:31, 33, 34; 37:17, 19).

silver References to silver occur repeatedly in the Joseph story (Gen 37–45). Here, the reference conveys the irony of the situation: Joseph’s brothers sold him into slavery for 20 pieces of silver (37:28); now Joseph uses a silver object to test them and drive them into a state of panic.

the youngest Joseph’s plan targets Benjamin, which heightens the ensuing panic of the brothers.

44:5 certainly practices divination The narrative never states explicitly that Joseph practiced divination, although Joseph seems to suggest that he did (v. 15). Divination often involved determining the will of a deity by using some sort of object, like the cup referenced in v. 2.

If Joseph did practice divination, then he could have practiced it in a way that fit with belief in Yahweh (compare Lev 16:8). Although the usage of a cup in divination is never specifically allowed, the casting of lots is. Joseph also could have practiced Egyptian divination, which was later prohibited, as it meant syncretism and calling upon foreign deities (see Deut 18:9–14). There are some possible indicators that Joseph was an Egyptian diviner: He married the daughter of an Egyptian priest and seems to become fully assimilated as an Egyptian, to the point that his brothers do not even recognize him (Gen 41:42–45; compare note on 42:15). Compare note on v. 15.

Old Testament Theology and Divination

Background Studies: Divination LRC:G1250

Divination, Magic DOT: P

Magic (Old Testament) AYBD

44:7 Far be it from your servants Communicates the incomprehensible nature of the accusation.

44:9 shall die Neither ot law nor known Egyptian legal material require the death penalty for property crimes of this nature. Jacob made a similar rhetorical assertion that was designed to establish his innocence when Laban accused him of theft (see 31:32).

44:11 quickly brought down They are eager to prove their innocence.

44:12 beginning with the oldest Joseph’s steward is aware of the ruse (v. 2), so he does not immediately open Benjamin’s sack.

44:13 they tore their clothes A common ot gesture of anguish, usually related to mourning the dead.

This was Reuben’s response when he thought his brothers had killed Joseph (see 37:29 and note). Jacob exhibited this same response when he learned of Joseph’s untimely demise (see 37:34). Now, in light of Benjamin’s impending death and their father’s certain grief, all the brothers repeat this gesture.

Burial and Mourning DOT: P

44:15 surely practices divination Joseph could be referencing his gift of receiving prophetic dreams and interpreting them or some other form of divination, such as using the cup referenced in v. 2 for divination. See note on v. 5.

44:16 Judah said Judah takes the lead in their defense, as he had vowed to accept responsibility for Benjamin (43:9; see vv. 18, 33–34). His plea—the longest speech in the book of Genesis—is eloquent yet properly deferential. It reminds Joseph of the circumstances that led to their return with Benjamin—namely, the advanced age of their father.

With this plea, the story climaxes as Judah requests to be enslaved in place of Benjamin. Ironically, the brother who suggested Joseph be sold into slavery (37:26–27) now unknowingly offers to become Joseph’s slave.

God has found the guilt of May refer to their collective guilt for stealing the divination cup or, more probably, to their heinous crime against Joseph long ago (as in 42:21–22, 28). They apparently harbor guilt for the way they mistreated their brother.

44:17 in whose hand the cup was found Joseph makes Benjamin the exclusive target of the presumed punishment.

Joseph wants to know whether the brothers will treat Benjamin—Joseph’s only full brother, the other son of Jacob and Rachel—the same way that they treated him. Their response to this predicament will show whether they have changed.

44:19–26 In this section Judah recounts the events of 42:10–20 and 43:1–5. By repeating these events and showing Benjamin’s importance to his father—particularly in vv. 27–31—Judah provides the basis for his appeal in v. 33. Joseph didn’t hear the brothers’ conversation with their father in Canaan, so Judah hopes that this background will cause Joseph to consider their father’s best interests.

44:28 One went out from me A euphemism for death (see note on 42:13).

he must have been torn to pieces See 37:33.

44:29 to Sheol See note on 37:35.

44:32 your servant is pledged as surety See 43:8–9.

44:33 please let your servant remain This is the heart of Judah’s appeal. It demonstrates to Joseph that his brothers have changed.

Judah’s Pledge LRC:G1250

44:34 misery The Hebrew word used here, ra', can refer to wickedness and moral evil (13:13; Num 14:35; Psa 140:2), but it also means “calamity” or “tragedy” (Amos 6:3; Psa 71:20). Judah is concerned that the loss of Benjamin would bring calamity to his (and Joseph’s) father; Joseph believes him.

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