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 man he claims credit for his good intention rather than for the temporising advice he had actually given (37$22$).—his very blood is required] in spite of the fact that the speaker had kept them from actual bloodshed.—23. an interpreter] This is the only place in the patriarchal history where diversity of language appears as a bar to intercourse.—24. Joseph is moved to tears by this first proof of penitence.—Simeon is chosen as hostage as the oldest next to Reuben, of whose attempt to save him Joseph has just learned for the first time. The effect on the brothers would be the same as in 43$33$.—25. The rest are treated with great generosity; though whether the restoration of the money is pure kindness or a trap, we can hardly say.—provision for the way] Hence in E the sacks are not opened till the journey's end ($35$).

Vv. $15-24$ show a disconnectedness which is unusual in the lucid and orderly Joseph story, and which cannot be explained by discrepancies between J and E. The first proposal—to send one man to fetch Benjamin—leads to no consequences, but is followed, most unnaturally, by the imprisonment of all the ten. This in like manner serves no purpose but to give Joseph time to change his mind. And the colloquy of the brothers ($21f.$) could hardly find a less appropriate place than the moment when hope breaks in on their forebodings. The proper setting for the imprisonment would seem to be their first encounter with Joseph (as v.$30$ G); and the confession of guilt would stand in a suitable connexion there. It is possible that $15f.$ are a variant to $19f.$, belonging to a somewhat different recension. If Gu. (p. 387) be right in thinking that the earliest form of the legend knew of only one visit to Egypt, it is easy to conceive that in the process of amplification several situations were successively invented, and that two of these have been preserved side by side by an editor, in spite of their imperfect consistency.

26-38. The return to Canaan.—27, 28. J's parallel to $35$ (E).—To leave room for the latter, the account is cut

] [E] .—$2$] [E] .—25. ] Continuation of vb. fin. by inf. (as here) is very unusual (G-K. § 120 f).—] ? cf. SV.

27. ] Rd. with G.—] characteristic of J (24$25. 32$ 43$24$), also Ju. 19$19$ † .—] ([root] ) strictly 'resting-place for the night' (Ex. 4$24$) or 'night encampment' (Jos. 4$3$),—perhaps a rude shelter of bushes or canvas (cf., 'hut,' Is. 1$8$ 24$20$) rather than a khan or caravanserai.—] E says ($35 bis$); so G here, wrongly.—] A word recurring 13 times in chs. 43 f. (J), and nowhere else in OT: G is invariably . The [root] = 'spread out' (Is. 40$22$), found in NH. Aram.