Genesis 43:32

Authorized King James Version

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And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

Original Language Analysis

וַיָּשִׂ֥ימוּ And they set on H7760
וַיָּשִׂ֥ימוּ And they set on
Strong's: H7760
Word #: 1 of 21
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
ל֛וֹ H0
ל֛וֹ
Strong's: H0
Word #: 2 of 21
לְבַדּ֖וֹ H905
לְבַדּ֖וֹ
Strong's: H905
Word #: 3 of 21
properly, separation; by implication, a part of the body, branch of a tree, bar for carrying; figuratively, chief of a city; especially (with preposit
וְלָהֶ֣ם H0
וְלָהֶ֣ם
Strong's: H0
Word #: 4 of 21
לְבַדָּ֑ם H905
לְבַדָּ֑ם
Strong's: H905
Word #: 5 of 21
properly, separation; by implication, a part of the body, branch of a tree, bar for carrying; figuratively, chief of a city; especially (with preposit
הַמִּצְרִ֗ים for him by himself and for them by themselves and for the Egyptians H4713
הַמִּצְרִ֗ים for him by himself and for them by themselves and for the Egyptians
Strong's: H4713
Word #: 6 of 21
a mitsrite, or inhabitant of mitsrajim
לֶֽאֱכֹ֤ל not eat H398
לֶֽאֱכֹ֤ל not eat
Strong's: H398
Word #: 7 of 21
to eat (literally or figuratively)
אִתּוֹ֙ H854
אִתּוֹ֙
Strong's: H854
Word #: 8 of 21
properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc
לְבַדָּ֔ם H905
לְבַדָּ֔ם
Strong's: H905
Word #: 9 of 21
properly, separation; by implication, a part of the body, branch of a tree, bar for carrying; figuratively, chief of a city; especially (with preposit
כִּי֩ H3588
כִּי֩
Strong's: H3588
Word #: 10 of 21
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
לֹ֨א H3808
לֹ֨א
Strong's: H3808
Word #: 11 of 21
not (the simple or abs. negation); by implication, no; often used with other particles
יֽוּכְל֜וּן might H3201
יֽוּכְל֜וּן might
Strong's: H3201
Word #: 12 of 21
to be able, literally (can, could) or morally (may, might)
הַמִּצְרִ֗ים for him by himself and for them by themselves and for the Egyptians H4713
הַמִּצְרִ֗ים for him by himself and for them by themselves and for the Egyptians
Strong's: H4713
Word #: 13 of 21
a mitsrite, or inhabitant of mitsrajim
לֶֽאֱכֹ֤ל not eat H398
לֶֽאֱכֹ֤ל not eat
Strong's: H398
Word #: 14 of 21
to eat (literally or figuratively)
אֶת H853
אֶת
Strong's: H853
Word #: 15 of 21
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
הָֽעִבְרִים֙ with the Hebrews H5680
הָֽעִבְרִים֙ with the Hebrews
Strong's: H5680
Word #: 16 of 21
an eberite (i.e., hebrew) or descendant of eber
לֶ֔חֶם bread H3899
לֶ֔חֶם bread
Strong's: H3899
Word #: 17 of 21
food (for man or beast), especially bread, or grain (for making it)
כִּֽי H3588
כִּֽי
Strong's: H3588
Word #: 18 of 21
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
תוֹעֵבָ֥ה for that is an abomination H8441
תוֹעֵבָ֥ה for that is an abomination
Strong's: H8441
Word #: 19 of 21
properly, something disgusting (morally), i.e., (as noun) an abhorrence; especially idolatry or (concretely) an idol
הִ֖וא H1931
הִ֖וא
Strong's: H1931
Word #: 20 of 21
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo
לְמִצְרָֽיִם׃ unto the Egyptians H4714
לְמִצְרָֽיִם׃ unto the Egyptians
Strong's: H4714
Word #: 21 of 21
mitsrajim, i.e., upper and lower egypt

Analysis & Commentary

And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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