Genesis 44:2

Authorized King James Version

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And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

Original Language Analysis

וְאֶת H853
וְאֶת
Strong's: H853
Word #: 1 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
גְּבִ֣יעַ cup H1375
גְּבִ֣יעַ cup
Strong's: H1375
Word #: 2 of 16
a goblet; by analogy, the calyx of a flower
גְּבִ֣יעַ cup H1375
גְּבִ֣יעַ cup
Strong's: H1375
Word #: 3 of 16
a goblet; by analogy, the calyx of a flower
כֶּ֣סֶף money H3701
כֶּ֣סֶף money
Strong's: H3701
Word #: 4 of 16
silver (from its pale color); by implication, money
תָּשִׂים֙ And put H7760
תָּשִׂים֙ And put
Strong's: H7760
Word #: 5 of 16
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
בְּפִי֙ mouth H6310
בְּפִי֙ mouth
Strong's: H6310
Word #: 6 of 16
the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos
אַמְתַּ֣חַת in the sack's H572
אַמְתַּ֣חַת in the sack's
Strong's: H572
Word #: 7 of 16
properly, something expansive, i.e., a bag
הַקָּטֹ֔ן of the youngest H6996
הַקָּטֹ֔ן of the youngest
Strong's: H6996
Word #: 8 of 16
abbreviated, i.e., diminutive, literally (in quantity, size or number) or figuratively (in age or importance)
וְאֵ֖ת H853
וְאֵ֖ת
Strong's: H853
Word #: 9 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
כֶּ֣סֶף money H3701
כֶּ֣סֶף money
Strong's: H3701
Word #: 10 of 16
silver (from its pale color); by implication, money
שִׁבְר֑וֹ and his corn H7668
שִׁבְר֑וֹ and his corn
Strong's: H7668
Word #: 11 of 16
grain (as if broken into kernels)
וַיַּ֕עַשׂ And he did H6213
וַיַּ֕עַשׂ And he did
Strong's: H6213
Word #: 12 of 16
to do or make, in the broadest sense and widest application
כִּדְבַ֥ר according to the word H1697
כִּדְבַ֥ר according to the word
Strong's: H1697
Word #: 13 of 16
a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
יוֹסֵ֖ף that Joseph H3130
יוֹסֵ֖ף that Joseph
Strong's: H3130
Word #: 14 of 16
joseph, the name of seven israelites
אֲשֶׁ֥ר H834
אֲשֶׁ֥ר
Strong's: H834
Word #: 15 of 16
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc
דִּבֵּֽר׃ had spoken H1696
דִּבֵּֽר׃ had spoken
Strong's: H1696
Word #: 16 of 16
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue

Analysis & Commentary

And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did ... 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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