Exegetical and Hermeneutical Commentary of Genesis 43:33
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marveled one at another.
33. marvelled ] The men were mystified by their arrangement in order of birth. It suggested magic. It was one of the uncanny things that they could not account for.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 33. The first-born according to his birthright] This must greatly astonish these brethren, to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The youngest according to his youth; being so placed either by Josephs appointment; or rather by their own choice, and according to their custom; by which the elder, though the handmaidens children, took place of the younger, who by that order were taught what veneration they owe to the aged, and how great a sin it is, though very customary, in young men to despise those whom they should reverence.
The men, not the Egyptians, but the Hebrews, the men last spoken of,
marvelled; either at the matter and manner of the feasts and entertainments of the Egyptians; or rather, at the singular honour which Joseph did to them above all others, the reason whereof they could not conceive, and therefore marvelled at it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And they sat before him,…. At a table, so placed that they were in his sight, and he had a full view of them:
the firstborn according to his birthright, and the youngest according to his youth; everyone according to his age, Reuben, the firstborn, first, and so on to Benjamin the youngest: thus they placed themselves as they used to be in their father’s family, or they were so placed by Joseph; and if this was the case, it may be a reason, and a principal one, of what follows:
and the men marvelled one at another; not the Egyptians, the guests of Joseph, seeing eleven brethren placed in this manner, and these being Hebrews, taken so much notice of; but Joseph’s brethren, who either wondered at the manner of their being seated so regular, according to their age; or at the honour done them to dine with the governor, and at the grandeur of the entertainment, and at the separate manner in which the governor, and the nobles of Egypt, sat at meals; or at what follows.
Fuente: John Gill’s Exposition of the Entire Bible
33. The first-born according to his birthright (170) Although of the sons of Jacob four were born of bond-women; yet, since they were the elder, they had precedence of their younger brethren, who had descended from free-born mothers; whence it appears that they had been accustomed by their father to keep this order. What, then, some one may say, becomes of the declaration, “the son of the bond-woman shall not be heir with the son of the free-woman?” Truly, I think, since Ishmael was rejected, by the divine oracle proceeding from the mouth of Sarah, as Esau was afterwards, Jacob was fully taught that he had as many heirs as he had sons. Hence arose that equality which caused each to keep his place, first, middle, or last, according to his age. But the design of Moses was to show, that although Benjamin was the youngest, yet he was preferred to all the rest in honor; because Joseph could not refrain from giving him the principal token of his love. It was, indeed, his intention to remain unknown; but affection so far prevails, that, beyond the purpose of his mind, he suddenly breaks out into a declaration of his affection. From the concluding portion of the chapter we gather, what I recently intimated, that the feast was unusually luxurious, and that they were received to it, in a liberal and joyful manner, beyond the daily custom. For the word שכר ( shakar,) they “were merry,” signifies, either that they were not always accustomed to drink wine, or that there was more than ordinary indulgence at the sumptuous tables spread for them. Here, however, no intemperance is implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Gen 9:21, and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities, yet the legitimate use of it may proceed further. For it is not in vain, that our food has savor as well as vital nutriment; but thus our heavenly Father sweetly delights us with his delicacies. And his benignity is not in vain commended in Psa 104:15, where he is said to create “wine that maketh glad the heart of man.” Nevertheless, the more kindly he indulges us, the more solicitously ought we to restrict ourselves to a frugal use of his gifts. For we know how unbridled are the appetites of the flesh. Whence it happens that, in abundance, it is almost always lascivious, and in penury, impatient. We must, however, adhere to St. Paul’s method, that we know how to abound and to suffer need; that is, we must take great care if we have unusual plenty, that it does not hurry us into luxury; and, on the other hand, we must see to it, that we bear poverty with an equal mind. Some one, perhaps, will say, that the flesh is more than sufficiently ingenious in giving a specious color to its excesses; and, therefore, nothing more should be allowed to it than necessity demands. And, truly, I confess, we must diligently attend to what Paul prescribes, (Rom 13:14,)
“
Make not provision for the flesh to fulfill the lusts thereof.”
But because it greatly concerns all pious people to receive their food from the hand of God, with quiet consciences, it is necessary for them to know to what extent the use of food and wine is lawful.
(170) “It appears that the brothers of Joseph sat before him at the table, while, according to patriarchal practice, they were accustomed to recline. It appears from the sculptures, that the Egyptians also were in the habit of sitting at table, although they had couches.” — Egypt and the Books of Moses, p. 39. — Ed.
Fuente: Calvin’s Complete Commentary
(33) They sat.The Egyptians are always represented on the monuments as sitting at their meals. For the Hebrew custom see Note on Gen. 27:19. The brethren, on finding themselves placed according to their age, must have supposed that Joseph possessed powers of divination, especially as the giving of due precedence was and is looked upon in the East as a matter of high importance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. According to his birthright Well might the men marvel at being arranged at the table thus according to their ages . Joseph thus prepared the way for an open recognition, and sought to impress them with the idea that he knew them better than they imagined.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they sat before him, the firstborn according to his birthright, and the youngest according to his youth. And the men marvelled with one another.’
They were no doubt informed that they must follow protocol and sit in order of seniority, the firstborn probably being nearest to the great lord’s table.
“The men marvelled with one another.” The circumstances are so different from what they had been anticipating that they can only be filled with wonder. This great show of favour by the vizier has astonished them. Little are they aware of the real reason for it.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 43:33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.
Ver 33. And they sat before him, &c. ] He marshalled them in their right rank and degree; and this amazed them. He made them an absolute feast, such as Varro describes with these conditions; Si belli conveniant homines, si temporis sit habita ratio, si locus sit non ingratus, si non negligens apparatus. a This feast is of that sort in use among the Romans, that were called , to which were invited none but kinsfolks, to continue love and seek reconciliation where had been any breach. b
a In Veter. Fragm.
b Val. Max., lib. ii. cap. 1.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
they sat. Egyptian pictures show that it was the custom to sit at meals.
firstborn. Joseph thus showing that he knew their ages and order, and causing them to marvel.
youngest, &c. This was to try them, and see whether they were still “moved with envy”. Compare Gen 37:4, Gen 37:8, Gen 37:11, Gen 37:18. It was also a type of the coming day, when the true Joseph will be able to do for the scattered and mingled tribes what was done here for the tribal heads. Compare Zec 12:9-14.
marvelled [and looked] at one another. Figure of speech Ellipsis (App-6), thus supplied.
Fuente: Companion Bible Notes, Appendices and Graphics
Gen. 43; Gen 44:12
Reciprocal: Gen 48:18 – for this Exo 28:10 – according to their birth
Fuente: The Treasury of Scripture Knowledge
Gen 43:33. The men marvelled one at another They were greatly surprised how he should know their respective ages, so as to place them, or cause them to sit down, exactly according to their seniority, as if he could certainly divine. Some, indeed, think they placed themselves so, according to their custom; but if so, why should particular notice be taken of it? And why should they marvel at it? This was, as it were, a preparative to the discovery of himself.