Then Judah came near to him, and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and don’t let your anger burn against your servant; for you are even as Pharaoh.
Parallel Translations
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Then Judah came near to him, and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and don’t let your anger burn against your servant; for you are even as Pharaoh.
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Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.
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Then Judah came near unto him, and said: 'Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh.
Cross-references (15)
Passages linked to Genesis 44:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 32:22 Aaron said, “Don’t let the anger of my lord grow hot. You know the people, that they are set on evil.
- Genesis 18:30 He said, “Oh don’t let the Lord be angry, and I will speak. What if there are thirty found there?” He said, “I will not do it if I find thirty there.”
- Genesis 41:40 You shall be over my house. All my people will be ruled according to your word. Only in the throne I will be greater than you.”
- Genesis 18:32 He said, “Oh don’t let the Lord be angry, and I will speak just once more. What if ten are found there?” He said, “I will not destroy it for the ten’s sake.”
- Genesis 41:44 Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.”
- 2 Samuel 14:12 Then the woman said, “Please let your servant speak a word to my lord the king.” He said, “Say on.”
- Esther 1:12 But the queen Vashti refused to come at the king’s commandment by the eunuchs. Therefore the king was very angry, and his anger burned in him.
- Job 33:31 Mark well, Job, and listen to me. Hold your peace, and I will speak.
- Psalms 79:5 How long, Yahweh? Will you be angry forever? Will your jealousy burn like fire?
- Proverbs 19:12 The king’s wrath is like the roaring of a lion, but his favor is like dew on the grass.
- Daniel 3:15 Now if you are ready whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music to fall down and worship the image which I have made, good; but if you don’t worship, you shall be cast the same hour into the middle of a burning fiery furnace. Who is that god that will deliver you out of my hands?”
- Daniel 3:19-23 Then Nebuchadnezzar was full of fury, and the form of his appearance was changed against Shadrach, Meshach, and Abednego. He spoke, and commanded that they should heat the furnace seven times more than it was usually heated. He commanded certain mighty men who were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace.
- Daniel 5:19 Because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. He killed whom he wanted to, and he kept alive whom he wanted to. He raised up whom he wanted to, and he put down whom he wanted to.
- John 5:22 For the Father judges no one, but he has given all judgment to the Son,
- Acts 2:29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 18. Let thy servant, I pray thee, speak a…
18. Let thy servant, I pray thee, speak a word. Judah suppliantly asks that leave may be given him to speak, because his narrative was about to be prolix. And whereas nobles are offended, and take it angrily, if any address them with too great familiarity, Judas begins by declaring that he is not ignorant of the great honor which Joseph had received in Egypt, for the purpose of showing that he was becoming bold, not through impertinence, but through necessity. Afterwards he recites in what manner he and his brethren had departed from their father. There are two principal heads of his discourse; first, that they should be the means of bringing a sorrow upon their father which would prove fatal; and secondly, that he had bound himself individually, by covenant, to bring the youth back. With respect to the grief of his father, it is a sign of no common filial piety, that he wished himself to be put in Benjamin’s place, and to undergo perpetual exile and servitude, rather than convey to the miserable old man tidings which would be the cause of his destruction. He proves his sincerity by offering himself as a surety, in order that he may liberate his brother. Because חטא (chata) among the Hebrews, sometimes signifies to be in fault, and sometimes to be under penalty; some translate the passage, “I shall have sinned against my father;” or, “I shall be accused of sin;” while others render it, “I shall be deemed guilty, because he will complain of having been deceived by my promise.” The latter sense is the more appropriate, because, truly, he would not escape disgrace and censure from his father, as having cruelly betrayed a youth committed to his care.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Equal in authority or, next unto the king.
Equal in authority or, next unto the king.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 44:18 Then Judah came near unto him, and…
Gen 44:18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant: for thou [art] even as Pharaoh.
Ver. 18. For thou art even as Pharaoh.] This he saith the better to insinuate; for great men love to hear of their honour, and are tickled with their great titles. Paulus Jovius, writing of Pompey Colomia, Bishop of Reatino, saith, that when the said bishop, by the means of many great personages, was reconciled again, and brought into favour with the Pope, whom he had formerly offended; and that when they signified so much unto him in a short letter, in whose superscription, Bishop of Reatino, by chance, was left out; he receiving the letter, threw it away, and bade the messenger go seek some other Pompeio, to whom the letter was directed.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Judah made a little nearer approach to him, that…
Judah made a little nearer approach to him, that he might present his humble petition to him.
In my lord’s ears, in thy hearing; for this phrase doth not necessarily imply that he whispered in his ears; as appears from Num 14:28; Deu 32:44; Jdg 17:2.
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Thou art even as Pharaoh; as thou representest his person, so thou art invested with his majesty and authority, and therefore thy word is a law; thou canst do with us what thou pleasest, either spare or punish us, and therefore we do justly deprecate thine anger, and most humbly entreat thy favourable audience and princely compassion to us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here a most ingenious and pathetic speech…
We have here a most ingenious and pathetic speech which Judah made to Joseph on Benjamin's behalf, to obtain his discharge from the sentence passed upon him. Perhaps Judah was a better friend to Benjamin than the rest were, and more solicitous to bring him off; or he thought himself under greater obligations to attempt it than the rest, because he had passed his word to his father for his safe return; or the rest chose him for their spokesman, because he was a man of better sense, and better spirit, and had a greater command of language than any of them. His address, as it is here recorded, is so very natural and so expressive of his present feelings that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth.
I. A great deal of unaffected art, and unstudied unforced rhetoric, there is in this speech. 1. He addresses himself to Joseph with a great deal of respect and deference, calls him his lord, himself and his brethren his servants, begs his patient hearing, and ascribes sovereign authority to him: "Thou art even as Pharaoh, one whose favour we desire and whose wrath we dread as we do Pharaoh's." Religion does not destroy good manners, and it is prudence to speak respectfully to those at whose mercy we lie: titles of honour to those that are entitled to them are not flattering titles. 2. He represented Benjamin as one well worthy of his compassionate consideration (Gen 44:20); he was a little one, compared with the rest of them; the youngest, not acquainted with the world, nor ever inured to hardship, having always been brought up tenderly with his father. It made the case the more pitiable that he alone was left of his mother, and his brother was dead, namely, Joseph. Little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was alive; at least he could not be sure that he was dead: but they had made their father believe he was dead; and now they had told that lie so long that they had forgotten the truth, and begun to believe the lie themselves. 3. He urged it very closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him (Gen 44:21), and had forbidden them his presence unless they brought Benjamin with them (Gen 44:23, Gen 44:26), all which intimated that he designed him some kindness; and must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt, in obedience, purely in obedience, to the command of Joseph? and would he not show him some mercy? Some observe that Jacob's sons, in reasoning with their father, had said, We will not go down unless Benjamin go with us (Gen 43:5); but that when Judah comes to relate the story he expresses it more decently: "We cannot go down with any expectation to speed well." Indecent words spoken in haste to our superiors should be recalled and amended. 4. The great argument he insisted upon was the insupportable grief it would be to his aged father if Benjamin should be left behind in servitude: His father loveth him, Gen 44:20. This they had pleaded against Joseph's insisting on his coming down (Gen 44:22): "If he should leave his father, his father would die; much more if now he be left behind, never more to return to him." This the old man, of whom they spoke, had pleaded against his going down: If mischief befal him, you shall bring down my gray hairs, that crown of glory, with sorrow to the grave, Gen 44:29. This therefore Judah presses with a great deal of earnestness: "His life is bound up in the lad's life (Gen 44:30); when he sees that the lad is not with us, he will faint away, and die immediately (Gen 44:31), or will abandon himself to such a degree of sorrow as will, in a few days, make an end of him." And, lastly, Judah pleads that, for his part, he could not bear to see this: Let me not see the evil that shall come on my father, Gen 44:34. Note, It is the duty of children to be very tender of their parents' comfort, and to be afraid of every thing that may be an occasion of grief to them. Thus the love that descended first must again ascend, and something must be done towards a recompense for their care. 5. Judah, in honour to the justice of Joseph's sentence, and to show his sincerity in this plea, offers himself to become a bondsman instead of Benjamin, Gen 44:33. Thus the law would be satisfied; Joseph would be no loser (for we may suppose Judah a more able-bodied man than Benjamin, and fitter for service); and Jacob would better bear the loss of him than of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, that he was himself willing to be a bondman to indulge it.
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Now, had Joseph been, as Judah supposed him, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone. But to Joseph, who was nearer akin to Benjamin than Judah himself was, and who, at this time, felt a greater affection both for him and his aged father than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph; for he himself loved them.
II. Upon the whole matter let us take notice, 1. How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he would have reflected on Benjamin's honesty, and seemed too forward to suspect that; had he said any thing by way of denial of it, he would have reflected on Joseph's justice, and the sentence he had passed: therefore he wholly waives that head, and appeals to Joseph's pity. Compare with this that of Job, in humbling himself before God (Job 9:15), Though I were righteous, yet would I not answer; I would not argue, but petition; I would make supplication to my Judge. 2. What good reason dying Jacob had to say, Judah, thou art he whom they brethren shall praise (Gen 49:8), for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family. 3. Judah's faithful adherence to Benjamin, now in his distress, was recompensed long after by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it. 4. How fitly does the apostle, when he is discoursing of the mediation of Christ, observe, that our Lord sprang out of Judah (Heb 7:14); for, like his father Judah, he not only made intercession for the transgressors, but he became a surety for them, as it follows there (Gen 44:22), testifying therein a very tender concern both for his father and for his brethren.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then Judah came near unto him,.... Being the spokesman…
Then Judah came near unto him,.... Being the spokesman of his brethren, and the surety of Benjamin: he plucked up a spirit, put on courage, and drew nearer to the governor, and with much freedom and boldness, and in a very polite manner, addressed him:
and said, O my lord, let thy servant, I pray thee, speak a word in my lord's ears; not admit him to private audience, or suffer him to whisper something to him, but give him the hearing of a few words he had to say to him:
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and let not thine anger burn against thy servant; do not be displeased with his boldness, and the freedom he takes, but hear him patiently:
for thou art even as Pharaoh; next, if not equal in power and authority with him; could exercise justice or show mercy, punish or release from punishment, at his pleasure; and having leave granted him, he began his speech, and made the following narrative.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And Judah said - We have here a most…
And Judah said - We have here a most pathetic speech which Judah made to Joseph on Benjamin's behalf. Either Judah was a better friend to Benjamin than the rest, and more solicitous to bring him off; or he thought himself under greater obligations to endeavour it than the rest, because he had passed his word to his father for his safe return. His address, as it is here recorded, is so very natural, and so expressive of his present passion, that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth. A great deal of unaffected art, and unstudied rhetoric there is in this speech.
1. He addressed himself to Joseph with a great deal of respect calls him his Lord, himself and his brethren his servants, begs his patient hearing, and passeth a mighty compliment upon him, Thou art even as Pharaoh, whose favour we desire, and whose wrath we dread as we do Pharaoh's.
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2. He represented Benjamin as one well worthy of his compassionate consideration, he was a little one, compared with the rest; the youngest, not acquainted with the world, nor inured to hardship, having been always brought up tenderly with his father. It made the case the more piteous that he alone was left of his mother, and his brother was dead, viz. Joseph; little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was not alive.
3. He urged it closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him, had forbidden them his presence, unless they brought Benjamin with them, all which intimated, that he designed him some kindness. And must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt in obedience, purely in obedience to the command of Joseph, and would not he shew him some mercy?
4. The great argument he insists upon was the insupportable grief it would be to his aged father, if Benjamin should be left behind in servitude. His father loves him, ver. 20. Thus they had pleaded against Joseph's insisting on his coming down ver. 22. If he should leave his father, his father would die, much more if he now be left behind, never to return. This the old man of whom they spake, had pleaded against his going down. If mischief befall him, ye shall bring down my gray hairs, that crown of glory, with sorrow to the grave. This therefore Judah presseth with a great deal of earnestness, his life is bound up in the lad's life, when he sees that the lad is not with us, he will faint away and die immediately, or will abandon himself to such a degree of sorrow, as will, in a few days, make an end of him, And (lastly) Judah pleads, that, for his part, he could not bear to see this. Let me not see the evil that shall come on my father.
5. Judah, in honour to the justice of Joseph's sentence, and to shew his sincerity in this plea, offers himself to become a bond- man instead of Benjamin. Thus the law would be satisfied; Joseph would be no loser, for we may suppose Judah a more able bodied man than Benjamin; Jacob would better bear that than the loss of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, than he is himself willing to be a bond-man to indulge it. Now, had Joseph been, as Judah supposed, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone: but to Joseph, who was nearer a-kin to Benjamin than Judah himself, and who, at this time, felt a greater passion for him and his aged father, than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph, for he himself loved them. Upon the whole, let us take notice, (1.) How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he had reflected on Benjamin's honesty. Had he said any thing by way of denial of it, he had reflected on Joseph's justice; therefore he wholly waves that head, and appeals to Joseph's pity. (2.) What good reason dying Jacob had to say, Judah, thou art he whom thy brethren shall praise, chap. xlix, 8, for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family. (3.) Judah's faithful adherence to Benjamin now in his distress was recompensed long after, by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. Thou art even as Pharaoh.] As wise,…
Verse 18. Thou art even as Pharaoh.] As wise, as powerful, and as much to be dreaded as he. In the Asiatic countries, the reigning monarch is always considered to be the pattern of all perfection; and the highest honour that can be conferred on any person, is to resemble him to the monarch; as the monarch himself is likened, in the same complimentary way, to an angel of God. See 2Sa 14:17-18. Judah is the chief speaker here, because it was in consequence of his becoming surety for Benjamin that Jacob permitted him to accompany them to Egypt. See Ge 43:9.
"EVERY man who reads," says Dr. Dodd, "to the close of this chapter, must confess that Judah acts here the part both of the affectionate brother and of the dutiful son, who, rather than behold his father's misery in case of Benjamin's being left behind, submits to become a bondman in his stead: and indeed there is such an air of candour and generosity running through the whole strain of this speech, the sentiments are so tender and affecting, the expressions so passionate, and flow so much from artless nature, that it is no wonder if they came home to Joseph's heart, and forced him to throw off the mask." "When one sees," says Dr. Jackson, "such passages related by men who affect no art, and who lived long after the parties who first uttered them, we cannot conceive how all particulars could be so naturally and fully recorded, unless they had been suggested by His Spirit who gives mouths and speech unto men; who, being alike present to all successions, is able to communicate the secret thoughts or forefathers to their children, and put the very words of the deceased, never registered before, into the mouths or pens of their successors born many ages after; and that as exactly and distinctly as if they had been caught, in characters of steel or brass, as they issued out of their mouths. For it is plain that every circumstance is here related with such natural specifications, as if Moses had heard them talk; and therefore could not have been thus represented to us, unless they had been written by His direction who knows all things, fore-past, present, or to come."
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To two such able and accurate testimonies I may be permitted to add my own. No paraphrase can heighten the effect of Judah's address to Joseph. To add would be to diminish its excellence; to attempt to explain would be to obscure its beauties; to clothe the ideas in other language than that of Judah, and his translators in our Bible, would ruin its energy, and destroy its influence. It is perhaps one of the most tender, affecting pieces of natural oratory ever spoken or penned; and we need not wonder to find that when Joseph heard it he could not refrain himself, but wept aloud. His soul must have been insensible beyond what is common to human nature, had he not immediately yielded to a speech so delicately tender, and so powerfully impressive. We cannot but deplore the unnatural and unscientific division of the narrative in our common Bibles, which obliges us to have recourse to another chapter in order to witness the effects which this speech produced on the heart of Joseph.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 44:18-34. And Judah said — We have here…
Gen 44:18-34. And Judah said — We have here a most pathetic speech which Judah made to Joseph on Benjamin’s behalf. Either Judah was a better friend to Benjamin than the rest, and more solicitous to bring him off; or he thought himself under greater obligations to endeavour it than they were, because he had passed his word to his father for his safe return. His address, as it is here recorded, is so very natural, and so expressive of his present passion, that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of Him that made man’s mouth. Indeed the whole speech is most exquisitely beautiful, and perhaps the most complete piece of genuine and natural eloquence to be found in any language. 1st, He addressed himself to Joseph with a great deal of respect, calls him his lord, himself and his brethren his servants, begs his patient hearing, and passeth a mighty compliment upon him, Thou art even as Pharaoh — A person whose favour we desire, and whose wrath we dread, as we do Pharaoh’s. 2d, He represented Benjamin as one well worthy of his compassionate consideration; he was a little one, compared with the rest; the youngest, not acquainted with the world, nor inured to hardship, having been always brought up tenderly with his father. It made the case the more piteous that he alone was left of his mother, and his brother was dead — Namely, Joseph; little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was not alive. 3d, He urged it closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him, had forbidden them his presence, unless they brought him with them, all which intimated that he designed him some kindness. And must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt in obedience, purely in obedience to the command of Joseph, and would not he show him some mercy? 4th, The great argument he insists upon was the insupportable grief it would be to his aged father, if Benjamin should be left behind in servitude. His father loveth him, Gen 44:20. Thus they had pleaded against Joseph’s insisting on his coming down, Gen 44:22. If he should leave his father, his father would die — Much more, if he now be left behind, never to return. This the old man of whom they spake had pleaded against his going down: If mischief befall him, ye shall bring down my gray hairs, that crown of glory, with sorrow to the grave. This therefore Judah pressed with a great deal of earnestness. His life is bound up in the lad’s life — When he sees that the lad is not with us, he will faint away and die immediately, or will abandon himself to such a degree of sorrow, as will, in a few days, make an end of him. And, lastly, Judah pleads, that, for his part, he could not bear to see this: Let me not see the evil that shall come on my father. 5th, Judah, in honour to the justice of Joseph’s sentence, and to show his sincerity in this plea, offers himself to become a bondman instead of Benjamin. Thus the law would be satisfied; Joseph would be no loser, for we may suppose Judah a more able-bodied man than Benjamin; Jacob would better bear that than the loss of Benjamin. Now, so far was he from grieving at his father’s particular fondness for Benjamin, that he is himself willing to be a bondman to indulge it.
Now, had Joseph been, as Judah supposed, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone: but to Joseph, who was nearer akin to Benjamin than Judah himself, and who, at this time, felt a greater passion for him and his aged father than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph, for he himself loved them. Upon the whole, let us take notice, 1st, How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he had reflected on Benjamin’s honesty. Had he said any thing by way of denial of it, he had reflected on Joseph’s justice; therefore he wholly waives that head, and appeals to Joseph’s pity. 2d, What good reason dying Jacob had to say, Judah, thou art he whom thy brethren shall praise; (Gen 49:8;) for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family. 3d, Judah’s faithful adherence to Benjamin, now in his distress, was recompensed long after, by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Boldly, perceiving that he had to deal with an…
Boldly, perceiving that he had to deal with an equitable judge. --- Thou art; the second man in the kingdom. Hebrew, "even as Pharao."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 18. Judah came near and said — Nothing in…
18. Judah came near and said — Nothing in all literature surpasses this appeal of Judah in behalf of his brother and his father. It is remarkable that he makes no attempt to deny the charge of taking the cup; he makes no plea of innocence, but assumes, in utter helplessness through other sins, that God was in all this discovering the iniquity of himself and his brethren. Luther says: “I would give very much to be able to pray to our Lord God as well as Judah here prays to Joseph.” Kalisch observes: “Judah, the lion, could never degrade his dignity by an outburst of impotent rage; the tempest of his feelings was checked by controlling reason, and the chaotic confusion of his emotions gave way to manly composure and lucid thought. Stepping forward towards the inexorable man with the courage and modesty of a hero, he delivered that address which is one of the masterpieces of Hebrew composition. It is not distinguished by brilliant imagination, or highly poetical diction; its inimitable charm and excellence consist in the power of psychological truth, easy simplicity, and affecting pathos. It possesses the eloquence of facts, not of words; it is, in reality, scarcely more than a simple recapitulation of past incidents; but the selection, arrangement, and intrinsic emphasis of the facts produce an effect attainable only by consummate art. The deep and fervent love of the aged father for his youngest son forms the center, round which the other parts of the speech, the allusion to Joseph, to Rachel, and to the struggle of the brothers before their departure from Canaan are skilfully grouped. Jacob would never survive the loss of Benjamin; and if the brothers returned without him, they would see their father expire in agony before their eyes.… Could Joseph still remain unmoved? One trait more completed the victory over his heart.… Anxious to seal his filial love by the greatest sacrifice he could possibly offer, Judah was ready to renounce his home, his wife, and his children, and forever to toil in the drudgery of Egyptian bondage.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Then Judah] The prominence of Judah has been…
18. Then Judah] The prominence of Judah has been noticeable in Gen_43:3; Gen_43:8 and in Gen_44:14; Gen_44:16 of this chapter. Benjamin, though present, is silent; Reuben takes no part.
Oh my lord] See Gen_43:20.
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thou art even as Pharaoh] Judah’s opening words are those of graceful deference, referring to Joseph’s enquiry in Gen_44:15.
18–34. Judah’s Intercession
This is one of the most beautiful and pathetic passages in Hebrew narrative. Judah’s speech falls into two unequal divisions: (1) Gen_44:18-31 a simple recapitulation of the story, (2) Gen_44:31-34 his self-sacrificing offer of himself as a substitute for Benjamin. The points emphasized are (a) Joseph’s previous demand to see Benjamin, (b) the aged father’s unwillingness to let him go, (c) the certainty that the loss of Benjamin would be Jacob’s death, (d) the offer to stay in Benjamin’s place.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 18-34. Then Judah came near to him, and…
Vers. 18-34. Then Judah came near to him, and said, the speech of Judah in behalf of his young brother Benjamin has been fittingly characterized as "one of the master. pieces of Hebrew composition" (Kalisch), "one of the grandest and fairest to be found in the Old Testament" (Lange), "a more moving oration than ever orator pronounced" (Lawson), "one of the finest specimens of natural eloquence in the world" (Inglis). Without being distinguished by either brilliant imagination or highly poetic diction, "its inimitable charm and excellence consist in the power of psychological truth, easy simplicity, and affecting pathos" (Kalisch)Oh my lord (the interjection Oh is the same as that used by Judah in Gen_43:20; q.v.) let thy servant, I pray thee, speak a word in my lord"s ears (probably pressing towards him in his eagerness), and let not thine anger burn against thy servant: for thou art even as Pharaoh (i.e. one invested with the authority of Pharaoh, and therefore able, like Pharaoh, either to pardon or condemn). My lord asked his servants, saying, Have yea father, or a brother! And we said unto my lord, We have a father, an old man, and a child of his old age, (vide Gen_37:3) a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him. Substantially this is the account which the brethren gave of themselves from the first; (Gen_42:13) only Judah now with exquisite tact as well as resistless pathos dwells on the threefold circumstance that the little one whose life was at stake was inexpressibly dear to his father for his dead brother"s sake as well as for his departed mother"s and his own. And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. This last clause is also a.rhetorical enlargement of Joseph"s words, ejpimeloumai aujtou (LXX); the phrase, to set one"s eyes on any one, being commonly used in a good sense, signifying to regard any one with kindness, to look to his good (cf. Ezr_5:5; Job_24:23; Jer_39:12 Jer_40:4) And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. Judah in this no doubt correctly reports the original conversation, although the remark is not recorded in the first account. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more (cf. Gen_43:3-5) And it came to pass (literally, it was) when we came up unto thy servant my father, we told him the words of my lord. The effect upon Jacob of their sad communication Judah does not recite, (Gen_42:36) but passes on to the period of the commencement of the second journey. And our father laid (i.e. after the consumption of the corn supply), Go again, and buy us a little food. (vide Gen_43:2) And we laid, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man"s face, except our youngest brother be with us. And thy servant my father said unto us (at this point Judah with increased tenderness alludes to the touching lamentation of the stricken patriarch as he first listens to the unwelcome proposition to take Benjamin from his side), Ye know that my wife Rachel was all through her life the wife of his affections (cf. Gen_46:19) bare me two sons: Joseph and Benjamin (Gen_30:22, 24 35:18) and the one (Joseph) went out from me (and returned not, thus indirectly alluding to his death), and I said, Surely he is torn in pieces; and I saw him not since. Jacob means that had Joseph been alive, he would certainly have returned; but that as since that fatal day of his departure from Hebron he had never beheld him, he could only conclude that his inference was correct, and that Joseph was devoured by some beast of prey. And if ye take this also from me (in the sense which the next clause explains), and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave Sheol. (vide Gen_37:35) Now therefore (literally, and now) when I come (or go) to thy servant my father, and the lad be not with us; seeing that his life (or soul) is bound up in the lad"s life (or soul); it shall come to pass, when he sooth that the lad is not with us, that he will die: and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever (vide. (Gen_43:9) Now therefore (literally, and now), I pray thee, let thy servant abide instead of the lad a bondman (or servant) to my lord; and let the lad go up with his brethren. "There was no duty that imperiously prohibited Judah from taking the place of his unfortunate brother. His children, and even his wife, if he had been in the married state, might have been sent to Egypt. He was so far master of his own liberty that he could warrantably put himself in Benjamin"s room, if the governor gave his consent" (Lawson). For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on (literally, shall find) my father. The sublime heroism of this noble act of self-sacrifice on the part of Judah it is impossible to over-estimate. In behalf of one whom he knew was preferred to a higher place in his father"s affection than himself, he was willing to renounce his liberty rather than see his aged parent die of a broken heart. The self-forgetful magnanimity of such an action has never been eclipsed, and seldom rivaled. After words so exquisitely beautiful and profoundly pathetic it was impossible for Joseph to doubt that a complete change had passed upon his brethren, and in particular upon Judah, since the day when he had eloquently urged, and they had wickedly consented, to sell their brother Joseph into Egypt. Everything was now ready for the denouement in this domestic drama. The story of Joseph"s discovery of himself to his astonished brethren is related in the ensuing chapter.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 came near to
came near to
"approached"
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let your servant
Judah refers to himself as "your servant." This is a formal way of speaking to someone with more authority. This can be stated in first person. AT: "let me, your servant" (See: First, Second, or Third Person)
speak a word in my master's ears
The word "ear" is a synecdoche that stands for the whole person. AT: "speak to you, my master" (See: Synecdoche)
in my master's ears
Here "my master" refers to Joseph. This is a formal way of speaking to someone with more authority. This can be stated in second person. AT: "to you" (See: First, Second, or Third Person)
do let your anger burn against your servant
Being angry is spoke of as if it were a burning fire. AT: "please do not be angry with me, your servant" (See: Metaphor)
for you are just like Pharaoh
Judah compares the master to Pharaoh to emphasize the great power that the master has. He is also implying that he does want the master to become angry and execute him. AT: "for you are as powerful as Pharaoh and could have your soldiers kill me" (See: Assumed Knowledge and Implicit Information)
My master asked his servants, saying, 'Do you have a father or a brother?'
This is a quotation within a quotation. It can be stated as an indirect quotation. AT: "My master asked us if we have a father or a brother." (See: Quotes Within Quotes and Direct and Indirect Quotations)
My master asked his servants
Judah refers to Joseph with the words "my master" and "his." He also refers to himself and his brothers as "his servants." AT: "You, my master, asked us, your servants" or "You asked us" (See: First, Second, or Third Person)
translationWords
Judah
servant
word
anger
Pharaoh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 44:18-34 Judah made good on his promise to pay…
44:18-34 Judah made good on his promise to pay for Benjamin’s safety (43:8-10). His lengthy plea to be imprisoned in place of the lad (44:33) is one of the most moving acts of intercession in Scripture. It demonstrated Judah’s concern for their father and his willingness to give up everything for the sake of his brother. With this kind of integrity (see John 15:13), Judah showed himself to be a true leader, qualified to receive the blessing of the firstborn. Through him the kings of Israel would come (see Gen 49:10). • The brothers had fully repented, as expressed by Judah’s intercession. Because of their change, Joseph could make himself known to them (45:1-15) and arrange for the family to join him in Egypt where there was food (45:16; 47:12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.