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Genesis 44:14-34

Context

44:14 So Judah and his brothers 1  came back to Joseph’s house. He was still there, 2  and they threw themselves to the ground before him. 44:15 Joseph said to them, “What did you think you were doing? 3  Don’t you know that a man like me can find out things like this by divination?” 4 

44:16 Judah replied, “What can we say 5  to my lord? What can we speak? How can we clear ourselves? 6  God has exposed the sin of your servants! 7  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of 8  you may go back 9  to your father in peace.”

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. 10  Please do not get angry with your servant, 11  for you are just like Pharaoh. 12  44:19 My lord asked his servants, ‘Do you have a father or a brother?’ 44:20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old. 13  The boy’s 14  brother is dead. He is the only one of his mother’s sons left, 15  and his father loves him.’

44:21 “Then you told your servants, ‘Bring him down to me so I can see 16  him.’ 17  44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father 18  will die.’ 19  44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’ 44:24 When we returned to your servant my father, we told him the words of my lord.

44:25 “Then our father said, ‘Go back and buy us a little food.’ 44:26 But we replied, ‘We cannot go down there. 20  If our youngest brother is with us, then we will go, 21  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

44:27 “Then your servant my father said to us, ‘You know that my wife gave me two sons. 22  44:28 The first disappeared 23  and I said, “He has surely been torn to pieces.” I have not seen him since. 44:29 If you take 24  this one from me too and an accident happens to him, then you will bring down my gray hair 25  in tragedy 26  to the grave.’ 27 

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. 28  44:31 When he sees the boy is not with us, 29  he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 44:32 Indeed, 30  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see 31  my father’s pain.” 32 

1 sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

2 tn The disjunctive clause here provides supplemental information.

3 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

4 tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

5 tn The imperfect verbal form here indicates the subject’s potential.

6 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

7 sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

8 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

9 tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

10 tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

11 tn Heb “and let not your anger burn against your servant.”

12 sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

13 tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.

14 tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.

15 tn Heb “he, only he, to his mother is left.”

16 tn The cohortative after the imperative indicates purpose here.

17 tn Heb “that I may set my eyes upon him.”

18 tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.

19 tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.

20 tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

21 tn Heb “go down.”

22 tn Heb “that two sons my wife bore to me.”

23 tn Heb “went forth from me.”

24 tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

25 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

26 tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

27 tn Heb “to Sheol,” the dwelling place of the dead.

28 tn Heb “his life is bound up in his life.”

29 tn Heb “when he sees that there is no boy.”

30 tn Or “for.”

31 tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

32 tn Heb “the calamity which would find my father.”



TIP #08: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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