Kejadian 44:18

Bahasa Indonesia Sehari-hari

Lalu tampillah Yehuda mendekatinya dan berkata: "Mohon bicara tuanku, izinkanlah kiranya hambamu ini mengucapkan sepatah kata kepada tuanku dan janganlah kiranya bangkit amarahmu terhadap hambamu ini, sebab tuanku adalah seperti Firaun sendiri.

Parallel Translations

Alkitab Terjemahan Baru
Lalu tampillah Yehuda mendekatinya dan berkata: "Mohon bicara tuanku, izinkanlah kiranya hambamu ini mengucapkan sepatah kata kepada tuanku dan janganlah kiranya bangkit amarahmu terhadap hambamu ini, sebab tuanku adalah seperti Firaun sendiri.

Alkitab Terjemahan Lama
Lalu datanglah Yehuda hampir kepada Yusuf sambil sembahnya: Ya tuanku! biarlah kiranya patik mempersembahkan sepatah kata di bawah telapakan tuanku dan jangan apalah berbangkit murka tuanku akan patik, karena tuanku sama juga dengan Firaun.

Contextual Overview

¹⁸ Then Iuda went vnto him, and said: Oh my lorde, let thy seruaunt [I pray thee] speake a worde in my lordes eares, and be not inflamed with wrath agaynst thy seruaunt, for thou art euen as Pharao. ¹⁹ My lorde asked his seruauntes, saying: haue ye a father, or a brother? ²⁰ And we aunswered my lorde: we haue a father that is olde, and a young lad, which he begat in his age: and the brother of the sayd lad is dead, and he is all that is left of his mother, and his father loueth him. ²¹ And thou saidest vnto thy seruauntes: bryng him vnto me, that I may set my eyes vpon him. ²² And we aunswered my Lorde, that the lad could not go from his father, for if he shoulde leaue his father, he were but dead. ²³ Then saydest thou vnto thy seruauntes: except your youngest brother come with you, loke that ye see my face no more. ²⁴ And when we came vnto thy seruaunt our father, we shewed hym the wordes of my Lorde. ²⁵ And our father sayde vnto vs: go agayne, and bye vs a litle foode. ²⁶ And we aunswered, we can not go downe: neuerthelesse, if our youngest brother be with vs, then wyll we go downe, for we may not see the mans face, except our youngest brother be with vs. ²⁷ And thy seruaunt our father sayd vnto vs: ye knowe that my wyfe bare me two sonnes.

Bible Verse Review
  from Treasury of Scripure Knowledge

Oh my Lord: "No paraphrase," says Dr. A. Clarke, "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."

let thy: Genesis 18:30, Genesis 18:32, 2 Samuel 14:12, Job 33:31, Acts 2:29

anger: Exodus 32:22, Esther 1:12, Psalms 79:5

as Pharaoh: Genesis 41:40, Genesis 41:44, Proverbs 19:12, Daniel 3:15, Daniel 3:19-23, Daniel 5:19, John 5:22

Reciprocal: Genesis 29:35 - called Genesis 37:6 - Hear Genesis 49:8 - shall praise 1 Samuel 25:24 - let thine 1 Samuel 26:19 - let my lord Ecclesiastes 3:7 - and a time to speak Acts 7:10 - gave

Cross-References

Genesis 18:30
He sayde vnto hym agayne: O let not my lord be angry that I speake: What yf there shall thirtie be founde there? And he sayde: I wyll do nothyng yf I fynde thirtie there.

Genesis 18:32
And he sayde: O let not my Lorde be angry, and I wyll speake yet but this once: What if ten shalbe found there? He aunswered, I wil not destroy [them] for tennes sake.

Genesis 41:40
Thou therfore shalt be ouer my house, and accordyng to thy worde shall all my people be ruled: only in the [kynges] seate wyll I be aboue thee.

Genesis 41:44
And moreouer Pharao said vnto Ioseph: I am Pharao, and without thee shal no man lyft vp his hande or foote in all the lande of Egypt.

Genesis 44:19
My lorde asked his seruauntes, saying: haue ye a father, or a brother?

Genesis 44:23
Then saydest thou vnto thy seruauntes: except your youngest brother come with you, loke that ye see my face no more.

Exodus 32:22
And Aaron aunswered, Let not the wrath of my Lorde waxe fierce: thou knowest the people that they are [euen] set on mischiefe.

2 Samuel 14:12
The woman sayde: Let thyne handmayde speake one worde vnto my lorde the king. And he sayde: Say on.

Esther 1:12
But the queene Uasthi would not come at the kinges worde by his chamberlaynes: Then was the king very wroth, and his indignation kindled in hym.

Job 33:31
Marke wel O Iob, and heare me: hold thee still, and I will speake.

Gill's Notes on the Bible

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:

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.

Barnes' Notes on the Bible

- The Ten Brothers Were Tested

Joseph has had the satisfaction of seeing his brother Benjamin safe and well. He has heard his brothers acknowledging their guilt concerning himself. He resolves to put their attachment to Benjamin, and the genuineness of their change of disposition, to a test that will at the same time expose Benjamin to no hazard.

Genesis 44:1-5

And my cup. - Besides returning each man’s money as before, a silver cup of Joseph’s is put in Benjamin’s bag, after which, when daylight comes, they are dismissed. They are scarcely out of the town when Joseph’s steward is ordered to overtake them, and charge them with stealing the cup. “And whereby indeed he divineth.” Divining by cups, we learn from this, was a common custom in Egypt (Herodotus ii. 83). It is here mentioned to enhance the value of the cup. Whether Joseph really practised any sort of divination cannot be determined from this passage.

Genesis 44:6-12

The cup is found in Benjamin’s bag. “Spake unto them these words.” The words of Joseph, supplying of course the mention of the cup which is expressed in the text only by the pronoun this. “We brought back to thee.” Silver that we might have retained, and to which you made no claim when we tendered it, we brought back. How or why should we therefore, steal silver? “Now also according to your words let it be.” He adopts their terms with a mitigation. He with whom the cup is found shall become a slave for life, and the rest be acquitted. The steward searches from the oldest to the youngest. The cup is found where it was put.

Genesis 44:13-17

“They rent their garments;” the natural token of a sorrow that knows no remedy. “And Judah went.” He had pledged himself for the safety of Benjamin to his father. And he was yet there; awaiting no doubt the result which he anticipated. “They fell before him on the earth.” It is no longer a bending of the head or bowing of the body, but the posture of deepest humiliation. How deeply that early dream penetrated into the stern reality! “Wot ye not that such a man as I doth certainly divine?” Joseph keeps up the show of resentment for a little longer, and brings out from Judah the most pathetic plea of its kind that ever was uttered. “The God,” the great and only God, “hath found out the iniquity of thy servants;” in our dark and treacherous dealing with our brother. “Behold, we are servants to my lord.” He resigns himself and all to perpetual bondage, as the doom of a just God upon their still-remembered crime. “He shall be my servant; and ye, go up in peace to your father.” Now is the test applied with the nicest adjustment. Now is the moment of agony and suspense to Joseph. Will my brothers prove true? says he within himself. Will Judah prove adequate to the occasion? say we. His pleading with his father augured well.

Verse 18-34

“And Judah came near unto him.” He is going to surrender himself as a slave for life, that Benjamin may go home with his brothers, who are permitted to depart. “Let thy servant now speak a word in the ears of my lord.” There is nothing here but respectful calmness of demeanor. “And let not thine anger burn against thy servant.” He intuitively feels that the grand vizier is a man of like feelings with himself. He will surmount the distinction of rank, and stand with him on the ground of a common humanity. “For so art thou as Pharaoh.” Thou hast power to grant or withhold my request. This forms, the exordium of the speech. Then follows the plea. This consists in a simple statement of the facts, which Judah expects to have its native effect upon a rightly-constituted heart. We will not touch this statement, except to explain two or three expressions. A young lad - a comparative youth. “Let me set mine eyes upon him” - regard him with favor and kindness. “He shall leave his father and he shall die.” If he were to leave his father, his father would die. Such is the natural interpretation of these words, as the paternal affection is generally stronger than the filial. “And now let thy servant now abide instead of the lad a servant to my lord.” Such is the humble and earnest petition of Judah. He calmly and firmly sacrifices home, family, and birthright, rather than see an aged father die of a broken heart.

Clarke's Notes on the Bible

Verse Genesis 44:18. 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 2 Samuel 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 Genesis 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."

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.