TRV
Translation
King James Version
And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.
Complete Jewish Bible
We answered my lord, 'We have a father who is an old man, and a child of his old age, a little one whose brother is dead; so that of his mother's children he alone is left; and his father loves him.'
Berean Standard Bible
And we answered, ‘We have an elderly father and a younger brother, the child of his old age. The boy’s brother is dead. He is the only one of his mother’s sons left, and his father loves him.’
American Standard Version
And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loveth him.
World English Bible Messianic
We said to my lord, ‘We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loves him.’
Geneva Bible (1599)
And we answered my Lord, We haue a father that is olde, and a young childe, which he begate in his age: and his brother is dead, and he alone is left of his mother, and his father loueth him.
Young's Literal Translation
and we say unto my lord, We have a father, an aged one, and a child of old age, a little one; and his brother died, and he is left alone of his mother, and his father hath loved him.
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Commentary on Genesis 44 verses 18–34
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.
19 My lord asked his servants, saying, Have ye a father, or a brother?
20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.
21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.
22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.
23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.
24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.
25 And our father said, Go again, and buy us a little food.
26 And we said, 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.
27 And thy servant my father said unto us, Ye know that my wife bare me two sons:
28 And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:
29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.
30 Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life;
31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.
32 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.
33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.
34 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 my father.
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–34. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 44:20 encapsulates Judah's deeply emotional and strategic appeal to Joseph, then governor of Egypt, on behalf of his younger brother Benjamin. This verse highlights the profound and irreplaceable affection Jacob holds for Benjamin, described as the "child of his old age," and underscores the patriarch's vulnerability after the presumed loss of Joseph. It serves as a critical turning point, revealing the brothers' transformed character and their newfound concern for their aged father's well-being, setting the stage for Joseph's revelation and the family's eventual reconciliation.
CONTEXT
EXPOSITION AND ANALYSIS
Judah, speaking with profound earnestness, presents a compelling and heart-wrenching account of his family's precarious circumstances to the Egyptian governor, Joseph. This plea is meticulously crafted to evoke sympathy and avert Benjamin's enslavement, underscoring the devastating impact such a loss would have on their aged father, Jacob.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 44:20 is rich in literary devices that amplify its emotional impact and thematic significance. The most striking is Dramatic Irony, as Judah and his brothers are unknowingly pleading with Joseph, the very brother they had sold into slavery and whom they believe to be dead. This creates a profound tension, as Joseph hears the consequences of their past actions and the depth of their transformed character. Pathos is central to Judah's entire speech, and particularly this verse, as he appeals directly to Joseph's emotions by detailing Jacob's advanced age, his prior losses, and his intense, singular love for Benjamin. This evokes pity and empathy from Joseph. Furthermore, the verse employs Repetition of the theme of "father's love" and "loss," reinforcing the devastating impact Benjamin's absence would have. The phrase "child of his old age" serves as a Euphemism for a uniquely cherished and vulnerable son, emphasizing his irreplaceable status. Finally, Judah's willingness to intercede for Benjamin, foreshadowed in this verse, sets the stage for the powerful Foreshadowing of substitutionary atonement, a theme that finds its ultimate fulfillment in Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound human emotions and familial dynamics presented in Genesis 44:20 are deeply interwoven with significant theological truths. The unfolding events, driven by Joseph's tests and Judah's heartfelt plea, powerfully illustrate God's sovereign hand guiding human choices and circumstances towards His redemptive purposes. Even through past sin, deception, and present distress, God is working to preserve the covenant family, bringing about reconciliation and preparing them for their future in Egypt. The brothers' transformation, evident in their newfound empathy and concern for Jacob and Benjamin, speaks to the power of genuine repentance and the possibility of spiritual renewal within individuals and communities. This passage also highlights the sacredness of familial bonds and the profound impact of love and loss, mirroring God's own deep, covenantal love for His people and the grief He experiences over their separation from Him.
REFLECTION AND APPLICATION
Genesis 44:20 offers profound insights into the intricate dynamics of family, the weight of responsibility, and the far-reaching consequences of our actions. It compels us to consider the impact our decisions have on those we cherish, particularly the vulnerable and the elderly. The brothers' remarkable journey from callous disregard for Joseph and Jacob's grief to heartfelt compassion and self-sacrifice serves as a powerful testament to the possibility of genuine repentance and spiritual growth. This passage encourages us to cultivate empathy, protect the weakest among us, and embrace our roles within our families and communities with integrity and love. It reminds us that true transformation involves not just regret for past wrongs but a fundamental shift in character that manifests in selfless action. Ultimately, this narrative beautifully illustrates how God, in His perfect wisdom and grace, orchestrates complex human relationships and challenging circumstances to bring about reconciliation, healing, and the fulfillment of His divine plan, inviting us to trust in His sovereign hand even amidst our deepest trials.
Questions for Reflection
FAQ
How does Genesis 44:20 demonstrate the brothers' transformation?
Answer: This verse, part of Judah's impassioned plea, reveals a profound shift in the brothers' character. Unlike their past callousness when they sold Joseph into slavery and then deceived Jacob about his fate, they now show deep and genuine concern for their father's emotional well-being and Benjamin's safety. Judah's detailed explanation of Jacob's intense love for Benjamin and the family's prior losses (specifically the presumed death of Joseph) signifies a newfound empathy, responsibility, and a fervent desire to protect their father from further grief. This stands in stark contrast to their earlier disregard for Jacob's pain, highlighting a true repentance and moral maturation that paves the way for the family's reconciliation, as seen in Joseph's emotional response in Genesis 45:1-3.
CHRIST-CENTERED FULFILLMENT
Genesis 44:20, with Judah's poignant plea and his subsequent willingness to intercede for Benjamin, profoundly prefigures the ultimate act of Christ-centered fulfillment. Judah's self-sacrificial offer to become a slave in Benjamin's stead, detailed in Genesis 44:33, is a powerful type of Christ, who, though innocent, willingly became a servant and bore the penalty for humanity's sin, interceding on our behalf. Just as Joseph, the rejected brother, became the savior who preserved his family, so too does Christ, rejected by many, become the means of reconciliation between God and humanity, as described in 2 Corinthians 5:18-19. The father's deep, irreplaceable love for his son, highlighted in this verse, also mirrors God the Father's perfect and unfathomable love for His Son, Jesus, and His ultimate desire to bring all His children into a reconciled relationship through Christ's redemptive work on the cross, demonstrating that "God so loved the world that he gave his one and only Son," as declared in John 3:16.