Genesis 41 commentary

The means of Joseph's being freed from prison were Pharaoh's dreams, as here related. Now that God no longer speaks to us in that way, it is no matter how little we either heed dreams, or tell them. The telling of foolish dreams can make no better than foolish talk. But these dreams showed that they were sent of God; when he awoke, Pharaoh's spirit was troubled.

God's time for the enlargement of his people is the fittest time. If the chief butler had got Joseph to be released from prison, it is probable he would have gone back to the land of the Hebrews. Then he had neither been so blessed himself, nor such a blessing to his family, as afterwards he proved. Joseph, when introduced to Pharaoh, gives honour to God. Pharaoh had dreamed that he stood upon the bank of the river Nile, and saw the kine, both the fat ones, and the lean ones, come out of the river. Egypt has no rain, but the plenty of the year depends upon the overflowing of the river Nile. See how many ways Providence has of dispensing its gifts; yet our dependence is still the same upon the First Cause, who makes every creature what it is to us, be it rain or river. See to what changes the comforts of this life are subject. We cannot be sure that to-morrow shall be as this day, or next year as this. We must learn how to want, as well as how to abound. Mark the goodness of God in sending the seven years of plenty before those of famine, that provision might be made. The produce of the earth is sometimes more, and sometimes less; yet, take one with another, he that gathers much, has nothing over; and he that gathers little, has no lack, Ex 16:18. And see the perishing nature of our worldly enjoyments. The great harvests of the years of plenty were quite lost, and swallowed up in the years of famine; and that which seemed very much, yet did but just serve to keep the people alive. There is bread which lasts to eternal life, which it is worth while to labour for. They that make the things of this world their good things, will find little pleasure in remembering that they have received them.

Joseph gave good advice to Pharaoh. Fair warning should always be followed by good counsel. God has in his word told us of a day of trial before us, when we shall need all the grace we can have. Now, therefore, provide accordingly. Pharaoh gave Joseph an honourable testimony. He is a man in whom the spirit of God is; and such men ought to be valued. Pharaoh puts upon Joseph marks of honour. He gave him such a name as spoke the value he had for him, Zaphnath-paaneah, “a revealer of secrets.” This preferment of Joseph encourages all to trust in God. Some translate Joseph's new name, “the saviour of the world.” The brightest glories, even of the upper world, are put upon Christ, the highest trust lodged in his hand, and all power given him, both in heaven and earth.

In the names of his two sons, Manasseh and Ephraim, Joseph owned the Divine providence. 1. He was made to forget his misery. 2. He was made fruitful in the land of his affliction. The seven plenteous years came, and were ended. We ought to look forward to the end of the days, both of our prosperity and of our opportunity. We must not be secure in prosperity, nor slothful in making good use of opportunity. Years of plenty will end; what thy hand finds to do, do it; and gather in gathering time. The dearth came, and the famine was not only in Egypt, but in other lands. Joseph was diligent in laying up, while the plenty lasted. He was prudent and careful in giving out, when the famine came. Joseph was engaged in useful and important labours. Yet it was in the midst of this his activity that his father Jacob said, Joseph is not! What a large portion of our troubles would be done away if we knew the whole truth! Let these events lead us to Jesus. There is a famine of the bread of life throughout the whole earth. Go to Jesus, and what he bids you, do. Attend to His voice, apply to him; he will open his treasures, and satisfy with goodness the hungry soul of every age and nation, without money and without price. But those who slight this provision must starve, and his enemies will be destroyed.

1. At the end of two full years In fine duorum annorum dierum “In the account of Pharaoh’s dream, we are first struck with the use of the word אחו, (Achu,) Nile grass, an Egyptian word for an Egyptian thing.” A note on this passage adds, “Our translators have inaccurately rendered it meadow, (ver. 2,) the aquatic plants of the Nile, particularly those of the litus kind, were so valuable in Egypt, that they were reaped in as regular a harvest as the flax and corn.” The writer proceeds, “In the next place, the seven poor and the seven fat kine attract our attention. The symbol of the cow is very peculiar and exclusively Egyptian. It is scarcely conceivable that a foreign inventor should have confined himself so closely to the peculiar Egyptian symbols. The circumstance that the kine come up out of the Nile, the fat and also the lean, has reference to the fact that Egypt owes all its fertility to this stream, and that famine succeeds as soon as it fails.” — Egypt and the Books of Moses, p. 28. — Ed What anxiety oppressed the mind of the holy man during this time, each of us may conjecture from his own feeling; for we are so tender and effeminate, that we can scarcely bear to be put off for a short time. The Lord exercised his servant not only by a delay of long continuance, but also by another kind of temptation, because he took all human grounds of hope away from him: therefore Moses puts “years of days” for complete and full years. That we may better understand the invincible nature of his fortitude, we must also notice that winding course of divine providence, of which I have spoken, and by which Joseph was led about, till he rose into notice with the king. In the king’s dream, this is worthy to be observed in the first place, that God sometimes deigns to present his oracles even to unbelieving and profane men. It was certainly a singular honor to be instructed concerning an event yet fourteen years future: for truly the will of God was manifested to Pharaoh, just as if he had been taught by the word, except that the interpretation of it was to be sought elsewhere. And although God designs his word especially for the Church, yet it ought not to be deemed absurd that he sometimes admits even aliens into his school, though for an inferior end. The doctrine which leads to the hope of eternal life belongs to the Church; while the children of this world are only taught, incidentally, concerning the state of the present life. If we observe this distinction, we shall not wonder that some oracles are common to profane and heathen men, though the Church possesses the spiritual doctrine of life, as the treasure of its own inheritance. That another dream succeeded to the former, arose from two causes; for God both designed to rouse the mind of Pharaoh to more diligent inquiry, and to add more light to a vision which was obscure. In short, he follows the same course in this dream which he does in his daily method of procedure; for he repeats a second time what he has before delivered, and sometimes inculcates still more frequently, not only that the doctrine may penetrate more deeply into men’s hearts, and thus affect them the more; but also that he may render it more familiar to their minds. That by the second dream God designed to illustrate more fully what was obscure in the first, appears from this, that the figure used was more appropriate to the subject revealed. At first, Pharaoh saw fat cows devoured by lean ones. This did not so clearly prefigure the seven years’ abundance, and as many years of want in corn and other seeds, as the vision of the ears of corn did: for the similitude, in the latter case, better agrees with the thing represented.

8. In the morning his spirit was troubled. A sting was left in Pharaoh’s heart, that he might know that he had to deal with God; for this anxiety was as an inward seal of the Spirit of God, to give authenticity to the dream; although Pharaoh deserved to be deprived of the advantage of this revelation, when he resorted to magicians and soothsayers, who were wont to turn the truth of God into a lie. “Pharaoh calls ‘all the magicians of Egypt, and all the wise men thereof,’ that they might interpret the dream by which he is troubled. Now, we find in Egyptian antiquity an order of persons, to whom this is entirely appropriate, which is here ascribed to the magicians. The priests had a double office, the practical worship of the gods, and the pursuit of that which in Egypt was accounted as wisdom. The first belonged to the so — called prophets, the second to the holy scribes. These last were the learned men of the nation; as in the Pentateuch they are called wise men, so the classical writers named them sages. The interpretation of dreams and also divination belonged to the order of the holy scribes,” — Egypt and the Books of Moses, p. 29. — Ed. He was convinced by a secret impulse that the dream sent by God portended something important; but he seeks out imposters, who would darken, by their fallacies, the light which was divinely kindled; and it is the folly of the human mind to gather to itself leaders and teachers of error. No doubt he believed them to be true prophets; but because he voluntarily closes his eyes, and hastens into the snare, his false opinion forms no sufficient excuse for him; otherwise men, by merely shutting their eyes, might have some plausible pretext for mocking God with impunity: and we see that many seek protection for themselves in that gross ignorance in which they knowingly and purposely involve themselves. Pharaoh, therefore, as far as he was able, deprived himself of the benefit of the prophecy, by seeking for magicians as the interpreters of it. So we see it daily happens that many lose hold of the truth, because they either bring a cloud over themselves by their own indolence, or too eagerly catch at false and spurious inventions. But because the Lord would, at that time, succor the kingdom of Egypt, he drew Pharaoh back, as by main force, from his error.

There was none that could interpret. By this remedy God provided that the dream should not fail. We know what an inflated and impudent race of men these soothsayers were, and how extravagantly they boasted. How did it then happen that they gave the king no answer, seeing they might have trifled in any way whatever with a credulous man, who willingly suffered himself to be deluded? Therefore, that he might desist from inquiry, he is not allowed to find what he had expected in his magicians: and the Lord so strikes dumb the wicked workers of deceit, that they cannot even find a specious explanation of the dreams. Moreover, by this method, the anxiety of the king is sharpened; because he considers that what has escaped the sagacity of the magicians must be something very serious and secret. By which example we are taught, that the Lord provides the best for us, when he removes the incitements of error from those of us who with to be deceived; and we must regard it as a singular favor, when either false prophets are silenced, or their fatuity is, in any manner, discovered to us. As for the rest, the king might hence easily gather how frivolous and nugatory was the profession of wisdom, in which the Egyptians gloried above all others; for they boasted that they were possessed of the science of divination which ascended above the very heavens. But now, as far as they are concerned, the king is without counsel, and, being disappointed of his hope, is filled with anguish; nevertheless he does not so awake as to shake off his superstition. Thus we see that men, though admonished, remain still in their torpor. Whence we plainly perceive how inexcusable is the obstinacy of the world, which does not desist from following those delusions which are openly condemned as foolishness, from heaven.

9. Then spake the chief butler. Although the Lord took pity on Egypt, yet he did it not for the sake of the king, or of the country, but that Joseph might, at length, be brought out of prison; and further, that, in the time of famine, food might be supplied to the Church: for although the produce was stored with no design beyond that of providing for the kingdom of Egypt; yet God chiefly cared for his Church, which he esteemed more highly than ten worlds. Therefore the butler, who had resolved to be silent respecting Joseph, is constrained to speak for the liberation of the holy man. In saying, I do remember my faults this day, he is understood by some as confessing the fault of ingratitude, because he had not kept the promise he had given. But the meaning is different; for he could not speak concerning his imprisonment, without interposing a preface of this kind, through fear, lest suspicion should enter into the mind of the king, that his servant thought himself injured; or, should take offense, as if the butler had not been sensible of the benefit conferred upon him. We know how sensitive are the minds of kings; and the courtier had found this out by long experience: therefore he begins by acknowledging that he had been justly cast into prison. Whence it follows that he was indebted to the clemency of the king for restoration to his former state.

14. Then Pharaoh sent and called Joseph. We see in the person of a proud king, as in a glass, what necessity can effect. They whose circumstances are happy and prosperous will scarcely condescend to hear those whom they esteem true prophets, still less will they listen to strangers. Wherefore it was necessary that the obstinacy of Pharaoh should be first subdued, in order that he might send for Joseph, and accept him as his master and instructor. The same kind of preparation is also necessary even for the elect; because they never become docile until the pride of the flesh is laid low. Whenever, therefore, we are cast into grievous troubles, which keep us in perplexity and anxiety, let us know that God, in this manner, is accomplishing his design of rendering us obedient to himself. When Moses relates that Joseph, before he came into the presence of the king, changed his garments, we may hence conjecture that his clothing was mean. To the same point, what is added respecting his “shaving himself,” ought, in my opinion, to be referred: for since Egypt was a nations of effeminate delicacy, it is probable that they, being studious of neatness and elegance, rather nourished their hair than otherwise. This conjecture of Calvin’s is erroneous. “Herodotus mentions it among the distinguishing pecularities of the Egyptians, that they commonly were shaved, but in mourning they allowed the beard to grow. The sculptures also agree with this representation. ‘So particular,’ says Wilkinson, ‘were they on this point, that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.’” — Egypt and the Books of Moses, p. 30. — Ed. But as Joseph put off his squalid raiment, so, that he might have no remaining cause of shame, he is shaved. Let us know, then, that the servant of God lay in filth even to the day of his deliverance.

15. And Pharaoh said unto Joseph. We see that Pharaoh offers himself as a disciple to Joseph, being persuaded, by the statement of the butler, that he is a prophet of God. This is, indeed, a constrained humility; but it is expressly recorded, in order that, when the opportunity of learning In the Amsterdam edition, it is “facultas decendi,” but in Hengstenberg’s it is “facultas discendi;” and as the French version has it “le moyen d’apprendre,” there can be no doubt that the later Latin edition is right. — Ed. is afforded us, we may not refuse reverently to honor the gifts of the Spirit. Now, though Joseph, in referring Pharaoh to God, seems to deny that he himself is about to interpret the dream, yet his answer bears on a different point: for, because he knew that he was conversing with a heathen addicted to superstitions, he wishes, above all things, to ascribe to God the glory due to him; as if he had said, I am able to do nothing in this matter, nor will I offer anything as from myself; but God alone shall be the interpreter of his own secret. The force of Joseph’s language is remarkable: “Without me, God will answer to the peace of Pharaoh.” He thus entirely renounces, in a single word, all the personal honor which the heathen monarch was disposed to pay him, that God alone may have the glory due unto his name. — Ed. Should any one object, that whenever God uses the agency of men, their office ought to be referred to in connection with his command: that indeed I acknowledge, but yet so that the whole glory may remain with God; according to the saying of St. Paul,

“Neither is he that planteth anything, neither he that watereth.” (1 Corinthians 3:7.)

Moreover, Joseph not only desires to imbue the mind of Pharaoh with some relish for piety, but, by ascribing the gift of interpreting dreams to God alone, confesses that he is destitute of it, until he obtains it from God. Wherefore, let us also learn, from the example of holy Joseph, to honor the grace of God even among unbelievers; and if they shut the door against the entire and full doctrine of piety; we must, at least, endeavor to instill some drops of it into their minds. Let us also reflect on this, that nothing is less tolerable than for men to arrogate to themselves anything as their own; for this is the first step of wisdom, to ascribe nothing to ourselves; but modestly to confess, that whatever in us is worthy of praise, flows only from the fountain of God’s grace. It is especially worthy of notice, that as the Spirit of understanding is given to any one from heaven, he will become a proper and faithful interpreter of God.

16. God shall give Pharaoh an answer of peace. Joseph added this from the kindly feeling of his heart; for he did not yet comprehend what the nature of the oracle would be. Therefore he could not, in his character as a prophet, promise a successful and desirable issue; but, as it was his duty sincerely to deliver what he received from the Lord, however sad and severe it might prove; so, on the other hand, this liberty presented no obstacle to his wishing a joyful issue to the king. Therefore, what is here said to the king concerning peace, is a prayer rather than a prophecy.

17. In my dream. This whole narration does not need to be explained, for Pharaoh only repeats what we have before considered, with the addition, that the lean cows, having devoured the fat ones, were rendered nothing better. Whereby God designed to testify, that the dearth would be so great, that the people, instead of being nourished by the abundance of food gathered together, would be famished, and drag on a miserable existence. Joseph, in answering that the two dreams were one, simply means, that one and the same thing was showed unto Pharaoh by two figures. But before he introduces his interpretation, he maintains that this is not a merely vanishing dream, but a divine oracle: for unless the vision had proceeded from God, it would have been foolish to inquire anxiously what it portended. Pharaoh, therefore, does not here labor in vain in inquiring into the counsel of God. The form of speaking, however, requires to be noticed; because Joseph does not barely say that God will declare beforehand what may happen from some other quarter, but what he himself is about to do. We hence infer, that God does not indolently contemplate the fortuitous issue of things, as most philosophers vainly talk; but that he determines, at his own will, what shall happen. Wherefore, in predicting events, he does not give a response from the tables of fate, as the poets feign concerning their Apollo, whom they regard as a prophet of events which are not in his own power, but declares that whatever shall happen will be his own work. So Isaiah, that he may ascribe to God alone the glory due to him, attributes to him, both the revealing of things future, and the government of ail his events, by his own authority. (Isaiah 45:7.) For he cries aloud that God is neither deceived, nor deceives, like the idols; and he declares that God alone is the author of good and evil; understanding by evil, adversity. Wherefore, unless we would cast God down from his throne, we must leave to him his power of action, as well as his foreknowledge. And this passage is the more worthy of observation; because, in all ages, many foolish persons have endeavored to rob God of half his glory, and now (as I have said) the same figment pleases many philosophers; because they think it absurd to ascribe to God whatever is done in the world: as if truly the Scripture had in vain declared, that his “judgments are a great deep.” (Psalm 36:7.) But while they would subject the works of God to the judgment of their own brain, having rejected his word, they prefer giving credit to Plato respecting celestial mysteries. “That God,” they say, “has foreknowledge of all things, does not involve the necessity of their occurrence:” as if, indeed, we asserted, that bare prescience was the cause of things, instead of maintaining the connection established by Moses, that God foreknows things that are future, because he had determined to do them; but they ignorantly and perversely separate the providence of God from his eternal counsel, and his continual operation. Above all things, it is right to be fully persuaded that, whenever the earth is barren, whether frost, or drought, or hail, or any other thing, may be the cause of it, the whole result is directed by the counsel of God.

32. And for that the dream was doubled. Joseph does not mean to say, that what God may have declared but once, is mutable: but he would prevent Pharaoh’s confidence respecting the event revealed, from being shaken. For since God pronounces nothing but from his own fixed and steadfast purpose, it is enough that he should have spoken once. But our dullness and inconstancy cause him to repeat the same thing the more frequently, in order that what he has certainly decreed, may be fixed in our hearts; otherwise, as our disposition is variable, so, what we have once heard from his mouth, is tossed up and down by us, until it entirely escapes our memory. Moreover, Joseph not only commemorates the stability of the heavenly decree, but also declares that what God has determined to do, is near at hand, lest Pharaoh himself should slumber in the confident expectation of longer delay. For though we confess that the judgments of God are always hanging over our heads, yet unless we are stimulated by the thought of their speedy approach, we are but slightly affected with anxiety and fear respecting them.

33. Now therefore let Pharaoh look out a man. Joseph does more than he had been asked to do; for he is not merely the interpreter of the dream; but, as fulfilling the office of a prophet, he adds instruction and counsel. For we know that the true and lawful prophets of God do not barely predict what will happen in future; but propose remedies for impending evils. Therefore Joseph, after he had uttered a prophecy of the changes which would take place in fourteen years, now teaches what ought to be done; and exhorts Pharaoh to be vigilant in the discharge of this duty. And one of the marks by which God always distinguished his own prophets from false prognosticators, was to endue them with the power of teaching and exhorting, that they might not uselessly predict future events. Let us grant that the predictions of Apollo, and of all the magicians were true, and were not entangled with ambiguous expressions; yet whither did they tend, but either to drive men headlong in perverse confidence, or to plunge them into despair? A very different method of prophesying was divinely prescribed, which would form men to piety, would lead them to repentance, and would excite them to prayer when oppressed with fear. Moreover, because the prophecy of which mention is here made, was published only for the temporal advantage of this fleeting life, Joseph proceeds no further than to show the king for what purpose the dream had been sent to him; as if he had said, “Be not sorry on account of this revelation; accept this advantage from it, that thou mayest succor the poverty of thy kingdom.” However, there is no doubt that God guided his tongue, in order that Pharaoh might entrust him with this office. For he does not craftily insinuate himself into the king’s favor; nor abuse the gift of revelation to his private gain: but, what had been divinely ordained was brought to its proper issue without his knowledge; namely, that the famishing house of Jacob should find unexpected sustenance.

35. Under the hand of Pharaoh. Whereas prosperity so intoxicates men, that the greater part make no provision for themselves against the future, but absorb the present abundance by intemperance; Joseph advises the king to take care that the country may have its produce laid up in store. Besides, the common people would also form themselves to habits of frugality, when they understood that this great quantity of corn was not collected in vain by the king, but that a remedy was hereby sought for some unwonted calamity. In short, because luxury generally prevails in prosperity, and wastes the blessings of God, the bridle of authority was necessary. This is the reason why Joseph directed that garners should be established under the power of the king, and that corn should be gathered into them. He concludes at length, that the dream was useful, although at first sight, it would seem sad and inauspicious: because, immediately after the wound had been shown, the means of cure were suggested.

38. Can we find such a one as this? We see that necessity is an excellent teacher. If prefects or judges are to be created, some one is advanced to the honor because he is a favorite, without consideration of his desert; whence it happens that they who are most unworthy frequently creep into office. And although we see political order disturbed and mankind involved in many inconveniences, because they who are least suitable, rashly push themselves, by wicked contrivances, into affairs for which they are not able to manage; nevertheless, ambition triumphs, and subverts equity. But necessity extorts a sober judgment. Pharaoh says nothing but what is naturally engraven on the hearts of all men, that honors ought to be conferred on none but competent persons, and such as God has furnished with the necessary qualifications. Experience, however, abundantly teaches, that this law of nature slips from the memory, whenever men are free to offend against it with impunity. Therefore the pride of Pharaoh was wisely so subdued, that he, setting aside ambition, preferred a foreigner just brought out of prison, to all his courtiers, because he excelled them in virtue. The same necessity restrained the nobles of the kingdom, so that they did not each contend, according to their custom, to obtain the priority of rank for themselves. And although it was but a compulsory modesty, inasmuch as they were ashamed to resist the public good; yet there is no doubt, that God inspired them with fear, so that, by the common consent of all, Joseph was made president of the whole kingdom. It is also to be observed that Pharaoh, though he had been infatuated by his soothsayers, nevertheless honors the gifts of the spirit in Joseph: because God, indeed, never suffers man to become so brutalized, as not to feel his power, even in their darkness. And therefore whatever impious defection may hurry them away, there still abides with them a remaining sense of Deity. Meanwhile, that knowledge is of little worth, which does not correct a man’s former madness; for he despises the God whom with his mouth he proclaims: and has no conception of any other than I know not what confused divinity. This kind of knowledge often enlightens profane men, yet not so as to cause them to repent. Whereby we are admonished to regard any particular principle as of small value, till solid piety springs from it and flourishes.

40. Thou shalt be over my house. Not only is Joseph made governor of Egypt, but is adorned also with the insignia of royalty, that all may reverence him, and may obey his command. The royal signet is put upon his finger for the confirmation of decrees. He is clothed in robes of fine linen, which were then a luxury, and were not to be had at any common price. He is placed in the most honorable chariot. Of the marks of distinction conferred by Pharaoh upon Joseph, mentioned in verses 42 and 43 of this chapter; the first is the signet-ring which was common to the nations of the East as well as to Egypt. The next is the “vesture of fine linen,” or byssus, which was a peculiarly Egyptian token of honor. The third is the gold chain, or the necklace of gold, “of which the Egyptian monuments afford abundant explanation.” Modern objectors to the Mosaic account pretend that all the ornaments here mentioned belong to a later date. But such remarks, as Hengstenberg observes, “have interest only as they show how far the investigations of the rationalists, in reference to the Pentateuch, fall short of the present advanced state of knowledge repsecting Egyptian antiquity.” — Ed. It may, however, be asked, whether it was lawful for the holy man to appear with so great pomp? I answer, although such splendor can scarcely ever be free from blame, and therefore frugality in external ornaments is best; yet all kind of splendor in kings and other princes of the world is not to be condemned, provided they neither too earnestly desire it, nor make an ostentatious display of it. Moderation is, indeed, always to be cultivated; but since it was not in Joseph’s power to prescribe the mode of investiture, and the royal authority would not have been granted to him without the accustomed pomp of state, he was at liberty to accept more than seemed in itself desirable. If the option be given to the servants of God, nothing is safer for them, than to cut off whatever they can of outward splendor. And where it is necessary for them to accommodate themselves to public custom, they must beware of all ostentation and vanity. With respect to the explanation of the words; whereas we render them, “At thy mouth all the people shall kiss,” Osculabitur totus populus ad os tuum. The English version is, “According unto thy word shall all my people be ruled:” which is a free translation, bearing, according to Calvin’s explanation, the true sense of the original. The margin of our Bible gives “be armed,” or, “kiss,” instead of the words “be ruled.” — Ed. others prefer to read, “shall be armed;” others, “shall be fed at thy will or commandment;” but as the proper signification of the verb נשק (nashak) is to kiss, I do not see why interpreters should twist it to another sense. Yet I do not think that here any special token of reverence is intended; but the phrase rather seems to be metaphorical, to the effect that the people should cordially receive and obediently embrace whatever might proceed from the mouth of Joseph: as if Pharaoh had said, “Whatever he may command, it is my will that the people shall receive with one consent, as if all should kiss him.” The second chariot, is read by the Hebrews in construction, for the chariot of the viceroy, who holds the second place from the king. The sense, however, is clear, that Joseph has the precedence of all the nobles of Egypt.

There are various opinions about the meaning of the word אברך(abraik). They who explain it by “tender father,” because Joseph, being yet in tender years, was endowed with the prudence and gravity of old age, seem to me to bring something from afar to correspond with their own fancy. They who render it “the father of the king,” as if the word were compounded of the Hebrew noun אב (ab,) and the Arabic רך (rak,) have little more color for their interpretation. If, indeed, the word be Hebrew, the meaning preferred by others, “Bow the knee,” seems to me more probable. But because I rather suppose that Egyptian terms are referred to by Moses, both in this place and shortly afterwards, I advise the readers not to distort them in vain. And truly those interpreters are ridiculously subtle, who suppose that a Hebrew name was given him by an Egyptian king, which they render either the “Redeemer of the world,” or the “Expounder of mysteries.” This is the rendering given of the name Zaphnath — paneah by Jerome, and by the Chaldee Paraphrast respectively. The reader may consult Rivetus in his Exercitation elviii., Gesenius’s Lexicon, and the Commentaries of Bush and Dr. A. Clarke. — Ed. I prefer following the Greek interpreters, who, by leaving both words untouched, sufficiently prove that they thought them to be of a foreign language. That the father-in-law of Joseph was, as is commonly believed, a priest, is what I cannot refute, though I can scarcely be induced to believe it. Therefore, since כוהן (cohen) signifies a prince as well as a priest, it seems to me probable that he was one of the nobles of the court, who might also be the satrap or prefect of the city of On. That the word כוהן (cohen) generally signifies priest, is not to be disputed. Gesenius earnestly contends that this is its invariable meaning; but to establish his point, he is obliged to regard some as priests who were not of the tribe of Levi. This seems conclusive against him; for there is no room for doubt that none were, or could be, priests who sprang from any other tribe. Yet so much, perhaps, ought to be conceded to the primary meaning of the work, that is should be translated priest, wherever the sense of the passage does not require another interpretation. Such a rule would determine its meaning in this passage. The following remarks of Hengstenberg deserve attention. “According to Genesis 41:45, Pharaoh gives to Joseph, Asenath, the daughter of Potiphera, the priest of On, in marriage. This name (which means he who belongs to the sun) is very common on the Egyptian monuments, and is especially appropriate for the Priest of On, or Heliopolis (the city of the sun). Since Pharaoh evidently intended, by this act, to establish the power bestowed on Joseph upon a firm basis, it is implied in this account; first, that Egyptian High Priests occupied a very important position; and, secondly, that among them the High Priest of On was the most distinguished. Both these points are confirmed by history.” — See Egypt and the Books of Moses, p. 32. — Ed

46. And Joseph was thirty years old. For two reasons Moses records the age at which Joseph was advanced to the government of the kingdom. First, because it is seldom that old men give themselves up to be governed by the young: whence it may be inferred that it was by the singular providence of God that Joseph governed without being envied, and that reverence and majesty were given him beyond his years. For if there was danger lest Timothy’s youth should render him contemptible, Joseph would have been equally exposed to contempt, unless authority had been divinely procured for him. And although he could not have obtained this authority by his own industry, yet it is probable that the extraordinary virtues with which God had endowed him, availed not a little to increase and confirm it. A second reason for noting his age is, that the reader may reflect on the long duration of the sufferings with which he had been, in various ways, afflicted. And however humane his treatment might have been; still, thirteen years of exile, which had prevented his return to his father’s house, not merely by the bond of servitude, but also by imprisonment, would prove a most grievous trial. Therefore, it was only after he had been proved by long endurance, that he was advanced to a better state. Moses then subjoins, that he discharged his duties with diligence and with most punctual fidelity; for the circuit taken by him, which is here mentioned, was a proof of no common industry. He might, indeed, have appointed messengers, on whose shoulders he could have laid the greater part of the labor and trouble; but because he knew himself to be divinely called to the work, as one who had to render an account to the divine tribunal, he refused no part of the burden. And Moses, in a few words, praises his incredible prudence, in having quickly found out the best method of preserving the corn. For it was an arduous task to erect storehouses in every city, which should contain the entire produce of one year, and a fifth part more. “The labors of Joseph in building storehouses are placed vividly before us in the paintings upon the monuments, which show how common the storehouse was in ancient Egypt. In a tomb at Elethya, a man is represented whose business it evidently was to take account of the number of bushels which another man, acting under him, measures... Then follows the transportation of the grain. From the measurer, others take it and carry it into the storehouses.” — Egypt and the Books of Moses, p. 36. — Ed This arrangement was also not less a proof of sagacity, in providing that the inhabitants of any given region should not have to seek food at a distance. Immediately afterwards his integrity is mentioned, which was equally deserving of praise; because in the immense accumulation which was made, he abstained from all self-indulgence, just as if some humble office only, had been assigned to him. But it is to the praise of both these virtues that, after he has collected immense heaps, he remits nothing of his wonted diligence, until he has accomplished all the duties of the office which he had undertaken. The ancient proverb says, “Satiety produces disgust,” and in the same manner abundance is commonly the mother of idleness. Whence, therefore, is it, that the diligence of Joseph holds on its even course, and does not become remiss at the sight of present abundance, except because he prudently considers, that, however great the plenty might be, seven years of famine would swallow it all up? He manifested also his fidelity, and his extraordinary care for the public safety, in this, that he did not become weary by the assiduous labor of seven years, nor did he ever rest till he had made provision for the seven years which still remained.

50. And unto Joseph were born two sons. Although the names which Joseph gave his sons in consequence of the issue of his affairs, breathe somewhat of piety, because in them he celebrates the kindness of God: yet the oblivion of his father’s house, which, he says, had been brought upon him, can scarcely be altogether excused. It was a pious and holy motive to gratitude, that God had caused him to “forget” all his former miseries; but no honor ought to have been so highly valued, as to displace from his mind the desire and the remembrance of his father’s house. Granted that he is Viceroy of Egypt, yet his condition is unhappy, as long as he is an exile from the Church. Some, in order to exculpate the holy man, explain the passage as meaning that he so rejoiced in the present favor of God, as to make him afterwards forgetful of the injuries inflicted upon him by his brethren; but this (in my judgment) is far too forced. And truly, we must not anxiously labor to excuse the sin of Joseph; but rather, I think, we are admonished how greatly we ought to be on our guard against the attractions of the world, lest our minds should be unduly gratified by them. Behold Joseph, although he purely worships God, is yet so captivated by the sweetness of honor, and has his mind so clouded, that he becomes indifferent to his father’s house, and pleases himself in Egypt. But this was almost to wander from the fold of God. It was, indeed, a becoming modesty, that from a desire of proclaiming the Divine goodness towards him, he was not ashamed to perpetuate a memorial of his depressed condition in the names of his sons. They who are raised on high, from an obscure and ignoble position, desire to extinguish the knowledge of their origin, because they deem it disgraceful to themselves. Joseph, however, regarded the commendation of Divine grace more highly than an ostentatious future nobility.

53. And the seven years... were ended. Already the former unwonted fertility, which showed Joseph to have been a true prophet, had procured for him a name and reputation; and in this way the Egyptians had been restrained from raising any tumult against him. Nevertheless, it is wonderful that a people so proud should have borne, in the time of prosperity, the rule of a foreigner. But the famine which followed proved a more sharp and severe curb for the subjugation of their lofty and ferocious spirits, in order that they might be brought into subjection to authority. When, however, Moses says that there was corn in all the land of Egypt, while the neighboring regions were suffering from hunger, he seems to intimate that wheat had also been laid up by private persons. And, indeed, (as we have said elsewhere,) it was impossible but the rumor of the approaching famine would be spread abroad, and would everywhere infuse fears and solicitude, so that each person would make some provision for himself. Nevertheless, however provident each might be, what they had preserved would, in a short time, be consumed. Whence it appeared with what skill and prudence Joseph had perceived from the beginning, that Egypt would not be safe, unless provisions were publicly gathered together under the hand of the king.

55. Go unto Joseph. It is by no means unusual for kings, while their subjects are oppressed by extreme sufferings, to give themselves up to pleasures. But Moses here means something else; for Pharaoh does not exonerate himself from the trouble of distributing corn, because he wishes to enjoy a repose free from all inconvenience; but because he hassuch confidence in holy Joseph, that he willingly leaves all things to him, and does not allow him to be disturbed in the discharge of the office which he had undertaken.

CHAPTER 42.

Genesis 42:1-38

1. Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?

1. Quum autem videret Jahacob quod esset frumentum in Aegypto, dixit Jahacob filiis suis, Utquid aspicitis vos?

2. And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.

2. Et dixit, Ecce, audivi quod est frumentum in Aegypto: descendite illuc, et emite nobis inde, et vivemus, nec moriemur.

3. And Joseph’s ten brethren went down to buy corn in Egypt.

3. Descenderunt ergo fratres Joseph decem, ut emerent frumentum in Aegypto.

4. But Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.

4. (Nam Benjamin fratrem Joseph non misit Jahacob cum fratrbus suit: quia dixit, Ne forte accidat ei mors.)

5. And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.

5. Et venerunt filii Israel, ut emerent in medio venientium: erat enim fames in terra Chenan.

6. And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth.

6. Joseph autem erat dominus super terram: ipse vendebat toti populo terrae: venerunt, inquam, fratres Joseph, et incurvaverunt se ei in faciem super terram.

7. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.

7. Et vidit Joseph fratres suos, et agnovit eos, et alienum se ostendit eis: locutusque est cum eis dura, et dixit eis, Unde venistis? Et dixerunt, De terra Chenaan ad emendum cibum.

8. And Joseph knew his brethren, but they knew not him.

8. Agnovit Joseph fratres suos: ipsi autem non agnoverunt eum.

9. And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.

9. Et recordatus est Joseph somniorum, quae somniaverat de eis, dixitque, Exploratores estis, ad videndum nuditatem terrae venistis.

10. And they said unto him, Nay, my lord, but to buy food are thy servants come.

10. Et dixerunt ad eum, Nequaquam, domine mi: sed servi tui venerunt ad emendum cibum.

11. We are all one man’s sons; we are true men, thy servants are no spies.

11. Omnes nos filii ejusdem viri sumus: veraces sumus, non sunt servi tui exploratores.

12. And he said unto them, Nay, but to see the nakedness of the land ye are come.

12. Et dixit illis, Nequaquam: sed nuditatem terrae venistis ad videndum.

13. And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.

13. Et dixerunt, Duodecim servi tui fratres, sumus, filii viri ejusdem in terra Chenaan: et ecce, minimum est cum patre nostro hodie, et unus non est.

14. And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:

14. Tune dixit ad eos Joseph, Hoc est quod locutus sum ad vos, dicendo, Exploratores estis.

15. Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.

15. In hoc probabimini: per vitam Pharaonis, si egressi fueritis hinc, nisi quum venerit frater vester minimus hue.

16. Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.

16. Mittie ex vobis unum, et accipiat fratrem vestrum, vos autem vincti eritis, et probabuntur verba vestra, anveritas sit pennes vos: sin minus, per vitam Pharaonis certe exploratores estis.

17. And he put them all together into ward three days.

17. Et congregavit eos in custodiam tribus diebus.

18. And Joseph said unto them the third day, This do, and live; for I fear God:

18. Dixit autem eis Joseph die tertio, Hoc facite, et vivetis: Deum ego timeo.

19. If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:

19. Si veraces estis, frater vester unus ligetur in domo custodiae vestrae: vos autem ite, auferte alimentum ad abigendam famem e domibus vestris.

20. But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.

20. Tunc fratrem vestrum minimum adducetis ad me, et vera cognoscentur (Hebrews Verificabuntur) verba vestra, et non moriemini: et fecerunt ita.

21. And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.

21. Dicebat autem alter alteri, Vere deliquimus contra fratrem nostrum: quia vidimus angustiam animae ejus dum deprecaretur nos, et non audivimus: idcirco venit super nos angustia haec.

22. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.

22. Et respondit Reuben ad eos, dicendo, Nonne dixi vobis, dicendo, Ne peccetis in puerum, et non audistis? Et etiam sanguis ejus, ecce, requiritur.

23, And they knew not that Joseph understood them; for he spake unto them by an interpreter.

23. Ipsi autem ignorabant, quod audiret Joseph: quia interpres erat inter eos.

24. And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.

24. Et vertit se ab eis, et flevit: postea reversus est ad eos, loquutusque est eis: et accepit ab eis Simhon, ligavitque eum in oculis eorum.

25. Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them.

25. Tunc praecepit Joseph, et impleverunt vasa eorum frumento: praecepit etiam ut restituerent argentum eorum, uniuscujusque in sacco suo, et darent eis escam ad iter: et fecit eis sic.

26. And they laded their asses with the corn, and departed thence.

26. Et tulerunt frumentum suum super asinos suos, et abierunt inde.

27. And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth.

27. Aperuit autem unus saccum suum, ut daret pabulum asino suo, in hospitio: et vidit pecuniam suam, et ecce, erat in ore sacci sui.

28. And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?

28. Et dixit fratribus suis, Reddita est pecunia mea, et etiam ecce, est in sacco meo. Et egressum est cor eorum, et obstupuerunt alter ad alterum, dicendo, Utquid hoc fecit Deus nobis?

29. And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,

29. Et venerunt ad Jahacob patrem suum in terram Chenaan, et annuntiaverunt ei omnia quae acciderant eis, dicendo,

30. The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.

30. Loquutus est vir dominus terrae nobiscum dura, et constituit nos tanquam exploratores terrae.

31. And we said unto him, We are true men; we are no spies:

31. Nos vero diximus ad eum, Veraces sumus, non sumus exploratores.

32. We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.

32. Duodecim sumus fratres filii patris nostri: unus non est, et minimus hodie est cum patre nostro in terra Chenaan.

33. And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:

33. Tunc dixit nobis vir dominus terrae, In hoc cognoscam quod veraces estis, Fratrem vestrum unum relinquite mecum, et ad expellendam famem domorum vestrarum capite, et ite:

34. And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land.

34. Et adducite fratrem vestrum minimum ad me, tunc cognoscam quod non estis exploratores, sed veraces: fratrem vestrum dabo vobis, et in terra negotiabimini.

35. And it came to pass as they emptied their sacks, that, behold, every man’s bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.

35. Porro fuit, ipsis evacuantibus saccos suos, ecce, uniuscujusque ligatura pecuniae suae erat in sacco suo: et viderunt ligaturas pecuniarum suarum, ipsi, et pater eorum, et timuerunt.

36. And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.

36. Tune dixit Reuben ad patrem suum, dicendo, Duos filios meos mori facias, nisi reduxero eum ad to: da eum in manum meam, et ego reducam eum ad to.

37. And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

37. And Reuban spapke unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

38. And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.

38. Et dixit, Non descendet filius meus vobiscum, quia frater ejus mortuus est, et ipse solus remansit: et accidet ei mors in via per quam ibitis: et descendere facietis canitiem meam cum moerore ad sepulcrum.

CHAPTER 41

Ge 41:1-24. Pharaoh's Dream.

1. at the end of two full years--It is not certain whether these years are reckoned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter--most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.

Pharaoh dreamed--"Pharaoh," from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.

8. he called for all the magicians of Egypt--It is not possible to define the exact distinction between "magicians" and "wise men"; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (Da 2:4), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.

9-13. then spake the chief butler unto Pharaoh, saying, I do remember my faults--This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.

14. Then Pharaoh sent and called Joseph--Now that God's set time had come (Psa 105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed.

shaved himself--The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.

15-16. Pharaoh said, ... I have dreamed a dream--The king's brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.

17. Pharaoh said, In my dream, behold, I stood upon the bank of the river--The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.

18. there came up out of the river seven kine--Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river."

and they fed in a meadow--Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.

19. behold, seven other kine ... poor and ill-favoured--The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine--the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.

22. I saw in my dream, and, behold, seven ears--that is, of Egyptian wheat, which, when "full and good," is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.

23. blasted with the east wind--destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare Eze 19:12; Ho 13:15).

24. the thin ears devoured the seven good ears--devoured is a different word from that used in Ge 41:4 and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.

Ge 41:25-36. Joseph Interprets Pharaoh's Dreams.

25. Joseph said, ... The dream ... is one--They both pointed to the same event--a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.

33. Now therefore let Pharaoh look out a man--The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.

34. and let him appoint officers over the land--overseers, equivalent to the beys of modern Egypt.

take up the fifth part of the land--that is, of the land's produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.

Ge 41:37-57. Joseph Made Ruler of Egypt.

38. Pharaoh said unto his servants--The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.

a man in whom the Spirit of God is--An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.

40. Thou shalt be over my house--This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.

according unto thy word shall all my people be ruled--literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].

41. Pharaoh said, ... See, I have set thee over all the land--These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly--

43. they cried before him, Bow the knee--abrech, an Egyptian term, not referring to prostration, but signifying, according to some, "father" (compare Ge 45:8); according to others, "native prince"--that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.

44. These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.

I am Pharaoh, and without thee, &c.--a proverbial mode of expression for great power.

45. Zaphnath-paaneah--variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"--that is, adultery.

gave him to wife Asenath, the daughter of--His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.

On--called Aven (Eze 30:17) and also Beth-shemesh (Jr 43:13). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

46. Joseph was thirty years old when he stood before Pharaoh--seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.

went out ... all the land--made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.

47. the earth brought forth by handfuls--a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.

48. he gathered up all the food of the seven years--It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.

50-52. unto Joseph were born two sons--These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.

53-56. The seven years of plenteousness ... ended--Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

57. The famine was sore in all lands--that is, the lands contiguous to Egypt--Canaan, Syria, and Arabia.

Two full years - שנתים ימים shenathayim yamim, two years of days, two complete solar revolutions, after the events mentioned in the preceding chapter.

The river - The Nile, the cause of the fertility of Egypt.

There came up out of the river seven well-favored kine - This must certainly refer to the hippopotamus or river horse, as the circumstances of coming up out of the river and feeding in the field characterize that animal alone. The hippopotamus is the well-known inhabitant of the Nile, and frequently by night comes out of the river to feed in the fields, or in the sedge by the river side.

Blasted with the east wind - It has been very properly observed that all the mischief done to corn or fruit, by blasting, smutting, mildews, locusts, etc., is attributed to the east wind. See Exo 10:13; Exo 14:21; Psa 78:26; Eze 17:10; Jon 4:8. In Egypt it is peculiarly destructive, because it comes through the parched deserts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom or smoom is mentioned by almost all travelers. Mr. Bruce speaks of it in his Travels in Egypt. On their way to Syene, Idris their guide, seeing one of these destroying blasts coming, cried out with a loud voice to the company, "Fall upon your faces, for here is the simoom! I saw," says Mr. B., "from the S. E. a haze come, in color like the purple part of the rainbow, but not so compressed or thick. It did not occupy twenty yards in breadth, and was about twelve feet high from the ground. It was a kind of blush upon the air, and it moved very rapidly, for I scarce could turn to fall upon the ground, with my head northward, when I felt the heat of its current plainly upon my face. We all lay flat upon the ground, as if dead, till Idris told us it was blown over. The meteor or purple haze which I saw was indeed passed, but the light air that still blew was of a heat to threaten suffocation. for my part, I found distinctly in my breast that I had imbibed a part of it; nor was I free from an asthmatic sensation till I had been some months in Italy, at the bathe of Poretta, near two years afterwards." - Travels, vol. vi., p. 462. On another occasion the whole company were made ill by one of these pestilential blasts, so that they had scarcely strength to load their camels - ibid., p. 484. The action of this destructive wind is referred to by the Prophet Hos 13:15 : Though he be fruitful among his brethren, an East Wind shall come, the wind of the Lord shall come up From The Wilderness, and his spring shall Become Dry, and his fountain shall be Dried up: he shall spoil the treasure of all pleasant vessels.

Called for all the magicians - חרטמים chartummim. The word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most likely that the term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: "חרט cheret, a pen or instrument to write or draw with, and תם tam, to perfect or accomplish; those who were perfect in drawing their sacred, astrological, and hieroglyphical figures or characters, and who, by means of them, pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls Ἱερογραμματεις sacred scribes, or professors of sacred learning."

Wise men - חכמיה chacameyha, the persons who, according to Porphyry, "addicted themselves to the worship of God and the study of wisdom, passing their whole life in the contemplation of Divine things. Contemplation of the stars, self-purification, arithmetic, and geometry, and singing hymns in honor of their gods, was their continual employment." - See Dodd. It was probably among these that Pythagoras conversed, and from whom he borrowed that modest name by which he wished his countrymen to distinguish him, viz., φιλοσοφος, a philosopher, simply, a lover of wisdom.

I do remember my faults - It is not possible he could have forgotten the circumstance to which he here alludes; it was too intimately connected with all that was dear to him, to permit him ever to forget it. But it was not convenient for him to remember this before; and probably he would not have remembered it now, had he not seen, that giving this information in such a case was likely to serve his own interest. We are justified in thinking evil of this man because of his scandalous neglect of a person who foretold the rescue of his life from imminent destruction, and who, being unjustly confined, prayed to have his case fairly represented to the king that justice might be done him; but this courtier, though then in the same circumstances himself, found it convenient to forget the poor, friendless Hebrew slave!

They brought him hastily out of the dungeon - Pharaoh was in perplexity on account of his dreams; and when he heard of Joseph, he sent immediately to get him brought before him. He shaved himself - having let his beard grow all the time he was in prison, he now trimmed it, for it is not likely that either the Egyptians or Hebrews shaved themselves in our sense of the word: the change of raiment was, no doubt, furnished out of the king's wardrobe; as Joseph, in his present circumstances, could not be supposed to have any changes of raiment.

It is not in me, etc. - בלעדי biladai, without or independently of me - I am not essential to thy comfort, God himself has thee under his care. And he will send thee, or answer thee, peace; thou shalt have prosperity (שלום shelom) howsoever ominous thy dreams may appear. By this answer he not only conciliated the mind of the king, but led him to expect his help from that God from whom alone all comfort, protection, and prosperity, must proceed.

Seven kine, fat-fleshed - See Clarke on Gen 41:2 (note). And observe farther, that the seven fat and the seven lean kine coming out of the same river plainly show, at once, the cause both of the plenty and the dearth. It is well known that there is scarcely any rain in Egypt; and that the country depends for its fertility on the overflowing of the Nile; and that the fertility is in proportion to the duration and quantity of the overflow. We may therefore safely conclude that the seven years of plenty were owing to an extraordinary overflowing of the Nile; and that the seven years of dearth were occasioned by a very partial, or total want of this essentially necessary inundation. Thus then the two sorts of cattle, signifying years of plenty and want, might be said to come out of the same river, as the inundation was either complete, partial, or wholly restrained. See Clarke on Gen 41:31 (note).

And when they had eaten them up, etc. - Nothing can more powerfully mark the excess and severity of the famine than creatures of the beeve or of the hippopotamus kind eating each other, and yet without any effect; remaining as lean and as wretched as they were before. A sense of want increases the appetite, and stimulates the digestive powers to unusual action; hence the concoction of the food becomes very rapid, and it is hurried through the intestines before its nutritive particles can be sufficiently absorbed; and thus, though much is eaten, very little nourishment is derived from it. And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favored, as at the beginning. A most nervous and physically correct description.

God hath showed Pharaoh what he is about to do - Joseph thus shows the Egyptian king that though the ordinary cause of plenty or want is the river Nile, yet its inundations are under the direction of God: the dreams are sent by him, not only to signify beforehand the plenty and want, but to show also that all these circumstances, however fortuitous they may appear to man, are under the direction of an overruling Providence.

The plenty shall not be known in the land by reason of that famine following - As Egypt depends for its fertility on the flowing of the Nile, and this flowing is not always equal, there must be a point to which it must rise to saturate the land sufficiently, in order to produce grain sufficient for the support of its inhabitants. Pliny, Hist. Nat., lib. v., cap. 9, has given us a scale by which the plenty and dearth may be ascertained; and, from what I have been able to collect from modern travelers, this scale may be yet considered as perfectly correct.

Justum incrementum est cubitorum 16. Minores aquae non omnia rigant, ampliores detinent, tardius recedendo. Hae serendi tempora absumunt, solo madente, Illae non dant, sitiente. Utrumque reputat provincia. In 12. cubitis famen sentit. In 13. etiamnum esurit; 14. cubita hilaritatem afferunt; 15. securitatem; 16. delicias. "The ordinary height of the inundations is sixteen cubits. When the waters are lower than this standard they do not overflow the whole ground; when above this standard, they are too long in running off. In the first case the ground is not saturated: by the second, the waters are detained so long on the ground that seed-time is lost. The province marks both. If it rise only twelve cubits, a famine is the consequence. Even at thirteen cubits hunger prevails; fourteen cubits produces general rejoicing; fifteen, perfect security; and sixteen, all the luxuries of life."

When the Nile rises to eighteen cubits it prevents the sowing of the land in due season, and as necessarily produces a famine as when it does not overflow its banks.

A man discreet and wise - As it is impossible that Joseph could have foreseen his own elevation, consequently he gave this advice without any reference to himself. The counsel therefore was either immediately inspired by God, or was dictated by policy, prudence, and sound sense.

Let him appoint officers - פקדים pekidim, visitors, overseers: translated by Ainsworth, bishops; see Gen 39:1.

Take up the fifth part of the land - What is still called the meery, or that part of the produce which is claimed by the king by way of tax. It is probable that in Joseph's time it was not so much as a fifth part, most likely a tenth: but as this was an extraordinary occasion, and the earth brought forth by handfuls, Gen 41:47, the king would be justified in requiring a fifth; and from the great abundance, the people could pay this increased tax without feeling it to be oppressive.

Under the hand of Pharaoh - To be completely at the disposal of the king.

The thing was good - Pharaoh and his courtiers saw that the counsel was prudent, and should be carefully followed.

In whom the Spirit of God is? - רוח אלהים ruach Elohim, the identical words used Gen 1:2; and certainly to be understood here as in the preceding place. If the Egyptians were idolaters, they acknowledged Joseph's God; and it is not to be supposed that they only became acquainted with him on this occasion. The knowledge of the true God was in Egypt long before; but it is very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far beyond that of their magicians, for he interpreted dreams which they could not; yet they might, notwithstanding, have their gods many and their lords many at this time, for we know that in religious matters they were exceedingly corrupt afterwards.

According unto thy word shall all my people be ruled - Literally, At thy mouth shall all my people kiss. In the eastern countries it is customary to kiss any thing that comes from a superior, and this is done by way of testifying respect and submission. In this sense the words in the text are to be understood: All the people shall pay the profoundest respect and obedience to all thy orders and commands.

Only in the throne will I be greater than thou - This, in one word, is a perfect description of a prime minister. Thou shalt have the sole management, under me, of all state affairs.

And Pharaoh took off his ring - and put it upon Joseph's hand - In this ring was probably set the king's signet, by which the royal instruments were sealed; and thus Joseph was constituted what we would call Lord Chancellor, or Lord Keeper of the Privy Seal.

Vestures of fine linen - שש shesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated; or it may be some other substance or cloth with which we are unacquainted. If the fine linen of Egypt was such as that which invests the bodies of the mummies, and these in general were persons of the first distinction, and consequently were enveloped in cloth of the finest quality, it was only fine comparatively speaking, Egypt being the only place at that time where such cloth was manufactured. I have often examined the cloth about the bodies of the most splendidly ornamented mummies, and found it sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. "By comparing," says Parkhurst, "Exo 25:4, Exo 26:1, with 2Chr 2:14, and Exo 26:31, with 2Chr 3:14, it appears that בוץ buts, cotton, is called שש shesh; and by comparing Exo 28:42, with Exo 39:28, that בד bad, linen, is also called שש shesh; so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness."

Put a gold chain about his neck - This was not merely a badge of office. The chain might be intended to point out the union which should subsist between all parts of the government - the king, his ministers, and the people; as also that necessary dependence which they had reciprocally on each other, as well as the connection which must be preserved between the different members of the body politic, and the laws and institutions by which they were to be governed. Its being of gold might be intended to show the excellence, utility, and permanence of a government constituted on wise, just, and equal laws. We are justified in drawing such inferences as these, because in ancient times, in all nations, every thing was made an emblem or representation of some spiritual or moral subject it is strange that, probably without adverting to the reasons, the chain of gold worn about the neck is in different nations an emblem of civil authority.

He made him to ride in the second chariot - That which usually followed the king's chariot in public ceremonies.

Bow the knee - אברך abrech, which we translate bow the knee, and which we might as well translate any thing else, is probably an Egyptian word, the signification of which is utterly unknown. If we could suppose it to be a Hebrew word, it might be considered as compounded of אב ab, father, and רך rach, tender; for Joseph might be denominated a father, because of his care over the people, and the provision he was making for their preservation; and tender because of his youth. Or it may be compounded of אב ab, father, and ברך barech, blessing, the latter ב beth being easily lost in the preceding one; and Joseph might have this epithet as well as the other, on account of the care he was taking to turn aside the heavy curse of the seven years of famine, by accumulating the blessings of the seven years of plenty. Besides, father seems to have been a name of office, and probably father of the king or father of Pharaoh might signify the same as the king's minister among us; see on Gen 45:8 (note). But if it be an Egyptian word, it is vain to look for its signification in Hebrew.

I am Pharaoh - The same as if he had said, I am the king; for Pharaoh was the common title of the sovereigns of Egypt.

Zaphnath-paaneah - The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. St. Jerome translates the whole verse in the most arbitrary manner. Vertitque nomen ejus, et vocavit eum, lingua Aegyptiaca, Salvatorem mundi. "And he changed his name, and called him in the Egyptian language, The savior of the world." None of the Asiatic versions acknowledge this extraordinary gloss, and it is certainly worthy of no regard. The Anglo-Saxon nearly copies the Vulgate: And named him in Egyptian, The healer of the world. All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, etc.

Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. 2. Poti-pherah had children, and Potiphar was an eunuch; See Clarke on Gen 37:36 (note); for though eunuchs often kept women, there is no proof that they had any issue by them.

Priest of On - For the signification of the word כהן cohen or priest, See Clarke on Gen 14:18 (note). On is rendered Heliopolis (the city of the sun) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.

Joseph went out over all the land - No doubt for the building of granaries, and appointing proper officers to receive the corn in every place, as Dr. Dodd has very properly conjectured.

Joseph was thirty years old - As he was seventeen years old when he was sold into Egypt, Gen 37:2, and was now thirty, he must have been thirteen years in slavery.

Stood before Pharaoh - This phrase always means admission to the immediate presence of the sovereign, and having the honor of his most unlimited confidence. Among the Asiatic princes, the privilege of coming even to their seat, of standing before them, etc., was granted only to the highest favorites.

The earth brought forth by handfuls - This probably refers principally to rice, as it grows in tufts, a great number of stalks proceeding from the same seed. In those years the Nile probably rose sixteen cubits; See Clarke on Gen 41:31 (note).

Two sons - Whom he called by names expressive of God's particular and bountiful providence towards him. Manasseh, מנשה menashsheh, signifies forgetfulness, from נשה nashah, to forget; and Ephraim, אפרים ephrayim, fruitfulness, from פרה parah, to be fruitful; and he called his sons by these names, because God had enabled him to forget all his toil, disgrace, and affliction, and had made him fruitful in the very land in which he had suffered the greatest misfortune and indignities.

The seven years of dearth began to come - Owing in Egypt to the Nile not rising more than twelve or thirteen cubits; (See Clarke on Gen 41:31 (note)); but there must have been other causes which affected other countries, not immediately dependent on the Nile, though remotely connected with Egypt and Canaan.

The dearth was in all lands - All the countries dependent on the Nile. And it appears that a general drought had taken place, at least through all Egypt and Canaan; for it is said, Gen 41:57, that the famine was sore in all lands - Egypt and Canaan, and their respective dependencies.

When all the land of Egypt was famished - As Pharaoh, by the advice of Joseph, had exacted a fifth part of all the grain during the seven years of plenty, it is very likely that no more was left than what was merely necessary to supply the ordinary demand both in the way of home consumption, and for the purpose of barter or sale to neighboring countries.

Over all the face of the earth - The original, כל פני הארץ col peney haarets, should be translated, all the face of that land, viz., Egypt, as it is explained at the end of the verse.

All countries came into Egypt - to buy - As there had not been a sufficiency of rains, vapours, etc., to swell the Nile, to effect a proper inundation in Egypt, the same cause would produce drought, and consequently scarcity, in all the neighboring countries; and this may be all that is intended in the text.

1. As the providence of God evidently led the butler and baker of Pharaoh, as well as the king himself, to dream the prophetic dreams mentioned in this and the preceding chapter, so his Spirit in Joseph led to the true interpretation of them. What a proof do all these things give us of a providence that is so general as to extend its influence to every part, and so particular as to notice, influence, and direct the most minute circumstances! Surely God "has way every where, and all things serve his will."

2. Dreams have been on one hand superstitiously regarded, and on the other skeptically disregarded. That some are prophetic there can be no doubt; that others are idle none can hesitate to believe. Dreams may be divided into the six following kinds: 1. Those which are the mere nightly result of the mind's reflections and perplexities during the business of the day. 2. Those which spring from a diseased state of the body, occasioning startings, terrors, etc. 3. Those which spring from an impure state of the heart, mental repetitions of those acts or images of illicit pleasure, riot, and excess, which form the business of a profligate life. 4. Those which proceed from a diseased mind, occupied with schemes of pride, ambition, grandeur, etc. These, as forming the characteristic conduct of the life, are repeatedly reacted in the deep watches of the night, and strongly agitate the soul with illusive enjoyments and disappointments. 5. Those which come immediately from Satan, which instill thoughts and principles opposed to truth and righteousness, leaving strong impressions on the mind suited to its natural bent and turn, which, in the course of the day, by favoring circumstances, may be called into action. 6. Those which come from God, and which necessarily lead to him, whether prophetic of future good or evil, or impressing holy purposes and heavenly resolutions. Whatever leads away from God, truth, and righteousness, must be from the source of evil; whatever leads to obedience to God, and to acts of benevolence to man, must be from the source of goodness and truth. Reader, there is often as much superstition in disregarding as in attending to dreams; and he who fears God will escape it in both.

His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable.

I remember my faults this day - in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king's dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Ge 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Psa 126:1. Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream.

(1.) He gives honour to God; It is not in me; God must give it. Great gifts then appear most graceful and illustrious, when those that have them use them humbly, and take not the praise of them to themselves, but give it to God, (2.) He shews respect to Pharaoh, and hearty good - will to him, supposing that the interpretation would be an answer of peace. Those that consult God's oracles may expect an answer of peace.

See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence, that great house - keeper, ordered the affairs of this numerous family from the beginning! Great variety of seasons there have been and the produce of the earth sometimes more, and sometimes less; yet take one time with another, what was miraculous concerning the manna, is ordinarily verified in the common course of Providence; He that gathers much has nothing over, and he that gathers little has no lack, Exo 16:18.

See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive.

Without thee shall no man lift up his hand or foot - All the affairs of the kingdom must pass through his hand. Only in the throne will I be greater than thou - It is probable there were those about court that opposed Joseph's preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave him his own ring as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. He put fine clothes upon him instead of his prison garments, and adorned him with a chain of gold. He made him ride in the second chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he gave him a new name and such a name as spoke the value he had for him, Zaphnath - paaneah, a Revealer of secrets. He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph, was, 1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of providence, and an encouragement to all to trust in a good God. 2dly, It was typical of the exaltation of Christ, that great revealer of secrets, (John 1:18,) or as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him; Bow the knee; kiss the Son.

Two sons - In the names he gave them, he owned the divine Providence giving this happy turn to his affairs. He was made to forget his misery, but could he be so unnatural as to forget all his father's house? And he was made fruitful in the land of his affliction. It had been the land of his affliction, and, in some sense, it was still so, for his distance from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh forgetfulness.

The seven years of dearth began to come - Not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries.

1 AND it came to pass at the end of two full years , that Pharaoh dreamed: and behold, he stood by the river .

After the Butlers restitution to his place. Heb. years of days, for full years, as 2 Sam. 14. 28. Ier. 28. 3. as a month of days is put for a full month, Gen. 29. 14. which is compleat to a day.

Nilus, called the River simply, because of its eminency, as Homer or Virgil are called, the Poet.

Marginal references: Heb. year of days.

2 And behold, there came up out of the river , seven well-favoured kine , and fat-fleshed, and they fed in a medow.

This suits well with the nature of the thing, for both the fruitfulness and the barrenness of Egypt depended under God upon the increase or diminution of the waters of that River.

Which when they appeared in dreams did portend, in the opinion of the learned Egyptians, the years or times to come, and them either good or bad according to their quality.

3 And behold, seven other kine came up after them out of the river, ill-favoured, and leanfleshed, and stood by the other kine upon the brink of the river .

Which shews how sparingly the river overflowed the Lands.

5 And he slept, and dreamed the second time: and behold, seven ears of corn came up upon one stalk, rank and good.

Which are fit and proper resemblances of the thing here intended, both because the fertility of a Land doth mainly consist in the abundance and goodness of these, and because, ears of Corn appearing to any in a dream did, in the judgment of the Egyptian wise-men, signifie years, as Iosephus notes.

Marginal references: Heb. [illegible: 1+ letters]at.

6 And behold, seven thin ears and blasted with the East-wind , sprang up after them.

A boisterous wind, and in those parts of the World very pernicious to the fruits of the Earth, Ezek. 17. 10. and 19. 12. Hos. 13. 15.

7 And the seven thin ears devoured the seven rank and full ears: and Pharaoh awoke, and behold it was a dream .

Not a realthing, as Pharaoh in his sleep imagined it to be. Heb. behold the dream. i. e. The dream did not vanish, as dreams commonly do, but was fixed in his mind, and he could not shake it off: by which he saw that it was no common or natural, but a divine and significant, dream.

8 And it came to pass in the morning, that his spirit was troubled , and he sent and called for all the Magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream : but there was none that could interpret them unto Pharaoh.

Because he understood not the meaning of it, and dreaded the consequences of it. Compare Gen. 40. 6. Dan. 2. 1, 3. Matth. 27. 19.

Whose profession it was to discover secret and future things, which they did either by the observation of the Stars, or by other superstitious practises and the help of evil spirits. See Exod. 7. 11, and 8. 19. Dan. 2. 2, 10.

Who were conversant in the study of nature, and by reason of their great sagacity did oft-times make happy conjectures.

He calls them both one dream, either because they seemed to portend the same thing, or because they were the product of one night and were divided onely by a very little interruption.

9 Then spake the chief Butler unto Pharaoh, saying, I do remember my faults this day.

Not against Ioseph by ingratitude, but against the King: by which expression he both acknowledgeth the Kings justice in imprisoning him and his clemency in pardoning him.

11 And we dreamed a dream in one night, I and he: we dreamed each man according to the interpretation of his dream .

Of which phrase see on Gen. 40. 5.

13 And it came to pass, as he interpreted to us, so it was, me he restored unto mine office, and him he hanged.

Either 1. Pharaoh. But then he would have mentioned either his name or title, and not have spoken so slightly and indecently of him. Or rather 2. Ioseph, of whom he spake last, and who is here said to restore the one, and to hang the other, because he foretold those events, as Ieremy is said to pull down and destroy those Nations, Ier. 1. 10. whose destruction he did onely foretell.

14 The Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon : and he shaved himself , and changed his raiment, and came in unto Pharaoh.

Or, Prison, by a Synecdoche of the part for the whole. For it is not probable that Ioseph who was now so much employed and entrusted with all the affairs of the prison and Prisoners, Gen. 39. 21, 22, 23. should still be kept in the dungeon properly so called.

For till then he suffered his hair to grow, as the manner was for persons in prison or under great sorrow, 2 Sam. 19. 24. But to appear in a mournful dress before the King was not convenient, nor usual. Compare Esth. 4. 4.

Marginal references: Psal. 105. 20; Heb. made him run.

16 And Joseph answered Pharaoh, saying, it is not in me : God shall give Pharaoh an answer of peace .

I cannot do this by any power or vertue or art of my own, for I am but a man, as your Magicians are, but onely by inspiration from the great God. Thus he gives the honour from himself unto God, and leads Pharaoh to the knowledge of the true God. For the phrase compare Matth. 10. 20. 1 Cor. 15. 10.

Or, May God give, &c. It is my desire that God would vouchsa[illegible: 1+ letters]e to Pharaoh a comfortable and happy answer.

21 And when they had eaten them up, it could not be known that they had eaten them , but they were still ill-favoured, as at the beginning: So I awoke.

They seemed to be neither fatter in the flesh, nor fuller in their bodies. As many times in Famine men eat much, but are not satisfied, because God withdraws his blessing from it, by which alone it is that meat nourisheth us.

Marginal references: Heb. come to the inward parts of them.

25 And Joseph said unto Pharaoh, The dream of Pharaoh is one , God hath shewed Pharaoh what he is about to do.

To wit, In its design and signification, both dreams portend the same thing.

30 And there shall arise after them seven years of famine, and all the plenty shall be forgotten in the land of Egypt: and the famine shall consume the land.

There shall be no relicks of it to keep it in mens minds, which will be so taken up with the contemplation of their present misery and future danger, that they will have neither heart nor leasure to reflect upon their former plenty, the remembrance whereof will but aggravate the present calamity.

34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt, in the seven plenteous years.

Not by force or violence, for Ioseph would never be the author of such unrighteous Counsels, but by purchase at the common price, which was like to be very low in that case, and therefore might easily be compassed by that rich and mighty Prince.

Quest. Why not half, seeing the years of Famine were as many as the years of plenty? Answ. Because 1. Men would and should live more sparingly in times of Famine. 2. It was likely that very many men would lay up great quantities of Corn in those years, partly because they could not spend it all, and partly in expectation of a scarcer and dearer time, when they might either use it themselves or [illegible: 1+ letters]ell it to their advantage. 3. The fifth part of those years of great plenty, might be more then the half, yea equal to the whole crop of ordinary years.

Marginal references: Or, overseers.

38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the spirit of God is?

Or, of the Gods, in his Heathen Language. One whom God hath endowed with such admirable Knowledge and Wisdome.

39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this , there is none so discreet and wise as thou art:

i. e. Hath given thee this extraordinary gift of fore-seeing and foretelling things to come and of giving such sage advise for the future.

40 Thou shalt be over my house, and according unto thy word shall all my people be ruled : only in the throne will I be greater than thou.

(i. e.) direction and command. Heb. mo[illegible: 1+ letters]th, which is oft put for command, as Exod. 17. 1. and 38. 21. Numb. 3. 16, 39, &c.

Or, be fed; they shall receive their provisions from thy hand and according to thy disposal. Others shall kiss, viz. the hand, as inferiours used to do upon their address to or conference with great persons. See Io[illegible: 1+ letters] 31. 27. Hosea 13. 2. But it was frivolous for Ioseph to command them to do that which by the custom of the place they were obliged and wont to do. Some render the words thus, and that agreeable to the Hebrew, at thy mouth shall the people kiss. Which may be understood either properly, as inferiours did sometimes kiss their superiors in token of their homage. See 1 Sam. 10. 1. or rather metaphorically, as the same phrase is used Psal. 2. 12. Prov. 24. 26. receive all thy commands with reverence and submission.

i. e. In soveraign power and dignity.

Marginal references: Psal. 105. 21. Mac. 2. 53. Act. 7. 10.; Heb. armed or kiss.

42 And Pharaoh took off his ring from his hand, and put it upon Josephs hand, and arayed him in vestures of fine linen , and put a gold chain about his neck.

Which was both a token of highest dignity and an instrument of greatest power, by which he had authority to make and [illegible: 1+ letters]ign what decrees he thought fit in the Kings name. See Esth. 3. 10. and 8. [illegible: 1+ letters]2.

Wherewith the greatest Potentates were arayed. See Prov. 31. 22, 24. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8.

Another badge of great honour. See Prov. 1. 9. Ezek. 16. 11. Dan. 5. 7, 16, 29.

Marginal references: Or, silk.

43 And he made him to ride in the second chariot which he had : and they cryed before him, Bowe the knee : and he made him ruler over all the land of Egypt.

In the Kings second Chariot, that he might be known and owned to be the next person to the King in power and dignity. Compare 2 Chron. 35. 24. Esth. 6. 8. and 10. 3. Dan. 5. 29.

They commanded all that passed by him or came to him to shew their reverent respect to him in this manner. Compare Esth. 3. 2. Others tender father, to signifie that he was to be owned as the father of the Countrey, because by his prudence and care he had provided for them all and saved them from utter ruine.

Marginal references: Or, tender father: Heb. Abrech.

44 And Pharaoh said unto Joseph, I am Pharaoh , and without thee shall no man lift up his hand or foot in all the land of Egypt.

(i. e.) I onely am the King, I reserve to my self the soveraign power over thee and over all. As the name of Caesar among the Romans was commonly used for the Emperour, so the name of Pharaoh for the King. Or thus, I have the supreme power, and therefore as I have authority to give thee the following power, so I will make it good to thee and oblige all my people to observe and obey thee.

No man shall do any thing in the publick affairs of the Kingdom concerning matters of War or Peace, without thy commission or licence.

45 And Pharaoh called Josephs name Zaphnath-Paaneah , and he gave him to wife Asenath, the daughter of Poti-pherah , Priest of On ▪ and Joseph went out over all the land of Egypt.

(i. e.) The revealer of secrets, as the Hebrews generally understand it, and with them most others.

Not that Potiphar, Gen. 39. 1. both because he had another Title and dwelt in another place, and because it is not probable Ioseph would have married the daughter of so unchast a mother, but another and a greater person. It is the observation of a late ingenious and learned writer, that among the Egyptians there were three words or endings of words near akin, but differing in signification, and in the degree of dignity and authority to which those names were annexed, Phar, which belonged to inferiour officers, and Pherah, which was given to those of greater dignity and power, and Pharaoh, which was appropriated to the King.

Or Prince as the word signifies, Exod. 18. 1. 2 Sam. 8. 18. and 20. 26. and elsewhere. This sense is the more probable both from Iosephs high quality, and from his holy disposition, whereby he hated Idolatry, and would never have married the daughter of an idolatrous Priest.

A famous City of Egypt called also Aven, Ezek. 30. 17. and afterwards, as some think, Heliopolis, now Damiata. See Ier. 43. 13.

Upon his employment and to execute the Kings command, and his own counsel.

Marginal references: Or, Prince.

46 (And Joseph was thirty years old when he stood before Pharaoh King of Egypt,) and Joseph went out from the presence of Pharaoh, and went throughout ali the land of Egypt .

Which is here noted to teach us, 1. That Iosephs short affliction was recompensed with a much longer prosperity, even for 80 years. 2. That Iosephs excellent wisdom did not proceed from his large and long experience, but from the singular gift of God.

As his chief minister: to stand before another is the posture and designation of a servant, as 1 Sam. 16. 21. Dan. 1. 19.

To provide places for his stores, and to constitute officers for the management of them.

47 And in the seven plenteous years the earth brought forth by handfuls .

Or, unto handfuls, to wit, growing upon one stalk: or, unto heaps: or, as the antients render it, for the barns or storehouses, i. e. in such plenty that all their storehouses were filled with heaps of corn.

48 And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field which was round about every city, laid he up in the same.

That is, either all sorts of grain which was proper for food: or all which he intended to gather, to wit, the fifth part, ver. 34.

51 And Joseph called the name of the first-born, Manasseh: for God, said he, hath made me forget all my toyl, and all my fathers house .

(i. e.) Hath expelled all sorrowful remembrance of it by my present comfort and glory.

(i. e.) The toil of my fathers house, or the toil and misery which for many years I have endured by means of my fathers family, and my own brethren who sold me hither. A figure called Hendyadis.

Marginal references: That is, forgetting.

52 And the name of the second called he Ephraim: for God hath caused me to be fruitful in the land of my affliction .

(i. e.) In the land which hitherto hath been to me a land of affliction.

Marginal references: That is, fruitful.

54 And the seven years of dearth began to come, according as Joseph had said, and the dearth was in all lands : but in all the land of Egypt there was bread.

In all the neighbouring countries, as appears by comparing this with Gen. 42. 1.

Marginal references: Psal. 105. 15.

55 And when all the land of Egypt was famished; the people cryed to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph: what he saith to you, do.

As to their King and common father. Compare 2 King. 6. 26.

Gen 41:1-6

Pharaoh’s Dreams and Their Interpretation. - Two full years afterwards (ימים accus. “in days,” as in Gen 29:14) Pharaoh had a dream. He was standing by the Nile, and saw seven fine fat cows ascend from the Nile and feed in the Nile-grass (אחוּ an Egyptian word); and behind them seven others, ugly (according to Gen 41:19, unparalleled in their ugliness), lean (בּשׂר דּקּות “thin in flesh,” for which we find in Gen 41:19 דּלּות “fallen away,” and בּשׂר רקּות withered in flesh, fleshless), which placed themselves beside those fat ones on the brink of the Nile and devoured them, without there being any effect to show that they had eaten them. He then awoke, but fell asleep again and had a second, similar dream: seven fat (Gen 41:22, full) and fine ears grew upon one blade, and were swallowed up by seven thin (Gen 41:23, “and hardened”) ones, which were blasted by the east wind (קדים i.e., the S.E. wind, Chamsin, from the desert of Arabia).

Gen 41:7

“Then Pharaoh awoke, and behold it was a dream.” The dream was so like reality, that in was only when he woke that he perceived it was a dream.

Gen 41:8

Being troubled about this double dream, Pharaoh sent the next morning for all the scribes and wise men of Egypt, to have it interpreted. חרטתּים, from חרט a stylus (pencil), and the ίερογραμματεῖς, men of the priestly caste, who occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the interpretation of dreams, the foretelling of events, magic, and conjuring, and who were regarded as the possessors of secret arts (vid., Exo 7:11) and the wise men of the nation. But not one of these could interpret it, although the clue to the interpretation was to be found in the religious symbols of Egypt. For the cow was the symbol of Isis, the goddess of the all-sustaining earth, and in the hieroglyphics it represented the earth, agriculture, and food; and the Nile, by its overflowing, was the source of the fertility of the land. But however simple the explanation of the fat and lean cows ascending out of the Nile appears to be, it is “the fate of the wisdom of this world, that where it suffices it is compelled to be silent. For it belongs to the government of God to close the lips of the eloquent, and take away the understanding of the aged (Job 12:20).” Baumgarten.

Gen 41:9-13

In this dilemma the head cup-bearer thought of Joseph; and calling to mind his offence against the king (Gen 40:1), and his ingratitude to Joseph (Gen 40:23), he related to the king how Joseph had explained their dreams to him and the chief baker in the prison, and how entirely the interpretation had come true.

Gen 41:14-36

Pharaoh immediately sent for Joseph. As quickly as possible he was fetched from the prison; and after shaving the hair of his head and beard, and changing his clothes, as the customs of Egypt required (see Hengst. Egypt and the Books of Moses, p. 30), he went in to the king. On the king’s saying to him, “I have heard of thee (עליך de te), thou hearest a dream to interpret it,” - i.e., thou only needest to hear a dream, and thou canst at once interpret it - Joseph replied, “Not I (בּלעדי, lit., “not so far as me,” this is not in my power, vid., Gen 14:24), God will answer Pharaoh’s good,” i.e., what shall profit Pharaoh; just as in Gen 40:8 he had pointed the two prisoners away from himself to God. Pharaoh then related his double dream (Gen 41:17-24), and Joseph gave the interpretation (Gen 41:25-32): “The dream of Pharaoh is one (i.e., the two dreams have the same meaning); God hath showed Pharaoh what He is about to do.” The seven cows and seven ears of corn were seven years, the fat ones very fertile years of superabundance, the lean ones very barren years of famine; the latter would follow the former over the whole land of Egypt, so that the years of famine would leave no trace of the seven fruitful years; and, “for that the dream was doubled unto Pharaoh twice” (i.e., so far as this fact is concerned, it signifies) “that the thing is firmly resolved by God, and God will quickly carry it out.” In the confidence of this interpretation which looked forward over fourteen years, the divinely enlightened seer’s glance was clearly manifested, and could not fail to make an impression upon the king, when contrasted with the perplexity of the Egyptian augurs and wise men. Joseph followed up his interpretation by the advice (Gen 41:33-36), that Pharaoh should “look out (ירא) a man discreet and wise, and set him over the land of Egypt;” and cause יעשׂה) that in the seven years of superabundance he should raise fifths (חמּשׁ), i.e., the fifth part of the harvest, through overseers, and have the corn, or the stores of food (אכל), laid up in the cities “under the hand of the king,” i.e., by royal authority and direction, as food for the land for the seven years of famine, that it might not perish through famine.

Gen 41:37-41

Joseph’s Promotion. - This counsel pleased Pharaoh and all his servants, so that he said to them, “Shall we find a man like this one, in whom the Spirit of God is?” “The Spirit of Elohim,” i.e., the spirit of supernatural insight and wisdom. He then placed Joseph over his house, and over all Egypt; in other words, he chose him as hid grand vizier, saying to him, “After God hath showed thee all this, there is none discreet and wise as thou.” ישּׁק על־פּיך, “according to thy mouth (i.e., command, Gen 45:21) shall my whole people arrange itself.” נשׁק does not mean to kiss (Rabb., Ges., etc.), for על נשׁק is not Hebrew, and kissing the mouth was not customary as an act of homage, but “to dispose, arrange one’s self” (ordine disposuit). “Only in the throne will I be greater than thou.”

Gen 41:42

As an installation in this post of honour, the king handed him his signet-ring, the seal which the grand vizier or prime minister wore, to give authority to the royal edicts (Est 3:10), clothed him in a byssus dress (שׁשׁ, fine muslin or white cotton fabric),See my Bibl. Antiquities, §17, 5. The reference, no doubt, is to the ἐσθῆτα λινέην, worn by the Egyptian priests, which was not made of linen, but of the frutex quem aliqui gossipion vocant, plures xylon et ideo LINA inde facta xylina. Nec ulla sunt eis candore mollitiave praeferenda. - Vestes inde sacerdotibus Aegypti gratissimae. Plin. h.n. xix. 1. and put upon his neck the golden chain, which was usually worn in Egypt as a mark of distinction, as the Egyptian monuments show (Hgst. pp. 30, 31).

Gen 41:43

He then had him driven in the second chariot, the chariot which followed immediately upon the king’s state-carriage; that is to say, he directed a solemn procession to be made through the city, in which they (heralds) cried before him אברך (i.e., bow down), - an Egyptian word, which has been pointed by the Masorites according to the Hiphil or Aphel of בּרך. In Coptic it is abork, projicere, with the signs of the imperative and the second person. Thus he placed him over all Egypt. ונתון inf. absol. as a continuation of the finite verb (vid., Exo 8:11; Lev 25:14, etc.).

Gen 41:44

“I am Pharaoh,” he said to him, “and without thee shall no man lift his hand or foot in all the land of Egypt;” i.e., I am the actual king, and thou, the next to me, shalt rule over all my people.

Gen 41:45

But in order that Joseph might be perfectly naturalized, the king gave him an Egyptian name, Zaphnath-Paaneah, and married him to Asenath, the daughter of Potipherah, the priest at On. The name Zaphnath-Paaneah (a form adapted to the Hebrew, for Ψονθομφανήχ lxx; according to a Greek scholium, σωτὴρ κόσμον, “salvator mundi” (Jerome), answers to the Coptic P-sote-m-ph-eneh, - P the article, sote salvation, m the sign of the genitive, ph the article, and eneh the world (lit., aetas, seculum); or perhaps more correctly, according to Rosellini and more recent Egyptologists, to the Coptic P-sont-em-ph-anh, i.e., sustentator vitae, support or sustainer of life, with reference to the call entrusted to him by God.Luther in his version, “privy councillor,” follows the rabbinical explanation, which was already to be found in Josephus (Ant. ii. 6, 1): κρυπτῶν εὑρετής, from צפנת = צפנות occulta, and פענח revelator.Asenath, Ἀσενέθ (lxx), possibly connected with the name Neith, the Egyptian Pallas. Poti-Phera, Πετεφρῆ (lxx), a Coptic name signifying ille qui solis est, consecrated to the sun (φρη with the aspirated article signifies the sun in Memphitic). On was the popular name for Heliopolis (Ἡλιούπολις, lxx), and according to Cyrill. Alex. and Hos 5:8 signifies the sun; whilst the name upon the monuments is ta-Râ or pa-Râ, house of the sun (Brugsch, Reisebericht, p. 50). From a very early date there was a celebrated temple of the sun here, with a learned priesthood, which held the first place among the priests’ colleges of Egypt (Herod. 2, 3; Hengst. pp. 32ff.). This promotion of Joseph, from the position of a Hebrew slave pining in prison to the highest post of honour in the Egyptian kingdom, is perfectly conceivable, on the one hand, from the great importance attached in ancient times to the interpretation of dreams and to all occult science, especially among the Egyptians, and on the other hand, from the despotic form of government in the East; but the miraculous power of God is to be seen in the fact, that God endowed Joseph with the gift of infallible interpretation, and so ordered the circumstances that this gift opened the way for him to occupy that position in which he became the preserver, not of Egypt alone, but of his own family also. And the same hand of God, by which he had been so highly exalted after deep degradation, preserved him in his lofty post of honour from sinking into the heathenism of Egypt; although, by his alliance with the daughter of a priest of the sun, the most distinguished caste in the land, he had fully entered into the national associations and customs of the land.

Gen 41:46

Joseph was 30 years old when he stood before Pharaoh, and went out from him and passed through all the land of Egypt, i.e., when he took possession of his office; consequently he had been in Egypt for 13 years as a slave, and at least three years in prison.

Gen 41:47-49

For the seven years of superabundance the land bore לקמצים, in full hands or bundles; and Joseph gathered all the provisional store of these years (i.e., the fifth part of the produce, which was levied) into the cities. “The food of the field of the city, which was round about it, he brought into the midst of it;” i.e., he provided granaries in the towns, in which the corn of the whole surrounding country was stored. In this manner he collected as much corn “as the sand of the sea,” until he left off reckoning the quantity, or calculating the number of bushels, which the monuments prove to have been the usual mode adopted (vid., Hengst. p. 36).

Gen 41:50-51

During the fruitful years two sons were born to Joseph. The first-born he named Manasseh, i.e., causing to forget; “for, he said, God hath made me forget all my toil and all my father’s house (נשּׁני, an Aram. Piel form, for נשּׁני, on account of the resemblance in sound to מנשּׁה).” Haec pia est, ac sancta gratiarum actio, quod Deus oblivisci eum fecit pristinas omnes areumnas: sed nullus honor tanti esse debuit, ut desiderium et memoriam paternae domus ex animo deponeret (Calvin). But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: “I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone.” This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion, but allowed so may years to pass away, until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God, and was redeemed by God from slavery and prison, and had been exalted by Him to be lord over Egypt; so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).

Gen 41:52

The second son he named Ephraim, i.e., double-fruitfulness; “for God hath made me fruitful in the land of my affliction.” Even after his elevation Egypt still continued the land of affliction, so that in this word we may see one trace of a longing for the promised land.

Gen 41:53-57

When the years of scarcity commenced, at the close of the years of plenty, the famine spread over all (the neighbouring) lands; only in Egypt was there bread. As the famine increased in the land, and the people cried to Pharaoh for bread, he directed them to Joseph, who “opened all in which was” (bread), i.e., all the granaries, and sold corn (שׁבר, denom. from שׁבר, signifies to trade in corn, to buy and sell corn) to the Egyptians, and (as the writer adds, with a view to what follows) to all the world (כּל־הארץ, Gen 41:57), that came thither to buy corn, because the famine was great on every hand. - Years of famine have frequently fallen, like this one, upon Egypt, and the neighbouring countries to the north. The cause of this is to be seen in the fact, that the overflowing of the Nile, to which Egypt is indebted for its fertility, is produced by torrents of rain falling in the alpine regions of Abyssinia, which proceed from clouds formed in the Mediterranean and carried thither by the wind; consequently it has a common origin with the rains of Palestine (see the proofs in Hengst. pp. 37ff.).

Pharaoh's Portentous Dream. (b. c. 1715.)

1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven thin ears and blasted with the east wind sprung up after them. 7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dreams; but there was none that could interpret them unto Pharaoh.

Observe, 1. The delay of Joseph's enlargement. It was not till the end of two full years (v. 1); so long he waited after he had entrusted the chief butler with his case and began to have some prospect of relief. Note, We have need of patience, not only bearing, but waiting, patience. Joseph lay in prison until the time that his word came, Ps. cv. 19. There is a time set for the deliverance of God's people; that time will come, though it seem to tarry; and, when it comes, it will appear to have been the best time, and therefore we ought to wait for it (Hab. ii. 3), and not think two full years too long to continue waiting. 2. The means of Joseph's enlargement, which were Pharaoh's dreams, here related. If we were to look upon them as ordinary dreams, we might observe from them the follies and absurdities of a roving working fancy, how it represents to itself tame cows as beasts of prey (nay, more ravenous than any, eating up those of their own kind), and ears of corn as devouring one another. Surely in the multitude of dreams, nay, even in one dream, there are divers vanities, Eccl. v. 7. Now that God no longer speaks to us in that way, I think it is no matter how little we either heed them or tell them. Foolish dreams related can make no better than foolish talk. But these dreams which Pharaoh dreamed carried their own evidence with them that they were sent of God; and therefore, when he awoke, his spirit was troubled, v. 8. It cannot but put us into a concern to receive any extraordinary message from heaven, because we are conscious to ourselves that we have no reason to expect any good tidings thence. His magicians were puzzled, the rules of their art failed them: these dreams of Pharaoh, it seems, did not fall within the compass of them, so that they could not offer at the interpretation of them. This was to make Joseph's performance by the Spirit of God the more admirable. Human reason, prudence, and foresight, must be nonplussed, that divine revelation may appear the more glorious in the contrivance of our redemption, 1 Cor. 2. 13, 14. Compare with this story, Dan. ii. 27; iv. 7; v. 8. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement.

Joseph Brought before Pharaoh. (b. c. 1715.)

9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: 11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was there with us a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. 14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

Here is, 1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession (v. 9): "I remember my faults this day, in forgetting Joseph." Note, It is best to remember our duty, and to do it in its time; but, if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last; better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that, though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell was, in short, That there was an obscure young man in the king's prison, who had very properly interpreted his dream, and the chief baker's (the event corresponding in each with the interpretation), and that he would recommend him to the king his master for an interpreter. Note, God's time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained it, it is probable that upon his release he would have gone back to the land of the Hebrews again, which he spoke of so feelingly (ch. xl. 15), and then he would neither have been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king's dreams, way was made for his very great preferment. Those that patiently wait for God shall be paid for their waiting, not only principal but interest, Lam. iii. 26. 2. The introducing of Joseph to Pharaoh. The king's business requires haste. Joseph is sent for out of the dungeon with all speed; Pharaoh's order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, v. 14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Acts xii. 9. So suddenly is his captivity brought back that he is as one that dreams, Ps. cxxvi. 1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, v. 15. To which, Joseph makes him a very modest decent reply, (v. 16), in which, (1.) He gives honour to God. "It is not in me, God must give it." Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God's oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.

Joseph Interprets Pharaoh's Dream. (b. c. 1715.)

17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: 20 And the lean and the ill favoured kine did eat up the first seven fat kine: 21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 28 This is the thing which I have spoken unto Pharaoh: What God is about to do he showeth unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

Here, I. Pharaoh relates his dream. He dreamt that he stood upon the bank of the river Nile, and saw the kine, both the fat ones and the lean ones, come out of the river. For the kingdom of Egypt had no rain, as appears, Zech. xiv. 18, but the plenty of the year depended upon the overflowing of the river, and it was about one certain time of the year that it overflowed. If it rose to fifteen or sixteen cubits, there was plenty; if to twelve or thirteen only, or under, there was scarcity. See how many ways Providence has of dispensing its gifts; yet, whatever the second causes are, our dependence is still the same upon the first Cause, who makes every creature that to us that it is, be it rain or river.

II. Joseph interprets his dream, and tells him that it signified seven years of plenty now immediately to ensue, which should be succeeded by as many years of famine. Observe, 1. The two dreams signified the same thing, but the repetition was to denote the certainty, the nearness, and the importance, of the event, v. 32. Thus God has often shown the immutability of his counsel by two immutable things, Heb. vi. 17, 18. The covenant is sealed with two sacraments; and in the one of them there are both bread and wine, wherein the dream is one, and yet it is doubled, for the thing is certain. 2. Yet the two dreams had a distinct reference to the two things wherein we most experience plenty and scarcity, namely, grass and corn. The plenty and scarcity of grass for the cattle were signified by the fat kine and the lean ones; the plenty and scarcity of herb for the service of man by the full ears and the thin ones. 3. See what changes the comforts of this life are subject to. After great plenty may come great scarcity; how strong soever we may think our mountain stands, if God speak the word, it will soon be moved. We cannot be sure that to-morrow shall be as this day, next year as this, and much more abundant, Isa. lvi. 12. We must learn how to want, as well as how to abound. 4. See the goodness of God in sending the seven years of plenty before those of famine, that provision might be made accordingly. Thus he sets the one over-against the other, Eccl. vii. 14. With what wonderful wisdom has Providence, that great housekeeper, ordered the affairs of this numerous family from the beginning hitherto! Great variety of seasons there have been, and the produce of the earth is sometimes more and sometimes less; yet, take one time with another, what was miraculous concerning the manna is ordinarily verified in the common course of Providence, He that gathers much has nothing over, and he that gathers little has no lack, Exod. xvi. 18. 5. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, v. 29-31. Meats for the belly, and the belly for meats, but God shall destroy both it and them, 1 Cor. vi. 13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, John vi. 27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luke xvi. 25. 6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called shepherds, whose care it must be, not only to rule, but to feed.

Joseph's Exaltation. (b. c. 1715.)

33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. 36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. 37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: 40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. 45 And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt.

Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Prov. vi. 6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, v. 33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Ps. cv. 22) that he taught the senators, wisdom. Hence we may justly infer with Solomon (Eccl. iv. 13), Better is a poor and a wise child than an old and foolish king.

II. The great honour that Pharaoh did to Joseph. 1. He gave him an honourable testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, v. 38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, v. 39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning-light, Ps. xxxvii. 6. 2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household—Thou shalt be over my house, chief justice of the kingdom—according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt (v. 41); without thee shall no man lift up his hand or foot (v. 44); all the affairs of the kingdom must pass through his hand. Nay (v. 40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (v. 44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (v. 37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (ch. xlix. 23), as Daniel, ch. vi. 4. 3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour. (1.) He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. (2.) He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold. (3.) He made him ride in the second chariot to his own, and ordered all to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnath-paaneah—A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, [1.] An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God. [2.] It was typical of the exaltation of Christ, that great revealer of secrets (John i. 18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him, "Bow the knee; kiss the Son."

The Famine in Egypt and Canaan. (b. c. 1706.)

46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. 51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. 52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. 53 And the seven years of plenteousness, that was in the land of Egypt, were ended. 54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

Observe here, I. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, v. 50-52. In the names he gave them, he owned the divine Providence giving this happy turn to his affairs, 1. He was made to forget his misery, Job xi. 16. We should bear our afflictions when they are present as those that know not but Providence may so outweigh them by after-comforts as that we may even forget them when they are past. But could he be so unnatural as to forget all his father's house? He means the unkindness he received from his brethren, or perhaps the wealth and honour he expected from his father, with the birthright. The robes he now wore made him forget the coat of divers colours which he wore in his father's house. 2. He was made fruitful in the land of his affliction. It had been the land of his affliction, and in some sense it was still so, for it was not Canaan, the land of promise. His distance from his father was still his affliction. Note, Light is sometimes sown for the righteous in a barren and unlikely soil; and yet if God sow it, and water it, it will come up again. The afflictions of the saints promote their fruitfulness. Ephraim signifies fruitfulness, and Manasseh forgetfulness, for these two often go together; when Jeshurun waxed fat, he forgot God his Maker.

II. The accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of them, perhaps finding in his own mind, beyond what another person could, an exact correspondence between them and his dreams, as between the key and the lock; and the event showed that he was not deceived. The seven plenteous years came (v. 47), and, at length, they were ended, v. 53. Note, We ought to foresee the approaching period of the days both of our prosperity and of our opportunity, and therefore must not be secure in the enjoyment of our prosperity nor slothful in the improvement of our opportunity; years of plenty will end, therefore, Whatever thy hand finds to do do it; and gather in gathering time. The morning cometh and also the night (Isa. xxi. 12), the plenty and also the famine. The seven years of dearth began to come, v. 54. See what changes of condition we are liable to in this world, and what need we have to be joyful in a day of prosperity and in a day of adversity to consider, Eccl. vii. 14. This famine, it seems, was not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries; fruitful lands are soon turned into barrenness for the iniquity of those that dwell therein, Ps. cvii. 34. It is here said that in the land of Egypt there was bread, meaning probably, not only that which Joseph had bought up for the king, but that which private persons, by his example, and upon the public notice of this prediction, as well as by the rules of common prudence, had laid up.

III. The performance of Joseph's trust. He was found faithful to it, as a steward ought to be. 1. He was diligent in laying up, while the plenty lasted, v. 48, 49. He that thus gathers is a wise son. 2. He was prudent and careful in giving out, when the famine came, and kept the markets low by furnishing them at reasonable rates out of his stores. The people in distress cried to Pharaoh, as that woman to the king of Israel (2 Kings vi. 26), Help, my lord, O king: he sent them to his treasurer, Go to Joseph. Thus God in the gospel directs those that apply to him for mercy and grace to go to the Lord Jesus, in whom all fulness dwells; and, What he saith to you, do. Joseph, no doubt, with wisdom and justice fixed the price of the corn he sold, so that Pharaoh, whose money had bought it up, might have a reasonable profit, and yet the country might not be oppressed, nor advantage taken of their prevailing necessity; while he that withholdest corn when it is dear, in hopes it will yet grow dearer, though people perish for want of it, has many a curse for so doing (and it is not a curse causeless), blessings shall be upon the head of him that thus selleth it, Prov. xi. 26. And let the price be determined by that golden rule of justice, to do as we would be done by.

CHAP. XLI.

[non-Latin text not transcribed]

ANd it was, at the end of two yeeres of dayes: that Pharaoh dreamed; and behold, he was standing by the river. And behold, there came-up out of the river, seven kine; faire in sight, and fat in flesh: and they fed in a medow. And behold, seven other kine came-up after them, out of the river; ill in sight, and leane in flesh: and they stood, by the (other) kine; upon the brinke of the river. And the kine (that were) ill in sight, and leane in flesh; did eat-up the seven kine, (that were) faire in sight, and fat: and Pharaoh awoke. And he slept, and dreamed the second-time: and behold, seven eares of-corn, came-up in one stalke, fat and good. And behold, seven eares▪ of▪ corn, thinn & blasted with the east-wind: sprang-up, after them. And the thinn eares swallowed-up the seven fat and full eares: and Pharaoh awoke, and behold, (it was) a dreame. And it was in the morning, that his spirit was striken-amazed; and he sent, and called all the magicians of Egypt, and all the wise-men thereof: and Pharaoh told them his dreame; and there was no interpreter of them, to Pharaoh. And the chiefe of the butlers spake to Pharaoh, saying: I, doe remember this day, my sinnes. Pharaoh, was wroth with his servants: and committed me into ward, in the house of the Provost Marshall: both mee, the chiefe of the bakers. And wee dreamed a dreame in one night, I and he: we dreamed, each man according to the interpretatiō of his dreame. And there was there with us a yong man an Hebrew; servant to the Provost Marshall; and we told him, and hee interpreted to us our dreams: to each man according to his dreame, did he interpret. And it was, as he interpreted to us, so it was: me, he restored unto my place, and him he hanged. And Pharaoh sent and called Ioseph; and they brought him hastily, out of the dungeon: and he shaved himselfe, & changed his garments; and came-in unto Pharaoh. And Pharaoh said, unto Ioseph; I have dreamed a dreame, and there is no interpreter of it: and I, doe heare say, of thee; thou wilt heare a dreame, to interpret it. And Ioseph answered Pharaoh, saying, It is not in mee: God will answer, the peace of Pharaoh. And Pharaoh spake, unto Ioseph: In my dreame, behold, I was standing, upon the brinke of the riuer. And behold, there came-up out of the river, seven kine; fat in flesh and faire in forme: and they fed, in a medow. And behold, seven other kine, came-up after them; poore and very ill in forme, and lean in flesh: I have not seene their like, in all the land of Egypt, for evilnesse. And the leane and evill kine; did eate up, the first seven fat kine. And they came into the inward-parts of them; and it was not knowne, that they were come into their inward-parts; and their sight was evill, as at the beginning: and I awoke. And I saw, in my dreame; and behold, seven eares of-corne, came-up in one stalke, full & good. And behold, seven eares▪ of corne; withered, thinn, blasted with an east-wind: sprung up, after them. And the thinn ears, swallowed-up the seven good eares: and I told this, unto the magicians; and there is none that declareth it, to mee. And Ioseph sayd, unto Pharaoh; the dreame of Pharaoh, is one: that which God is a doing, hath he declared to Pharaoh. The seven good kine, they are seven yeares; and the seven good eares-of corne, they are seven yeares: the dreame is one, And the seven leane and evill kine, that came up after them, they are seven yeares; and the seven empty eares-of corne, blasted with an east-wind: shall bee, seven yeares of famine. This is the word, which I have spoken unto Pharaoh: that which God is a doing, hee sheweth unto Pharaoh. Behold, seven yeares are comming: of great plenty, in all the land of Egypt: And seven yeeres of famine, shall rise after them; and all the plenty shall bee forgotten, in the land of Egypt: and the famine shall consume the land. And the plenty shall not be knowne, in the land; because of that famine, afterwards: for it, shall be very heauy. And for that the dreame was doubled, unto Pharaoh, twise; it is because the thing is firmly-prepared, of God; and God hasteneth, to doe it. And now, let Pharaoh provide, a man discreet and wise: and set him, over all the land of Egypt. Let Pharaoh doe this; and let him appoint Bishops, over the land: and take up the fift-part, of the land of Egypt; in the seven yeares of plenty. And let them gather, all the meat of these good yeeres that come: and lay-up corne under the hand of Pharaoh, for meat in the cities, and let them keepe it. And the meat shall bee for store, to the land; for the seven yeares of famine, which shall bee in the land of Egypt: that the land be not cut-off, by the famine. And the word was good, in the eyes of Pharaoh; and in the eyes, of all his servants. And Pharaoh said, unto his servants: shall we find such a one as this is, a man in whom the spirit of God is? And Pharaoh said, unto Ioseph; forasmuch, as God hath made known unto thee, all this: there is none discreet and wise as thou art. Thou, shalt be over my house; and at thy mouth, shall all my people kisse: onely in the throne, will I be greater then thou. And Pharaoh said, unto Ioseph; see, I set thee, over all the land of Egypt. And Pharaoh took-off his ring, from on his hand; and put it, upon Iosephs hand: and arayed him, in vestures of fine-linnen; and put a chaine of gold, upon his necke. And he made him to ride, in the second charret, which he had; and they cryed before him, Abrek: and he set him, over all the land of Egypt. And Pharaoh said, unto Ioseph, I am Pharaoh: and without thee, shall not a man lift-up his hand, or his foot, in all the land of Egypt. And Pharaoh called Iosephs name, Zaphnath-paaneach; and he gave unto him Asenath, the daughter of Poti-pherah, priest of On, to wife: and Ioseph went-out, over the land of Egypt. And Ioseph was thirty yeares old; when he stood before Pharaoh King of Egypt: and Ioseph went-out, from before Pharaoh; and passed through all the land of Egypt. And in the seven yeares of plenty, the land yeelded, by handfulls. And he gathered up all the meat of the seven yeares, which were in the land of Egypt; and layd-up the meat, in the cities: the meat of the field which was round about every city, he layd-up within the same. And Ioseph gathered corne, as the sand of the sea, very much: untill he left numbring, for it was without number. And unto Ioseph were borne two sonnes; before there came a yeare of the famine: which Asenath the daughter of Poti-pherah, priest of On, bare unto him. And Ioseph called, the name of the first-borne, Manasses; for God hath made me forget, all my molestation; and all my fathers house. And the name of the second, called he Ephraim; for God hath made me fruitfull, in the land of my affliction. And the seven yeares of plenty, which were in the land of Egypt; were ended. And the seuen yeares of famine, beganne to come; as Ioseph had said: and the famine was in all lands; but in all the land of Egypt, there was bread. And all the land of Egypt, was famished; and the people cryed to Pharaoh, for bread: and Pharaoh said unto all the Egyptians, Goe unto Ioseph; what hee saith unto you, doe. And the famine was, over all the face of the earth: and Ioseph opened all (the houses) that (had corne) in them, and sold to the Egyptians: and the famine wexed strong, in the land of Egypt. And every land, came into Egypt; to Ioseph, for to buy (corne) because the famine was strong in every land.

Annotations. [non-Latin text not transcribed] Here beginneth the tenth section of the [illegible: 1 letter]aw, called AT THE END: See Gen. 6. 9. Vers. 1. of dayes] that is, two full yeares; as a moneth of dayes, is a full moneth; Gen. 29. 14. See the notes on Gen. 4. 3. So in the second yeare, Nebuchadnezar dreamed: Dan. 2. 1. and behold] the Greeke translateth, he thought he stood. So in v. 17. Vers. 3. ill] that is, deformed, or (as the Greeke translateth) foule. So after, in v. 4. &c. brink] or bank, Hebrew. lip, So v. 17. Vers. 6. East-wind] whose propertie is to burne and blast the fruits: Ezek. 17. 10. and 19. 12. Hos. 13. 15. Vers. 7. the thin] the Greeke addeth, the seven thin eares: so in ver. 20. 24. a dreame] or, the dreame was; that is, continued in his minde and troubled him, as the next words manifest. Of a dreame, see Gen. 20. 3. and 37. 5. V. 8. striken amazed] the Greeke translateth, his soule was troubled. The Hebrew word signifieth striken or beaten as with a hammer; be hammered. The same is spoken of King Nebuchadnezar in like case, Dan. 2. 1. 3. It sheweth the power of God in his word & works, even before men do understād the meaning of them. magicians] in Hebrew Chartummim, the Greeke calleth them here expositors (elsewhere, inchanters, Exod. 7. 11.) they were such as had skill in the nature of things. Nebuchadnezar King of Babylon called also for such, to shew him his dreame, Dan. 2. 2. and Belshazzar, his vision, Dan. 5. 7. 8. wise-men] the Learned of all Nations, were so called, even among the Iewes, Matt. 23. 34. among the Greeks they were named Philosophers, that is, Lovers of wisdome. Act. 17. 18. Pythagoras was the first, who devised the name, because he thought no man was wise, but God onely. dreame] both his dreames, as the word them after manifesteth: called a dreame, because they were both one, v. 26. or, after the usuall manner of the Hebrew tongue, that putteth one for many: see Gen. 3. 2. interpreter] that could interpret. Thus God maketh the wisedome of the wise, to perish, Esay 29. 14. So was it also with the Mages of Babylon, Dan. 2. 10. and 5. 8. Vers. 13. he] that is, Pharaoh restored: v. 20. The Greek translateth, that I was restored to my principalitie, and he was hanged. place] that is, as Chaldee expounds it, Office, or ministration. So Gen. 40. 13. Vers. 14. brought him hastily] Hebr. made him run. So Daniel was brought before the King in hast, Dan. 2. 25. Of Ioseph it is said, The King sent and loosed him; the ruler of the people (sent) and released him: Psal. 105. 20. dungeon] or pit: the Chaldee saith, the house of the prisoners. shaved] who before (it seemeth) had let his haire grow, in signe of sorrow and mourning, as i[illegible: 1 letter]. 2 Sam. 19. 24. Mephibosheth had not trimmed (as the Chaldee paraphrast saith not shorn) his beard; from Davids departure, till his returne in peace. And other nations kept this rite: for T. Livius (in his 6. booke) telleth how one Malius being cast in prison, many men sorrowing for him, did let the haire of their head and beard grow long. The like is mentioned of others, Plutarch, in Caton. Vtic. Cicero in Orat. de lege Agrar. And by shaving, understand polling in a seemly sort; for to shave the haire all away, specially of the beard, was also a signe of sorrow, Ier. 41. 5. Therefore both extremities are forbidden, and the mean commanded to the Priests, in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments] his prison weeds, which were also mournful, and so not meet to come in before the King; as Est. 4. 2. Ver. 15. thou wilt heare] or, that thou canst understand: as hearing often signifieth, Gen. 11. 7. The Greeke translateth, that thou hearing dreames, dost interpret them. to interpret] or, as the Chaldee explains it, & interpret it. See the notes on Gē. 2. 3. Ver. 16. It is not in me] or, Be it not in me, to take this upon me: or, without me, God will answer. The Greeke (neglecting the points and distinctions) translateth, without God, shall not be answered, the salvation of Pharaoh. The Chaldee addeth, not out of my wisdome, but from before the Lord, answered shall be the peace of Pharaoh. Like modesty was in Daniel also, not to take the glory to himselfe, Dan. 2. 30. 28. peace] in Greek, salvation: peace comprehendeth welfare, prosperity, safety, and all good things. For the word Salom, peace, hath the signification of integritie and whole perfection of ones good estate. So Gen. 37. 18. Vers. 19. evilnesse] that is, leannes, ill favourednes, or deformity. Ver. 21. the inward parts] that is, the bowels, as the Chaldee; the bellies, as the Greeke translateth. This noteth the greatnes of the famine: v. 30. And both sorts of kine, fat & leane, comming out of the same river, seemed to portend the means of the famine. For in Egypt there falleth no raine, but the land is watred by the overflowing of the river Nilus, and by the husbandmens care to draw small rivers along to moysten the country, Deu. 11. 10. 11. And as the overflowing of that river is lesse or more, so have they their increase. I awoke] the Greek addeth, and slept againe. Vers. 30. the land] that is, as the Chaldee explayneth, the people of the land: So v. 36. See Gen. 11. 1. Ver. 31. very heavy] or vehemently grievous: the Greeke translateth in strong. Ver. 32. the thing] Hebr. word. firmly-prepared] or surely purposed, stablished: the Greek saith, the word is true. Here God teacheth the reason, why things are sundry times repeated in the Scriptures. Vers. 34. Bishops] or overseers, officers to visit and looke to the state of the land. The Hebr. Pakid as the Gr. Episcopos, (from whence wee have formed our English word Bishop) is any man that hath charge & office, for any busines civill or ecclesiastical: as the Bishops of the army, Num. 31. 14. 2 King. 11. 16. the Bishops (or overseers) of them that did the work, 2 Chron. 34. 12. 17. So among the Priests & Levites, Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell, 1 Tim. 3. 1. 2. take up the fift] Hebr five the land; as to tithe, is to take the tenth part. So Thargum Ierusalemy expounds it, to take up one of five. Thus taught hee providence in the time of plenty, against time of want; as Solomon doth by example of the pismire, Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh] the Chaldee explaineth it, of Pharaoh officers. Vers. 36. for store] or, provision; a thing committed in trust to be kept. See Lev. 6. 2. the land] the Chaldee saith, the people of the land: as in v. 30. Ver. 37. the word was good] or, the thing was pleasing. God gave Ioseph favour and wisdome in the fight of Pharaoh, Act. 7. 10. and enclined the Kings heart to assent unto good counsell: for the hearing eare, and the seeing eye, the Lord hath made even both of them: Prov. 20. 12. Vers. 38. spirit of God] The Chaldee paraphraseth, the spirit of prophesie from before God. The like praise is of Daniel, Dan. 4. 6. & 5. 11. So for office in the Church, men are to bee chosen full of the holy spirit, Act. 6. 3. By this speech of Pharaoh, and by the verse following, it may be gathered, that Ioseph preached many things unto the king, of God, his power, providence, goodnes, &c. whereupon the King made him a teacher of wisdome unto his Senatours, Psal. 105. 22. Ver. 39. all this] the Greeke saith, all these things. Ioseph hath honour, for opening mysteries: so Daniel in Babylon, Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus; Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames, fell into affliction, Gen. 37. 8. 19. 20. So here by expounding two dreames, he commeth to his exaltation. discreet &c. the Greek translates it, more prudent and wiser then thou. Vers. 40. over my house] as steward: or governour, as the Chaldee saith, Officer of my house: so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house, and ruler of all his possession. Psal. 105. 21. mouth] that is, word (as the Chaldee explaineth it) or commandement: so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse] or apply, namely the hand to the mouth, as Iob 31. 27. in signe of honor and obedience; so the Gr. translateth, at thy mouth shall all my people obey. Or, we may refer it to the former, shall kisse thy mouth, that is, love, honor, obey thee and thy words; in which sense David saith, kisse the son, Ps. 2. 12. and Samuel kissed Saul, when he anointed him King, 1 Sam. 10. 1. and men kisse his lips, that answereth right words, Prov. 24. 26. The Chaldee translateth, at thy word shall all the people be armed. Ioseph had authority over all the Princes of Egypt, to bind them to his will, and to make the Elders wise: Psal 105. 22. the king made him governour over Egypt, and all his house, Act. 7. 10. V. 41. I set] or give: so v. 43. these words are used as one: see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith, I constitute thee this day. As Ioseph over Egypt, so Daniel had the government over Babylon, for expounding the Kings dreame, Dan. 2. 48. Thus God bringeth low, and lifteth up: raiseth up the poore out of the dust; and lifteth up the begger from the dunghill, to set him among Princes, &c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen] or, bysse, in Hebrew, shesh: a kind of silk that groweth in Egypt & other lands Ezek. 27. 7. It made costly white cloth, which great personages used to weare: Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse. See the notes on Exod. 25. 4. Ver. 43. the second] Kings had two charrets, for more honour and use, 2 Chron. 35. 24. by setting Ioseph hereon, the King honored him; as Mordecai was, by riding on the Kings horse, Est. 6. 8. &c. The Hebrew phrase is charret of the second, wherby may bee meant of the second person, or next to the King. The Greeke translateth, second charret. Abrek] the Chaldee translateth this is the father of the King: as compounded of Ab, a father, and Rek, which the Syriak useth sometime for a King, according to the Latine Rex: and Ioseph professeth, that God had made him a father to Pharaoh, Gen. 45. 8. Thargum Ierusalemy also expoundeth it, God save (or Live let) the Father of the King; the Master in wisdome, and tender in yeeres. Or Abrek is to kneele-downe; the same that Habrek, after the Egyptian manner of pronouncing, as Egalti Es. 63. 3 is used for Higalti: & Ashcem Ier. 25. 3. for Hashcē. Ver. 44. am Pharaoh] that is, King: for this is an honourable title, and no proper name: see the notes on Gen. 12. 15. It may also be an oath, to confirme his authoritie: so true as I am Pharaoh; so without thee, &c. his hand or foot] that is, do any thing. The Chaldee as before hee spake of armes, ver. 40. so here againe, translateth, without thy word shall not a man lift up his hand to hold weapons, nor his foot to ride on a hgrse, &c. V. 45. Zaphnath paaneach] Egyptian words, which the Gr. leaveth untranslated, the Chaldee paraphrast interpreteth, The man to whom secrets are revealed: & Philo saith, a finder out of secret things. Hierom expoundeth them, the saviour of the world. priest of On] or Prince, President; (as the Chaldee calleth him Rabba. But the Gr. translateth Priest of Heliopolis. He might be both, as was the manner of those times & places. See Gen. 14. 18. And among the Egyptians, Priests were learned men & Doctors of Arts, aswell as sacrificers to their Gods, Diodor. Sicul. 2. Book. On was a City in Egypt called also Aven, Ezek. 30. 17. in Gr. Heliopolis; that is, the City of the Sun. They of Heliopolis are reported to be the wisest of al the Egyptians, and unto that Citie the people used to resort once a yeer to do honor unto the Sun, by sacrifice. Herodot. in Euterpe. over] the Chaldee addeth, ruler over the land. So in verse 46. V. 46. old] Hebr. son, that is, going on his 30. yeere: see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt, Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration, Luk. 3. 23. so did the Levites in the Lords tabernacle, Numb. 4. 3. and David then began his reigne, 2 Sam. 5. 4. Ver. 47. yeelded] Hebr. made, that is, brought-forth fruit: see Gen. 11. by handfuls] meaning abundantly, a handfull increase of one kernell. Ver. 48. laid up] Hebr. gave: see Gen. 9. 12. the field which was &c.] in the Hebrew the words stand thus, the field of the citie which (was) round about it. V. 51. Manasses] Hebr. Manassheh, the holy Ghost in Gr. calleth him Manassei, Rev. 7. 6. by interpretation, it is Forgetting, or making to forget: the reason wherof followeth. So in Esa. 65. 16. promise is made of former troubles to bee for gotten. fathers house] meaning the molestation and injurie which he had sustained at his brethrens hands. Vers. 52. Ephraim] that is, Made fruitfull. This son was by Iakob set before his elder brother; & of these two, came two tribes, so Ioseph had a double portion for the first birthright. Gen, 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished] or hungred, had famine. Vers. 56. all the houses, &c] in Greeke, all the barnes of corne. sold,] to weet, corne. The Hebrew word signifieth breaking, and because corne and meat breaketh mens fast and hunger; therupon it is applyed to the selling and buying of corn or food; the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger; meaning corne for the hunger (or famine of their houses. So in Psal. 104. 11. by water, the wild asses are said to breake their thirst. To this also we may adde, the phrase of breaking bread, that is, of distributing and communicating it, Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn, the people shall curse him: but blessing shall bee upon the head of him that selleth it: Prov. 11. 16. Vers. 57. every land] or, all the earth: so the Chaldee saith, all the inhabitants of the earth: in Gr. all countries; that is, the people in them, meaning all the countries adioyning thereabout. in every land] or, in all the earth, as vers. 56. God called a famine upon the land, (or earth) he breake all the staffe of bread. But he had sent a man before Iakob and his house, even Ioseph, who was sold for a servant; him God sent before them, to preserve life: Psal. 105. 16. 17. Gen. 45. 5.