Genesis 41
PATbutforgat him. He repeats it, to shew how very unmindful he was of him: after the manner of those vain courtiers, who have no value for wisdom or virtue, but arc wholly given up to their pleasures. It would have cost him nothing to mention Joseph to Pharaoh: but ho seems to have been one of those who will spend their interest, as we now speak, for nobody but themselves. Or, as it may be interpreted, he did not, as soon as he came to Ids place, call him to mind, who foretold his good fortune: and so, in process of time, he quite forgot him. subject, though ruler of every body else. We find Nebuchadnezzar did the same in Babylon, (Dan. i. 7.) and it is still the custom in the eastern countries: where the Mogul never advances any man, but he gives him a new name; and that significant of something belonging to him. As, not long ago, he called his brother-in-law Asaph Chan, the gathering, or the rich lord: and his physician Macrob Chan, the lord of my health, &c. as Peter de la Valle relates in his Travels, p. 465. where he observes the same of his wives, p. 470. Zaphnath-Paaneah.] Which St. Jerome interprets, the Saviour of the world. But the whole stream of interpreters carry it for another signification, which is, the interpreter of secrets, or the revealer of future things. See Sixt. Amama, and Athan. Kirker’s Prodromus, cap. 5. and our countryman, J. Gregory, cap. xvi. of his Observations. Who, with Mr. Calvin, thinks it is ridiculous to attempt to make this sense out of the Hebrew language: and yet there are those who think they have done it with success. Tzaphan being to hide or cover; whence tzaphnath, that which is hidden or secret; and panah, signifying to look into or contemplate. So that Campeg. Vitringa thinks Josephus and Philo not to have ill interpreted this word,‘QvEtpoKplrng and Kpvirr^v tvpzrrjg, (Observ. Sacr. lib. i. cap. 5.) an interpreter of dreams, and a finder out of things hidden. But as Jacchiades observes upon Dan. i. 7. that the Egyptian and Persian kings gave names, for honour and glory (in token of their supreme greatness and authority), so it was most for their glory, to give them out of their own language. And therefore, if this be the meaning of Zaphnath-Paaneah, the Egyptian tongue and the Hebrew had a great affinity one to the other. And he gave him to wife.] Either the king then disposed of the great noblemen’s daughters, when their parents were dead (as our kings lately did of their wards), or Asenath was of Pharaoh’s kindred, and so he provided her a husband, and gave her a portion. Or, the meaning simply is, he made this match for him. r The daughter of Potipherah.] This is a different name from his who was captain of the guard; and was of a different quality. And therefore there is no reason, from.some likeness in their names, to think that Joseph married the daughter of him who had been his master: for he would have abhorred to match with one that was born of so lewd a woman as his mistress; as Vossius well observes in the place forenamed. Priest of On.) Or, prince of On (as the margin hath it); for the word cohen signifies both priest and prince, (see 2 Sam. viii. ult.) priests being anciently the prime men of the kingdom; for kings themselves were priests. On was a famous city in Egypt, called afterwards Heliobolis, which gave name to one. of the Nojuo<, i. e. proxJnces of Egypt; whereof this Potipherah was governor, or lieutenant. Concerning which province, and Asenath, and Potipherah, see Mr. Selden, lib. iii. de Synedriis, p. 40G. And Joseph went out over all the land of Egypt.] To see what places were fittest for stores. Ver, 4(3. Joseph was thirty years old.] So he had been out of his country thirteen years; for he was but seventeen years old (xxxvii. 2.) when he was sold into Egypt. In which time, we may well think, he had learnt the language of that country, and gained much experience; but never sent to his father; in which there is visibly a special providence of God; for his father might have used means for his deliverance, and then, he had never come to this greatness. When he stood before Pharaoh.] When Pharaoh made him his prime minister. For the great counsellors and minister alone were admitted into the king’s presence (in the eastern countries,, and, it is likely, the same state was kept here) and are said to stand before the king, (Dan. i. 19.) and to see the king’s face, (Esther i. 14.) And went throughottt all the land of Egypt.] He seems to have only taken a general view of the country before, (ver. 45.) but now a more particular; to give orders for the building of storehouses, against the plenteous years came.
Genesis 41:1
AlT the end of two full years. It is uncertain whether two years after Joseph was first put in prison, or after the chief butler was taken out of prison. It seems to relate to the latter, being connected immediately with that history. Pharaoh dreamed.] Had an extraordinary dream, sent from God. He stood by the river.] Where they were wont to recreate themselves; especially in hot weather, and when they expected its rise to such a degree, as to give hopes of a plentiful year.
Genesis 41:2
Behold, there came up out of the river. This is a most apt and lively figure; representing things exactly conformable to the state of that country: which was enriched by the yearly overflowing of the river Nilus. Without which the beasts would have had no grass to feed them, much less to fatten them. But Bochart thinks the HebTew -word jeor (which we translate river) properly signifies, a cut, as we speak, or a canal out of Nile: of which there were many, for the drawing its water into several parts of the country. (Hierozoic. par. i. lib. ii. cap. 42.) Well-favoured Jcine, &c] Or, oxen. By which the fields being ploughed, and all the business of husbandry managed, their fatness was a proper token of fertility; as their leanness was of famine. So Bochart observes; and see Vossius de Idolol. lib. i. cap. 29. And they fed in a meadow^] This represented Nile as having overflowed a great way; to the enriching of a pasture, at a distance from the river.
Genesis 41:3
Stood by the other kine. This signified the events denoted hereby to be near one to the other. Upon the brink of the river.] Not feeding in a meadow (as the former did), but picking up grass here and there near the river. For this was a sign, it had not overflowed at all, or very little: there being no food for the cattle, but on the rivers bank: where, perhaps, he saw them eat the flags.
Genesis 41:5
Came up upon one stalk. A token of great plenty.
Genesis 41:6
Blasted ivith the east wind. To this wind (which the Hebrews call kadim) is ascribed, in Scripture, all the mischief that was done to corn, or fruit; by blasting, smutting, mildews, locusts, &c. and was more pernicious in Egypt than other places, because it came through the vast deserts of Arabia.
Genesis 41:7
And behold, it was a dream. Or, behold, the dream continued to run in his mind. When he was awake, he could not put it out of his thoughts, but it perpetually presented itself to him, as it had done w 7 hen he was asleep. This shewed it to bo one of those dreams which the Greeks called 0to7T£ji7rra, sent from God; as the interpretation and the event shewed afterward more evidently. Bochart notes out of Josephus, (lib. xvii.) a dream of Archclaus (mentioned Matt. ii. 22.) composed of both these figures: for he saw ten ears of corn very plump and ripe, devoured by oxen; which Simon Essajus interpreted to signify, that he should live ten years; and then there should be a great turn of affairs (because oxen turn up the ground by the plough), and accordingly it came to pass, (Hierozoic. par. i. lib. ii. cap. 41.)
Genesis 41:8
His spirit ivas troubled. He could not rest satisfied till he understood the meaning of these dreams, which he thought imported some great alteration in the state of his country. Called for all the magicians of Egypt.] The word in Hebrew (or rather Chaldee) for magicians, had a bad signification iu aftertimes; but what kind of men they were now, we do not know: whether they professed to interpret dreams and expound things secret, by natural observations; or such rules as are now found in the books of Oneirocriticks; or by consulting demons; or only by the foolish art of astrology, to which they were much addicted in future ages. Our learned Nic. Fuller (lib. v. Miscell. Saer. cap. II.) thinks the Hebrew word chartummim imports, such as divined by certain superstitious characters, pictures, images, and figures; which they engraved with magical rites and ceremonies. All the wise men thereof] These were the same, I suppose, with those who were called philosophers in Greece; from whence several great men went to learn of the Egyptian priests, who were famous for wisdom before it came into Greece. V Told them his dream.] He told them both his dreams, as appears from what follows; but Moses speaks in the singular number, because they were, in effect, but one and the same dream. But there was none that could interpret them.] Either they were amazed, and did not attempt an exposition, as beyond their skill; or, what they said gave no satisfaction to the king. The seven kine and the seven ears, it is likely, they thought had a great mystery in them; if the worship of the planets was then among them. Which they invoked with secret or unutterable invocations, KX//<x£<n aQStyicro<c, (as the oracle mentioned by Porphyry speaks) which were invented by that " most excellent of all magicians (saith the same oracle), the king of the seven sounds, whom all men know," i. e. Ostanes, or Hostanes. “Ac evpe Maywv v% ci’ptoroc’RTrrcupSoyyov BaatXcuc oy irdyrec \aaaiv. By which seven sounds (of which he was the inventor and governor) Mr. Selden thinks is meant the harmony, Which the ancients supposed the seven planets to make: whom these magicians called upon iirraKi^voi, with seven invocations to each planet, upon its proper day. As he shews, lib. iii. de Jure N. et G. cap. 19. But the more they laboured to find out this mystery, the more they were puzzled and perplexed in their thoughts: nor could their prayers (if they went that way to work) help them to disclose the secret.
Genesis 41:9
I do remember my faults this day. Call to mind the offences I committed against Pharaoh: or, as some will have it, my ingratitude to one, who was in prison with me-
Genesis 41:11
Each man according (o the interpretation of his dream. Just according to the event was each of our dreams.
Genesis 41:13
As he interpreted to us, so it teas. He repeats the thing often, to shew how exactly Joseph hit the truth in his interpretation. Me he restored to my office, &c] He told me, that on such a day I should be restored to my office; and he told the other he should be hanged.
Genesis 41:14
Brought him hastily. With all speed; that Pharaoh might not continue in suspense. Out of the dungeon.] It is reasonable to think, that, though he was thrown into the dungeon at the first, (xl. 15.) he did not continue there, when he looked after all the prisoners, and did the whole business of a keeper, (xxxix. 22, 23.) Therefore this part, as is usual, is put for the whole; signifying no more, than that they brought him out of prison, where he had been in the dungeon. And he shaved himself, &c] It was the custom in most countries, when men were in a mournful condition, to neglect their hair, both of the head and the beard: and not to shift their clothes, as in prosperity; but to continue in a rueful dress, whereby they expressed the sense they had of their calamity.
Genesis 41:16
It is not in me. A modest answer. I do not pretend to more wisdom than those thou hast already consulted. God shall give Pharaoh an answer of peace.] But God, I doubt not, will direct me to give the king a satisfactory answer: nay, an answer that shall be serviceable to him and to his kingdom.
Genesis 41:17
And Pharaoh said unto Joseph, &c. We may well suppose that Joseph desired to know the dream: which Pharaoh repeats in this and the following verses something more fully than it is set down before.
Genesis 41:20
The seven good kine, &c. He represents in this, and in the following verse, how one thing is signified by two Digitized dreams. Seven good kine, and seven good ears, representing seven years of plenty; and seven lean kine, and seven empty ears, as many years of scarcity.
Genesis 41:21
When they had eaten them up, it could not be known that they had eaten them, &c. An emblem of a very grievous famine, which is represented, not only by the lean kinc devouring the fat (as much as to say, the barren years consuming all the growth of the fertile), but by their remaining lean, as if they had eaten nothing: which represents what often happens in famine, that men eat greedily, but are not satisfied, because God breaks the staff of bread: (Lev. xxvi. 26.) i. e. takes away its nourishing virtue; as Bochart expounds it, Ilicrozoie. par. i. lib.ii. cap. 41. But this seems to be a straining of that phrase, break the staff of bread, which signifies no more, than want of bread to support man’s life. And all that can be gathered from this part of the dream, is, that there should be such exceeding great scarcity, that men should have but just enough to keep them alive.
Genesis 41:25
The dream of Pharaoh is one. One and the same thing is represented by two several figures. God hath sltewn Pharaoh what he is about to do.] God hath in these dreams revealed to Pharaoh, what he intends shortly to bring to pass.
Genesis 41:28
This is the thing which I have spoken, &c. I have told the king in short, what the Divine Providence is about to effect. - •*
Genesis 41:29
Behold, there come seven years, &c. I will repeat it more at large. Take notice then that, in the next seven years to this, there shall be very great crops of corn, every where, throughout the whole country.
Genesis 41:30
And there shall arise after them, &c. And immediately after they are ended, shall follow seven years as barren as the former were fruitful, the earth bringing forth little or no corn; which will make so great a famine, that there shall be no memory of the foregoing plenty; for there shall be no corn left, but all eaten up, throughout all the land of Egypt.
Genesis 41:31
And the plenty shall not be known, &c. I say, there shall be no mark remaining of the foregoing plenty; by reason of the extreme scarcity in the following years, which will be Yery heavy.
Genesis 41:32
And for that the dream toas doubled,■ &c. The repetition of the dream signifies the certainty of what I say: God having so determined; who will shortly justify the truth of my predictions. Both here and in the foregoing discourse, (ver. 25. 2S.) he directs Pharaoh to look up unto God, as the author of all these events; and that, not in an ordinary, but extraordinary manner. For such fertility and such famine did not proceed from mere natural causes; but from an overruling Providence. It is observed by Pliny, (lib. v. Nat. Hist. cap. 9.) that when Nile rose only twelve cubits, a famine followed: when thirteen, great scarcity: whenfourteen, they had a good year: when fifteen, a very good: and if it rose sixteen, it rhade delicias, luxuriant plenty: and the greatest increase they ever knew, was to eighteen cubits. Now that this river should overflow so largely for seven years together, as to make vast plenty; and then for the next seven years not to overflow its banks at all or very little, and so make a sore and long famine; could be ascribed to nothing but an extraordinary hand of God; it being quite out of the course of nature. And indeed the dream seems to signify something beyond that; for it is unnatural for oxen to devour one another.
Genesis 41:33
Look out a man discreet and tvise. One fit to manage so great an affair. He that could foretell such events, was fit to advise what was to be done upon the foresight of them: but, it is probable, he did not presume to give such directions, till he was asked his opinion.
Genesis 41:34
Let Pharaoh do this. When this is dono. Let him appoint officers.] Let that chief ruler appoint officers under him, in the several provinces of the kingdom: such as the Romans called prcefectos annonm. Take up a fifth part.] Some have asked, why not the half, since there were to be as many years of famine as of plenty. • To which such answers as these have been given by interpreters: — that the greater and richer sort were wont in time of plenty to fill their storehouses; as a provision against a scarcer year, which sometimes happened. And, secondly, that, in time of famine, men arc wont to live more frugally; and not spend so much as they do in better times. And, thirdly, that even in those years of greatest famine, something might bo sown; at least near the banks nit-’ S oy microsoft ® [chap. xu. of Nile. Bnt the plainest answer is, that ten parts being the tribute due to kings in many countries, and it is likely here, (as I observed upon xxviii. tilt.) Pharaoh was advised to double this charge, in the years of extraordinary plenty: when the fifth part was not more than the tenth in other years. Or (which is rather to be supposed from a good king and a good counsellor), to buy as much more as was his tribute; which he might do at an easy rate, when vast plenty made corn very cheap.
Genesis 41:35
Gather all the food of those good years that come. The fifth part of the growth of tho next seven years. And lay up corn.] In places provided for that purpose. Under the hand of Pharaoh.] Not to be meddled withal, but kept by Pharaoh’s order, to be dispensed hereafter, as need shall require. And letihem keep food in the cities.] Let this food be reserved in the several cities of the kingdom. Ver. 3G. And that food shall be for store.] Shall not be spent; but laid up and preserved against the time of famine. That the land, &c] The people of the land do not perish.
Genesis 41:37
And the thing was good in the eyes, &c. The king and all the court were pleased with this advice. But some may w r onder that Pharaoh and his ministers should so readily believe a young man, and a stranger; of a nation whom they did not converse withal, and lately accused of a great crime. Bnt they may be satisfied, by considering, that Joseph had cleared himself in the opinion of the keeper of the prison; where he had been known already to have interpreted dreams exactly according to the events, in two notorious cases, which the chief butler had reported, (ver. 12, 13.) And besides, his exposition of the figures which Pharaoh saw in his dream, was so natural, that it was apt to beget belief, if he had not been an expounder of dreams before. And above all it is to be considered, that God, who sent the dreams, and made them stick in Pharaoh’s thoughts, disposed his mind also to receive the interpretation, with a deep sense of its truth.
Genesis 41:38
Pharaoh said to his servants. The great ministers of the kingdom, and officers of the court, who stood about him. In wliom is the Spirit of God.] Without which ho could not foresee and foretell such things.
Genesis 41:39
And Pharaoh said unto Joseph. It seems all his servants were of Pharaoh’s mind, and consented to w r hat he said, being amazed at the wisdom which appeared in Joseph. Forasmuch as God hath shewed thee all this.] God wrought in him the highest opinion of Joseph, as a man divinely inspired. There Isaiah 7ione so discreet as thou art.] Thon thyself art the only person, whom thou advisest me to set over the land, (ver. 33.)
Genesis 41:40
Thou shalt be over my house. Be the chief minister in my court: for that is meant by his house. And according to thy word.] As thou shalt give orders. Shall all my people be ruled.] Tho margin translates it armed; as if he put the whole militia of the kingdom into his hands: but this seems too narrow a sense; nor was there any thoughts of war at this time, but of the government of the kingdom in time of peace. And therefore we also translate it kiss, i. c. obey, as the LXX. and Vulgar well translate it; and as it signifies in Psalm ii. ulL Kiss the Son, i. e. submit to him, and obfcy him. Only in the throne will I be greater than thou.] Thou shalt have no superior, but only myself.
Genesis 41:41
See, I have set thee over all the land of Egypt. lie had advised Pharaoh only to set a man to be the chief inspector of the stores of corn, ver. 33. (for which Pharaoh thought nono so fit as Joseph himself, ver. 39.) but he now constitutes him chief governor, under him, in all affairs of the whole country.
Genesis 41:42
Took off his ring, &c. This is well explained by Vossius, (lib. i. de Orig. et Progr. Idolol. cap. 9.) in these words: " Turn ut symbolum dignitatis, turn ad li(eras et diplomata publico nomine signandas:” both in token of the dignity to which hewas preferred, and that he might seal letters and patents in the king’s name. Vesture of fine linen.] So the Hebrew word schesch signifies, rather than silk (as it is translated in the margin), though not the common linen, but that which the ancients called byssus: which Pollux saith was \ivov tl fTSoc, a sort of linen, very pure, and soft; and very dear; because it did not grow every where. Linum tenuissimum et pretiosissimum, as Braunius shews, (lib. i. de Vestib. Sacerdot. Hebr. cap. 6.) In garments made of this, great men only, not the vulgar people, were clothed: kings themselves, it appears by Solomon, being arrayed in such vestures. Put a gold chain about his neck.] Another token of the highest dignity.
Genesis 41:43
Madt him ride in the second 9 chariot which he had. In tho best of the king’s coaches (as we now speak) except one, which Pharaoh reserved for himself: and attended, no doubt, with a suitable equipage, of footmen and horsemen, perhaps, for a guard to his person.’ Cried before him, Bow the knee.] They that went before his chariot, to make way for him, required all to do him such reverence as they did to the king himself, when he appeared: which was by bowing their knees or their body. The word they used to this purpose, as they went along, vfasabrech: which we translate boio the knee, deriving it from the Hebrew word barach, which hath that signification. Though others will have it to signify the father of the king: for rach, in the Syrian language, signifies a king, if we may believe R. Solomon. Others translate it, a tender father, of the country which he had preserved. (Sec Vossius, lib.i. de Idol. cap. 29.) And Hottinger will have it as much as Godsave the king; or, A blessing light on you. (See Smegma Orient, p. 131.) But unless we understood the old Egyptian language, I think we had as good rest in the Hebrew derivation as in any other; according to our own translation. And he made him ruler over all the land of Egypt.] After this manner ho constituted him supreme governor of the whole country, under himself: according to his resolution, ver. 41.
Genesis 41:44
I am Pharaoh. This is my will and pleasure; who am king of Egypt. Without thee shall no man lift up his hand or foot, &c] A proverbial speech. Let no man presume to do the smallest thing, in public affairs, without thy order.
Genesis 41:45
And Pharaoh called Joseph’s name. He gave him a new name; partly, because he was a foreigner; and partly, to honour him; and yet to denote him to be his
Genesis 41:47
Brought forth by handfuls. Such large ears, that a few of them would make a sheaf: which our translation seems here to mean by handfnls: for sheaves are bound up with men’s hands. And so it may be interpreted, it brought forth sheaves, or heaps: or, more literally, handfuls upon one stalk, i. e. vast abundance. Some conceive the corn was laid up in sheaves, heaped up very high: and not thrashed out: for so it would keep the longer.
Genesis 41:48
Andhe gathered up all the food. The fifth part, as he had proposed, (ver. 34.) i. e. he bought it; which he might do at a small price, when there was unusual plenty. And laid up the food in the cities.] It is very probable be laid it up, as it was gathered, unthrashed: that there might be food for the cattle also. So the Vulgar, u In manipulos reductae segetes congregate sunt in horrea." And what was laid up in the first year of plenty, it is reasonable to think was dispensed in the first year of famine, &c. Round every city.] This was very wisely ordered; for it was less charge to Pharaoh for the present, and more easy to the country, when they wanted provision.
Genesis 41:49
Gathered corn as the sand of the sea. The following words explain this hyperbolical expression. And the reason of his heaping up so much was, that there might be sufficient to supply the necessities of other countries, as well as of Egypt.
Genesis 41:51
God hath made me forget all my toil. The great affliction and hard labour he endured in prison. And all my father’s house.] The unkindness of his brethren, whd were the cause of all his trouble. By imposing this name on his first-born, he admonished himself in the midst of his prosperity of his former adversity, which he now thought of with pleasure.
Genesis 41:52
In the land of my affliction. In the country, where I have suffered much affliction.
Genesis 41:53
And the seven years of plenteousness were elided. It was beside tho intention of Moses to relate any of the affairs of that country, but what belonged to this matter: and therefore he passes over all other transactions of these seven years; as he doth all tho things that happened in Jacob’s family, ever since Joseph came from it.
Genesis 41:54
The dearth was in all lands. In all the countries thereabouts, Canaan, Syria, &c. It seems there was a general want of rain. But in all the land of Egypt there was bread.] They did not feel the famine presently, because they had much to spare from the former years of plenty.