Commentary on the Holy Bible

Verse 2 I. These are the didces of the Ilnrilcs] It appears pretty evident that the Horites and the descendants of Esau were mixed together in the same land, as before observed; and Caluiet has very properly rem.irked, that if we compare this verse with ver. 30. there were princes of Seir, in the country of Seir, and in tliat of Kdom; and in comparing the generations of Seir and I'.sau, we are obliged to consider these princes as conteiiipnriuy.

Verse 2 P. This was that Anah that found the mules in the iiildernesi] The words DO'n ^^f cth hu-i/emim, here translated mules, has given rise to a great variety of conjectures and discordant opinions. St Jtroin, who renders it aquas calidas, warm sjirin'^s:, or hot baths, say>, tliere are as many opinions concerning it as there arc conmientators.

The Scptuagint have rov la//.£iv, which seems to be the name of a man; but this is expressed in a great variety of ways in diflerent MS.S. of that Version.

The Striae renders it ^io niaye, waters; the author of this version having read in tlie Hebrew copy from whicli he translated, D'O mayim, H'aters, for Dti' i/emint, the two first letters being transposed.

The Samaritan text has iafTf!i5nT/f?! ha-uimim, and the Samaritan version flTA-iilfKA^ iiSV ""' aimai, the Emim, a warlike people, bordermg upon the Horitcs.

The Targum of Jonathan ben Uzziel paraphrases the place thus — " This is the Anah who united the onager with the tame ass, and in process of time he loimd mules produced by them." R. D. Kimchi says, that " Zibeon was both the father and -brulhcr of Anah; and this Anah, intent on heterogeneous mixtures, caused asses and horses to copulate, and 80 produced mules." R. S. Jarchi is of the same opinion. — See his comment on this place.

Bochnrt believes the Emim are meant; and argues forcibly, 1. That NSO matsa, he found, never signifies to intent, but

i! 24 And these are the children of 1 Zibeon; both Ajah, and Anah: this ijcas that Anah "that found " the mules in the wilderness, as he fed the asses of Zibeon his father.

25 And the children of Anah a-ere these; Dishon, and Ahohbamah the daughter of Anah.

26 And these are the children of Dishon; ' Hemdan, and Eshban, and Ithran, and Cheran.

27 The children of Ezer are these; Bilhan, and Zaavan, and ' Akan.

rather the meeting with, or happening on, a thing which already exists. 2. That mules are never called DO' yemim \n the Scriptures, but D'TID pheredim. 3. That Anah fed ASSES only, not horses. 4. And that there is no mention of mules in Palestine till the days of David.' From the whole, he concludes that the Emim are meant, with whom Anali fought; and he brings many places of Scripture, where the same form of expression, lie or tlfy found, signifies the onset to battle, Judg. i. 5. 1 Sam. xxxi. 3. 1 Kings xiii. 24. 2 Chron. xxii. 8. Num. xxxv. 27. Gen. iv. J 4. with many others. — See the Hierozoicon, vol. I. cap. 21. p. 238. edit. 1692.

Gusset, in Comment. Heb. Ling, examines what Bochart has asserted, and supposes that mules, not the Emim, were found by Anah.

Wagenseil would credit what Bochart has asserted, did not stronger reasons lead him to believe that tiie word means a sort of plant!

From the above opinions and versions the reader may chuse which he likes best, or invent one for himself. My own opinion is, that mules were not known before the time of Anah, and that he was probably the first who coupled the horse and ass together, to produce this mongrel; or was the first who met with creatures of this race, in some very secluded I)art in the wilderness. Is it not probable that from tliis Anah, ruj? or enah, the Enetm derived at least lluir fabulous origin, whom Homer mentions as famous for their race of wild mules.^

The Eneta, or Ilcnela, who were a people contiguous to Paphlagonia, Cappadocia, and Galatia, might have derived their origin from this Anah, or llcnah, out of which the EiEToi of the ancient Greek writers might have been formed; and according to Theophrastus, Slrabo, and Plutarch, the first mules were seen among these people. — See Ludvv, Ve. Dieu If Schtuclizer.

28 The children of Dishau are these; Uz, and Aran. 29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon,

SO Duke Dishon, lliese are the dukes that came of Ilori, among their dukes in the kind of Seir.

31 % And " these are that reigned in the land before there reigned the children of Israel.

32 And Bela the son reigned in Edom: and the his city Xi-as Dinhabah.

33 And Bela died, and Jobab the son of Zerah of Bozrali reigned in his stead.

34 And Jobab died, and Husham of the land of stead.

35 And Husham died, and Hadad the son of Bedad, who smote Midian

Verse 31. Before tliere reigned any khhj; over — Israel'] 1 suppose all the vcrse.s from this to tlie.39tli inclusive, have been transferred to this place from 1 Chron. i. 43 — 50. as it is not likely they could have been written by Moses; and it is <iuite possible they might have been, at a very early period, written in the margin of an authentic copy, to make out the regal succession in Edom, prior to the consecration of Saul; ■which words being afterwards found in the margin of a valu ibki copy, from which others were transcribed, were supposed by the copyist to be a part of the text, vhich having been omitted by the mistake of the oiigaial writer, had been since added to make up the deficiency: on this conviction, he would not hesitate to transcribe them consecutively in his copj'. In most MSS. sentences and paragraphs have been left out by the copyists, which, when perceived, have been added in the margin, either by the original writer, or by some later hand. Now, as tiic margin was the ordinary place where glosses or explanatory notes were written, it is ea^y to conceive how the notes, as well as the parts of the original text found in the margin, might be all incorporated with the text by a future transcriber; and his?.i.SS. being often copied, would of course multi))ly tlie copies with such additions, as we have much reascjn to believe has been the case. This appears very ficf|Ment!y in the V^ulgale and Sei)luaglnt; and an Lnirhth J'ible now before me, written some time iii the fourteenth cenlm-y, exhibits several proofs of this principle. — bee the I'refnce to this work, p. I.

I know there is another way of accounting for those words on the ground of their being written originally by Mosc.*,

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

37 And Samlah died, and Saul of Rehoboth, by the river, reigned in his stead.

38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead.

39 And Baal-hanan the son of Achbor died, and '' Hadar reigned in his

'stead: and the name of his city tvas Pan; and his wife's name teas Mchetabel, the daug;hter of Matred the

I " the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke " Alvah, duke Jetheth.

but to me it is not satisfactory. It is simply this; the word king should be considered as implying any kind of regular go-cerninent, whether by chiefs, dukes, judges, &c. and, therefore, when Moses says, these are the kings which reigned in Edom, before there was any king in Israel, he may be only understood as.saying, that these kings reigned among the Edomites before the family of Jacob had acquired any considerable power, or before the time in which his twelve sons had brciiine the fathers of those numerous tribes, at the head

I Esau, after his dukes, had eight kings, who reigned successively over their people, while Israel were in affliction in

Verse 33. Jahab the son of Zerali'] Many have supposed that Jobali is the same as Job, so remarkable for his afflictions and putitnce; ariA (\i\\. Eliphaz, mentioned ver. 10. &c. was the same who in the book of Job is called one of his friends: but there is no proper proof of this, and there are many reasons against it.

Verse 35. Smote Midian in the field of ISIoah] Bishop i Cumberland supposes that thi.s was Midian, the son of Abraham, by Kelurah, and that he was killed by Hadad, some time before he was one hundred and nine years of age; and that Moses recorded this, probably, because it was a calamity to the ancestor of Jelhro, his father-in-law. — Orig. of I^at. p. IK

Verse 40. These are the names of the dukes that came of Esau] These dukes did not govern tlie whole nation of the Idumeans, but they were chiefs in their respective families— r in iheir pfnces, the districts tliey govcnn d, and to uhicli they ^i\e their 71/tmcs. Cahnct lliinks that tiiose mentioned ahovc were dukes in Edoni, or Iduiiica, at the time of the Kxodus of Israel from I'a^ypt.

Vcrie 4:{. Jit: is E.<au the father of the Edomites.l That is, tlie preceding list contains an account of the posterity of Esau, who was the father of F.dom. — Tims ends Ksaii's hislori/; for afttr this there is no farther account of his life, actions, or death, in the Pentateuch.

1. As Esau is so considerable a person in polemic divinity, it may be necessary, in this place especially, to say sonietliing farther of his conduct and character. I have already, in several places, endeavoured, and I hope successfully, to wipe off the odium that has been thrown upon this man — (see the notes on cli. xxvii. and eh. xxxiii.) — without attempting lo lessen Iiis faults; and the unjirejiidiced reader must see that, previously lo this last account we have of him, his character stands without a blot, except in the case of sellin<^' his birth-right, and his purpose to destroy his brodier. To the first he was led by his famishing- situation and the unkindness of his brother, who refused to save his life but on this condition; and the latter, made in the heat of vexation and passion, he never attempted to execute, even when he had tlie most ample means and the faireit o]ipoi'tuiiity to do it.

Dr. Shuekf id has dr;.wn an imjiartial char.ieter of Esau, from which I extract the fallowing jjarticulars: — " Esau was a plain, generous, and honest man; for we have no reason, from any thing that appears in his life or actions, to think him -xicl^ed beyond other men of his age or times; and his generous and good temper appears from all his behaviour towards his brother. When they first met, he was all humanity and aflection; and he had no uneasiness when he found that.Jacob followed him not to Seir, but went to live near his father. And at Isaac's death, we do not find that be made any diiTiculty of quitting Canaan, which was the Tcry point which, if he had harboured any latent (evil) intentions. Would have revived;dl his resentments. He is indeed called in Scripture the (irofane Esau; and it is written, Jttcub hare J loied, and Esau have I hated: but there is, I think, no reason to infer, from any of those expressions, that ICsau was a verij wicked man, or that Goel hated or punished him for an immoral life. For, 1. tlie sentence here against bim, is said expressly to be founded not upon his actions, for it was lietermined before the chihlren had done good or exit. 2. God's hatred of Esau was not a hatred wliieh induced him lo ]ninish him with any evil; for he was as happy in all the blessings of this life, as either Abraham, Isaac, or Jacob: and his posterity had a land designed by God to be their possession, as well as the children of Jacob, and they were put in possession of it much sooner than tlie Israelites;

Edomitisli duJces. dukes of Edoin, according to their A.M.dr.LMTi. habitation-s, ill the land of their ""pos- ^'•^' '^'^'^";.session: he is Esau the " father of the Edomites.

and God h as pleased to protect them in the enjoyment of it, and to caution the [sraelites against invading thein, with a lemarkablc strictness, Deut. ii. 4, 5. And as God was pleased thus to bless Ksau and bis children in the blessings of this life, even as much as he blessed Abraham, Isaac, or Jacob, if not more, why may we not hope to find him with them at the last day, as well as Lot or Job, or any other good and virtuous man, who was not designed lo be a partaker of ihe b/cssiiii^ given to Abraham? 3. All the punishment inflicted on Esau was an exclusion from being heir to the blessing promised to Abraham and to his seed, which was a favour not granted to Lot, to Job, to several other very virtuous and good vien. 4. St. Paul, in the passage before cited, only intends to shew the Jews, that God had all along given the favours that led to the Messiah « here he pleased: to Abraham, not to Lot — to Jacob, not to Esau, as at the time St. Paul wrote, the Gentiles were made the people of God, not the Jacs. 5. Esau is indeed called profane (ffffuXof); but I think that word does not mean xiicked or immoral, aaiQ-ni or ai/.a^Tu>,o;: he was called profane, for not haying that due value for the priest's office which he should have had; and, therefore, though I think it does not a]ipear that he w as cut ofl' from being the heir of the i)romises by any particular action in his life, yet his turn of mind and tliouglits (111 appear to have been such, as to evidence, that God's pur- ])ose towards Jacob was founded on the truest wisdom." — SmuckFOUD's Connections, vol. II. p. 174, &c.

The truth is, the Messiah mu.-,t spring from some ONE family; and God chose Abraham's, through Isaac, Jacob, &c. rather than the same through Ishmacl, Esav, and the others in that line: but Irom this choice it does not follow, that the first were all necessarily saved, and the others 7ieccssarily lost.

2. To some the genealogical lists in this chapter will doubtless appear uninteresting, especially those which concern Esau and his descendants: but it was as necessary te register the generations of Esau, as to register those of Jacob, in order to siiew that the i^Jessiah did not spring from the former, but that he did spring from the latter. 1 lie genealogical tables, so frequently met with in the sacred writings, and so little regarded by Christians in general, are extremely useful. I. As they are standing proofs of the truth of the prophecies, which stated that the Messiah should come from a particular family; which prophecies were clearly fulfilled in ihe birth of Christ. 2. As they testify, to the conviction of the Jews, that the INIessiah, thus promised, is found in the person of Jesus of Nazareth, who incontestibly sprang from the last, the only remaining branch of the family of David. These registers were religiously preserved.imnnT the Jews till the destruction of Jerusalem, after which they were all destroyed; insonmch, that there ib not a Jew in the universe who can trace himself to the family of David: consequently all expectation of a Messiali to come, is, even on tlieii- own principles, nugatory and absurd; as nothing remains to legitimate his birth. \\'lien Christ came, all these reo-isters were in existence. When St. TVIatthew and St. Lute wrote, all these registers were stdl in existence; and had they pretended, what coiiM not have been supported, an appeal to the registers would have convicted them of a false, hood. But no Jew attempted to do this, notwithstanding the excess of their malice against Christ and his followers; and because they did not do it, we may safely assert, no Jew could do it. Thus the foundation standeth sure.

Jticob continues to fojourn in Carina?!, 1. Joseph being seventeen years of age, is emploijed in feeding the flocks of his father, '2. Is toted Ity Itis father, more than the rest of his brethren, 3. His brethren envy him, 4. His dream of the sheaves, 5 — 7. His brethren interpret it, and hate him on the account, 8. His dream of the sun, moon, and c\Q\-e\\ stars, 9, 10, 11. Jacob sends him to visit his brethren, zvho were zcith tliefoclcin Sliechem, 13, 14. He icanders in tite field, and is directed to go to Dothan, rchitlier his brethren had removed the fiocks, 13 — 1". Seeing him coming, tiiey conspire to destroy him, IS — 20. Reuben, secretly intending to deliver him, coitnsels his brethren not to kill, but to put him into a pit, '21, CC. Tliey strip Joseph of his coat of mnni/ colours, arulput him into a pit, 23, '2-1. They aftericards draie him out, and sell him to a compani/ of Ishinaelite merchants, for ticenty pieces cf silver, iclio carry liim into Egypt, 25 — 28. Reuben returns to the pit, and not tinding Joseph, is greatly affected, 29, 30. Joseph's brethren dip his coat in goat's blood to persuade his father tliat he liad been devoured bi/ a leild beast, 31 — 33. Jacob is greatly distressed, 34, o5. Joseph is sold in Egypt to Potiphar captain cf Pharaoh's guard, 36.

AND Jacob dwelt in the land ' wherein " [I with the sons of Zilpah, his father's a.m. sots. his father was a stranger, in the land of, W'ives: and Joseph brought unto his ' ^^'^^'

2 These are the generations of Ja- i 3 Now Israel loved Joseph more than all cob. Joseph, being seventeen years! his children, because he iccts '^ the son of his

old, was feeding the flock with his brethren; and the lad xt-as with the sons of Bilhah, and

Verse 1. U'ltercin his father -^as a stranger] V2S '"llj'J ntegurey ubaiv, Jacob dwelt in the land of his father's sojournin;;s, as the margin very properly reads it. The place was probably the ivi/e o/" //eftron, see vcr. 1 1.

Verse 2. The.se are the c^cneraiiotis] nnSn toledoth, the history of the lii-es and actions of Jacob and his sons: for in this general sense the original must be taken; as in the whole of the ensuing history there is no particular account of any genealogical succession. Yet the words may be understood as referring to the tables or genealogical lists in the preceding chapter; and if so, the original must be understood in its common acceptation.

The lad was with the sons of Bilhah] It is supposed that our word tad comes from the Hebrew lS' yeied, a child, a son, and that luss is a contraction of ladess, the female of lad, a girl, a young '..I'oinan. Some have supposed that King James desired the translators to insert this word: but this must be a inistikc, as the word occurs in this place in £din. Beck's Bible, printed in 1549.

Uroii'j^ht unto his filhcr their ci-il report.] Conjecture has beeil' busily employed to find out what this evil report might be: but it is needless to enquire what it was, as on this head, the sacred text is perfectly silent. All the use we can make of this informalion is, that it was one cause of increasing his brother's hatred to him, which was first excited by his father's partiality, and secondly by his own dreams.

Verse 3. A coat of many colours.] D'DB rjn3 kctonct passim, a coat made up of stripes of diflerently coloured cloth. Similar to this was the tos^u prcetcxta of the Rouian youth, which was white, striped or fringed \\'\\.\\ purple; this they wore till they were seventeen years of age, when they changed it for the toga virilis, or toga pnra, which was all txhite. Such vestures, as clothing of distinction, are worn all over Persia, India and China to the present day. It is no wonder that his brethren should envy lum, when his fiahcr had thus made him such a distinguished object of his puitial love. Wt have already.seen some of the evils produced by this unwarrantable conduct of parents in preferring one child to all the rest. The old fable of the ape and her favorite

A.M. 2iT6. 4 ^4,1,1 when his brethren saw that BX'M728. i]-^q[y father h:)ved liini more than all

his brethren, they ' hated him, and could not

5 if And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

6 And he said imto them. Hear, I pray you, this dream which I have dreamed:

7 For, "^ behold, we icere binding sheaves in the held, and, lo, my sheaf arose, and also stood uj)right; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the

ImoBe for his dreams, and for his words. f 9 % And he dreamed yet another dream, land told it his brethren, and said. Behold, I '. liave dreamed a dream more; and, behold, ' the

10 And lie told il to his father, and to his brethren: and his fatlier rebuked him, and said unto liini. What is this dream that thou hast dreamed? Shall I, and thy mother, and "thy brethren, indeed come to bow down ourselves to thee to the earth?

11 And 'his brethren envied him; but his father ' observed the saying.

12 % And his brethren went to feed their father's flock in Shechem.

13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him. Here am I.

14 And he said to him. Go, I pray thee, ^see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of '' Hebron, and he came to Shechem,

eu'j, which slie hugged to death through kindness, was directed against such foolish parenlal fondnesses as these.

Verse 4. And could not speak peaceably unto /liw;.] noes not this imply, in om- use of the term, that they were continually qudvrcllhig with him? but this is no meaning of llie original; sSc'S n3T iSs' N71 I'lo yakelu dahcro lesliulom, they could not sptak peace lo him, i. e. ihey would not accost liiin in Afriemlly manner. They would not even wish him well. The eastern method of salutation is. Peace be to thee! "|S QlVty shalom /ecfl, among the Hebrews; and JXjMsalam, ^jukAi» jiLL*. saliim

Verse 7. We were binding sheaies in the field] Though in tliese early times we read little of tillan;e, yet it is evident I from this circums!ance, that it was practised by Jacob and liis sons. Tlie whole of this dream is so very plain as to require no comuKnt, ludess we could suppose that the sheaves of grain might have some reference to the plenty in Kgypl under Joseph's supcrintcndance; and the scarcity in Canaan, which obliged the brethren to go down to Egypt for corn, where the dream was most literally fulfilled; his brethren there, bowing in the most abject manner before him.

Verse 9. He dreamed yet another dream] This is as char as the preceding. But how could Jacob say, Shall 1 and thy mother, Ifc. when Rachel his mother was dead, some time before this.'' Perhaps Jacob might hml, by this explanation, the impossibility of such a dream being fulfilled; because one of the j)ersons who should be a chief actor in it, was already dead. But any one wife or concubine of Jacob was c)uite sufficient lo fulfil this part of the dream. It is possible, some think, that J().seph may have had these dreams before his mother Rachel died; but were even this the case, she certainly did not live to fulfil the part which appears to refer to herself.

The sun, and the moon, and the elnen stars] Why eleven stars? Was it merely to signify that his broiUtrs uiiulit be represented by stars.? Or does he not rather there allude to the Zodiac, his eleven brethren answering to eleven of the celestial signs, and himself to the twelfth F This is certainly not an unnatural thought, as it is very likely that the heavens were thus measured in the days of Joseph; for the zodiacal constellations liavc been distinguished among the ea«tcrn nation* from time iimiiemorial. — See the notes at the end of chaj). xlix.

Verse 14. Co — see whether it be ivell with thy brethren] Literally, Go, I beseech thee, and see the peace of thy brethren, and the peace of the flock. Go and see whether they are all in prosperity. — See on ver. 4. As Jacob's sons were now gone to feed the flock on the parcel of ground they C C 2 had bought from the Shechcnnites,.see chap, xxxiii. 19. and ■where they had committed such a horrible slaughter, their lather migiit feel more solicitous ahout their welfare, lest the neighbouring: tribes should rise against them, and revenge the murder of the Shechcmites.

As Jacob appears to have been at this time in the vale of Hebron, it is supposed that Shechcm was about sixty English miles distant from it, and that Doth.an was about eight miles farther. But I mui^t again advertize my readers, that all these calculations are very dubious; for we do nut even know that the swne place is intended, as there are many proof-, that difierent places went by the same names.

Vei-se 19. Behold, this dreamer comelh.] T\KhT^nhv2 baal hachalumoth, this master of dreams, this master dreamer. A form of speech which conveys great contempt.

Verse 20. Come Jioit: — and let us slay him] What unprincipled savages these must have been, to talk thus coolly about cmbruing their hands in an innocent brother's blood! How necessary is a divine revelation, to shew man what God hates and what he loves. Ferocious cruelty, is the principal characteristic of the nations and tribes who receive not the law at his month.

Verse 2 1. Reuben heard it] Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take

15 And a ceilain man found him, and, behold, he teas wandering in the field: and t!ic man asked him, saying, AVhat seekcst thou?

16 And he said, I seek my brethren: ' tell me, I pray thee, where they feed their JiocJcs.

17 And the man said. They are departed hence; for I heard tliem say, Let us go to Dothan. And Joseph went after his brethren, and found them in '' Dothan.

18 ^ And when they saw him afar off, even before he came near unto them, "they conspired against him to slay him.

Id And they said one to another. Behold, this * dreamer cometh.

20 " Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

21 And '^ Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

22 And Reuben said unto them. Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that

he might rid him out of their hands, to deliver him to his father

23 ^ And it came to j*)ass, when Joseph was come unto his brethren, that they stript Joseph' out of his coat, his coat uf inanij ^ colours that was on him;

24 And they took him, and cast him into a pit: and the pit "U-'as empty, there n-as no water in it.

2,5 "And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a eom})any of ' Ishmeelites came from Gilead, with their camels bearing spiceiy, and " balm and myrrli, going to carry it down to Egypt.

26 And Judah said unto his bretlu'en. What profit is it if we slay our brother, and 'conceal his blood.''

27 Come, and let us sell him to the Ishmeelites, and '"let not our hand be upon him; for he is " our brother and ° our flesh- And his brethren ''were content.

28 Then there passed by '' Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, "^and sold Joseph to the Ish-

not the habitation of cruelty. He determined, if po.-^sible, to save his brother from deatli, and deliver hiin safily to his father, with v.liose fondness for him he was sufficiently acquainted. Josrphiis, in his usual waj-, puts a long flourishing' speech in the mouth of Keuben on the occasion, spoken in order to dissuade his brethren from their barbarous purposej, but as it is totally unfounded, it is worthy of no regard.

Verse 23. They stript Joseph out of his coo/] This probably was done, that if ever found, he might not be discerned to be a person of distinction, and consccjuently no eufjuiry made concerning him.

Verse 25. They.sat down to eat bread} Every act is perfectly in character, and describes forcibly the brutish and diabolic nature of their ruthless souls.

A company of Ishmeelites'] We may naturally suppose that this was a caravan, composed of diflerent tribes, that, fur their greater safety were travelling /o^c'/icr, and of uhich h!:ii:edite» and Jlidianites made the chief. In the Chal Ice ihey are called Arahian.%, which liom 311? drab, to mingle, was in all probability used by the Tari^umist, as the word.Inibians it used among us, which comprehends a vast number of clans, or tribes of people. The Jerusalem Targuin calls them j'pTtj Scrakin, what we term SurazensF In the Persian, the clause

meclites for ' twenty pieces of silver: and they brought Jo-scpli into

'29 ^ And Reuben returned unto the pit: and behold, Joseph "icas not in the pit; and he 'rent his clothes.

30 And he returned unto his brethren, and said. The child " is not; and I, whither shall I go?

31 IT And they took '' Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood;

32 And they sent the coat of manj/ colours, and they brou^-ht it to their father; and said. This have we ibund: know now Avlicther it Oe thy son's coat or no.

Verse 28. ¥or tv^eiiiy pieces o/jt'fcer] In the Am^Jo Saxon it is fjiRijum penejum thirtT/ pence. This, 1 think, is tiie first instance on record of selHnii' a man for a.^lave: but the praclite certainly did not commence now; it iiad doubtless been in u^e long before. Instead of j)icce<:, which our translators supply, the Persian has JljiJ^ mUkal which was pnjba- bly intended to signify a i/ie.W, and [(shekels be intended, taking them at three s/iillitigs each, Joseph was sold for about three pounds sterling'. I have known a whole cargo of slaves, amounting lo eight hundred and thirteen, bought by a slave captain in I'onny river, in Africa, on an average, for.«.r pounds C3.ch; and this payment was made \n guns, gunpoxed^r and trinkcls! As there were only ten of the brethren present, and they sold Joseph for twenty shekels, each had two shekels as his share in this most infamous transaction.

Verse '29. Reuben relumed unto ih^ pi'] It appears he was absent when the caravan passed by, to whom the other brethren had sold Joseph; probably some of tiiem ted their flocks separalelii; though this does not appear to iiave been a general case.

Verse 30. The child is not; and I, whither shall I go.?] These words in the original are very ])laintive, 'JX1 UJ'S "iS'n K3 'JN* rUN ha-j/eled einennoo, weanee anah, anee ba!

\ er-^e 32. Sent the coat of many colours — lo their father] What deliberate cruelly to t(;rture the feelings of their aged father, and thus harrow up his soul!

Verse 33. Joseph is u-ilhoul doubt rent in pieces.'] It is likely he inferred this from the lacerated st.ite of the coat; which, in order, the belter to cover their wickedness, they had not only besmeared with the blood of the goal, but it is probable reduced to tatters. And what must a father's heart have I'clt in sueli a ease! As this coat is rent, so is the body of nty bel«ved ton rent in pieces! and Jacob rent Itts ctcthes.

33 And he knew it, and said, // is my son's coat; an " evil beast hath devoured him; Josepii is without doubt rent in pieces!

34 And Jacob "^rent his clothes, and put sacl:- cloth upon his loins, and mourned lor his sou many days.

3.5 And all his sons and all his daughters "rose up to comfort him; but he refused to be comforted: and he said, For " I will go down into the g-ra\'e Avith my son mourning. Thu.s his fither wept for him.

36 If And ' the Midianites sold him into Egypt, unto Potiphar, an " ofliccr of i'haraoh, and ' captain of the guard '".

Verse 33. //// his sons and all his daughters] I!e had onlyone daughter, Dinah, but his son's leives may be here included; but wiiat hypocrisy in his sons to attempt to comfort him concerning the di ath of a son whom ihcy knew was alive; and what cruelty to put their aged fallur to such torture, when, properly speaking, there was no gromid for it!

Verse 36. Polipkur, an officer <f Pharaoh] 'V\\c word D'lD saris, which we translate q/Ziccr, signifies properly a eunuch, and lest any person should imagine, that because tliis Potiphar had a ivife, therefore it is absurd to suppose him lo have been a eunuch, let such persons know, that it is not uncommon in the east, for eunuchs to have xvives, nay some of them hive even a harem or seraglio, «here they kicp many women, though it does not appear that they have any progeny: and probably discontent on this ground, might have contributed as much lo the unfaithfulness of I'otiphar's wife, as that le.ss principled motive, through which, it is commonly believed, she acted.

Captain of the guard.] D»ra*«sn 1U? sar ha-tabiichim, "chief of the butchers," a most appropriate name for the guards of an eastern despot. If a ])erson oflend one of the despotic eastern jirinces, the onler to one of the life guards is. Go and bring me his head, and this command is instantly obeyed, without judge, jury, or any form of law. Potiphar," we may therefore suppose, was captain of those;■■«<■()■(/.'! whose business it was to take care of the royal person and execute his sovereign will on all the objects of his displeasure. Reader, if thou hast the hu])piiiess to live umhr the British constitution, be thankful to God. Here, the will, the power, and utmost inlluence of the king, were he even so disposed, cannot deprive the meanest subject of his property, bis liberty, or his life. All the solemn, legal forms of justice must be consulted; the culprit, however accused, be heard by himself and his counsel; and in the end, twelve honest, impartial men, chosen from among his fellows, shall decide on tlie va- J lidity of the evidence produced by the accuser. Per the trial by jury, as well as for innumerable political blessings, may God make the inhabitants of Great Britain thankful!

I. 'With this chapter the history of Joseph commences, and sets before our eyes such a scene of wonders, wrought by divine Providence, in such a variety of surprising instances, as cannot fail to confirm our faith in God, shew the propriety of resignation to his will, and confidence in his dispensations, and prove that all things work together for good to them that love him. Joseph has often been considered as a type of Christ; and this subject, in the bands of different persons, has assumed a great vaiiety of colouring. The following parallels appear the most probable, but I shall not pledge myself for the propriety of any of them. " Jesus (^hrist, pretiguiid by Joseph, the beloved of his father, and by bun sent to visit his brethren, is the innocent person whom his brethren sold for a few pieces of silver, the bargain proposed by his brother Jiidah (Greek Judas) the very namesake of that disciple and brother, for so Christ vouchsafes to call him, who sold bis Lord and master; and who, by this means, became their Lord and Saviour; nay, the Saviour of strangers, and of the whole world; which had not happened but for this plot of destroying him, the act of rejecting, and exposing hiui to sale.^ — In both examples we find the same fortune and the same innocence: Joseph in the prison between two criminals; Jesus on the cross between two thieves: Joseph foretells deliverance to one of his companions, and death to the other, from the same omens: of the two thieves, one reviles Christ, and perishes in his crimes; the other believes, and is assured of a speedy entrance into Paradise. Joseph requests the person that should be delivered to be mindful of him in his glory: the person saved by Jesus Christ, entreats his deliverer to remember him when be came into his kingdom." See Pascal's Thoughts — Parallels and coincidenciesof this kind should always be received cautiously; for where the spirit of God has not marked a direct resemblance, and obviously referred to it as such, in some other part of his word, it is bold, if not dangerous, to say " such and sueh things and persons are types of Christ." We have instances sufficiently numerous, legitimately attested, without having recourse to to those which are of dubious import, and precarious application. — See the observation on chap. xl. ^

'2. Envy has been defined, " Pain ft It, and nfialignity, conceived, at the sight of excellence or happiness in another." Under this detestable passion, did the brethren of Joseph labour; and had not God particularly interposed, it would have destroyed both its subjects and its object. Perhaps there i* no vice which so directly filiates itself on Satan, as this does. In opposition to the assertion that we cannot envy that by tvhich we profit; it may be safely replied, that we may envy our neighbour's wisdovt, thongh he gives us good counsel; his riches, though he supplies our wants, and his greatness, thougU he employs it for our protection. '

3. How ruinous are family distractions! A house divided; against itself cannot stand. Parents should take good heed I that their own conduct be not the first and most powerful ( cause of such dissentions, by exciting envy in some of their ( children, through undue partiality to others: but it is in vain to spiak to most j)arents on the subject; they will give way to foolish predilections, till, in the prevailing distractions of their families, they meet with the punishment of their imprudence, when regrets are vain, and the evil past remedy.

Jiidah marries tJie daughter of a Canatiiiite, 1, 3, and begets of her Er, 3, Onan, 4, and Shclah,.5, Er marries Tamar, Q, is slain for his zcickediiess, 7- Ona>i required to raise up seed to his brother, refuses, 8, 9. lie also is slain, 10. Judah promises his son Sliclah to Tamar, u'hen he should be of age; but performs not his promise, II. Judah's rcife dies, 12. Tamar bi disguise, receives htr father-in-law, he leaves his signet, bracelets undstufin her hand, and she conceives by him, 13 — 23. Judah is informed tliat his daughter-in-law is Kith child, and not knowing tluit himself was tlie father, condemns her to be burnt, 24. She produces the signet, bracelets and staf, and convicts Judah, 2.5, 26. She is delivered of twins who are called Pharez and Zarali, 27—30.

ND it came to pass at that time, that Judah went down from his

NOTES OK CH.41'. XXXVIII. Verse 1. And it came lo pass at that lime] The facts mentioned here, could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded, must have occurred long before the selling of Joseph. Mr. Ainsworlb remarks, " that Judah and his sons must have married when very young, else the chronology will)i)Ot agree. For Joseph was born six years before Jacob left

brethren, and ^ turned in to a certain *" Adullamite, whose name was Hirah.

Laban, and came into Canaan, xxx. 25. xxxi. 41. Joseph was seventeen years old when he was sold into Egypt, xxxvii. 2, 23. be was thirty years old when he interpreted Pharaoh's dream, chap. xii. 46. And nine years after, when there bad been seven years of plenty and tivo years of famine, (hd Jacob with his family go down into Egypt, chap. xli. 53, 54. and xlv. 6, 11. And at tlieir going down thither, Pharez, the son of.fudah, whose biitli is set down in the end of this chapter, had two snos, Hezron and Hamul, chap, xlvi, 8, 12.

2 And Juchih ' saw there a daughter of a certain Canaanite, whose name tvas " Shuah; and he took licr, and went in unto her.

3 And.she concei\ed, and bare a son; and he called liis name ' Er.

4 And she conceixed again, and bare a son, antl slic called his name " Onan.

5 And she yet again conceived, and bare a son, and called his name ' Shelah: and he was at Chezib, when she bare him.

6 f And Judah ^ took a wife for Er his tirstborn, whose name Kcis Taniar.

I 7 And ^ Er, Judah's firstborn, was wicked in the sight of the Lord; " and the Lord slew him.

i Seeing tlien from the selling of Joseph unto I.sracl's goinodown into Egypt, there cannot be above twenty-three years; I how is it possible that Judah should take a wife, and have by I her three sons successively, and Shelah the youngest of the three, be marriageable when Judah begat Pliarez of Thamar, chap, xxxviii. 14, 24. and Pharez be grown up, married, and have txi.o sons all within so short a space? The time therefore here spoken of, seems to have been soon after Jacob's coming to Shecheni, chap, xxxiii. IS. before tlie history ^ of Dinah, chap, xxxiv. though.Mose.s, for special cause, relates jit in this place." — I should rather suppose that this chapter; originally stood after chap..Kxxiii. and liiat it got by accident jinto this place. Dr. Hales oliscrving that some of Jacob's ■sous uuHt have married remarkably young, says that "Judah was -dhowlfoi-ty-seven years old when Jacob's family settled in; Egypt. He could not tiieiefore have been above yi/Vcert at the birth of his eldest son Er; nor Er more tlian fifteen at his 1 marriage with Thamar; nor could it have been more than.two years after Er's death, till the birth of Judah's twin sons by his daughter-in-law 'I'hauiar; nor could Pharez, one of I them, be more X.\\in fifteen at the birth of his twin sons Ilczron and Hamul, su|)posin',r they wen: twins, just born before the I departure from Can:ian. For liic aggregate of these numbers, i 15 X 1 5 X -' X 1 5 = 47 years, gives the age of Judah, compare I chap, xxxviii. with chap. xlvi. 2."

! AduHumite] An inhabitant of Adullam, a city of Canaan:after\v;irds given for a possession to the sons of Judah, Josh. ixv. I, 3j. It appears as if ihis Adullaniite had kept a kind I of lodiTing-house, for Hirah the Caiiaanile and his faimily lodged with him; and llicrc Judah lodged also. As the iwoniau was a C'anaanit.ss, Judah had the example of his fajthers, to prove at least, tlic impropriety of such a connec-

8 And Judah said unto Onan, Go in A^ic.r.2274. unto ' thy brother's wife, and marry "•^'•"^■'73»- her, and raise up seed to thy brother.

9 And Onan knew that the seed should not be "his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother,

10 And the thing which he did ' displeased the Lord: wherefore he slew " him also.

11 Then said Judah to Tamar his daughter in law, " Remain a widow at thy father's house, till Shelah my son be grown: (for he said. Lest peradventure he die also, as his brethren did.) And Tamar went and dwelt " in her lather's house.

12 ^ And ''in process of time the A.M.cir.2277. daughter of Shuah, Judah's wfe died; ^:^]^]^-

This town is supposed to be the same with Achzib, which fell to the tribe of Judah, Josh. xv. 44. The name, says Ainswordi, has in Hebrew the signification of li/irf^; and to it the prophet alludes, saying the houses of Achzii shall be (Achzab) a lie to the kings of Israel. Mic. i. 14.

Verse 7. Er — was wicked in the sight of the Lord] ^Vhat this wickedness consisted in, we are not told; but the phrase, scght of the Lord, being added, jiroves that it was some very great, evil. It is worthy of remark, that the Hebrew word used to express Er's wickedness, is his own name, the letters reversed. Er, -\p, wicketl, n rd. As if the inspired writer had said, " Er was altogether wicked, a completely abandoned character."

Verse 9. Onan knew that the seed should not be his] That is, that the child begotten of his brother's widow, should be reckoned as the child of his deceased brother; and his name,' though the real father of it, should not appear in the genealogical Tables.

Verse 10. Wherefore he slew him aho] The sin of Onan has generally been supposed to be Silf-polliuion. But this is certainly a mistake; his crime was his refusal to raise up seed to his brother; and rather than do it, he by the act mentioned above, rendered himself incapable of it. VV( find from this history, that long before ihe Mosaic law, it was an established custom, probably founded on a divine piece])!, th.U if a man died childlcs.s, his brother was to take his wife; and the children produced by this secnml marriage, were considered as the children of tlie first husband, and in consequence inherited his possessions. ■

Verse 12. Jn process of time] This phrase, which is in general use in the IJible, needs explanation; the or'-inal n 13-i>> D'O'n vuiyirbu ha-yainim and the days werj multiplied, though it implies an indefinite time, yet it generally embrac's a pretty long period, and m this place, may mean several years.

Timnath, he and his friend Hirah the Adullamite.

13 And it was told Taniar, saying. Behold thy father in law goeth up ^ to Timnath to shear his sheep.

14 And she 'put her widow's garments off from her, and covered her with a vail, and wrapped herself, and "* sat in ' an open place, which is by the way to Timnah; for she saw ' that Shelah was grown, and she was not given unto him to wife.

IJ When Judah saw her, he thought her to be a harlot; because she had covered her fivce.

16 And he turned unto her by the way, and said. Go to, I pray thee, let me come in unto thee; (for he knew not that she kt/.? his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?

17 And he said, ^I wU send thee "a kid from the flock. And she said, ' Wilt thou give me a pledge, till thou send it?

signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by

19 And she arose, and went away, and 'laid by her vail fi-om her, and put on the gar^^ents: of her widowhood.

20 And Judah sent the kid by the hand of his friend the AduUamite, to receive his pledge fl'om the woman's hand: but he found her

the way side? And they said. There was no

22 And he returned to Judah, and said, I ' cannot find her; and also the men of the place said, that there was no harlot in this jjlace. ^

23 And Judah said. Let her take // to her, lest we "be shamed: behold, I sent this kid, and thou hast not found her.

Verse 1 5. Thcifj^ht her to be a Imrlol] See the orioinal of tliis term, chap, xxxiv. 3 1. The Hebrew is nJIT Zonu/t, and signifies generally a person who prostitutes herself to the public for hire; or one who lives by the public; antl hence very likely applied to a puhlican, a tavern-keeper, or hos'ess,.losh. ii, 1. translated by the Sepluagint and in the New Testament, TTCfVii from ■TTe^vaco to sell, which certainly may as well apply to her goods as to her person.

It appears that, in very ancient times, there were public persons of this description: that they generally veiled themselves; sat in public places by the liiglnvay side; and received a certain hire. '1 hough adulter!/ was reputed a very flagrant crnne, yet this public prostitution was not: for persons whose characters were, on the whole morally good, had connections with them. But what could be expected from an age, in which there was no written dinnc revelation; and consequently the bounds of right and wrong not sufficiently a.scertained. This defect was supplied in a considerable measure by the law and the propltets; and now, completely, by the gospel of Christ.

Ver.se 17. Wilt thou give mc a pledge till thou send il}'\ The word ps^;; urabon signifies an eamtsi of something pronii.-'ed — Zi part of the price agreed for. betv.een a buyer and seller, by giving and receiving of which, the bargain was ratified; or a deposit, which was to be restored, when the thing promised shouhi be given. St. Paul uses the same word in Greek letters, a^^aSav, 9. Cor. i. 22. Ephcs. i. 14. From the use ol llie term in tliis history, we may at once see what

18 And he said, V/liat pledge shall A.M.cir.2277

the Apostle means by the Holy Spirit being the EAKNEST, a^^a?ciiv, of the ])rondsed inheritance; viz. a security given in hand for the fulfilment of all God's promises relative to grace and eternal life. We may learn from this, that eternal life will be given, in the great day, to all who can produce this arahon or pledge: he «ho has the earnest of the Spirit then in his heart, shall not only be saved from death, but have that eter^ nal life of which it is the pleds^e, and the evidence. What the pledge given by Judah was, see on ver. 25.

Verse 21. Where is the harlot that was openly by the way side.f ] Our translators often render different Hebrem words by the same term in English: and thus many important shades of meaning, which involve trails of character, are lost. In ver. 1.5. Tamar is called a //((Wo< njH coj?«//, which, as we have already seen, signifies a person who prostitutes herself for money. In this verse she is called a harlot in our version, but the original is not ruit zonah, but nu'^p kedeshah, a holy or consecrated person, from li*"ip kadasfi, to make holy, or to consecrate to religious purposes. And the word here must necessarily signify a person consecrated by prostitution, to the worship of some impure goddess.

The public prostitutes in the temple of Venus arc called npo$ou\ot yuvxiH^i, holy or conseciuted female servants, by Strabo: and it appears from the words zonah and kedesha above, that impure rites and public prostitution prevailed in the worship of the Canaanites, in the time of Judah. And among these people, we have much reason to believe, ihatAsturte and Asleroih occupied the same place in their theology.

24 And it came to pass about three 1 months after, tliat it was told Jndah,' saying, Tamar thy daughter-in-law hath " played i the harlot; and also, behold, she ix with cliild' by whoredom. And Judah said, Ering her forth,' "and let her be burnt. I

26 And Judah "acknowledged them, and said, ^Shc hath been more rigliteous than I; because that ^ I gave her not to Shelah my son. And he

as Venus did anions; llie Greeks and Romans; and were worshipped wltli tlie same iiniiure rites.

Ver.'se 23. Leal ii-c be slimiied] Not of the act, for tliis lie docs not appear to have thoii!>ht criminal; but lest he should I'all under the raillery of his companions and neiglihours, for having; been tricked out of his signet, bracelets, and staft'by a prostitute.

Verse 24. Brins; Iter forth,- and let iier he bunit.l As he had ordered Tamar to live as a widow in her own father's house till his son Shelah should be marriageable, he considers her, therefore, as the wife of his son; and as Shelah was not yet given to her, and she is found with child, she is reputed by liim as an ucliiltivss: and hiirnimr, it seems, was anciently the punishment of this crime. Judah, bcinj; a patriarch or head of a family, had according to the custom of tiiose time.*, the supreme magisterial authority over all the branches of his own family; therefore, he only acts here in his juridical capacity. How strdnge, that in the \ery place whei'e adulieiu was punished by the most violent death, pro^ilulion for iiionei/, and for religious purpo>es, should be considered as no crimes!

Verse 25. Tlii:.s/i^nel] r\i3r\r\ cliotente'fi, properly a seal or instrument with which iniprcusiuns were made to ascertain property, &c. These exist in all countries. - Bnicctci\] D'VrS/wi/w/, from Sr^S;;«/«/, to twist, wreathe, twine, probably signifies a girdle, oi a collar by which precc- •dcncy. &.C. might be indicated* not the muslin, silk, or linen vreaihe of fais tmban, as ^Ir. Harmer and others have conjec- ■turcd.

SinJ'.] TTiO maitch, cither what we would call a common walk.iii>^ slick, or the staffwhich wi'.sthe ensign of his tribe.

Verse 2b. She tiatli been more righteous than /] It is protialile that Tamar was influenced by no other motive than Ihat which was common to all the Israelitish women, tlie

27 IT And it came to pass' in the A..M.c:ir.ss7H. time of her travail, that, behold, ^■^■'=""'^- twins?iw<? in her womb. '

28 And it came to pass, when she ti'availed, that ths one put out Iiis hand: and the midvvile took and bound upon his hand a scarlet thread, saving. This came out first.

29 And it came to pass, as he tlrew back hi.s hand, that, behold, his brother came out: and she said, ' How iiast thou broken forth? thi.f breach be upon thee: " therctbre his name was called "Pharez'.

30 And afterward cam.e out his brother, that had the scarlet thread upon his hand: and his name w^as called Zarah.

Verse 28. The viidxeife — bound upon his hand a t-cavlc! thread] The binding of the scarlet thread about the wrisl of the child, whose arm ap]Kartd first in the birth, serves to shew us how solieitotislj/ the privileges of the birth-riglu were preserved. Had «ot this caution been taken by the midwife, Pharez would have had tlie right of primogeniture to llie prejudice of his elder brother Zaruh. And yet Pharez is usually reckoned in the genealogical tables, before Zarah; and from him, not Zarah, does tlie line of our Lord proceed, ir-ee Matt. i. 3. Probably the two brothers as being twins, were conjoined in t!;e privileges belonging to the birth-right.

Verse 29. Hoiv hast thou broken fortli] nS"i3 no niah phiratsla — This breach be upon thee — p3 "J'^J? alcijca pktrets — Thou shalt bear the name of the breach thou hast made, i; i. in corning hist into the world. Therefore his name was called jnfi J'harcts, i. e. the jicrson who mads the breach, as the word literally signifies. The brcuch here mentioned, refers to a certam circumstance in parturition, whicii it is unn< cessary to explain.

Verse 30. His /uime was called Zarah.]."il? Zarach, risen or sprung up, applied to the sun, rising and diflusing his light. " He h«d this name," says Ainsworih, " because he should have risen, i. e. have been born first, but fi)T the breach which his brother made."

There are several subjects in th.is clip.'pter on which it may not be unprofitable to spend a few additional moments.

1. The insertion of this chapter is a farther proof of the imparl ialiti/ of the sacred writer. The facts detailed, considered in thanseltcs, can reflect no credit on the jiatriarchnl history: but Judah, Tamar, Zarah, and Phart: «ere progenitors of the Messiah, and therefore tiieir birth must be recorded; and, as the birth, so also the circumstances o\' \\\\\x. birth, which, even had tliey not a higher end (n view, would be valuable as casting light upon some very ancient custom =, which it is interesting to understand. These are not fon.'oiten in the preceding notes.

something very pointed shoukl be spoken; but '.vfio dares and y,\\\ do it; and in suck lan^^uage ihul it may neither pollute the ear by describing the evil as it is, nor fail of its efliict by a language so refined and so laboriously delicate as to cover the sin, vliich it proCesses to disclose? Eld'orale treatises on the subject "ill never be read by those who need them most: and unomjmous painphkts are not likely to be regarded.

The sin of self-pollution, vhich is generally considered to be that of Onan, is one of the most destructive evils ever practised by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though jiractised by numbers who would shudder at the thought of criminal connections with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and enersy: hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded; the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly witl'.out energy to resist: the eyes appear languishing, ar.d without expression, and the countenance vacant. The appetite ceases, for the stomach is incapable of performing its j business. See the remarks at the end of chap, xxxis, proper oflice; nulritioti fails, tremors, fears and tenors are generated, and thus the wretched victim drags out a most miserable existence, till superannuated ^ven b-.-fore he had lime to arrive at man's estate, widi a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (ijuilty of self mijrder) is hurried in.

caturc: nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate, I have wit> nessed in those addicted to this fascinating, unnatural and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alona can save thee. Advice, warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance will all be lost on thee: God, and God alone, can save thee from an evil which has in its issue the destruction of thy body, and the final i)erdition of thy soul! Whether this may have been the sin of Gnan, or not, is a matter at present of small moment, it may be ihy sin: therefore take heed, lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any further into this

Joseph heirt" hrought to Poliphars house prospers in all his undertakings, 1 — 3. Potiphar makes him his overseer, 4. Is prospered in all his concerns for Joseph's sake, in ichom he puis unlimited conjiiience, 5, 6. The mfe oj' Potiphar solicits him to criminal correspondence, 7- He refuses, and makes a fine apology for his conduct, 8, f). She continues her solicitations, and he his refusals, 10. She uses violence, and he escapes from her hand, 10^ I.'!. She accuses him to the domestics, 14, 15, and afterward to Potiphar, \G — 18. Potiphar is enraged, and Joseph is cast into prison, 19, 20. The Lord prospers him, and gives him great favour in the sight of t/ie keeper of the prism, 21, icho intrusts him with the care of the house and all the prisoners, 22, 23.

N D Joseph was brought down _ _ to Egypt; and * Potiphar, an officer of Pliaraoh, captain of tlie guard, an Egyptian, "bouglit him of the hands of the IshnieeHtes, whiclt had brought him down thither. 2 And "the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

NOTES ON CHAP. XXXIX. Verse 1. An offi-er of Pliaraoh, captain of the guard] Mr. Ainsworth, supposing that his office merely consisted in having charge of the king's prisoners, calls Potiphar provost manliut.' — See on ch. xxxvii. 36. & xl. 3.

3 And his master saw that the a.m. 2^76. Lord teas with him, and that the _;_li.l_ Lord "^ made all that he did to prosper in his hand.

4 And Joseph ' found grace in his sight, and he served him: and he made him ^ overseer over his house, and all that he had he put into his hand.

5 And it came to pass from the time that he

Verse 4. He made him overseer] TpSn hipekid, from ipB pakad, to visits take care of,.superintend; the same as ETTKrHOTTo;, overseer, or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original.

AM j.-ni. ■j^-^-i niiuio li'r.i overseer in his house, ^!!i and over al! Miat he luid, ihat ' the Louo blessed the Egyptian's house for Joseph's sake; and tlie blessin'j, of the Lord was upon all that lie Iiad in the house, and in the rield. 6 And he left all that he had in Joseph's luuid; and he kne-v not ought he had, save tlie broad whicii he did eat. And Joseph goodlv person, and well ilivoured. A..M.cu.,.hj. Y ^ And it came to pass after MC.arm9. jj^^^^ things, that his master's wife cast her eyes up.on Joseph; and she said, ' Lie with me.

8 But he refused, and said unto his master's wife. Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand j

Verse C. Joseph ivas a goodly person, and well favoured.] DNIO nSM ^Nn n£' ycpch tour, la-yipcit march, beautiful in hii penoti, and beautiful in his coiinleiiance. Tlie same expressions are used relative to Rachel: see them expluined, cli. xxix. 17. The beauty of Joseph is celebrated overall the East; and the Persian poetJ vie with each other in descriptions of his comeliness. Mohammed spends the tuelfili chapler of the Koran entirely on.Joseph, and represents him as a perfect beauty, and the most accomplished of mortals From his account, the passion o( Zuleckha (lor so the Asiatics call I'otiphar's wife) being known to the ladies of the court, they cast the severest reflections upon her: in order to excu.se herself, she invited forty of them to dine with her, put knives in their hands, and j^ave them oranges to cut, and caused.Joseph to attend; when they saw him, they were struck with admiration, and so cimfo'inded, that, instead of cutting their (^ranges, tlicy cut and hacked their own hands, crying out, ijj *j^^) viCX-o ^I I3oJ> fj \juii^ IJSJt Lo aJJ ^y«Cii» lia>.ha liilahi »iti liudlia basliarun in hndlui ilia maiukon hareeinan. — " O (>od! this is not a human being, this is none other than a glorioui angel!" — Sural, xii. ver. 32.

Two of the finest poems in the l\rsian language were written by the ])oets Jatuy and liizaruy on ihe subject of Joseph and his mistress: they are both entitled Yuscf li'c Zuleeklui. These poems represent Joseph as the most beautiful and pious of men; and Zulcekha the most chaste, virtuous, and excellent of women, previous to her having seen Joseph: but they state, that when she saw him, she was so deeply atlccted by his bi auly, that she lost all self-governnit nt, and became a slave to her pa.-sion. llahz e.\i)resses this, and ajiologizes for her con<luct in the following elegant couplet:

3[cn az an busn-i rooz afioon keh Yuscf daiht dunistan Kch dyshk az pardch-i dsmat beroon urd Zukekhura.

Ij house than I; neither hath he kept ^±J1!!': back any thing from me but thee, because thou art his wife: '' how then can I do this groat wickedness, and "^ sin against God i*

10 And it came to pa.ss, as she spake to Joseph day by day, that he heurkencd not unto her, to lie by lier, or to be with her.

11 And it came to pass about this time, that Joseph went into the house to do his business; and there icas none of the men oi" the house there within.

The Persian poets, and easlern historian.s, however, contrive to carry on a sort of guiltless passion between them till the death of I'otiphur, when Zuleekha, grown old, is restored to youth and beauty by the power of God, and becomes the wife of Joseph. What traditions they had beside the Mosaic test for what they say on this subject, are now unknown: but the whole story, with innumerable embellishments, is so generally ctivrent in the East, that I thought it not amiss to take tliis notice of it. The twelfth chapter of the Koran, which celebrates the beauty, piety, and acts of this patriarch, is allowed j to be one of the finest specimens of Arabic composition evtr f(>rii.ed: and the history itsi If, as told by Moses, is one of the most s.mpli", natural, aOecting, and well-told narratives, ever published. It is a master-piece of composition, and never fails of producing its intended effect on the mind of a careful reader. The Arab lawgiver saw and felt the beauties and exctllencics of his model, and he certainly put forth all the strength of his own language, and all the energy of his mind, in order to ri\al it.

Verse P. JJoiv then?] yn) ve aik, and hoiu? Joseph gives two most powerful reasons for his non-compliance wilii ilic wishes i)\' his unstress. 1. Gratitude to his master, to whom he owed all that he had. 2. His/enro/ GW, in whose sight it would be a heinous oflence, and who would not fail to 'punish him for it. With the kindness of his master, and the displeasure of God before his eyes, how could he be capable of committing an act of transgression, which would al vner ha\e distiiiguished him as the most ungrateful and the mort liorthless of lueii.'

14 That slie called unto the men of her house, and spake uuto them, saying. See, he hath brought in a Hebrew unto us to mock us: he came in unto me to He with me, and I cried with a ^ loud voice;

15 And it came to pass when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

16 And she laid up his garment by her, until his loixl came home.

17 And she "^ spake unto him according to these words, saying. The Hebrew servant which thou hast brought unto us, came in unto me to mock me:

1 8 And it came to pass as I lifted up my voice and cried, that he left his garment with me, and fled out.

wife, which she spake unto him, saying. After this manner did thy servant to me; that his ^ wrath was kindled.

20 And Joseph's master took him, and ■* him into tlic "prison, a place wliere the prisoners wrre bound: and he was there in the prison.

Verse 14. He hath brought in a lltbrew unto us] Polipliar's wife aflects to throw great blame on her husband, whom we may reasonably suppose she did not greatly love. He hath brought in — he hath raised this person to all his dignity and eminence, to give him the greater opportunity to mock us. pTTSb le-tstidiuk, here translated to mock; is the same word used in ch. xxvi. 8. relative to Isaac and Rebekab, and is certainly used by Potiphar's wife in ver. n, to signify some kind of familiar intercourse, not allowable but between man and wife. From this we may.it once see, why il was that Abimelech knew (having seen them through a window) that Isaac and Rebekah were inarried.

Verse 20. Put him into the prison] iriD nO beith sohar, literally the round-house — in such a form the prison «as probably builded.

Verse 21. The Lord %vus leitk Joseph] It is but of little consequence where the lot of a servant of God may be cast: hke.ioscph, he is ever employed for his master, and God honours him, and prospers his work.

1. He who acknowledges God in all his ways, has the promise that God shall direct all his steps. Joseph's captivity shall promote God's glory; and to this end, God works 2« him, for hiui, and bj/ him. Kven the irreligious can see when the.Mobl High dislingnishes his followers:.Joseph's master saw that Jehovah iiaa "xith him; and iVom tliis we may learn, that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither eslablislitd, nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savour of true godliness behind them.

the sight of the keeper of the prison.

22 And the keeper of the prison *■ committed to Joseph's hand all the prisoners that wei-e in the prison; and v/hatsoever they did there, he was the doer of it.

23 The keeper of the prison looked not to any thing that was under his hand; because 'the Lord was with him, and that which he did, the Lord made it to prosper.

2. Joseph's virtue in resisting the solicitations of his mistress, was truly exemplar}'. Had he reasoned after the manner of men, he miL;ht iiave soon found that the proposed intriguis might be carried on with the utmost secrecy, and greatly to his secidar advantage. Hut he chose to risk all, rr.ther than injure a kind benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare, that his example hns stood on the records of time, as ahnost without a parallel, admired by all, applauded by most, and in similar circumstances, I am afraid, imitated by f^w. The fable of the brave and virtuous Bellerophon and Sthenoba;a, wile of PrsDtus, king of this Argives, was probrJjly (bunded on this history.

3. Joseph Jled and got him out. To know ivhen to fght, and when to Ji^/, are of great importance in the Christian life. Some temptations must be manfully met, resisted, and thus overcome: from others we must Jly. He who stands to contend or reason, especially in such a ease as that mentioned here, is infallibly rmned. I'rincipiis obsla — " resist the fust overtures of sin," is a good maxnn. After remedies come too late.

4. A woman of the spirit of Potiphar's wife is capable of any sjjecies of evil. AVhen she could not get her wicked ends answered, she began to accuse. This is precisely Satan's custom: he first tempts men to sin, and then accuses them an having committed it, even where the temptation has been faithhilly and ptrsuveringly resisted! By this means he can Iroulde a tender conscience, and weaken faitl), by bringing confusion into the mind. Thus the iiiexptrieneed especially, are oi'len distracted and cast down — hence Satan is properly viiWcA the accuser of the brethren. Rev. xii. 10.

Very useful lessons may be drawn from every part of the relation in this chapter: but detailing the facts and reason- in" upon them would be more' likely to produce than prevent (be evil. An accmmt of this kind cannot hi; touched wiUi too gentle z hjiiu\. Others have been pro/kre here, I chose to he pnrsimom'ous, for reasons which the intelligent reader will feel as well as myself. Let this remark he applied to' what has been said on the sin of Onan, ch. sxxviii.

Pharaoh's chief hwlkr and /lis chief bixkci- /uning offi'iided their lord, are put in prison, 1 — 3. The cnptaiii of the guard, gives them into the care of Joseph, 4. Each of litem has a dream, 5. Joseph seeing them sad, qtiations than on tie safijert, 6,?■ Their ansicer, 8. The chief butler tells his dream, 9—11. Joseph interprets it, 12,

": '?. Gives a slight sketch of his hislnri/ to the chief butler, and begs him to think upon him tchen restored lo his

■lice, 14, 15. The chief baker tells his dream, l6, 17. Joseph interprets this also, 18, If). Both dreams are fnljilled according to the interpretation, the chitf butler being restored to his office, and the chief baker hanged,

AND it came to pass after these things, that tlie ^ butler of the iking of Egypt and ///*■ baker had ofi'endcd their ilord the king of Egypt,

ihis officers, against the chief of the butlers, 'against the chief of the bakers.

3 ' And he put them in ward in the house of the captain of the guard, into the prison, the l^lace where Joseph rcas bound.

4 And tlie captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

Balcer] nC!* ojilicli, rather, cook, cnnfectioner, or the like.: Hud qlfcmlcd] They had probably been accused of attemptinn to take away the kinf>','i life, one by poisoning his drink, ihe otiu r by poisoning his bri^ad or conjectionarics.

Verse 3. H'liere Jo.vpit was tiourul] The place in which Josepli was now confined — tins is what is implied in being bound; tor, without doubt, he had his personal liberty. As the butler and ihe baker were ^tate crmiinals, they were put in the same (irison with.Joseph, which we learn from the preceding chapter, vcV. 20. was the Icin-^'s piison. All the offieers in the employment of the ancient kings of Kgypt were,.according to Diodorus S/ciilus, taken from tiie most illustrious families of the pr-iestliood in the country — no slave or common person being ever permiltc<l to serve in the prc.-ence of the king. As these pei-son.s, therefore, were of the most noble

the butler and the baker of the king of Eg'ypt, wiiich iverc bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon ihem, and, behold, thcy rcere sad.

7 And he asked Pharaoh's officers that icere with him in the ward of his lord's house, saying, Wherefore '' look ye so sadly to day?

8 And they said unto him, " We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, '' Do not interpretations belong to God? tell me Ihcin, I pray } du.

9 And the chief butler told his dream to Jo-

families, it is natural to expect tiiey would be put, when accused, into the s/a/e/)moH.

\^erse 4. They continued a seawn} D''3» vaniini, Iiteral'v days; lioiv long, we cannot tell; but many suppose the word signifies a complete year: and as Pharaoh called tlieni to an account on his hirtlt-duy, ver. '20. Cahiiet.suppo.ses tht^' had offenikd on the preceding birth-day, and thus had been one whole year in prison.

Verse 5. Each man according to the interprelalioH] Not like dreams in general, the disordered workings of ihe min<l; the consequence of disease or repletion: these were dieuins that had an interpretation; that is, that were prophetic.

Ver.se 6. T/r.y were sad.] Tliey concluded tiiat their dreams portended something of great importance, but they could not tell ii-hat.

Verse 8. There is no inlcrprclei] They either had access to none, or those to whom they ajiplied could give thrui no consistent satisfactory meaning.

10 And in the vine rocre three branches: and j it icas as though ih budded, and her bkissoms j shot forth; and the clusters thereof brought forth ripe grapes:

11 Ami Pharaoh's cup u-as in my hand: and I took the grapes, and pre.ssed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

I'i And Joseph said unto him, ^ This is the interpretation gf it: The three branches ^ are three days: |

13 Yet ^vlthin three days shall Pharaoh '^lift'*' up tiiine head, and restore thee unto thy place: | and thou shalt deliver Pharaoh's cup into his i hand, after the former manner when thou wast, his butler. |

14 But ' think '^ on me when it shall be well; with thee, and ^ shew kindness, I pray thee, unto me, and make mention of me unto Pha-, raoh, and bring me out of this house:

15 For indeed I was stolen away out of the land of the Hebrews: "and here also, have I

16 When the chief baker saw that the interpretation was good, he said unto Josq)h, I also ivas in my dream, and, behold, / had tiu'ee ' white baskets on my head:

17 And in the uppermost l)a'ket (here teas o? all manner of '' bakemeats lor Pharaoh; and the birds did eat them out of the basket upon my head.

18 And Joseph answered and said, ' This is the interpretation thereof: The three baskets are three days:

19 "'Yet within three days shall Pharaoh "lift up thy head from off" thee, and shall hang thee on a tree; and tlie birds shall eat thy flesh fi-ora off thee.

20 % And it came to pass the third day, tchich, was Phara(jh's ° birth-day, that he '' made a feast '■ unto all his servants: and he ''lifted' up the head of the chief butler and of the chief baker among his servants.

21 And he ' restored the chief butler unto

supreme Bcmii^, know.s wliat is in futurity; and if lie have sent a si^nifitunt dieani, lie alone can give the solution.

^'tl■.'e 11. And I look the grapes, and pressed tliem into I'liaidoli's cii[>] Frum lhi.s we find that ivine anciently was the 7nere expressed juice of the grape, without fermentation. The snky, or cup-bearer, took the bunch, pressed the.juice into the cup, and instantly delivered it into the hands of hi.s master. This was anciently the J"j/«ym of the Hehmvs, the sivo; of the -Greeks, and the niiutlnm of the ancient Latins.

Verse \'l. The three hranches are three dai/s'] That is, the three branches signify three days — so, this is nii/ hndij; that is, this bread sii^nifies or represents my body — this cup IS viy blood, RKPItKSKN'lS inv blood — a form of speech freiiuently tised in the sacred writings; for the Hebrew has no proper word by which our terms sii^nifies, represents, &c. are expressed; therefore it says, such a thing IS, for represents, points out, &c. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, <|ueen Mary, bishops Gardiner, Bonner, and the rest of that d'.i.'inuBiacal crew, reduced them to ashes in 8iiiilhlield, and elsewhere!

Verse 1 +. ^lukv lumtion of me unio i'liuraoli] One would have suppo.sed, that the very circumstance of his restoration, according to the prediction of Josei)h, would have almost Dece')sahly prevented him from forgetting so e.vtraordinaiy

Verse 15. Fur indeed I ivas.stolen] — TISJJ 3JJ genoh genahti, stolen, I have been stolen — most assuredly I was stolen — and here also have I done nothing. These were.simple assertions, into the proof of which he was ready to enter, if called on.

Verse 19. Lift up thy head from off' thee] Thus we find that beheading, hanging, and gihl)eting, were modes of punishnient among the ancient Kgyplians: but the criminal wa,s beheaded befiire he was hangeil, and then, either hanged on hooks, or by the hands. —.'^ee Lain v. 12.

Verse 20. I'hnraoh's birth-duij] I'lie distingui.-.hing a birthday by a feas't, appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the.soul, as the commencement of life must appear of great consequence to that person who believed he was to live for ever. St. Matlh. xiv. (i. mentions Herod's keeping his birth-day; and examples of this kind arc frequent to the present time, in most nations.

Lifted up the head of the chief butler, ^-c] By lifting up the head, probably no more is meant than bringing tlietn to trial, tantamount to what was done by.lezebil and tlie nobles of Israel to Nabolh; Set Nahotli on high among the people, and set ixvo men, sons of Belial, to hear \.i'itness against him, &c. 1 Kings xxi. 9, &c. The issue of the trial was, the baker

22 But he ''liaii^cd the chict baker, as Joscpli had interpreted to them.

akine was fbimd guilty and hanjed; and the butler being «cquitled was reslorcil to his office.

Verse 2\i. \\t did not tite chief butler remember Josepli} Had he nieiitioned tlic tircuiiistancc lo Pliaraoh. there is nu doubt tliat Joiej)h's case would have been examined; and he would, in conscqut lice, have been restored to his liberty: but owing to the ingratitude of the chiet butler, he was left tivo years longer in prison.

Many commentators have seen in enry circum/tiance, in the history of Joseph, a parallel between him and our blessed Lord. So, " Joseph in piison represents Christ in the custody of the Jews; the eh ef butler and the chief bai;er represent the two thieves which were crucified with our Lord: and as one thief was pardoned and the other ]ei\ to perish, so the chief butler was restored to his oflice, and the chief baker liangcd." I believe GoD never designed such parallels; and

23 ^ Yet did not the chief butler remember Joseph, but ' fbrgat

I am astonished to find comparatively grave and jmlicioui men trifling in this way, and forcing the features of tntili int.» the most distorted ananior|)liosis; so that even her friends blusli to acknoukd^e her. This is not alight matter: we should beware how we attribute designs to God that he never had; and em]))oy the Holy S|)irit in forming trifling and unimportant similitudes. Of ])laMi direct truth we shall lind as much in the sacred writings as we can receive and comprehend: let us not therefore hew out unto ourselves broken cisterns that can hold no water. Interpretations of this kind only tend to rtnder the sacred writings uncertain, to expose to ridicule all the solemn types and figures which it real/i/ contains, and to furnish pretexts to infidels and irreligious people to scotVat all spirituality, and lead them to reject the word of (iOD entirely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See tl>e observations on chap, xxxvii.

Pharaoh's dream of the seven -aeJl favoured and se-jen ill favoured kinc, 1 — 4. His dream of the seven full and seven thin ears of earn, 5 — 7. The magicians and zcise-men applied to for the interpretation of them, bnt conld give no solution, 8. The chief butler recollects, and recommends Joseph, 0 — 13. Pharaoh commands him to be brought out of prison, 14. Joseph appears before Pharaoh, 1,5, l6. Pharaoh repeats his dreams,)7 — 24. Joseph interprets them, 0.5 — 32, and gives Pharaoh directions hojo to provide against the approaching scarcitt/, 33 — 36. J'haruoh, pleased uith the counsel, appoints Joseph to be superintendant of all his affairs, 37 — 4 1. Joseph receives the badges of his neu' office, 42, 43, and has his powers defined, 44,■ receives a new name, and marries Ascnnth dawj^hter of I'oti-I'licnih priest of ON, 4.5. Joseph's age xihen brought before Pharaoh, 46. Great fertility of E^jpt in the seven plenteous years, 47- Joseph hoards up the grain, 48, 49. Ephraim and Manasseh born, 60 — 52. The seveti years (f famine commence with great rigour, 53 — 55. Joseph opens the storehouses to the Egyptians, 56. People from tlie neighbouring countries come to Egypt to buy corn, the famine being in all those lands, o7-

of two full jears, that Pharaoh * dreamed: and, behold, he stood by '' the river.

NOTES ON CHAP. Xt.I. Verse 1. Tim full years'] Z^K'> Q^IMV s/ienatayim yamim, two years of days, t«o complete solar revolutions, after the •vents mentioned in the preceding chapter.

of the river, seven well favoured ' kine

Verse 2. There came up out of the riicr.Kven ncll fatoured kine.] This must certainly wfer to the Hippopotamus on- River ill favoured and lean-Hcshcd; and stood by the oiher kine upon the brink ot the river.

4 And the^ ill favoured and lean-fleshed kine did eat up the seven well favoured and fat kine..So riiaraoh 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 Avind sprung up after them,

7 And the seven thin ears devoured the seven

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 luito Pharaoh.

9 % Then spake the chief butler unto Pharaoli, saying, I do remember my i'aults this day:

10 Pharaoh was.''wroth with his servants, •^and put me in ward in the captain of the guard's house, botli me and the chief baker:

Hor.<e, as the circuiii5laiK-es o^ coming vp out of the rlter, sin<l ' fixdiir^ in the JkUt, cliaracierize that animat alone. The hippopolmnus is the well known inhabitant of the Nile, and fieqiienlly by night, comes out of the river to feed in the fields, or in the sedge by the river side.

Verse 6. Blasted with the east tdml] It has been very properly observed, that all the mischiefs done to corn or liiiit, by biasiin"-, smuttin'j, mildew?, locusts, &c. are attributed to th- xvii. 10. Jon. iv. 8. In Egypt it is peculiarly destructive, because it comes through the parched desarts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom, or smoom, is mentioned bj- almost all travellers. Mr. Bruce thus speaks of it in liis Travels in; Eoypt. On their way to Syene, Idris their guide seeing one of these destroying blasts coming, cried out with a loud, voice to the company, " I'all upon your faces, for here is the \ simoom!" " I saw," says Mr. B. " from the S. East a haze; come, in colour like the purple part of the rainbow, but not so comnres<ed or thick. It did not occupy fo;eniy yards in hreadltl, and was about iiue/i-e feet high from the ground. It was a kind of blu^h upon llie air, and it moved very rapidly, Ibr I scarce could turn to fall upon the ground, with my hiad northward, wiioii I fe't the heal of iLs current plainly upon luv face. We all lay fiat uywn ihe ground as if dead, till hlris told IIS it was blovm over. 'I'lie meteor, or purple liaze which I saw, was indeed passed, but the light air that.^tiU blew, was of a heat to threaten suffocation. For my part, I friiuid distinctly in my breast that I had imbibed a part ef it; nor was 1 free from an asthmatic sensation till I had been some monlhs in Italy, at the ballis of I'oretta, near two years afi<rrwards." Travels, vol. vi. p. 402. On another occasion, iHie whole company were made ill by the etVects of oiio of these pestilential blasts, so that they had scarcely strength siiflkicut left to load their camels. Il>. p. 484. The action of this destructive wind is particularly referred to by the prophet Hosea, chap.'xiii. 15. Tho-tgk he be fruitful umon^^ his bielhren an liAST WIND shall come, ihetvindof the Lord.'h'd! come up FltOM -rnF. WlLDi-nNtisJS, itml his spring shall BKCO.MK DRY, und his fountain shall be DRIED vj}, he shall spoil the treasure ol' (,ll pleasant fields.

Verse 8. Called for all the ma^iciuns'\ D'Oti"*!! clutrelnmniim, the word liere used, may probably mean no lu'Se ihan./K.:)- prcters of abstnise and dijicult siihjccts; and especially of the Egyptian hierogfyj.-hics, an art which is now entiivly lost. It is most likely, that th.e term is Egyptian, and consequently its etymology must remain unknown to us; If Hi brew, i\'r. Parkhurst's definition may he as good a^ any, " vn cliaret, a pen or instriuuent to write or dra-j> v.itii, and Dn tarn, lo perfect or accomplish, those who were perfect in liravviug their sacred, astfologioal, and hieroglyiihical figures or characters, and who, by means o! 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 'l£f07fa:.«,aaT£i; sacred scribes, or professors of sacred learning."

Wise men] TVCZn chacumei/ah, the persons, who, according to Porphyry, " addicted themselves to the worship of God and the study of wisdom, passiug their whole life in the contemplation of divine things. Contemi>latioti of tiie stars, sell-purification, arltlimelic and geometry; and singing hymns in honour of their gods, was tlieir continual employment." — Sec Dodd. It was probably among these that Pvthagoras conversed, and from whom he borrowed that modest name by which he wished his coimtryuicn to distinguish him: viz. ^iM-o^o^, a Philosopher, simply, a lover of wisdom.

Verse y. / do remember my faults] It is not possible he could have forgotten the circum-tance to which he here alludf;s; it «as too intimately connected with all that was dear to him, to permit hiui ever to forget -it. — But it was not convenient for him to remember this before; and probably he would not bive reinembcred it now, had he not seen, that giving tills information in such a case, was likely to serve his <)vvn interest. ^\ e are justified in thinking evil of this man, because of his scandalous neglect of a person who foretold the rescue of liis life from imminent deslruciion, and who being unjustly confined, prayed to have his case fairly represented to the king, tlul justice nnght be done him; but this courtier, though then in tbe same circumstances himself, found it convenient to forget the poor, frieudlcis, Uebrevi iluve! -*

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

12 And there xcas there with us a yonng man, a Hebrew, "servant to the captain ofthe 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 lie interpreted to us, so it was; me he restored unto mine oiiice, and liim he lianged.

14 ^ "Tlien 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 nn.to 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.

IG And Joseph answered Pharaoh, saying, ^ It is not in me: "God shall give Ph answer of peace.

17 And Pharaoh said unto Joseph,