Commentary on the Holy Bible

Verse 14. T/iey brought him hastily out of the dun;^eon\ Pharaoh \va.s in- ptrplexity on account of his dreams; and when he heard of Joseph, he sent i?iimcdialclj/ to get him brought before him. He shai^ed himself, — having let his beard tjrow all the time lie was in prison, he now trimmed it, for it is not likely that either the Eijyptians or Hebrews shaved themfhes, in our sense of the word: the change of raiment, was, no doubt, furnished out of the king's wardrobe; as Joseph in his present circumstances, could not be supposed to liave any changes of raiment.

Verse IG. It is not in me, Ifc.l npVa bilddi, without, or independuntli/ of me; I am not essential to thy comfort, God himself has thee under his care, and he iiill send thee, or, answer \Xif:e. peace; thou shalt have prosperity (oh^lf shelom,) howsoever ominous thy dreams may appear. By this answer he not only conciliated the mind of the king, but led him to expect hjs help from that GoD, from whom alone, all comfort, protection and prosperity must proceed.

Verse 1 S. Snen kine, fat-jleshed] See on verse 2. And observe farther, that the seven fat and the seven lean kine coming out of the same river, plainly shew, at once, the cause both of the plenty and the dearth. It is well known that there is scarcely any rain in Egypt; and that the country dejiends for its fertility, on the overflowing of the Nile; and that the fertility is in proportion to the duration and quantity of the OTerflow. We may therefore safely conclude, thai the seven

dream, behold, I stood upon the bank of the river.

18 And, behold, there came up out of the river seven kine, fat-fleshed and well favoured; and thev led in a meadow:

19 And, behold, seven other kine came up after them, poor, and very ill tiivomed and lean-fleshed, such as I never saw in all the land of Egypt for badness:

20 And tlie lean and the ill favoured kine, did eat up the first seven tat kine:

21 And when they had "eaten them up, it could not be known that they hail eaten them; i)ut they n'ere still ill favoured, as at the beginning. So I awoke.

22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

23 And, behold, seven ears, '' withered, thin, and blasted with the east wind, sprung up after them:

24 And the thin ears devoured tlic seven good ears: and ''I told this unto the magicians; but the7'e teas none that could declare it to me.

25 ^ And Joseph said \uito Pkaraoh, The

years of plenty, were owing to an extraordinary ovetfioviing of the Nile; and that the.seven years of dearth were occasioned by a very partial, or total want of this essentially necessary inundation. Thus then, the ixuo sorts of cattle signifying years of plenty and uant, might be said UK.cnmc out of the same river, as the inundation was either complete, partial, or wholly restrained; see on ver. 31. ^

Verse 21. And when they had eaten them up, t;c.'] Nothing can more powerfully mark the excess and severity of the famine than creature.? of the beeve or of the hippopotamus kind, eating each other, and yet without aiTy eflect; remaining as lean and as wretched as they were bctbre. A sense of want increases the appetite, and stimulates the digestive powers to unusual action; hence the concoction ofthe food becomes very rapid, and it is hurried through the intestine.', before its nutritive particles can be sufficiently absorbed; and thus, though much is eaten, very little nourishment is derived Irom it And when they had eaten them up, it could not be known tliat they liad eaten iliem; but they were still ill favoured as at the beginning. A most nei-vous and physically correct description.

Verse 25. God hath shewed Pharaoh what he is about to do.] Joseph thus shews the Eg-j-jiiian king, that though the ordinary cause of plenty or want is the river Nile, yet its inundations are under the direction of God — the dreams are sent by him, not only to signify before hand, the plenty and want, but to shew also, that all these circumstances, however

26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

27 Am\ the seven thin and ill favoured kine that came up after them, j/v seven years; and the seven empty ears, blasted witli the east wind, sliall lie '' seven years of tamine.

28 " This is the thini>; v.iiich I have spoken unto PJiaraoh: What God is about to do, he sheweth unto Pharaoh.

29 Behold, there come ^ seven years of great plenty throughout all the land of Egypt:

30 And there shall " arise after them, seven years of famine; and all the plenty shall be forgotten in the kind of Egypt; and the fiuiiine ' shall consume the land;

31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very ^ grievous.

32 And, for that the dream was A.M.2m doubled unto Pharaoh, twice; it is ^L^ll!^ because the " thing is ' established by God, and God will shortly bring it to pass.

S3 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of

34 Let Pharaoh do this, and let him appoint " officers over the land, and ' take up the fifih part of the land of Egypt in the seven plenteous year?:

3.5 And ■" let them gather all the food of those good years that come, and lay up corn under the hini.d of Pharaoh, and let them keep food in the cities.

36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land " perish* not through the famine.

;;7 And ''the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

Cortuitoiis they may appear to man, are under the chrection of an ovemilinfj Providence.

Verse 'M. The plenty shalt not he known in the land, ly reason of that famine folloiving] As Egypt depends for its {'erlihty on the flowing of the Nile, and this flowing is not always equal, there must be a point to which it must rise, to ■saturate the land sufficiently, in order to produce grain sufficient for the support of its inhabitants. Pliny, Hist. Nat. lib. V. cap. 9. has given us a scale, by which the plenty and dearth may he ascertained; and from what 1 have been able to collect from modern travellers, this scale may be yet considered as perfectly correct. JusHim incrementum ext ciihitoriim xvi. 31inons aqjiic non omnia rigant, anipUorcs detinent, tardius recedcndo. H/E serendi tempora ubsnmunt, solo madenle, ILI..B non dant, sitiente. Uiruiiiqne reputat provincia. In xii. cubitis funitm senlir. In xiii. etiammim esiirit. xiv. othitu kilaritalem ufferunt, xv. scciiritatcm, xvi. ddicias. " 1 he ordinary height of the inundations is sixteen cubits. When the waters are lower than this.'tandnrd, they dd not overflow the whole ground: when above this standard, they are too long in running off'. In the first ease (he ground is not saturated; by the second, the waters arc detained so long on the ground, that seed-time is lo.=t. Th< province marks both. If it rise only twelve cubits, a famine if- the consct|uence. Even at thirteen cubits, liiinger prevails; fouiteen cubits produces gcneral rejoicing; fifteen, perfect security, and sixteen, all the hiivries of life."

When the Nile rises 1o eighteen cubits, it prevents the sowing of the land in due season, and as necessarily produces a famine, as when it does not overflow its banks.

Verse 33. A man discreet and wjjx-] As it is impossible that.loseph could have foreseen his own elevation, consequently he gave this advice without any reference to himself. The counsel therefore was either immediately inspired by God, or was dictated by policy, prudence, and sound sense.

Take up the fifth part of the /««rf] What is still called the IMcery, or that jiart of the produce which is claimed by the king, by way of tax. It is probable, that in Joseph's time, it was not so much as affth part, most likely a tenllt; but as this was an extraordinary occasion, and the rartii brought forth by handfuls, ver. 41. the king would be justified in requiring a fifth, and from the great abundance, the people could pay this increased tax without feeling it to be oppressive.

VirfC 3.'i. Under the hand qf Pharaoh] To be completely at the disposal of the king.

Verse 3T. The thing tvas good] Pharaoh and his couptiers saw' that the counsel was prudent, and should he carefully followed.

Verse 38. In tvhom the Spirit of God isr] D'H^N Hn r«- nch elohim, the identical words used chap. i. 2. and certainly mu5t be understood here, as in the preceding place. If the

Can we find such a one as this is, a nnin * in whom the Spirit of God /.v?

39 And riiaraoh said unto Joseph, Forasmnch as Cjod liath sliewcd thee all this, there is none so discreet and wise as thou art:

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

have '' set thee over all the land of

Esryptians v.'cre idolaters, they acknowledged Joseph's God: and it is not to be su[)posed tlial they only became acquainted with hin:i on tiii.s ccasion. The knowledge of the true God was in Egypt long belbre; but it is very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far bevond that of their magicians, for lie interpreted dreams, which (/«7 could not; yet liiey n)ij;ht, notwithstanding, have their gods many, and tlieir lords many at this time; for we know tiiat in religious matters, they were exceedingly corrupt afterwards.

Verse 40. According un'.o thy word shall all my people be ruled] Literally, At thy mouth shall alt nuj people kiss. — In the eastern countries it is custor.iary to kiss any thing tliat comes from a superior, and this is done by way of testifying respect and submi>sion. In this sense the words in the text are to be understood. All the people shall pay the profotindest respect and obedience to all tliy orders and commands.

Only in t/ie throne will I be greater than thou.] This in one word, is a perfect description of a prime minister — Thou shalt have tiie sole management, under me, of all slate-atFairs.

Verse 42. ^liid Pharaoh look off his ring — and put it upon Joseph's hand] In this ring was probably set the king's «<;;/;£?, by wliich tlie royal instrunienls were sealed; and thus Joseph was constituted, what we would call Lord Chancellor, or Lord- Keeper of the Privy Seal.

Vestures of fine linen] U'lf sJiesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated: or it may be some other.substance or clotb with vhicli we are unacquainted. If the fine linen of Fgypt was such as that which invests the bodies of t'l'C mummies, and these in general were persons of the iirst distinction, and consequently were enveloped in cloth of the finest qualitj', it was oidy fine comparatively speaking; Egypt being the only place at that time, wh."re suih cloth ■was manufactured. I have often examined tlie cloth about Ibe bodies <if the most splendidly ornamented mununies, and found it sack-cloth, when compared with the fmc Irish linens. As tins shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. By comparing, says Parkhurst, Exod. xxv. 4. xxvi. 1. with 2 Chron. ii. 14. and Exod. xiLvi. 31. with 2 Chron. iii. 14. it appears that I'D

hand, and put it upon Joseplt's hand, and ' arrayed him in vestures of ^ fine linen, "and put a gold chain about his neck;

43 And he made him to ride in the second chariot wliich he had; ' and they cried before him, "^ Bow the knee ': and he made him ruler ■"ovei" all the land of Egypt.

huts, cotton, is called, 'C'Z' shcsh; and by comparing Exod. xxviii. 42. with Exod. xxxix. 28. that na bad, linen, is also called VTiff sheih: so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness.

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

Verse 4.3. He made him to ride in the second chariot'\ That which usually followed the king's chariot in public ceremonies.

Boiv l/ie knee] ^2N ahrec, which we translate, bow the knee, and which we might as well translate any thing else, is probably an Lj^yptian word, the signification of which is utterly unknown. If we could suppose it to be a Hebrew word, it might be considered as compounded of 3N ab, father, and "p rak, tender; for Joseph might be denominated a father, because of his care over the people, and the provision he was makiog for their preservation; and tender, because of his youth. — Or, it may be compounded of 3X ab father, and ■pa barek, blessing, the latter 3 bctk being easily lost in the preceding one. And Joseph might have this epithet as well as the other, on account of the care he was taking to turn aside the heavy curse of the seven years of famine, by accumuhiting the blessings of the seven years of plenty. Besides, father seems to have been a name of office, and probably father of the king, or father of Pharaoh, might signify the same as the king's minister among us; see on chap. xlv. 8. But if it be an Egyptian word, it is vain to look for its signification in

44 And Pharaoh said unto Joseph, 1 am Phanioh, and without thee shall no man \\it up his hand or foot in all the land of Egypt.

45 And Pharaoh called Joseph's name ' Zaphnath-paaneah; and he gave him to wife, Asenath, the daughter of Poti-pherah, ''priest of On. And Joseph went out over all the land of

46 And Joseph kus thirty years old when he ^ stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt,

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

Verse 44. / am Pharnol'] The same as if he had saifl, / am the king; (or Fharaoh was the common title of the sovereigns of Egyi>t.

Verse 45. Zaphnath-paancah'] Tiie meaning of this title is as little known, as that of Ahreck in the preceding verse. Some translate it, The reiealev of secrets; others. The treasury of glorious comfort. St. Jeront translates the whole verse in a most arbitrary manner. Vcrlique noinen ejus, ct vocai-lt cum lingua Mgypiiitca, Sulvatorem mundi. " And he changed liis name, and called him in the Egyptian language. The Saviour of the luorld." None of the Asiatic Versions, acknowledges this extraordinary gloss, and it is certainly worthy of no regard. The Anglo-Saxon nearly copies the Vulgate: •] nembe hine on Gjiprij-c, ODibbaneapbej*)5a;lenb. And named him in Egyptian, The healer of the world. All the rtymologies hitherto given of this word, are, to say llie least of them, doubtful, /believe it also to be an Egyptian epithet, designating the office to which he was now raised: and similar to our compound terms, Prime-Minister, Lord- Chancellor, High-Treasurer, Chief-Justice, Ifc.

Asenath, the daughter of Poti-pherali] There is no likelihood, that the Poti-pherah mentioned here, is the same as the Potiphar who had purchased Joseph, and, on the false accusation of his wife, cast him into prison. I. The Scripture gives no intimation that they were one and the same person. 2. Potipherah had children, and Potiphur was a eunuch; see on chap, xxxvii. 36. i'or though eunuchs often kept women, there is no proof that they had any issue by them.

Priest of On] For the signification of the word }n3 cohen or priest, see on chap..xiv. 18. ON is rendered lleliopolis,

49 And Joseph gathered corn " as A.M.cir.sasg. the sand of the sea, very much, ^'^' "'' "^'': until he left numbering j for it was without number.

50 ^[ "■' And unto Joseph were born two sons before the years of famine came, which Asenath, the daughter of Poti-pherali, ' prie.st of On, bare unto him.

51 And Joseph called the name of A-M^^wa the first-born « Manasseh: for God, ^'Jlflt.said he, hath made me forget all my toil, and all my father's house.

52 And the name of the second A.M.cir.ggps,

called he " Ephraim: Eor God hath caused me to be ' fruitful in the land of my affliction.

53 5[ And the seven years of plen- A.M.sass. teousness, that was in the land of ^£:i!^ Egypt, were ended.

54 "^ And the seven years of dearth began to come, ' according as Joseph had said: and the

(the city of the sun, Sunnan hupt) by the Septuagint and Anglo-Saxon: and it is very likely tliat this Poti-pherah was intendant of that name or province, under Piiaraoh.

Josepli leent out over all the lamf] No doubt for the building of granaries, and appointing proper officers to receive the corn in every place, as Dr. Dodd has very properly conjectured.

Verse 46. Joseph was thirty years oW] As he was sex^enteen years old when he was sold into Egypt, chap, xxxvii. 2. and was now thirty, lie must have been thirteen years in slavery.

Stood before Pharaoh] This phrase always means admission to the immediate presence of the sovereign, and having the honour of his most unlimited confidence. Among the Asiatic princes, the privilege oi coming even to their seat, oi standi ing before them, ^-c. was granted only to the \\\g\\e&t. favourites.

Verse 47. The earth broughtforth by handfuls.] This probably refers principally to rice, as it grows In tufts; a great number of stalks proceeding fioni the same seed. In those years we may. reasonably suj)pose, the Nile rose sixteen cubits; see on ver. 3 I.

Veise 50. Tico sons] \Vhoni he called by names expressive of God's particular and bountii'ul Providence towards him. Man.^SSEH, niS'JO menasheh ugmfies forgetfulness, from nC'J nashah to forget. And EPHIIAIIVI D'lSN ephrayim, fruitfulness, from mS puruh, to be fruitful; and he called his.sons by these name.s, because God had enabled him \.o forget all his toil, disgrace and affliction, and had made him fruitful in the very land in which he had suffered the greatest inlslbrlune and indignities.

Verse 54. The seven years of dearth began to come] Owing in Egypt, to the Nile not rising more than twelve or thirteen cubits; see on ver. Z 1. but there must have been other causes

A.M. 2^9(3. dearth was in all lands; but in all the t^l- land of Egypt there was bread. j

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

56 And the famine was over all the face of

which affected other countries, not immediately dependant on tlieNile, though remotely with I'^fiypt and Canaan.

Tlie dearth n'as in all lands] All the countries dependant on the Nile. And it appears that a general drought had taken place, at least throuy;h all Kgypt and Canaan; for it is ' said, ver. 51. that the /amine ivas sore in alt lands; Egypt, and Canaan, and their respective dependarices.

Verse 55. When all the land of Egypt 'vas famished] As Pharaoh, by the advice of Joseph, had exacted a.ffth part ofi all the grain- during the seven years of plenty, it is very likely that no more was left than what was merely necessary to supply the ordinary demand, both in tiic way of home consumption, and for the purpose of barter or sale to neighbouring countries.

Verse 56. Over all the face of the earth] The original fwn 'JD Sa col peney ha-arets, should be translated, all the face of THAT LAND: viz. Egypt, as it is explained at the end of the verse.

Verse 57. All countries came into Egypt — to buy] As tliere had not been a sufficiency of rains, vapours, &c. to swell tiie Nile to eflect a proper inundation In Egypt, tlie »ame cause would produce drought, and consequently, scarcity in all the neighbouring countries; and this may be all that is intended in the Text.

1. As the providence of God evidently led the hitler and baker of Pharaoh, as well as the king himself, to dream the | prophetic dreams mentioned in this and tlie preceding chapter; so his spirit in Joseph, led to the true interpretation of them. NVhat a proof do all these things give us of a Providence that is so general as to extend its influence to every part; and so particular, as to notice, influence, and direct the

the earth: And Joseph opened \ill A.M.2i96. the store-houses, and " sold unto the ^'^' '^°^' Egyptians; and the finiinc waxed sore in the land of Egypt.

57 'And all countries came into Egypt, to Joseph, for to buy corn; because that the famine was 60 sore in all lands.

most minute circumstances. Surely, God " has way every where; and all things serve his will."

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

Jacob sends his ten sons to Egypt to buy corn, 1 — 3, but refuses to permit Benjamin to go, 4. They arrive in Egypt, and bow l/iemsehes before Joseph, 5, 6. He treats them roughly, and culls them spies, " — 10. Thei/ defend themselves, and give an account of titeir family, 11 — 13. He appears unmoved, and puis them all iu prison for three dai/s, 14—17. On the third day he releases them on condition of their bringing Benjamin, 18 —20. Being convicted by their consciences, they reproach themselves Kith their cruelly to their brother Joseph, and consider themselves under the displeasure of God, 21 — 23. Joseph is greatly affected — detains Simeon as a pledge J'or Benjamin, orders their sacks to be filled with corn, and the purchase money to be put in each man's sack, 24, 25. 1\ hen one of them rras going to give his ass provender, he discovered his money in the mouth of his such, at zdiicli they zcerc greatljj alarmed, 2G — 28. They eoiuc to their father in Canaan, and relate

Ti-Jiat happened to them in their joiiniey, Gj; — 34. On emptying their sac];s, each man's monti/ is found in his sack's mouth, which causes alarm both to Ihem and their father, 35. Jacob deplores the loss of Joseph, and Simeon, and refuses to let Benjamin go, though Reuben offers his Ixco sons as pledges for his safety, 36 — 38.

cob said unto his sons, Why do ye look one strange unto them, and spake ^ roughly unto upon another? j them; and he said unto them, Whence come

2 And he said. Behold, I have heard that ye? And they said, From the land of Canaan there is corn in Egypt: get you down thither, to buy food.

and buy for us from thence; that we may ''live, (8 And Joseph knew his brethren, but they and not die.: knew not him.)

3 And Joseph's ten brethren went down to | 9 And Joseph "^ remembered the dreams which buy corn in Egypt. he dreamed of them, and said unto them. Ye

4 But Benjamin, Joseph's brother, Jacob sent ai^e spies; to see the nakedness of the land ye

10 And they said unto him. Nay, my lord.

5 And the sons of Israel came to buy corn but to buy food are thy servants come

among those that came: for the famine was "in the land of Canaan. |

6 ^ And Joseph ivas the governor ' over the land, and he it icas that sold to all the people; of the land: and Josejjh's brethren came, and! ' bowed down themselves before him xiilh their faces to the earth.

Versie 1. Jacob saw that there was coni] That is, Jacob heard from the report of oUiers, that there was plenty in E'Typt. The operaiions of one sense, in Hebrew are often put for \\m>e of another. Before a<;riciilture Mas properly known and practised, famines were (ieqiicnt: Canaan seems to have lieen peculiarly vexed by them: there was one in this land in the lime of Abraham, chap. xii. 10. another in the days of Isaac, chap. xxvi. 1. and now a third in the time of Jacob: to this St. Stephen alludes. Acts vii. 11. there was great affiietion: and our FATHERS/oe/nt/ no snsleriance.

Verse 6. Jose/ih was the gmrrnor] IS'h'Sf shallit, an intcndant, a protector, from dW skalat, to be over as n protector; bence D'DVc shiltim, sliitlds, or arms for protection and defence, 2 Sam. viii. 1. and pt07B' shilion, power, and authority, Eccles. viii. 4. A. and hente the Arabic (^lUJU. siillUn, a lord, prince, or king, from laJLu sulyia, he obtained, and extrcised dominion, he ruled. Was it not from this very circumstance, Joseph beintf shalit, that all the Mohammedan governors of Egypt, &c. took the title of Sultan?

Boiued dotuii themselves before A/m] Thus t'lilfillinG^ the prophetic dream, (hap. xxxvii 1, 8. which tluy had taken every precaution to render nu'l and void. But there is neither might nor counsel against the Lord.

Verse 9. Joseph reritembered the dreamt-] When he saw they were his own brethren, and saw them boning down ihemselves before him with their faces to the earth, vtr. 6.

1 1 AVe are all one man's sons; we are true men, thy servants are no spies.

1 2 And he said unto them, Nay, but to see tlie nakedness of the land ye are come.

13 And they said. Thy servants are twelve bretliren, the sons of one man in the land of Canaan; and, behold the youngest is

Ye are spies] OHN DvJ"iO nieragh'm atem, ye are footmen, irampers about, footpads, vagabonds, lymg in wait for the property of others. — Persons, who, under the pretence of wishing to buy corn, de-ire only to find out whether the land be so defenceless that the tribes to which ye belong, (see ver. 1 1) may attack it successfully, drive out the inhabitants, and settle in it yourselves; or having plundered it, retire to your desarts. This is a frequent cu^lolu among the Arabs, to the present day. Thus.luseph spaLe i-oughly to Iheni, uicrtly to cover, for the time being, that warmth of alll'ctioii which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consiiences might be awakened, that they might reflect on, and abhor their own wickedness.

Verse 1 1. JVe are all one mans so\is\ ^V'e do not belong to different tribes, and it is not likely '-hT^i one family would make a hostile attempt upon a whole kiiiLcdom. I'his seems to be the very jJTound that Joseph took: viz. that they were persons belonging to dilRrent tribes. — Again.-t this particularly, they set up their delencc, asserting in the most positive manner, tluit thty all belonged to one fmuly; and it is on the proof of this, that.losepli puts them, ver. 15. in obliging them to lea\e one as a hostage, and insisting on their bringing their remaining brother; so that he tiok exactly the same precautions to detect them, f,s if he had had no acquaintance with them, and had every reason to be suspicious.

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

m Hereby ye shall be proved: *" 7i// the hfc of Pharaoh yc shall not go tbrth henee, exeept j yonr youngest brother come hither.

IG Send one of you, and let him fetch your' brother, and yc shall be ' kept in prison, that; your words may be ])r()ved, whether there be\ any truth in you: or else bj the life of Pharaoh siu'cly ye rre spies.

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

15 And Joseph said unto them the third day, This do, and live; "for A fear God:

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

20 But ' bring your youngest l)rother unto jiie: so sliall your words be ^'erificd, and ye shall not die. And they did so.

Vers 1 3 Ijy ihi life of I'hurno/i] niTlD 'H c'ley Pharvh, Pharan/i (tri./.':— as if le harl said, as surely as the king' of Egypt lives, so surely shall ye not go hence, unless your brollitr come hitiier — lure lh< icfore is no oul/i; it is just what they tlicm>elvc-s m;»ke it in tlitir leport to their father, chap. Jtliii.;'). llic man did ^oirmniy itmttst unto vs; and our translators should not liave put it in lhe./b?-m of iui oath, c-pciially a? the Original not only will hear anothtr Vtrsion, but is absolutely rtpuijnant to this in our sense of 'he word.

Verse 1 8. / fear God] tO' 'JX O'nVn nx eth lia-dohim nni yore, literally translated, \\v pas.-S'^e V'.:n» thus, 1 akofiar the ^ods; Imt the cuiphalu: in) ha is ])r()l>ably aildtd by.foseph, both here and in his conversation with Phar'ioh, the hftore particularly to point oitf the cniinttice and perfection of the.Supreme lieinp;, as conlradisli:iq;uished from the gods of Egypt. He seems to say to his brethren, / «m a worshipper •t the true God, and ye have nothing to fear.

Verse 21. We are ferity guilti/l I low tiiiely arc the office and influence of conscience txcmplified in these words! It was about ni:cnty-ni;o years smcc they bad sold their brother, and probably their conscience had iiefn lulltd asleep to the present lioiir. God combines and brin;»s about those favouruhlfc circumstances, which produce ulientiou and reftexion, and give weight to the expostulations of conscience. How necesiary to hear its voice in time, ii^r htrc, it may be the instrument of salvation; but if not heard m this world, it must be feeard in the next; and thire, in association with the!i?iand puts Simeon in priso7i,

21 ^ And tlicy said one to another, a.m.«97. ^ We arc verily guilty concerning "" ^" '^"^- our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; " therefore is this distress come upon us.

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

23 And they knew not that Jose|)h understood th&m; for ' he spake unto them by an interpretei\

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

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

quendmhle fire, it will be the ne-rer dyiwj; norm. Header, has not thy sin as j'et found thee out.? Pray to God to take away tile veil from thy heart, and to give thee that deep sense of guilt which shall oblige thee to flee for refuge to the hope which is set before thee in the Gospel of Christ.

Verse 23. h'or lie spake uitto them by an interpreter.] Either there was a very great duKrence between the two languages as then spoken, or.Foscph, to prevent all suspicion, might affect to be ignorant of both. We have many evidences in this book, that the Egyptians, Hebrews, Canaanites and Syrians, could understand each other in a general way; though there are also proofs, that there was a con.eiderable difference between tlitir dialects.

Verse 24. Took — Simeon, and hound him before their eyes.] This was retaliation, ifj as the Rabbins suppose, it was Simeon who bound.Foscph, and put him into the pit. A recollection of this circumstance, nuist exceedingly deepen ihe.scnse he had of his guilt.

Verse 25. Commanded to fill their sackx] 3n>73 keley-hem, their vessels, probably large woollen bags, or baskets lined with leather, as Sir John Cliardin says, arc still in use through all Asia, and which are called tumbellit; they are covered with leather, the better to resist the wet, and to prevent dirt and sand from mixing with the grain; these resfels, of whatever sort, must have been different from those called piy sak in the 27th and following verses, which was probably only a.small taek or bag, in which each had reserve d a sufliciency of corn for his ass during the journey; the larger vessels or bags, serving to hold

A.!\i.t":9r. 26 And they laded their asses witli ^- ^- "^- the corn, and departed thence.

27 x\nd as ^ one of them opened his sack to give his ass provender in the inn, he espied his money; for, belaold, it teas in his sack's mouth.

28 And he said unto his brctlu'cn, IVIy money is restored; and lo, it is even in my sack: and

their heart " foiled tl/aii, and they were airaid saying one to another. What is this that God hath done unto us?

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

30 The man, rclio is the lord of tlie land, *" spake "^ roughly to us, and took us for spies of the country.

31 And we said unto him. We arc true jnen: we are no spies;

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

33 And the man, the lord of the country, said

unto us, ' Hereby shall I know that ye ffrc true men; leave one of your brethe u'Aefli er rice they had brought, and their own packages. Tlie reader will at once sec, that the English word sack is plainly derived from the Hebrew.

\''erse 26. Tlic); Irulcd their asses] Amoimting, no doubt, to several scores, if not hundreds; else tliey could not have brought a sufficiency of corn for llie support of so large a family as that of Jacob.

Verse 27. One of them opened his sack] From ver. Z5, we learn, that each of the ten brethren, on emptying his sack when he returned, found his money in it: can we suppose Uiat this was not discovered by them all before? It seems not: and the reason was probably this; the moiiey was put in the mouth of the sack of one only; in the sacks of the others it was placed at or Jiear to the bottom: hence only one discovered it on the road; the rest found it when tliey came to empty their sacks at their father's house..

Ill the inn] jlVoS bu-malon, from f> Ian, to lodge, stay, remain, 6;c. The place at which they stopped to bait or rest themselves and their asses. Our word inn gives us a false idea here — there were no such places of entertainment at that time in the desart over which they had to pass; nor are there any to the present day. Travellers generally endeavour to reach a well, where they fdl their girbahs, or leathern bottles, with fresh water, and having clogged their camels, asses, &c. permit them to crop any little verdure there may be in the place, kttping watch over them iy turas. This is all we are to understand by the 7nalon, or inn, in the text; for even caravun-seruis were not then iu use, whicii are generally no

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

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

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

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

Verse 28. Their heart failed them] CDsV NS»1 va-yetse libham, their heart went out — this refers to that spasmodic affection which is felt in the breast at any sudden alarm or fright. Among tlie common people in our own country, we find an expression exactly similar — " My heart was ready to leap out at my mouth;" used on similar occasions.

What is this that God hath done unto us?] Their guilty consciences now thoroughly awakened, were in continual alarms; they ■felt that they deserved God's curse; and every occurrence served to confirm and increase their suspicions.

Verse 36. All these thiiigs are against me.] ruVo Vn '7J> dli haiu cullanuh; literally, all these things are upon me. 'Not badly translated by the Vulgate, In me hac omnia mala reciderunt. " All these evils fall back upon me." They lie upon me as heavy loads, hastening my death; they are more than I can bear.

Verse 37, Slay my two sons, if I bring him not to thee"] What a strange proposal made by a son to \ih father, concerning hk grandchildren! But they shew the honesty and affection of Reuben's heart — he felt deeply for his father's distress, and was determined to risk and hazard every thing in order to relieve and comfort him. There is scarcely a transaction in which Reuben is concerned, that does not serve to set his character in an amiable point of view, except the single in-

38 And he said. My son shall not { him by the way in the which ye go, go down with yiiu; for ' his brother | then shall ye ' bring down my gray is dead, and he is lett alone: " if mischief beiall j hairs with sorrow to the grave.

Stance inentioned chap. xxxv. 22. and which, for the sake of tlecency and pirty, we should wish to understand as the Targuniisis have explained it; see the notes.

Verse 38. lie is left aloyic'] i. e. Benjamin is the only remaininp; son of Hachel: for he supposed Joseph, who was the other son, to be dead.

Ye shall bring do'j:n my gray hairs with sorrovj, S(c.] Here he keeps up the idea of the ojipvessive burden nientioniid on »er. 36, to which every occurrence was adding an additional weight; so tlwt he felt it impossible to support it any longer.

1 lie following observations of Dr. Doild on this verse are I'ery appropriate and judicious. " Nothing can be more tender and picturesque tiian the word* of the venerable patriarch. Full of aflcction for his beloved Rachel, he cannot tliink of parting with Benjamin the only remaining j)ledge of that love, now Joseph, as he supposes, is no move: we seem to behold the grey-headed venerable father, pleading with his sons; the beloved Benjamin standing by his side: impatient sorrow in iheir countenances, and in his, all the blee<ling anxiety of paternal love. It will be diflicult, I believe, to find in any author, ancient or modern, a more exquisite picture."

1. There is one doctrine relative to the opconomy of divine Providence, little heeded auumg men: 1 mean the doctrine of Restitution. ^V hen a man \v\% done wrong to his neighbour, though on his repentance, and faith in our Lord Jesus, God forgives him his sin, yet he requires him to make restitution to the person injured, if it lie in the cotnpass of his power. If he do not, God' will take care to exact it in the course of his Providence. Such respect has he liir the dictates of infinite justice, that no- ' thing of this kind shall pass unnoticed. Several instances of this, have already occurred in this history, and we.-hall see several j more. No man should expect mercy at the hand of God, who having wronged his neighbour, refuses, when he has it in his power, to make restitution. AV'ere he to weep tears of bleed, both the justice and mercy of God would shut out his prayer, if he made not his neighbour amends for the injury he may have done him. The mercy of God, through the blood of the cross, can alone pardon his guilt; but no dishonest man can expect this; and he is a dishonest man who illegally holds the propertjr of another in his hand The unnatural brethren who sold their brother into captivity are now about to be captivated themselves; and the /xnrfcr himself is bound in his turn; and though a kind Providence iJocs not permit the evil to fall upon them, yet, while apprehending it, they Icel all its reality; conscience supplying the lack o( prison, jailor, and bonds.

2. The ways of Providence are often to us dark and perplexed, so that we are ready to imagine, that, good can never result from what appears to us to be directly contrai^y to our interest; and we often are tempted to think, that those very providential dealings o( God, which have for their object our present and eternal welfare, are rather proofs of his displeasure, or evidences of his vindictive judgments. All these things are against me, said poor desponding Jacob. ^Vhereas, instead of being against him, all these things were for him; and by all these means, was the merciful God working for the preservation of himself and his family, and the fulfdment of his ancient promise, that the posterity of Abraham should be as the stars of lieaven for midtitude. How strange it it that our faith, after so many evidences of his goodness, should still be so weak; and that our opinion of him should be so imperfect, that we can never trust him but while he is under our own eye! If we see him producing good, we can believe that he is doing so, and this is all. If we believe rjot, he abiiles faithful; but our unbelief must make our own way extremely perplexing and ditbcult.

TItc famine contimiiji^, Jacob desires his sons lo rro wj^aiii lo Kgtfpt and Int^ some food, \, 1. J udah shezcs the necessity of Bejijamiti's accompanyitig llicni, ultliont tchom it would be useless to return to Egypt,.3 — 5. Jacob eipostiilates uilh him, 6. Judith replies, and afers to become surety for Benjamin, 7 — 10- Jacob, al last, consents, and desires them to take a present rcilh them for the governor of Egi/pt; and double money, that zchich they had brought back in their sack's mouth, and the price of the load thci/ K'ere iiozv to bring; qud having prayed for them, sends I hem ate ay, 1 1 — I j. They arrive in Egypt, and are brought to Joseph's house to dine ttithhim, at lihich they are greatly alarmed, Ui — 18. Thiij speak to the sIcKard of Joseph's house, concerning the monei/ returned in their sacks, If) — 2'2. lie gives thcnt encouragement, 2,3, 24. Having made ready the present, they bring it to Joseph iclien he came home to dine, 15, 'IQ. He speaks kindly to them, and enquires coiicerni7ig their health, and that of their father, C7> J2H. Joseph is greatly affected at seeing his brotherBenjamln, 29 — 31. They dine zcith him, and are distinguished according to their seniority, but Benjamin receives marks of pecitliar favour, 32—34.

2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a httle food.

3 And Judah spake unto him, saying. The man " did solemnly protest unto us, saying. Ye shall not see my fiice, except your " brother be with you.

4 If thou wilt send our brother with us, we will go down and buy thee food:

But if thou wilt not send him, we will not

for the man said unto us. Ye shall

not see my face, except your brother be with

6 And Israel said, Wlierefbre dealt ye so ill with me, as to tell the man whether ye had yet a brother?

7 And they said. The man "asked us straitly of o'j.r state, and of our kindred, saying, /*•

your father yet alive? have ye another brother

NOTES ON CHAP. XLIII. Verse 8. Send the lad ivith inc] As> the original is not 17' yeled, from wliicli we have derived our word lad, but 1I?J wtar, it would have been belter, bad our translators rendered it by some otlier term, sueb as the youth, or the young man, and thus the distinction in the Hebrew, would have been better kept up. Benjamin was at this time, at least twenty-four years of age, some think thirti/, and had a family of his own. See ch xlvi. 21.

That ive may live and not rfj'e] An argument drauii from self-preservation, what some have termed the first law of nature. By your keeping Benjamm, we are prevented from going to Egypt — if we go not to Egypt, we shall get no corn — if we get no com, we shall all perish by famine, and Benjamin himself, who otherwise might live, must, with thee and the whole family, infallibly die.

V^erie 9. Let me bear the blame for ere?-] Vs "iV TlSEini D'O'n vccluitati leca col ha-j/imiim: then.shall I sin against thee all my days; and consecjuenlly be liable to punishment for violating my faith.

Verse 1 1. Curry doivn the man a present] From the very earliest times, presents were used as means of introduction to great men. This is particularly notiied by Solomon: A inan's gift nialcelh room for him; and bringcth him hrfore great men, Prov. xviii. 16. But what was the present brou^jht to Joseph on this occasion? After all the labour of commentators, we are obliged to be contented with probabilities and

8 And Judah said unto Israel his father. Send the lad witli me, and wc will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

9 I will be siu-ety for luiu; of my hand shalt thou require him: ^ if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

10 For except we had lingered, surely now we had returned ^ this second time.

1 1 And their fatlier Israel said unto them. If it must be so now, do this; take of the best fruits in the land in your \essels, and ' carry down the man a present, a little " balm, and a little honey; spices, and myrrh, nuts, and almonds:

12 And take double money in your hand; and the money ' that was brought again in the mouth of your sacks, carry it again in your hand j peradventure it teas an oversight:

conjecture. According to our translation tlie gifts were balm, honey, spices, myrrh, nuts, and almonds.

n.\LM ns tsori, is supposed to signify resin in general, or some kind of gum i.ssuing from trees.

IJONEY li"3T dthasl:, has been supposed to be the same as' the rob of grapes, called in Egypt dibs; others think that honey, in the couunon sense of the term, is to be understood here.

SPICES nX3J nccoth, is supposed to mean Gum Storax, which niigiit be very valuable, on account of its qualities as a perfume.

MYKRU dS lot, supposed by some to mean Stacte, by others to signify an ointment made of myrrh.

MUrs D'Jt33 batunim, by some rendered pistachio nuts, those produced in Syria being the finest in the world; by others dates, others xoulnuts, others pine-apples, others the nuts of the teribinlh-tree.

.4LMONDS Dnp'd? shekcdim, correctly enough translated, and perhaps the only article in the collection of which we know any thing with certainty. It is generally allowed that the land of Canaan produces the best almonds in the East; and on this account, they might be deemed a very acceptable

Verse 12. Double momy] What was returned in their sacks, and what was farther necessary to buy aiiotber load.

14 And God Almighty give you mercy before the nun, that he may send away your other brother, and Benjamin. ^ If"" I be bereaved o/?«^ children, I am bereaAcd.

1.5 % And the men took that present, and they took double money in their hand, and Benjaniin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said to the " ruler of his house. Bring these men home, and " slay, and make ready; for these men shall ' dine with me at noon.

1 7 And the man did as Joseph bade; and the man brought the men into Joseph's house.

18 A\v\ the men were afraid; because they were brought into Joseph's house; and they said. Because of the money that was returned in our sacks, at the first time, are we brought in; that he may ^ seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

19 ^ And they came near to the steward of Joseph's house, and they communed with him at the door of the house.

toW himselj upon us, Job 30. 11.

Verse 14. This verse may be literally translated thus: " And God, the All-sufficient, shall ^'wc you tender mercies before the man, and send to you your otiier brother, and Benjamin: and I, as I shall he childless, so I shall i)e childle.ss." I'hat is, I will suljiiiiL to this privation, till God shall restore my children to me. It appears to me, that this verse is spoken prop/iclically, and ihat God at this lime, gave Jacob a supernatural evidence, that his children should be restored.

AVrse 1 8. And the men were afraid] A guilty conscience treds no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the decrees shall be; nor where it siiall stop.

Full upon us] ■u<V:> V*7Jr\n Inlhgolel dlainu, roll liim.self upon us. A metaplior taken from lurcstler.i; when a man has overthrown his antagonist, he rolls himself upon liini, in order to keep him down.

And our asses] Which they i)robably had in great number with them; and which, if captured, would have been a great loss to the family of.Jacob, as such cattle must have consitiluled a principal part of its riches.

20 And said, O sir, ^ we ^ came indeed down at thefirst timetobuy food:

21 And ' it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money "icas in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

22 And other money have we brought dovax in our hands to buy fixxl: we cannot tell who put our money in our sacks.

23 And he said. Peace I>e to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: " I had your money. And he brought Simeon out unto them.

24 And the man brought the men into Joseph's house, and ' gave them water, and they washed their feet; and he gave their asses provender.

j 25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

26 % And when Joseph came hoine, they brought him the present w'hich was in their hand into the house, and "' bowed themselves to him to the earth.

■ Verse 20. 0 sir, we came Indeed — to buy food] There is a frankness now in the conduct of Joseph's brethren, that did not exist before: they simply and honestly relate the whole circumstance of the money being found in their sacks on their return from thfir last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency lo humble the soul. Did men know how gracious his dtsigns are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

Verse 23. And lie said] The address of the steward in this verse, plainly proves that the knowledge of the true God was in Kgypt. It is probable that the steward himself was a Ilehrcii', and that Joseph had given him intimation of the whole affair; and though he was not at liberty to reveal it, yet he gives them assurances tliat the whole business would issue happily.

/ had your?nnmy.] 'Ss* X3 D32D3 caspecem ba elai; your money comes lo me. As I am the stewai'd, the cash for tlic corn belongs to me. Ye have no reason to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from the God of your father, no matter whose hands be makes use of to convey it. The conduct of the steward, as well as his words, had a great tendency to relieve and comfort their burlhened minds.

the old man " of" whom ye spake? Is he yet

28 And they answered. Thy servant our fath.er is in good health, he is yet alive. '' And they bowed down their heads, and made obeisance.

29 And he lifted up his eyes, and saw his brother Benjamin, " his mother's son, and said. Is this vour vounoer brother, ^ of whom ve spake unto me? And he said, God be gracious unto thee, my son!

30 And Joseph made haste; for ^ his bowels did yern upon his brother: and he sought Kliere to weep; and he entered into his chamber, and "■ wept there.

32 And they set on for him by himself, and for them by tliemselves, and for die Egyptians, which did eat with Jiim, by themselves: because the Egyptians might not eat bread with tlie HabrevvS; for that is ^ an abomination unto the Egyptians.

33 And they set before him, the first-born according to his birthrigiit, and the youngest according to his youth: and tlie men marvelled one at another.

34 And he took and sent messes unto tliem from before him: but Benjamin's mess was ' five times so much as any ot' their's. And they drank, and " were merry with him. fl

Verse 27. And he usiced than of tlieir xvelfart] This verse may be thus translated: — " And lie asked them concerning their prosperity: And he said. Is your father prosperous, the old man who ye told me was alive 1 And they said, 'I'hy servant our father prospers; he is yet alive."

Verse- 29. Ht: lifted up hi^- eyr-s, and smv his brother Benjamin'] They ^vere probably introduced to him succcssivelj/, and as Benjamin was the joungest, he would of course be introduced last.

God he gracious ttnto thee, my soil] A usual salutation in the East from the a<jed and superiors, to the youns^er and to inferiors; which, though very emphatic and expressive in ancient times, in the present day means no more than " I am your hunjble servant;" or, " I am exceedingly glad to see you;" words, which among us mean — just notiiing. Even in David's time, they seem to have been, not only devoid oi' meaning, but to be used as a cloak for the basest and most treacherous designs. TItey bless with their mouths, but they curse inmardly. Hence Joub salutes Ainasa, kisses him with apparent aSFeciion, and stabs him in the same moment! The case of Judits, betraying the Son of Man with a hiss, will not be forgotten.

Verse 32. They set on for him by himself, i;c.] From the text it appears evident, that there were three tables, one for.foseph, one for the Egyptians, and one for tlie eleven brethren.

The Egyptians might net eat bread mith the }Iebreu.-s] There might haft: been some political reason for this, wiih whicli we are unacquainted j but independantly of this, two may be assigned. 1. The Hebrc;^s were shepherds, and l''gypt had been almo.st ruined by hordes of lawless wandering banditti, under the name of Hycsos, or King-shepherds, who had but a short time before this been expelled from the land by Amuna, after they had held it in subjiction for 2.59 years, according to Manetho, committing the most wanton cruelties. 2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed oii their fle>h. The Egyptians were, in general, very superstitious, and would have no social intercourse with people of any other nation: hence we are informed, that flu y would not even use the knife of a Greek, because they might have reason to suspect it had cut the Jiesh of some of those animals ieliich they held sacred. Some are of opinion that the Egyptian idolatry, especially their worship of Apis uniier the figure of an oi, was posterior to the time of.losepli: ancient monuments are rather against this opinion; but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands tlni.s, Bh^vy/Aa yao ea-nv toij Aiyvvnioi; [ytai; wcifirii' w^oSart.'v.] " For [every siiepherd] is an abomination to the Egyptians;"' but this clause is probably boiToued from chap. xlvi. 34. wiiere it stands in the Hebrew, as well as in the Greek. — See tiie note on ch. xlv. 34.

Verse 33. The first-bom according to his birthright"] This must greatly astonish these brethren to find themselves treated with so much ceremony, and at the same time with so mu'-h discernment of their res|.iective ages.

Verse 34. Beiijumin's mess uias five times so much as any of theirs.] Sir John Chardin observes, that " in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the niagnificenci; of each liou*e. The great men of the state are always served by themseltes, in the fea>ls that are made for them; and with' greater profusion, their part of each kind of prox-ixion being atvjays DO^jBLL^, TRKBLK, or a L.'^ItUER proportion of each kind of meat." The circumstance of Benjamin's having a mess I''1VE times as large as any of his brethren, shews the peculiar honour which Jo.seph designed to confer upon him. See several useful observations on this subject in flarmcr's Obsetv. \'ol. ii. p. 101, &c. Edit. 1808.

had no corn, they bad honey, nuts, nlmoniU, &c. In the midst of jiii(i;iiie"t. God reitiembers mercy. If there was sciircili/ in Cumiioi, tlierc was plenlj/ in TLgijpt; and thougli bis Pnividi nee had denied one country corn, and accunuilated it in tlie other, hU bounty liad placed in the former monej/ edou'di to procure it from llie latter. How true is the saying, " It is never ill with any, but it might be worse." Let us be deeply think'ul to God tiiat we Jiave any t/iin<^, seeing we deserve vo good at his hands.

2. If we examine our circumstances closely, and call to remembrance the dealings of God's l^rovidence towards us, we shall find that we can »ing much, bo'li of tnercy and of jmlgment. For one day of absolute unavoidable want, we shall tind Wf had three hundred and sixty- four, if not of fulness, yet of;i competency. Famines, though rarely happening', are every where recorded; iwuimerahle years of abundance are scarcely ever regisierid! such is the pcrverseness and ingratitude of man!

Joseph commatuh his steward I o pit I Ills cup secrctli/ in Boijamin's sac/c, \, 2. The sons of Jacob depart tcith the corn theij hud purchased, 3. Josejih commands his sU'icard to pursue them, and charge them zvith haviti" stolen his cup, 4 — G. The brethren cxcii.se tliemsehes, prolcst their innocence, and offer to submit to be slaves should the cup be found with any of them, 7 — 9. Search is made, and the cup is found in Benjamin's sack, iO — 12. They are brought back and submit themselves to Joseph, 1 rf — 1 G. He determines that Benjamin alone, ztith zihotn the cup aas found, shall remain in captiilli/, 1 7. Judah, in a most ajfeeting speech, pleads for Benjamin's eidargemeiit, and ('(i'ers himself to be a oond-man in his stead, 18 — o4.

ND he commanded "the steward of his house, saying. Fill the men's sacks "ccith food, as much as they can cany, and put every man's money in his sack's mouth.

2 And ])nt my cup, the silver cup, in tlte sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men

Verse 5. Whereby — he divvtetli] Divination by cups, has been from time immemorial prevalent among the Asiatics; 1 and for ^ant of knowing lliH, commenluiors liave spent a pro- I fusion of Itarncd hibour upon these words, in order to reduce them to that kind of meaning, which would at once be consistent with the scope and design oi the history, and save Joseph from the impeaclmient of sorcery and divination. I take the word liTJ tiacliaji here, in its general acieptation, to viexu attentively, to emjuire. Now there has been in the Kasi a tradition, the CBinmencemt nt of which is lost in immemorial time, that there was A CUP, which had patsed succef.sivel-. into the hands of diUerent potentates, which possessed tht strange property of rep|•e^ellUllg in it, the ~j;hole xsiorld, and all the things •,i:hich x^'erc then doing in it. The cup is called

4 And when they were gone out of tlie city, and not j/ct far off, Joscpli said unto liis steward. Up, foHow after the men: and when thou dost overtake them, say unto them, \\lierefore have ye rewarded evil ibr good?

5 Is not this // in which niy lord diinketh, and whereby indeed he "divineth.? ye have done evil in so doing.

iSfJii..^ J.s> Jttmi Jemsheed, the cup of Jemsheed, a very ancient king of Persia, whom late historians and poets have confounded with Bacchus, Solomon, Alexander tlie Great, &c. This CUP, filled with the elixir of immonalcty, they say was discovered when digging to lay the foundations of i-t/w/jo/w. The Per^ian poets-are full of allusions to this cup, which, from its property of representing the u hole world and its transactions, is sliled by them l^ (j'4^ f^> ■^""' i<^/'«» nima; " the cup shewing the universe," and to the intelligence received by means of it, they attribute the great prosperity of their ancient moharchs, as by it they understood all events, past, present, and to come. Many of the Mohammedan princes and governors aflect still to have information of futurity by means of a cup. When Mr. Norden was at Dcrri in the farthest part of Egypt, in a very dangerous situation, an ill- I natured and {wwerful Arab, in a threatening way, told one ' of their people whom they sent to him, that " He knew w'hat sort of people they were, for he had considted his cup, and; 'bund by it, that they were those of whom one of their prophets had taid, that L'ranks (Europeans) would come in dis-

6 ^ And he overtook them, and he spake unto them these same

16 And Judah said, What shall we a.m.ssst. say unto my lord? what shall we ^^' ""^' speak? or how shall we clear ourselves? God

7 And they said unto him, Wherefore saith hath found out the iniquity of thy servants: my lord these words.? God forbid that thy servants should do according to this thing:

8 Behold, " the money, which wc found in our

sack's mouths, wc brouglit again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold?

9 With Vi\\om-soever of thy servants it be found, '' both let him die, and we also Avill be my lord's bondmen.

10 And he said. Now also kt it he according imto your words: he, with whom it is found, shall be my sen'ant; and ye shall be blameless.

1 1 Then they sjieedily took down e\'ery man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.

13 Then they 'rent their clothes, and laded every man his ass, and returned to the city.

14 ^ And Judah and his brethren came to •Joseph's house; for he li'as yet there: and they * fell before him on the ground.

15 And Joseph said unto them. What deed is this that ye have done? wot ye not that such a man as I can certainly 'divine?

guise, ami passing e^■cry where, examine the state of tlie country, and aftervvarcU, bring over a great number of other Franks, conquer the country, and exterminate ail." By this we see that tlie tradition of the divining cup still exists, and in the very same counliy too, in which Joseph fbnnerly ruled. Kow though it is not at all likely that Joseph practised any kind of divination, yet probably, according to the super.^itition of those times, (for I suppose the Iradition to be even older than ihe time of Joseph) suptrnatur.".! inlluence miaht be attributed to Ills cup; and as the whole transaction related here, was merely intended to deceive his brethren for a short time, he might as well aflect divination by his cup, as he affected to believe they had stolen it. The steward therefore uses the •word \ifn nuchash, in its proper meaning. /,v not this it out of uhich my lord drinlcetlt, and in iihich he inspectcth ticctirutely? ver. 5. And hence Joseph «ays, ver. 1.5. Wot ye not, did ye not know, then such a person as I [having such a cup] would accurately and attentively look into it? As I consider this to be the true meaning, 1 shall not trouble the reader •M'ilb other mode* of interpretation.

behold, ^ we are my lord's servants, both we, and he also with whom the cup is found.

17 And he said, ^God forbid that I should do so: hi(ti\\(i man in whose hand the cup is found, he shall be my servant; and as for you, get you

I 18 1[ Then Judah came near unto him, and said, Oh my lord, let thy ser\ant, I pray thee, speak a word in my lord's ears, and ^ let not thine anger burn against thy servant: for thou '

20 And we said unto my lord, We have a father, an old man, and 'a chikl of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst unto thy servants, ^ Bring him down unto me, that I may set mine eyes upon him.

22 And we said unto my lord. The lad cannot leave his father: for?/"he should leave his father, his father would die.

23 And thou saidst unto thy servants, ' Except your youngest brother come down \d\h you, ye shall see my face no more.

Verse 16. What shall ikc say, tS'(".] No words can more strongly mark confusion and perturbation of mind — They, no doubt, all thought that Benjamin had actually stolen the cup; and the probability of this guilt might be heightened by the circumstance of his having that very cup to drink out of at dinner: for as he had the most honourable mess, so it is likely, he had the most honourable cup to drink out of at llie entertainment.

Verse 1 S. Thou art even as Pliaraoli] As wise, as power-; ful, and as much to be dreaded as he. In the Asiatic countries, the reigning monarch is always considered to be the _putlfrn of all perfection, and the highest honour that can be j conferred on any person, is to resemble him to the monarcli; I as the monarch him.sclf is likened, in the same complimentary I way, to an angel of God. — See 2 Sam. xiv. IT, 18. Judah is the chief speaker here, because it was in consequence of his becoming surely for Benjamin, that JaC' b pcrnutted him to accompany them to Egypt. — See chap, xliii. 9.

we told liiin the words of my lord 2a And ^ our father said, Go again, and buy us a httlc food.

26 And wc said, ^Ve cannot go down: if our voungcst brother be with us, then will we go down: for we may not sec the man's face, except our youngest brother be witli us.

27 And thy servant my fiither said unto us. Ye know that " my wife bare me two sons:

28 And the one went out from me, and I!«aid, ' Surely he is torn in pieces: and I saw liim not since:

29 And if yc '' take this also from mc, and mischief befall him, ye shall bring down my jirav hairs with sorrow to the grave.

30 Now therefore, when I come to thy scr-

vant my father, and the lad be not with us; (seeing that 'his life is bound up in the lad's life;)

of this chapter, tniist confess:, that.Judah acts here the part hotli of the atlectionate brother, arul of the dutiful son, who, ratlier than behold ills father's miser}' in case of Benjamin's being left behind, submits to become a bondman in his stead: and indeed there is such an air of candour and generosity runs throuL,!) the \vhole strain of this speech; the sentiments are so tender and affecting, the expressions so passionate, and flow so much from artless nature, that it is no wonder if ihey came home to.Joseph's heart, and forced him to throw o(F the mask." " When one sees," says Dr. Jack-!K)n, " such passages related by men who affect no art, and who lived lon;;^ after the parties who first uttered them, we cannot conceive how all particulars could be so naturally and fully reconlL-d, unless they had been suggested by his Spirit, who gives mouths and speech unto men; who, being alike present to all successions, is able to communicate the secret ilioughts of forefathers to their children, and put the very words of the deceased, never registered before, into the mouths or pens of their successors for many ages after; and that as exactly, and distinctly, as if they had been caught in characters of sled or brdss as they issued out of their months, rurit is plain, that every circumstance is here related with

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the

32 For thv.servant became surctv for the lad unto my father, saying, ' If I bring him not unto thee, then I shall bear the blame to my father for ever.

33 Now therefore, I pray thee, ^let thy servant abide, instead of the lad, a bondman to my lord; and let the lad go up with his brctiuen.

34 For how shall I go up to my father, and the lad be not with me? lest perad venture I see the evil that shall " come on my father.

such natural sperilk-utions, as if Moses had heard them talk; and therefore could not have been thus represented to us, unless they had been written by his direction, who knows all things, as well fore-past, present, or to come."

To two such able and accurate testimonies I may be permitted to add my own. No paraphrase can heighten the eflect of Judah's address to Joseph. To add, would be to diminish its excellence — to attempt to explain, would he to obscure its beauties — to clothe the ideas in other language than that of Judah, and his translators in our Bible, would ruin its energy, and destroy its influence. It is perhaps one of the most tender, ail'ecting pieces of natural oratory ever spoken or penned: and we need not wonder to find that when Joseph heard it, he could not refrain himseltj but wept aloud. His soul must have been insensible beyond w hat i* common to human nature, had he not inmiediately yielded to a speech so delicately tender, and so powerfully impressive; and we cannot but deplore the unnatural and unscientific division of the narrative in our common Bibles, which obliges ua to have recourse (o another chapter, in order to witness the effects which this speech produced on the heai't of Joseph,

[Joseph, deeply affected with the speech of Judah, could no longer conceal himself, but discovers himself to his breth- I reii, 1—^4. Excuses their conduct tozcards him, and attributes the whole to the providence of God, 5 — S. Order$ I them lo hasten lo Canaan, and bring up their father and their own families, cattle, 2^r. because there nerc five \ years oj the famine yet to come, 9 — 13. lie embraces and converses with all his brethren, 14, 15. Pharaoh I hearing that Joseph's brethren were come to Egypt, and that Joseph had desintd thim to return to Canaan an* bring bad; their familks, not only cnnfirms the order, but promises them tin btst part of the hind of Egypt to due// in; and provides them carriages to transport themsehes and their households, l6 — 20. Joseph provides them ziilh laiggons according to the commandment of Pharaoh, and having given them various presents, sends tliem away with suitable advice, 21 — 24. They depart, arrive in Canaan, and announce the g/ad tidings to flicir father,' K'/tO for a time be/ieves not, but being assured of the truth of their relation, is great/y comforted, and resolves to visit Egypt, 2,5 — 28.

THEN Joseph could not refrain himself before all them that stood by him; and he cried. Cause every man to go out from me. And there stood no man with him, while Joscpii made himself known unto his brethren.

2 And lie "" wept aloud: and the Egyptians and the house of Pharaoh heard.

3 And Joseph said unto his brethren, '' I am Joseph; doth my father yet live? And his

' brethren could not answer him; for they were "^ troubled at his presence.

4 And Joseph said unto his brethren. Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, '' whom

5 Now therefore ' be not grieved, ^ nor angry with yourselves, tliat ye sold me hither: ^ for God did send me before you to preserve life.

6 For these two years hath the tamiae been in

Verse 1. Joseph could riot refrain iiimaelfl The word p5Jfnr\ liithapliek, is very fiiiplialic; it signifies to force one's ftlf — to do somel/iing against nature — to do violence to one's.«7f. Joseph could no longtr constrain himself to act a feigned part — all the brother and the son rose up in him at once, and overpowered all his resolution: he felt for his father — he realised his disappointment and agony, and he felt for his brethren, " now at his feet submissive in distress," — and, that he might give free and full scope to his ftelings, and the most ample play to the workings of his aflectionate heart, he ordtred all his attendants to go out, Kltile he made himself knoien to his brethren. " The beauties of this chapter,".says Dr. Dodd, " are so striking, that it Mould be an indignity to the reader's judgment to point them out: all who can read and feel, must be sensible of them, as there is, perhaps nothing in sacred or prophane history more highly v\rought up, more interesting or affecting."

Verse 2. T/ie Eyjptians and the house of Pharaoh /leard] It seems strange that.JosL-ph should have wept so loud, that his cries should be heard at some considerable distance, as we may suppose liis dwelling was not very nigh to the palace! " But this," says Sir.lohn Chardin, " is exactly the genius of the people of Asia — their sentiments of joy or yrief are properly transports, and their transports are iingoverncd, exces- ■sive, and truly outrageous, ^\'hen any one returns from a long journey, or dies, his family burst into cries that may he heard t-wenty doors off; and this is renewed at diflerent times, and continues manj' day.s according to the vigour of the pa.ssion. Sometimes they cease all at once, and then begin as suddenly, with a greater shrillness and loudness than one could easily imagine." This circumstance, Sir.John brings to illustrate the verse in question. See Harmer, vol. iii j). 17. Rut the house of Pharaoh may certainly signify I'harao/i's servants, pr any of the members of his household, such as those whom

Joseph had desired to i\ithdraw, and who might still be within hearing of his voice. After all, the words may only mean, that the report was brought to Pharaoh's house. — See ver. 16.

Ver.se 3. / am Joseph] Mr. Pope supposed, that the discovery of Ulysses to his son Telemachus, bears some resemblance to Joseph's discovery of himself to his brethren. The passage may be seen in Homer, Odyss. 1. xvi. ver. 186 — 218,

A few lines from Caliper's translation, will shew much of the spirit of the original, and also a considerable analogy between the two scenes.

" T am thy father, for whose sake thou lead'st A life of woe by violence oppress'd. So saying, he kiss'd his son, while from his cheeks Tears trickled, tears till dien perforce restrain d.