Commentary on the Holy Bible

cfficer of Pharaoh, captain of the guard, an Egyptian, '' bought him of the hands of the Ishmaehtes, which 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.

3 And his master saw that the Lord ivas with him, and that the Lord ^ made all that he did to prosper in his hand.

4 And Joseph ® found grace in his sight, and

Verse 1. An officer of Pharaoh, captain of the guard] Mr. Ainsworth, supposing that his office merely consisted in having charge of the king's prisoners, calls Potiphar provost marshal! See on chap, xxxvii. 36, and xl. 3.

Verse 4. He made him overseer] TDDH AipMid,from np3 pakad, to visit, take care of, superintend; the same as eTTiaKOTToc, overseer or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original.

Verse 6. Joseph luas a goodly person, and v) ell favoured.] nxiO T\ii^'\ INH HD'' yepheh thoar, vipheh march, beautiful in his person, and beautiful in his countenance. The same expressions are used relative to Rachel; see them explained chap. xxix. 17. The beauty of Joseph is celebrated over all the East, and the Persian poets vie with each other in descriptions of his comeliness. Mohammed spends the twelfth chapter of the Koran entirely on Joseph, and represents him as a perfect beauty, and the most accomplished of mortals. From his account, the passion of Zuleekha (for so the Asiatics call Potiphar's wife) being known to the ladies of the court, they cast the severest reflections upon her: in order to excuse herself, she invited forty of them to dine with her, put knives in their hands, and gave them oranges to cut, and caused Joseph to attend. When they saw him they were struck with admiration, and so confounded, that instead of cutting their oranges they cut and hacked their own hands, crying out, hasha lillahi ma hadha hashara in hadha ilia inalakon kareemon. " O God! this is not a human being; this a 236

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

he had made him overseer in his house, and over all that he had, that ^ the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house and in the field.

6 And he left all that he had in Joseph's hand; and he knew not aught he had, save the bread which he did eat. And Joseph ^was a goodly person, and well-favoured.

Two of the finest poems in the Persian language were written by the poets Jamy and Nizamy on the subject of Joseph and his mistress; they are both en titled Yusuf ive Zuleekha. These poems represent Joseph as the most beautiful and pious of men; and Zuleekha 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 affected by his beauty that she lost all self-governmept, and became a slave to her passion. Hafiz expresses this, and apologizes for her conduct in the following elegant couplet: —

Men az an husn-i roz afzoon keh Yusuf dasht danistam Keh ishk az pardah-i ismat beroon arad Zuleekhara. " I understand, from the daily increasing beauty which

Joseph possessed. How love tore away the veil of chastity from Zuleekha. " The Persian poets and eastern historians, however, contrive to carry on a sort of guiltless passion between them till the death of Potiphar, 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 text for what they say on this subject, are now unlcnown; but the whole story, with innumerable embellishments, is so generally current in the East that I thought it not amiss to take

wife cast her eyes upon 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;

9 There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: ^ how then can I do this great wickedness, and ^ sin against God?

10 And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

1 1 And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

1 2 And ™ she caught him by his garment, saying. Lie with me: and he left his garment in her hand, and fled, and got him out.

1 3 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in a Hebrew unto us to mock us: he came in unto me to lie with me, and I cried with a ° loud voice:

15 And it came to pass, when he heard that

this notice of it. The twelfth chapter of the Koran, which celebrates the beauty, piety, and acts of this patriarch, is allowed to be one of the finest specimens of Arabic composition ever formed; and the history itself, as told by Moses, is one of the most simple, natural, affecting, 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 excellences 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 rival it.

Verse 9. How then] yxi veeik, and how? Joseph gives two most powerful reasons for his noncompliance with the wishes of his mistress: 1. Gratitude to his master, to whom he owed all that he had. 2. His fear of God, in whose sight it would be a heinous offence, and who would not fail to punish him for it. With the kindness of his master and the displeasure a

I lifted up my voice and cried, a. m. cir. 2235. that he left his garment with ~ — '-^ — Ll me, and fled, and got him out.

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

1 7 And she ° spake unto him according to these words, saying. The Hebrew servant which thou hast brought unto ua, came in unto me to mock me:

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

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying. After this manner did thy servant to me; that his p wrath was kindled.

20 And Joseph's master took him, and 1 put him into the "" prison, a place where the king's prisoners were bound: and he was there in the prison.

21 But the Lord was with Joseph, and * showed him mercy, and * gave him favour in the sight of the keeper of the prison.

22 And the keeper of the prison '^ committed to Joseph's hand all the prisoners that were in the prison; and whatsoever 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.

of God before his eyes, how could he be capable of committing an act of transgression, which would at once have distinguished him as the most ungrateful and the most luorthless of men?

Verse 14, He hath brought in a Hebrew unto us] Potiphar's wife affects 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. pn}^'? letsachek, here translated to mock, is the same word used in chap. xxvi. 8, relative to Isaac and Rebekah; and is certainly used by Potiphar's wife in ver. 17, to signify some kind of familiar intercourse not allowable but between man and wife.

Verse 20. Put him into the prison] iriD HO beith sohar, literally the round house; in such a form the prison was probably built.

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 in him, for him, and by him. Even the irreligious can see when the Most High distinguishes his followers. Joseph's master saw that Jehovah was with him; and from this we may learn that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither established nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savour of true godliness behind them.

2. Joseph's virtue in resisting the solicitations of his mistress was truly exemplar3^ Had he reasoned a^ter the manner of men, he might have soon found that the proposed intrigue might be carried on with the utmost secrecy and greatly to his secular advantage. But he chose to risk all rather than injure a Itind^ benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare that his example has stood on the records of time as almost •without a parallel, admired by all, applauded by most, and in similar circumstances, I am afraid, imitated by few. The fable of the brave and virtuous Bellerophon and Sthenoboea, wife of Prcetus, king of the Aigives, was probably founded on this history.

fight and when to fly are of great importance in the Christian life. Some temptations must be manfully met, resisted, and thus overcome; from others we must fly. He who stands to contend or reason, especially in such a case as that mentioned here, is infallibly ruined. Principiis obsta, " resist the first overtures of sin," is a good maxim. After-remedies come too late.

4. A woman of the spirit of Potiphar's wife is capable of any species of evil. When 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 as having committed it, even where the temptation has been faithfully and perseveringly resisted! By this means he can trouble a tender conscience, and weaken faith by bringing confusion into the mind. Thus the inexperienced especially are often distracted and cast down; hence Satan is properly called 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 reasoning upon them would be more likely to produce than prevent the evil. An account of this kind cannot be touched with too gentle a hand. Others have been profuse here; I chose to be parsimonious, for reasons which the intelligent reader will feel as well as myself. Let this remark be applied to what has been said on the sin of Onan, chap, xxxviii.

PharaoK's cAi'e/ butler and his chief hdker, having offended their lord, are put in prison, 1—3. The captain of the guard gives them into the care of Joseph, 4. Each of them has a dream, 5. Joseph, seeing them, sad, questions them on the subject, 6, 7. Their answer, 8. The chief butler tells his dream, 9—11. Joseph interprets it, 12, 13. Gives a slight sketch of his history to the chief butler, and begs him to think upon him when restored to his office, 14, 15. The chief baker tells his dream, 16, 17. Joseph interprets this also, 18, 19. Both dreams are fulfilled according to the interpretation, the chief butler being restored to his office, and the chief baker hanged, 20—22. • The chief butler makes no interest for Joseph, 23.

the guard, into the prison, the place where Joseph was bound.

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

these things, that the * butler of the king of Egypt and his baker had offended their lord the king of Egypt.

2 And Pharaoh was ^ wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

NOTES ON CHAP. XL. Verse 1. The butler] npB'D mashkeh, the same as y^ tw saky among the Arabians and Persians, and

Had offended] They had probably been accused of attempting to take away the king's life, one by poisoning his drink, the other by poisoning his bread or confectionaries.

Verse 3. Where Joseph was bound.] The place in which Joseph was now confined; this is what is implied in being bound; for, without doubt, he had his personal liberty. As the butler and the baker were state criminals they were put in the same prison with Joseph, which we learn from the preceding chapter, verse 20, was the king''s prison. All the officers in the employment of the ancient kings of Egypt were, according to Diodorus Siculus, taken from the most illustrious families of the priesthood in the country; no slave or common person being ever permitted to serve in the presence of the king. As these persons, therefore, were of the most noble families, it is natural to expect they would be put, when accused, into the state prison.

Verse 4. They continued a season] CD''3' yamim, literally dnys; how long we cannot tell. But many

5 And they dreamed a dream, both of them, each man his dream in one night, each man according to the interpretation of his dream; the butler and the baker of the king of Egypt, which were bound in the prison.

6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

7 And he asked Pharaoh's officers that ivere 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 them, I pray you.

9 And the chief butler told his dream to Joseph, and said to him. In my dream, behold, a vine was before me;

1 0 And in the vine ivere three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

1 1 And Pharaoh's cup ivas in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, verse 20, Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.

Verse 5. Each man according to the interpretation'] Not like dreams in general, the disordered workings of the mind, the consequence of disease or repletion; these were dreams that had an interpretation, that is, that were prophetic.

Verse 6. They were sad.] They concluded that their dreams portended something of great importance, out they could not tell lohat.

Verse 8. There is no interpreter] They either had access to none, or those to whom they applied could give them no consistent, satisfactory meaning.

Do not interpretations belong to God 1] God alone, the Supreme Being, knows what is in futurity; and if he have sent a significant dream, he alone can give the solution.

Versp. 1 1. And I took the grapes and pressed them into Pharaoh^s cup] From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the a

1 3 Yet within three days shall Pharaoh ' lift ^ up thine head, and restore thee unto thy place and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. "

14 But ^ think ^ on me when it shall be wel. with thee, and "^ show kindness, I pray thee unto me, and make mention of me unto Pha raoh, and bring me out of this house:

1 5 For indeed I was stolen away out of the land of the Hebrews: ° and here also have I done nothing that they should put me into the dungeon.

16 When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, / had three p white baskets on my head:

17 And in the uppermost basket there was of all manner of i bakemeats for 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:

bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the J" yayin of the Heb?-ews, the oivog of the Greeks, and the mustum of the ancient Latins.

Verse 12. The three branches are three days] That is, The three branches signify three days; so, this is my body, that is, this bread signifies or represents my body; this cup is my blood, represents my blood; a form of speech frequently used in the sacred writings, for the Hebrew has no proper word by which our terms signifies, 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, Queen Mary, Bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield and elsewhere!

Verse 14. Make 7nention of me unto Pharaoh] One would have supposed that the very circumstance of his restoration, according to the prediction of Joseph, would have almost necessarily prevented him from forgetting so extraordinary a person. But what have mere courtiers to do either with gratitude or kindness?

and the birds shall eat thy flesh from off thee. 20 And it came to pass the third day, which was Pharaoh's " birthday, 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.

gunnabti, 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 gibbeting, were modes of punishment among the ancient Egyptians; but the criminal was beheaded before he was hanged, and then either hanged on hooks, or by the hands. See Lam.

Verse 20. Pharaoh'' s birthday] The distinguishing a birthday by a feast 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. Matthew, xiv. 6, mentions Herod's keeping his birthday; and examples of this kind are 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 them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth: Set Naboth on high among the people; and set two men, sons of Belial, to bear luitness against him, SfC.; 1 Kings xxi. 9, &c. The issue of the trial was, the baker alone was found guilty and hanged; and the __Jbutlar, being acquitted, was restored to his office.

Vel"*e 23. Yet did not the chief butler remember Joseph\ Had he mentioned the circumstance to Pharaoh, theM is no doubt that Joseph's case would have been exainined into, and he would in consequence have

again; and ^ he gave the cup into Pharaoh's hand:

22 But he ^ hanged the chief baker, as Joseph had interpreted to them.

23 Yet did not the chief butler remember Joseph, but ^ forgat him.

been restored to his liberty; but, owing to the ingratitude of the chief butler, he was left tivo years longer in prison.

Many commentators have seen in every circumstance in the history of Joseph a parallel between him and our blessed Lord So, " Joseph in prison represents Christ in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord; and as one thief was pardoned, and the other left to perish, so the chief butler was restored to his office, and the chief baker hanged." I believe God never designed such parallels; and I am astonished to find comparatively grave and judicious men trifling in this way, and forcing the features of truth into the most distorted anamorphosis, so that even her friends blush to acknowledge her. This is not a light matter; we should beware how we attribute designs to.God that he never had, and employ the Holy Spirit in forming trifling and unimportant similitudes. Of plain, direct truth we shall find as much in the sacred A^Tritings 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 render the sacred writings uncertain; to expose to ridicule all the solemn types and figures which it really contains; and to furnish pretexts to infidels and irreligious people to scoff at all spirituality, and lead them to reject the word of God entii-ely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See the observations on chap, xxxvii

Pharaoh's dream 5/ the seven welUfavoured and seven ill-favoured Hne, 1—4. His dream oj the seven full and seven thin ears of corn, 5—7. The magicians and wise men applied to for the interpretation of them, but could give no solution, 8. The chief butler recollects and recommends Joseph, 9-13. Pharaoh commands him to be brought out of prison, 14. Joseph appears before Pharaoh, 15, 16 Pharaof^ repeats his dreams, 17-24. Joseph interprets them, 25^32, and gives Pharaoh directions how to provide against the approaching scarcity, 33-36. Pharaoh, pleased with the counsel, appoints Joseph to be superintendent of all his affairs, 37—41. Joseph receives the badges of his new office, 42, 43, and has his powers defined, 44; receives a new name, and marries Asenath, daughter of Yoiv-Yhexah, priest of ON, 45. Joseph's age when brought before Pharaoh, 46. Great fertility of Egypt in the seven plenteous years, 47. Joseph hoards up the grain, 48, 49. Ephraim and Manasseh born, 50-52. The seven years of famine commence with great rigour, 53—55. Joseph opens the storehouses to the Egyptians, 56. People from the neighbouring countries come to Egypt to buy com, the famine being in all those lands, 57.

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

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

4 And the ill-favoured and lean -fleshed kine did eat up the seven well-favoured and fat kine. So Pharaoh awoke.

5 And he slept and dreamed the second

6 And, behold, seven thin ears and blasted with the east wind sprung up after them.

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

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

9 Then spake the chief butler unto Pharaoh,

Verse 1. Two full years] rTD"' TZ2^r\y^ shenathatfim yamim, two years of days, two complete solar revolutions, after the events mentioned in the preceding chapter.

Verse 2. There came up out of the river seven well-favoured kine] This must certainly refer to the hippopotamus or river horse, as the circumstances of coming up out of the river and feeding in the field characterize that animal alone. The hippopotamus is the well-known inhabitant of the Nile, and frequently by night comes out of the river to feed in the fields, or in the sedge by the river side.

Verse 6. Blasted loilh the east ivind] It has been very properly observed that all the mischief done to corn or fruit, by blasting, smutting, mildews, locusts, &c., is attributed to the east ivind. See Exod. x. 13; xiv. 21; Psa. Ixxviii. 26; Ezek. xvii. 10; Jonah iv. 8 In Egypt it is peculiarly destructive, because it_€omes through the parched deserts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom or smoom is mentioned by almost all travellers. Mr. Bruce speaks of it in his Travels in Egypt. On their way to Syene, Idris their guide, seeing one of these destroying blasts coming, cried out with a loud voice to the company, •' Fall upon your faces, for here is the simoom.'" "I saw," says Mr. B., " from the S. E. a haze come, in colour like the purple part of the rainbow, but not so compressed or thick. It did not occupy twenty yards in breadth, and was about tivelve feet high from the ground. It was a kind of blush upon the air, and it moved very rapidly, for I scarce could turn to fall upon the ground, with my head northward, when I felt the heat of its current plainly upon my face. We all lay flat upon the gtound, as if dead, till Idris told us it was blown over. The meteor or purple haze which I saw, was indeed passed, but the light air that still blew was of a heat to threa*,en suffocation. For my part, I fdiind distinctly in m^ breast that I had imbibed a part of it; nor was I free from an asthmatic sensation till I had been some months in Italy, at the baths of Poretta, near two years afterwards." — Travels, vol. vi. p. 462. On another occasion the whole company were made ill by one of these pestilential blasts, so that they had scarcely strength to load their camels. — Ibid. p. 484. The action of this destructive wind is referred to by the Prophet Hosea, chap. xiii. 1.5: Though he be fruitful among his brethren, an east WIND shall come, the wind of the Lord shall come up FROM THE WILDERNESS, and his spring shall become DRY, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.

Verse 8. Called for all the magicians] D'OD^n chartummim. The word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most lilvely that the. term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: " tD"in cheret, a pen or instrument to xvrite or draw with, and DH tam, to perfect or accomplish; those who were perfect in drawing their sacred, astrological, and hieroglyphical figures or characters, and who, by means of them, pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls 'lepoypaft^aTEif;, sacred scribes, or professors of sacred learning."

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

saying, I do remember my faults this day:

10 Phara.oh was ''wroth with his servants, * and put me in ward in the captain of the guard's house, both me and the chief baker:

1 1 And ^ we dreamed a dream in one night, L^d he; we dreamed each man according to the interpretation of his dream.

12 And there was there with us a young man, a Hebrew, ^ servant to the captain of the guard; and we told him, and he ™ interpreted to us our dreams; to each man, according to his dream, he did interpret.

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

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

15 And Pharaoh said unto Joseph, I have dreamed a dream, and the7'e is none that can interpret it: ^ and I have heard say of thee, that * thou canst understand a dream to interpret it.

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

Verse 14. Theij brought him hastily out of the dungeon] Pharaoh was in perplexity on account of his dreams; and when he heard of Joseph, he sent immediately to get him brought before him. He shaved himself — having let his beard grow all the time he was in prison, he now trimmed it, for it is not likely that either the Egyptians or Hebrews shaved thcm- -elves in our sense of the word: the change of raiment

' God shall give Pharaoh an answer of peace.

1 7 And Pharaoh said unto Joseph, "^ In my dream, behold, I stood upon the bank of the river.

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

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

20 And the lean and the ill-favoured kine did eat up the first seven fat kine;

2 1 And when they had ^ eaten them up, it could not be known that they had eaten them; but they were still ill-favoured, as at the beginning. So I awoke.

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

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

he will send thee, or answer thee, peace; thou shall have prosperity (CDlS'J/ shelom) howsoever ominous thy dreams may appear. By this answer he not only conciliated the mind of the king, but led him to expect his help from that God from whom alone all comfort, protection, and prosperity, must proceed.

Verse 18. Seven kine, fat-fleshed] See on ver. 2. And observe farther, that the seven fat and the seven lean kine coming out of the same river plainly show, at once, the cause both of the plenty and the dearth. It is well known that there is scarcely any rain in Egypt; and that the country depends for its fertility on the overflowing of the Nile; and that the fertility is in proportion to the duration and quantity of the overflow. We may therefore safely conclude that the seven years of plenty were owing to an extraordinary overfloioing of the Nile; and that the seven years of dearth were occasioned by a very partial, or total want of this essentially necessary inundation. Thus then the two sorts of cattle, signifying years of plenty and want, might be said to come out of the same river, as the inundation was either complete, partial, or wholly restrained. See on ver. 31.

Verse 21. And ivhen they had eaten them up, djrc] Nothing can more powerfully mark the excess and severity of the famine than creatures af the beeve or of the hippopotamus kind eating each other, and yet without any eflfect; remaining as lean and as wretched as they were before. A sense of want increases the

^his unto the magicians; but there was none that could declare it to me.

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

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

27 And the seven thin and ill-favoured kine that came up after them, are seven years; and the seven empty ears, blasted with the east wind, shall be ^ seven years of famine.

28 " This is the thing which I have spoken unto Pharaoh: what God is about to do, he showeth unto Pharaoh.

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

30 And there shall ® arise after them seven

appetite, and stimulates the digestive powers to unusual action; hence the concoction of the food becomes very rapid, and it is hurried through the intestines before its nutritive particles can be sufficiently absorbed; and thus, though much is eaten, very little nourishment is derived from it. And when they had eaten them up, it could not he linoiun that they had eaten them; but they were still ill-favoured, as at the beginning. A most nervous and physically correct description.

Verse 25. God hath shoived Pharaoh ivhat he is about to do.^ Joseph thus shows the Egyptian king that though the ordinary cause of plenty or want is the river Nile-, yet its inundations are under the direction of God: the dreams are sent by him, not -only to signify beforehand the plenty and ivant, but to sJiow also that all these circumstances, however fortuitous they may appear to man, are under the direction of an overruling Providence.

Verse 31. The plenty shall not be hnoum in the land by reason of that famine following^ As Egypt depends for its fertility on the flowing of the Nile, and this flowing is not always equal, there must be a point to which it must rise to saturate the land sufficiently, in order to produce grain sufficient for the support of its inhabitants. Pliny, Hist. Nat., lib. v., cap. 9, has given us a scale by which the plenty and dearth may be ascertained; and, from what I have been able to collect from modern travellers, this scale may be yet considered as perfectly correct. Justum incrementum est cubitorum xvi. Minorcs aqua non omnia rigant, ampliores detinent, tardius recedendo. HiE serendi tempora absumunt, solo madente, ill^ non dant, sitiente. Utrumque reputat provincia. In xii. cubitis famem sentit. In xiii. etiamnwn esurit; xiv. cubita hilaritatem afferunt; xv. securitatem; xvi. delicias.

years of famine; and all the plenty a. m. 2289.

shall be forgotten in the land of — — '■ L

Egypt; and the famine ^ shall consume the land;

3 1 And the plenty shall not be known in the land by reason of that famine following; for it shall he very ^ grievous.

32 And for that the dream was doubled unto Pharaoh twice; it is because the ^ thing is ' established by God, and God will shortly bring it to pass.

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

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

35 And "" let them gather all the food of those good years that come, and lay up corn

" The ordinary height of the inundations is sixteeJi.c\xbits. When the waters are lower than this standard they do not overflow the whole ground; when above this standard, they are too long in running off. In the first case the ground is not saturated; by the second, the waters are detained so long on the ground that seed-time is lost. The province marks both. If it rise only twelve cubits, a famine is the consequence. Even at thirteen cubits hunger prevails; fourteen cubits produces general rejoicing; fifteen, perfect security; and sixteen, all the luxuries of life."

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

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

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

Verse 35. Under the hand of Pharaoh] To be completely at the disposal of the king.

Joseph's pi udent counsel.

He is advanced bi^ Pharaoh.

A. M. 22S». under the hand of Pharaoh, and let

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 tlirough the famine.

37 And I" the thing was good in the eyes of Pharaoh, and in the eves of all his servants.

3S And Pharaoh said unto his servants. Can we find sucJi a one as this is, a mam ^ in whom ihe Spirit of God w?

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

Verse ST. Thi;''i:ng teas good] Pharaoh and his courtiers saw thai the counsel was prudent, and should be carefoEy followed.

Terse 3S. /n whom th( Spirit o/Godis^] DTiSs nn •uoch Eiohim, the identical words used chap. i. 2: and certainly to be understood here as in the preceding place. If the Egyptians were idolaters, they acknowledged Joseph's God; and it is not to be supposed that they only became acquainted with him on this occasion. The knowledge of the true God was in Egypt long before; but it vS very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far beyond that of their magicians, for hi interpreted dreams which t^t^y could ROt; yet they might, notwiths:ar.i:ng, hare their gods many and their lords many i::;.:s tune, for we know that in religious matters they were exceedingly cormpt afterwards.

Terse 40. According unto thy irord shaU all my pecpli If ruled] Literally, At thy mouth shall all my peopli hss. In the eastern countries it is customary to kiss any thing that comes from a superior, and this is done by way of testifying respect and submission. In this sense the words in the text are to be understood: All the people shall pay the profoundest respect and obedience to all thy orders and commands.

Only in the throne veil! I be greater than thou.'] This, in one word, is a perfect description of a prime minister. Thou shall have the sole mana^ment, under me, of all state affairs.

Terse 42. And Pharaoh took off his ring — and put it upon Joseph's hand] In this ring was probablv set the king's signet, by which the royal instruments were sealed; and thus Joseph was constituted what we would call Lord Chancellor, or Lord Keeper of the PVivy Seal. Vestures of fine iineri] car shesh. Whether this mean linen or cotton is not known. It seems to have been a term by which both were denominated: or it may be some other substance or cloth with which we are imacquaiated. If the fine linen of Egypt was such as that which invests the bodies of the mummies, and these in general were persons of the first distinc-

4 0 ^ Thou shalt be over my house, a. m. and according unto thy word shall '

all my people * be ruled: only in the throne

will I be greater than thou. I 4 1 And Pharaoh said unto Joseph, See. I \ have * set thee over all the land of E^^-pt., 42 And Pharaoh '^ took off liis rinff from his

hand, and put it upon Joseph's hand, and j ^ arrayed him in vestures of "^ fine linen, * and

put a gold chain about his neck; I 43 And he made him to ride in the second j chariot which he had; >" and thev cried before

him, " Bow the knee: ' and he made him I ruler *• over all the land of Eg^-pt.

tion, and consequently were enveloped in cloth of the finest quality, it was only ^n^ comparatively speaking, Egypt being the only place at that time where such cloth was manufactured. I have often examined the cloth about the bodies of the most splendidly ornamented munmiies, and found it sackcloth when compared with the fine Irish linens, -^s this 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. xxri. 31. with 2 Chron. iii. 14, it appears that "12 buts, cotton, is called 17C? shesh; and by comparing Exod. xxviii. 42, with Exod. xxxix. 28, that 12 bad, linen, is also called cn? shesh; so that shesh seems a name expressive of either of these, from their cheerful rivid ichiXeness.'^

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

Terse 43. He made him to ride in the second chariot] That which usually followed the king's chariot in public ceremonies.

Bote the knee] prx abrech, which we translate bow the knee, and which we might as well translate any thing else, is probably an Egyptian word, the signification of which is utterly unknown. If we could suppose it to be a Hebrew word, it might be considered foseph is mamed to Asenath.

44 And Pharaoh asDdmrto Joseph, food I am Pharaoh, and wUioat thee ".^-^,

45 And Phazadi called Josep..

' Zaphnatb-paaneah; and he gare him to wife Asenath the dao^iter of Poti-pherah ' ptiest of On. And Jo6e{^ went oat orer all Hae

46 And Joseph was thirty years dd when he « stood before Phaiaoh long of Egypt. And Joseph went out from the poiesence ci Pharac^ and wait tfaroo^ioiit all the land oC

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

50 ^ And unto Josqph we: before the years of faadne cnatfa tbe dan^bter of Pod-p On bare nnto him.

sdi: for God, said he, hath made me ibf;get an my tod, and all my ^ttfaei's house.

as eoapoaaded of 2K ab, father, and "p roei, tender, far Joseph oi^bt be tjpiwiajied 9. father, bc<aiac ius core otct tbe peo^e, aad the frvcisum hs w makiag lor tfaeir preaerratiaa; aad tender beeanae his jTOTtfi. Or it maj be eooipoaaded of 3lt sii, / ther, tad pQ isreei, Uesmg, the latter 3 fefil beiz, eaaOjr lost in the preeediBg oae; and Joseph t^ hare this ^idiet as wefl as Ae ocker, aa act: the care he was \aidag to tmm aside Ae hear; of the seren yeais of fatmt^, \tj iUssings o€ the aeren yeazs of pkalj. ther seems to hare been a Baae of office, ami \Aj father of the bmg at father af Pharaoh mi. n^ the same an Hhs Uaig^s miaister zammg ^ chap. zhr. 8. But if k be aa Egyptiaa wimi,:: Tain to look for its signifieatioB in Hefacew.

Terse 44. / am Pharaok\ The same as iflie hi said, I am the king; fat Pharaoh vas the eoooi title of die sOTcreigBs of Egypt.

Terse 45. Zaphnath-paaneah] The meanii^ of tP title is ashttfe known as that of ^redk in Ae pcec^ ding Teiae. Some translate it. The rereakr of secret: aOteOj The treasmry efgieriams eamfart. St. Jenr translates the whole Terse m Ae tnoat aibitiary mamt^. Vertitqme nwmen epu, et vacant emm, UngmmJBgyp: aeoj S^aatarem mandi. ** And he changed his nair ^ and caDed him in the Egyptian bngnage, J%e sari: of the worid." None of the A*rt*ir »eiaiu«a ac'^-^- ledge this extraordinary gkias, and it is certain. At of no regard. The An^o-Saxon near^^ -^ - Talgate: j memihr Ime aa eggtare jSihamz And named him in Egyptian, The healer An the etymidogies hitherto grren of Ais say the least irf" them, dMii0i/. /befiere an Egyptian epithet, dea^nating the dE: he was now raised; and similar to our eon: Prhme-mnister, Lord-ChaaceOar. J^- 1 CUef-Jitstiee, 4c.

54 *" And the seven years of dearth began to come, o according as Joseph had said: and the dearth v\ras in all lands; but in all the land of Egypt there vi^as bread.

55 And when all the land of Egypt was famished, the people cried to Pharaoh for

Ephraim, Dn£)X ephrayim,fruitfulness, from m3 parah, to be fruitful; and he called his sons by these ■"namesT-tee-aiise. God had enabled him to forget all his toil, disgrace, and affliction, and had made him fruitful in the very land in which he had suffered the greatest misfortune and indignities.

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. 31;) but there must have been other causes which affected other countries, not immediately dependent on the Nile, though remotely connected with Egypt and Canaan.

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

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

Verse 56. Over all the face of the earth] The original, yiNH 1J3 Sd col peney haarets, should be translated, all the face o/that land, viz., Egypt, as it is explained at the end of the verse.

Verse 57. All countries came into Egypt — to buy] As there had not been a sufficiency of rains, vapours, &c., to swell the Nile, to effect a proper inundation in Egypt, the same 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 butler and baker of Pharaoh, as well as the king himself, to dream the prophetic dreams mentioned in this and

56 And the famine was over all the face of the earth. And Joseph opened ° all the store-houses, and p sold unto the Egyptians; and the famine waxed sore in the land of

57 1 And all countries came into Egypt, to Joseph, for to buy corn; because that the famine was so sore in all lands.

the preceding chapter, so his Spirit in Joseph led to the true interpretation of them. \^Tiat a proof do all these things give us of a providence that is so general as to extend its influence to every part, and so particular as to notice, influence, and direct the most minute circumstances! Surely God " has way every where, and all things serve his ivill.''''

2. Dreams have been on one hand superstitiously regarded, and on the other skeptically disregarded. That some are prophetic there can be no doubt; that others are idle none can hesitate to believe. Dreams may be divided into the six following kinds: 1. Those which are the mere nightly result of the mind's reflections and perplexities during the business of the day. 2. Those which spring from a diseased state of the body, occasioning startings, terrors, &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 in the deep watches of the night, and strongly agitate the soul with illusive enjoyments and disappointments. 5. Those which come immediately from Satan, which instil thoughts and principles opposed to ti-uth 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 him, whether prophetic of future good or evil, or impressing holy purposes and heavenly resolutions. Whatever leads away from God, truth, and righteousness, must be from the source of evil; whatever leads to obedience to God, and to acts of benevolence to man, must be from the source of goodness and truth. Reader, there is often as much superstition in disregarding as in attending to dreams; and he who fears God will escape it in both.

Jacob sends his ten sons to Egypt to buy com, 1-3; hut refuses to -permit Benjamin to go, 4. They arrive in Egypt, and bow themselves before Joseph, 5, 6. He treats them roughly and calls them spies, 7-10. They defend themselves and give an account of their family, 11-13. He appears unmoved, and puts them all in prison for three days, 14—17. On the third day he releases them on condition of their bringino- Benjamin, 18-20. Being convicted by their consciences, they reproach themselves with their cruelty to their brother Joseph, and consider themselves under the displeasure of God, 21-23. Joseph is greatly affected, detains Simeon as a pledge for Benjamin, orders their sacks to he filled loith corn, and the purchase money to he put in each man's sack, 24, 25. When one of them is going to give his asr provender he discovers his money in the mouth of his sack, at luhich they are greatly alarmed, 26-28. They come to their father in Canaan, and relate what happened to them in their journey, 29-34. On emptying their sacks, each man's money is found in his sack's mouth, which causes alaivn both to them and their father, 35. Jacob deplores the loss of Joseph and Simeon, and refuses to let Benjamin go, though Reuben offers his two sons as pledges for his safety, 36—38.

said unto his sons, Why do ye look one upon another?

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

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

4 Rtt Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, "^ Lest peradventure mischief befall him.

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

6 And Joseph was the governor ^ over the land, and he it was that sold to all the people

V erse 1. Jacob saw that there ivas co7-n^ Tliat is, Jacob heard from the report of others that there was plenty in Egypt. The operations of one sense, in Hebrew, are often put for those of another. Before agriculture was properly known and practised, famines were frequent; Canaan seems to have been peculiarly vexed by them. There was one in this land in the time 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 affliction, and our fathers found no sustenance.

Verse 6. Joseph was the governor'] D''Sb' shallit, an mtendant, a protector, from ah\i/ shalat, to be over as a protector; hence Wt^bw shelatim, shields, or ai-ms for protection and defence, 2 Sam. viii. 7; and jIDViy shilton, fower and authority, Eccles. viii. 4, 8; and hence the Arabic (.liaXw sultan, a lord, prince, or king, from JJ^jj^ salata, he obtained and exercised dominion, he ruled. Was it not from this very circumstance, Joseph being shallit, that all the Moham-

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

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

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

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

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

Bowed down thejnselves before him] Thus fulfilling the prophetic dream, chap, xxxvii. 7, 8, which they had taken every precaution to render null and void. But there is neither might nor counsel against the Lord.

Verse 9. Ye are spies] DTMi DwJID meraggelim attem, ye are footmen, trampers about, footpads, vagabonds, lying in wait for the property of others; persons who, under the pretence of wishing to buy corn, desire only to find out whether the land be so defenceless that the tribes to which ye belong (see ver. 11) may attack it successfully, drive out the inhabitants, and settle in it themselves; or, having plundered it, retire to their deserts. This is a frequent custom among the Arabs to the present day. Thus Joseph spake roughly to them merely to cover that warmth of affection which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consciences might be awakened to reflect on and abhor their own wickedness.

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

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

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

1 5 Hereby ye shall be proved: ^ By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.

1 6 Send one of you, and let him fetch your brother, and ye shall be ^ kept in prison, that your words may be proved, whether there he amj_ truth in you: or else by the life of Pharaoh surely ye are spies.

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

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

19 If ye he true men, let one of your bre-

belong to different tribes, and it is not likely that one fam.ily would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes. Against this particularly they set up their defence, asserting that they all belonged to one family; and it is on the proof of this that Joseph puts them, ver. 15, in obliging them to leave one as a hostage, and insisting on their bringing their remaining brother; so that he took exactly the same precautions to detect them as if he had had no acquaintance with them, and had every reason to be suspicious.

Verse 15. By the life of Pharaoh] HJ^'^S "TI chey Pharoh, Pharaoh hveth. As if he had said. As surely as the king of Egypt lives, so surely shall ye not go hence unless your brother come hither. Here therefore is no oath; it is just what they themselves make it in their report to their father, chap, xliii. 3: the man did solemnly protest unto us; and our translators should not have put it in the form of an oath, especially as the original not only will bear another version, but is absolutely repugnant to this in our sense of the word.

Verse 18. I fear Gol] NT 'JN D'hSxH nx eth haelohim ani yare, literally translated the passage runs thus, I also fear the gods; but the emphatic n ha is probably added by Joseph, both here and in his conversation with Pharaoh, tlie more particularly to point out the eminence and perfection of the Supreme Being as contradistinguished from the gods c*". Egypt. He

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

2 1 And they said one to another, p We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; 1 therefore is this distress come upon us.

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

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

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

seems to say to his brethren, I am a, worshipper of the true God, and ye have nothing to fear.

Verse 21. We are verily guilty] How finely are the office and influence of conscience exemplified in these words! It was about tiventy-livo years since they had sold their brother, and probably their conscience had been lulled asleep to the present hour. God combines and brings about those favorable circumstances which produce attention and reflection, and give weight to the expostulations of conscience. How necessary to hear its voice in time, for here it may be the instrument of salvation; but if not heard in this world, it must be heard in the next; and there, in association with i\\e unquenchable fire, it will be the never-dying ivorm. Reader, has not thy sin as yet found thee out ] Pray to God to take away the 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

Verse 23. For he spake unto them by an interpreter.] Either there was a very great difference between the two languages as then spoken, or Joseph, 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 considerable difference between their dialects.

Verse 24. Took — Simeon and bound him before their eyes.] This was retaliation, if, as the rabbins suppose, it was Simeon v/ho bound Joseph, and put him

restore every man's money into his sack, and to give them provision for the way: and ^ thus did he unto them.

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

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

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

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, tvho is the lord of the land, spake ^ roughly to us, and took us for spies of the country.

3 1 And we said unto him, We are true 7ne?i; we are no spies:

into the pit. A recollection of this. circumstance must exceedingly deepen the sense he had of his guilt.

Verse 25. Commanded to Jill their sacks] DHv^ keleyhem, their vessels; probably large woollen bags, or baskets lined with leather, which, as Sir John Chardin says, are still in use through all Asia, and are called tambellet; they are covered with leather, the better to resist the wet, and to prevent dirt and sand from mixing with the grain. These vessels, of whatever sort, must have been different from those called pti' sak in the twenty-seventh and following verses, which was probably only a small sack or bag, in which each had reserved a sufficiency of corn for his ass during the journey; the larger vessels or bags serving to hold the wheat or rice they had brought, and their own packages. The reader will at once see that the English word sack is plainly derived from the Hebrew.

Verse 26. They laded their asses] Amounting, no doubt, to several scores, if not hundreds, else they could not have brought a sufficiency of corn for the support of so large a family as that of Jacob.

Verse 27. One of them opened his sack] From ver. 35 we learn that each of the ten brethren on emptying his sack when he returned found his money in it; can we suppose that this was not discovered by them all before 1 It seems not; and the reason was probably this: the money was put in the mouth of the sack of one only, in the sacks of the others it was placed at or near to the bottom; hence only one discovered it on the road, the rest found it when they came to empty their sacks at their father's house.

32 We be twelve brethren, sons a.m. 2297.

youngest is this day with our father in the land of Canaan.

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

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

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

36 And Jacob their father said unto them, Me have ye ^ bereaved of 7ny children: Joseph is not, and Simeon is not, and ye will take Benjamin aioay: all these things are against me.

In the inn] pSoD bammalon, from p Ian, to lodge, stay, remain, <5fc. 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 desert over which they had to pass, nor are there any to the present day. Travellers generally endeavour to reach a ivell, where they fill their girbahs, or leathern bottles, with fresh water, and having clogged their camels, asses, &c., permit them to crop any little verdure there ma)"^ be in the place, keeping watch over them by turns. This is all we are to understand by the malon or inn in the text, for even caravanseries were not then in use, which are generally no more than four walls perfectly exposed, the place being open at the top.

Verse 28. Their heart failed them] onS XX'1 vaiyetse libham, their heart ivent out. This refers to that spasmodic affection which is felt in the breast at any sudden alarm or fright. Among the 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 guQty 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 things are against me.] VT\ "1^ HjSd alai hayu cullanah; literally, All these things are

37 And Reuben spake unto his

my hand, and I will bring him to thee again.

38 And he said, My son shall not go down

upon me. Not badly translated by the Vulgate, In me hmc 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 hirn not to thee] What a strange proposal made by a sori to his father, concerning his grandchildren! But they show 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 instance mentioned chap. xxxv. 22, and which for the sake of decency and piety we should wish to understand as the Targumists have explained it. See the notes.

Verse 38. He is left alone] That is, Benjamin is the only remaining son of Rachel; for he supposed Joseph, who was the other son, to be dead.

Shall ye bring down my giay hairs loith sorrow] Here he keeps up the idea of the oppressive burden mentioned ver. 36, to which every occurrence was adding an additional weight, so that he felt it impossible to support it any longer.

The following observations of Dr. Dodd on this verse are very appropriate and judicious: " Nothing can be more tender and picturesque than the words of the venerable patriarch. Full of affection for his beloved Rachel, he cannot think of parting with Benjamin, the only remaining pledge of that love, now Joseph, as he supposes, is no more. We seem to behold the gray-headed, venerable father pleading with his sons, the beloved Benjamin standing by his side, impatient sorrow in their countenances, and in his all the bleeding anxiety of paternal love. It will be difficult to find in any author, ancient or modern, a more exquisite picture."

1. There is one doctrine relative to the economy of Divine Providence little heeded among men; I mean the doctrine of restitution. When a man has done wrong to his neighbour, though, on his repentance, ind faith in our Lord Jesus, God forgives him his sin, yet he requires him to make restitution to the person

befall him by the way in the which ye go, then shall ye ^ bring down my gray hairs with

injured, if it lie in the compass of his power. If he do not, God will take care to exact it in the course of his providence. Such respect has he for the dictates of infinite justice that nothing of this kind shall pass unnoticed. Several instances of this have already occurred in this history, and we shall see several 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. Were he to weep tears of blood, 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 property of another in his hand. The unnatural brethren who sold their brother are now about to be captivated themselves; and the binder himself is bound in his turn: and though a kind Providence permits not the evil to fall upon them, yet, while apprehending it, they feel all its reality, conscience supplying the lack oi prison, jailer, 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 contrary to our interest; and we are often tempted to think that those very providential dealings of God, which have for their object our present and eternal welfare, are rather proofs of his displeasure, or evidences of his vindictive judgment. All these things are against me, said poor desponding Jacob; whereas, 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 fulfilment of his ancient promise, that the posterity of Abraham should be as the stars of heaven for multitude. How strange is 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 in 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 not, he abides faithful; but our unbelief must make our own way extremely perplexing and difficult.

The famine continuing, Jacob desires his sons to go again to Egypt and buy some food, 1,2. Judah shows the necessity of Benjamin's accompanying them, loithout lohom it loould be useless to return to Egypt, 3-5.

Jacob expostulates loith him, 6. Judah replies, and offers to become surety for Benjamin, 7—10. Jacob xefli last consents, and desires them to take a present with them for the governor of Egypt; and double out V.ney, that which they had brought back in their sacks' mouth, and the price of the load they were notv to as coritr; and, having prayed for them, sends them away, 11-15. They arrive in Egypt, and are brought to Joseph's house to dine with him, at which they are greatly alarmed, 16—18. They speak to the steward of Josephs house concerning the money returned in their sacks, 19—22. He gives them encouragement, 23, 24. Having made ready the present, they bring it to Joseph when he came home to dine, 25, 26. He speaks kindly to them, and inquires concerning their health, and that of their father, 27, 28. Joseph ts greatly affected at seeing his brother Benjamin, 29—31. They dine with him, and are distinguished according to their seniority; but Benjamin receives marks of peculiar 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 face, except your ^ brother be with you.

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

5 But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.

6 And Israel said. Wherefore 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 our state, and of our kindred, saying, Is

Verse 8. Send the lad with me] As the original is not lih^ yeled, from which we have derived our word lad, but "^yj naar, it would have been better had our translators rendered it by some other term, such 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 thirty, and had a family of his own. See chap. xlvi. 21.

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

Verse 9. Let me bear the blame for ever] TINt^m D''D"n 73 "]7 vechatathi lecha col haiyamim, then shall I sin against thee all my days, and consequently be liable to punishment for violating my faith.

Verse 1 1. Carry down the man a present] From the very earliest times presents were used as means of introduction to great men. This is particularly noticed by Solomon: A man's gift maketh room for him, and bnngeth him before great men, Prov. xviii. 16. But

according to the ® tenor of these woi:^s: ^ could we certainly know that he would say. Bring your brother down?

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

9 I will be surety for him; 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 father Israel said unto them, If it must he so now, do tliis; take of the best fruits in the land in your vessels, and ^ carry down the man a present, a little '^ balm, and a little honey, spices and myrrh, nuts and almonds:

what was the present brought to Josepl on this occasion 1 After all the labour of commentators, we are obliged to be contented with probabilities and conjecture. According to our translation, the gifts were balm, honey, spices, myrrh, nuts, and almonds.

Balm] "'"IV tsori is supposed to signify resin in general, or some kind of gum issuing from trees.

Honey] 1^31 debash has been supposed to be the same as the rob of grapes, called in Egypt dibs. Others think that honey, in the common sense of the term, is to be understood here: we know that honey was plentiful in Palestine.

Spices] nxUJ nechoth is supposed to mean gum storax, which might be very valuable on account of its qualities as a perfume.

Myrrh] wS lot, supposed by some to mean stacte; by others to signify an ointment made of myrrh.

Nuts] CJD!] botnim, by some rendered pistachio nuts, those produced in Syria being the finest in the world; by others, dates; others, walnuts; others, pine apples; others, the nuts of the terebinth tree.

Almonds] Dnpt? shehedim, 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 present to the

was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

13 Take also your brother, and arise, go again unto the man:

14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. ™ If ° I be bereaved of my children, I am bereaved.

1 5 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with hem, he said to the ° ruler of his house, Bring

these men home, and p slay, and make ready; for these men shall i dine with me at noon.

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

18 And the men were afraid, because they were brought into Joseph's house; and they said. Because of the money that was returned

governor of Egypt. Those who wisli to see this subject exhausted must have recourse to the Physica Sacra of Scheuchzer.

Yerse 12. Double monei/] What was returned in iheir sacks, and what was farther necessary to buy another load.

Verse 14. This verse may be literally translated thus: " And God, the all-sufficient, shall give you tender mercies before the man, and send to you your other brother, and Benjamin; and I, as I shall be childless, so I shall be childless." That is, I will submit to this privation, till God shall restore my children. It appears that this verse is spoken prophetically; and that God at this time gave Jacob a supernatural evidence that his children should be restored.

Verse 18. And the men ivere afraid] A guilty conscience needs no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the degrees shall be, nor where it shall stop.

Fall upon us] li'Sj? SSjnn hithgolel alainu, roU himself upon us. A metaphor taken from torestlers; when a man has overthrown his antagonist, he rolls himself upon him, in order to keep him down.

in our sacks at the first time are we brought in: that he may "" seek occasion against us, and fall upon 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,

20 And said, 0 sir, ^ we ^ came indeed down at the first time to buy food:

2 1 And " it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was 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 down in our hands to buy food; we cannot tell who put our money in our sacks.

23 And he said. Peace he 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

24 And the man brought the men intc Joseph's house, and ^ gave them Avater, and

number with them; and which, if captured, would have been a great loss to the family of Jacob, as such cattle must have constituted a principal part of its riches.

Yerse 20. O sir, ive 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 their last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency to humble the soul. Did men know how gracious his designs are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

Verse 23. And he said] The address of the steward in this verse plainly proves that tlie knowledge of the true God was in Egypt. It is probable that the steward himself was a Hebrew, 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 that the whole business would issue happily.

I had your money.] "'Sx X3 D33DD ca.tpcchem ba elai, your money comes to me. As I am the steward, the cash for the 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 he makes use of to convey it. The conduct of the steward, as well as his tvords, had a great tendency to relieve their burdened minds.

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 home, they brought him the present which was in their hand into the house, and ' bowed themselves to him to the earth.

27 And he asked them of their y welfare, and said, ^ Is your father well, the old man * of whom ye spake? Is he yet alive?

28 And they answered. Thy servant our father 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 your younger brother, ^ of whom ye spake unto me? And he said, God be gracious unto thee, my son!

This is exactly the way in which a Hindoo receives a guest. As soon as he enters, one of the first civilities is the presenting of water to wash his feet. So indispensable is this, that water to wash the feet makes a part of the offerings to an image.

Verse 27. And he asked ihem of their welfare] This verse may be thus translated: " And he asked theiii concerning their prosperity; and he said, Is your father prosperous, the old nian who ye told me was alive ■? And they said. Thy servant our father prospers; he is yet alive."

Verse 29. He lifted up his eyes, and saw his brother Benjamin] They were probably introducfid to him successively; and as Benjamin was the youngest, he would of course be introduced last.

God be gracious unto thee, my son!] A usual salutation in the east from the aged and superiors to the younger and inferiors, which, though very emphatic and expressive in ancient times, in the present day means no more than " I am your humble servant," or " I am exceedingly glad to see you;" words which among us mean — just nothing. Even in David's time they seem to have been, not only devoid of meaning, but to be used as a cloak for the basest and most treacherous designs: They bless with their mouths, hut they curse inwardly. Hence Joab salutes Amasa, kisses him with apparent affection, and stabs him in the same, moment! The case of Judas, betraying the Son of man with a kiss, will not be forgotten.

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

30 And Joseph made haste; for a.m. 2297.

brother: and he sought where to weep; and he entered into his chamber, and ^wept

3 1 And he washed his face, and went out, and refrained himself, and said. Set on ^ bread.

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

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

34 And he took and sent messes unto them from before him: but Benjamin's mess was ' five times so much as any of theirs. And they drank and ^ were merry with him.

brews] There might have been some political reason for this, with which we are unacquainted; but independently of this, two may be assigned. 1. The Hebrews were shepherds; and Egypt had been almost 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 Amasis, after they had held it in subjection for 259 years, according to Manetho, committing the most wanton cruelties. 2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed on their flesh. The Egyptians were in general very superstitious, and would have no social intercourse with people of any other nation; hence we are informed that they would not even use the knife of a Greek, because they might have reason to suspect it had cut the fiesh of some of those animals which they held sacred. Among the Hindoos difierent castes will not eat food cooked in the same vessel. If a person of another caste touch a cooking vessel, it is thrown away. Some are of opinion that the Egyptian idolatry, especially their worship of Apis under the figure of an ox, was posterior to the time of Joseph; ancient monuments are rather against this opinion, but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands thus, BdeAuy/za yap EdTLV ToiQ AiyvnTLOig [nag Troifirjv TTpojSaruv,] " For [every shepherd] is an abomination to the Egyptians;" but this clause is probably borrowed from chap. xIti. 34, where it stands in the Hebrew as well as in the Greek. See the note on chap. xlvi. 34.

Verse 33. The first-born according to his birthright] This must greatly astonish these brethren, to find themselves treated with so much ceremony, and 24?

Verse 34. Benjamin's mess was Jive 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 magnificence of each house. This is the method among the Hindoos; the dishes are not placed on the table, but messes are sent to each individual by the master of the feast or by his substitute. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of provision being always double, treble, or a ij\RGEtt proportion of each kind of meat." The circumstance of Benjamin's having a mess five times as large as any of his brethren, shows the peculiar honour which Joseph designed to confer upon him. See several useful observations on this subject in Harmer^s Observ.y vol. ii., p. 101, «fec„ Edit. 1808.

1. THEscarcity in Canaan was not aJioZw^e; though they had no corn, they had honey, nuts, almonds, &c. In the midst of judgment, God remembers mercy. If there was scarcity in Canaan, there was plenty in Egypt; and though his providence had denied one country com, and accumulated it in the other, his bounty had placed in the former money enough to procure it from the latter. How true is the saying, " It is never ill with any but it might be ivorse.'" Let us be deeply thankful to God that we have any thing, seeing we deserve no good at his hands.

2. If we examine our circumstances closely, and call to remembrance the dealings of God's providence towards us, we shall find that we can sing much both of mercy and of judgment. For one day of absolute unavoidable want, we shall find we had three hundred and sixty-four, if not of fulness, yet of a competency. Famines, though rarely happening, are everywhere recorded; innumerable years of abundance are scarcely ever registered! Such is the perverseness and ingratitude of man!

Joseph commands his steward to put his cup secretly into Benjamin's sack, 1, 2. The sons of Jacob depart with the corn they had purchased, 3. Joseph commands his steward to pursue them, and charge them with having stolen his cup, 4—6. The brethren excuse themselves, protest 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, 10—12. They are brought back and submit themselves to Joseph, 13-16. He determines that Benjamin alone, with whom the cup is found, shall remain in captivity, 17. Judah, in a most affecting speech, pleads for Benjamin's enlargement, and offers himself to be a bondman in his stead, 18-34.

2297. A ND he commanded * the steward of his house, saying, Fill the

men's sacks ivith food, as much as they can cany, and put every man's money in his sack's mouth;

2 And put my cup, the silver cup, in the 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 were sent away, they and their asses.

Verse 2. Put my cup — in the sack's mouth of the youngest] The stratagem of the cup seems to have been designed to bring Joseph's brethren into the highest state of perplexity and distress, that their deliverance by the discovery that Joseph was their brother might have its highest effect.

Verse 5. Whereby — he divineth 1] Divination by cups has been from time immemorial prevalent amonnthe Asiatics; and for want of knowing this, commentators have spent a profusion of learned labour upon these words, in order to reduce them to that kind of meaning which would at once be consistent with the scope and design of the history, and save

4 And when they were gone out a. m. 2297.

Joseph said unto his steward, Up, follow after the men: and when thou dost overtake them, say unto them. Wherefore have ye rewarded evil for good?

5 Is not this it in which my lord drinketh, and whereby indeed he ^ divineth? ye have done evil in so doing.

6 And he overtook them, and he spake unto them these same words.

Joseph from the impeachment of sorcery and divination. I take the word {JTIJ nachash here in its general acceptation of to view attentively, to inquire. Now there has been in the east a tradition, the commencement of which is lost in immemorial time, that there was a CUP, which had passed successively into the hands of different potentates, which possessed the strange property of representing in it the whole world and all the things which were then doing in it. The cup is called t\.M!ww»afc f^^ jami Jemshced, the cup of Jemsheed, a very ancient king of Persia, whom late historians and poets have confounded with Bacchus, Solomon, Alexander the Great, dfc. This cup, filled with the elixir of immortality, they say was discovered

God forbid that thy servants should do according to this thing:

8 Behold, «= the money, which we found in our sacks' mouths, we brought 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 whomsoever of thy servants it be found, ^ both let him die, and we also will be my lord's bondmen.

10 And he said. Now also let it he according unto your words: he, with whom it is found, shall be my servant; and ye shall be blameless.

11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

1 2 And he searched, and began at the eldest, and left at the youngest; and the cup was found in Benjamin's sack.

when digging to lay the foundations of Persepolis. The Persian poets are full of allusions to this cup, which, from its property of representing the whole world and jehan nima, " the cup showing the universe;" and to the intelligence received by means of it they attribute the great prosperity of their ancient monarchs, as by it they understood all events, past, present, and to come. Many of the Mohammedan princes and governors affect still to have information of futurity by means of a cup. When Mr. Norden was at Derri in the farthest part of Egypt, in a very dangerous situation, an ill-natured and powerful Arab, in a threatening way, told one of their people whom they sent to him that " he knew what sort of people they were, for he had consulted his cup, and found by it that they were thosS"of whom one of their prophets had said, that Franks (Europeans) would come in disguise; and, passing everywhere, examine the state of the country; and afterwards bring over a great number of other Franks, conquer the country, and exterminate all." By this we see that the tradition of the divining cup still exists, and in the very same country too in which Joseph formerly ruled. Now though it is not at all likely that Joseph practised any kind of divination, yet probably, according to the superstition of those times, (for I suppose the tradition to be even older than the time of Joseph,) supernatural influence might be attributed to his cup; and as the whole transaction related here was merely intended to deceive his brethren for a short time, he might as well affect divination by his cup, as he affected to believe they had stolen it. The steward therefore uses the word tynJ nachash in its proper meaning: Is not this it out of which my lord drinJceth, and in which he inspecteth arrurately 1 ver. 5. And hence

14 And Judah and his brethren came to Joseph's house; for he was yet there: and they f 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?

1 6 And Judah said. What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, ^ we are my lord's servants, both we, and he also with whom the cup is found.

] 7 And he said, ' God forbid that I should do so: hut the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

18 Then Judah came near unto him, and said, O, my lord, let thy servant, I pray thee,

Joseph says, ver. 1 5: Wot ye no^— did ye not know, that such a person as I (having such a cup) loould accurately and attentively look into it? As I consider this to be the true meaning, I shall not trouble the reader v\'ith other modes of interpretation.

Verse 16. What shall toe say, 4"C.] 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 the entertainment.

Verse 18. Thou art even as Pharaoh.] As wise, as powerful, and as much to be dreaded as he. In the Asiatic countries, the reigning monarch is always considered to be the pattern of all perfection; and the highest honour that can be conferred on any person, is to resemble him to the monarch; as the monarch himself is likened, in the same complimentary way, to an angel of God. See 2 Sam. xiv. 17, 18. Judah is the chief speaker here, because it was in consequence of his becoming surety for Benjamin that Jacob permitted him to accompany them to Egypt. See chap, xliii. 9.

" Every man who reads," says Dr. Dodd, " to the close of this chapter, must confess that Judah acts here the part both of the affectionate brother and of the dutiful son, who, rather than behold his father's misery 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 running through the whole 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 they

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

2 1 And thou saidst unto thy servants, ™ Bring him down unto me, that I may set mine eyes upon him.

22 And we said unto my lord. The lad cannot leave his father: for if he should leave

23 And thou saidst unto thy servants, ° Except your youngest brother come down with you, ye shall see my face no more.

24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

25 And ° our father said. Go again, and huy us a httle food.

26 And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us.

came home to Joseph's heart, pnd forced him to throw off the mask." " "Wlien one sees," says Dr. Jackson, " such passages related hy men who affect no art, and who lived long c/Ver the parties who first uttered them, we cannot conceive how all particulars could be so naturally and fully recorded, 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 thoughts of forefathers to their children, and put the very words of the deceased, never registered before, into the mouths or pens of their successors born many ages after; and that as exactly and distinctly as if they had been caught, in characters of steel or brass, as they issued out of their mouths. For it is plain that every circumstance is here related with such natural specifications, 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, fore-past, present, or to come."

27 And thy servant my father A. M. 2297.

28 And the one went out from me, and I said, 1 Surely he is torn in pieces: and I saw him not since:

29 And if ye ^ take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

30 Now therefore, when I come to thy servant my father, and the lad be not with us; (seeing that ^ his life is bound up in the lad's life;)

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

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

33 Now therefore, I servant abide instead of to my lord; and let the brethren,

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

To two such able and accurate testimonies I may be permitted to add my own. No paraphrase can heighten the effect of Judah's address to Joseph. To add would be to diminish its excellence; to attempt to explain would be 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, affecting pieces of natural oratory ever spoken or penned; and we need not wonder to find that when Joseph heard it he could not refrain himselt, but wept aloud. His soul must have been insensible beyond what is common to human nature, had he not immediately yielded to a speech so delicately tender, and so powerfully impressive. We cannot but deplore the unnatural and unscientific division of the narrative in our common Bibles, which obliges us to have recourse to another chapter in order to witness the effects which this speech produced on the heart of Joseph.

Joseph, deeply affected ivith the speech of Judah, could no longer conceal himself, but discovers himself to his brethren, 1-4. Excuses their conduct towards him, and attributes the whole to the providence of God, 6-8. Orders them to hasten to Canaan, and bring up their father and their own families, cattle, <^c., because there luere five years of the famine yet to come, 9-13. He embraces and converses with all his brethren, 14, 15. Pharaoh, hearing that Joseph's brethren were come to Egypt, and that Joseph had desired them to return to Canaan and bring back their families, not only confirms the order, but promises them the best part of the land of Egypt to dwell in; and provides them carriages to transport themselves and their households, 16-20. Joseph provides them with ivagons according to the commandment of Pharaoh; and having given them various presents, sends them away tvith suitable advice, 21-24. They depart, arrive in Canaan, and announce the glad tidings to their father, who for a time believes not, but Ireing assured of the truth of their relation, is greatly comforted, and resolves to visit Egypt, 26-28.

T^HEN 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 Joseph made himself known unto his brethren.

2 And he '^ wept aloud: and the Egyptians and the house of Pharaoh heard.

3 And Joseph said unto his brethren, ^ lam Joseph; doth my father yet live? And his

»Heb. gave forth his voice in weeping; Num. xiv. 1. •> Acts

Verse 1. Joseph could not refrain himself] The word p3Xnn hithappek is very emphatic; it signifies to force one's self, to do something against nature, to do violence to one''s self. Joseph could no longer constrain himself to act a feigned part — all the brother and the son rose up in him at once, and overpowered all his resolutions; he felt for h.\s father, he realized 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 feelings, and the most ample play to the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. " The^ beauties of this chapter," says Dr. Dodd, " are so striking, that it would 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 profane history more highly wrought up, more interesting or affecting."

Verse 2. The Egyptians and the house of Pharaoh heard.] It seems strange that Joseph should have wept so loud that his cries should be heard at some considerable distance, as we may suppose his dwelling was not very nigh to the palace! " But this," says Sir John Chardin, " is exactly the genius of the people of Asia — their sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family burst into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Sometimes

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 ye sold into Egypt.

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

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. p. 17. But the house of Pharaoh may certainly signify Pharaoh's servants, or any of the members of his household, such as those whom Joseph had desired to withdraw, 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.

Verse 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 Coivper''s translation will show much of the spirit of the original, and also a consider able analogy between the two scenes:—

Verse 5. Be not grieved, nor angry ivith yourselves] This discovers a truly noble mind: he not only forgives and forgets, but he wishes even those who had wronged him to forget the injury they had done, that