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Genesis Chapter
Forty-one
Genesis 41
New King James Version
(NKJV)
INTRODUCTION TO
GENESIS 41
In this chapter are
related Pharaoh's dreams
which his magicians could not interpret
Genesis 41:1
upon
which the chief butler now remembering Joseph
recommended him to Pharaoh as an
interpreter
having had an happy experience of him as such himself
Genesis 41:10
when
Joseph was sent for out of prison; and Pharaoh having related his dreams
he
interpreted them of seven years of plenty
and seven years of famine
that
should be in the land of Egypt
Genesis 41:14; and
having done
he gave his advice to provide in the years of plenty against the
years of famine
and proposed a scheme for doing it
which was approved of by
Pharaoh and his ministers
Genesis 41:33; and
Joseph himself was pitched upon as the most proper person to execute it
and
was appointed chief over the kingdom next to Pharaoh
who gave him a new name
and a wife upon this occasion
Genesis 41:38;
accordingly
in the years of plenty he took a tour throughout the whole land
and gathered and laid up food in vast quantities in every city
Genesis 41:46; an
account is given of two sons born to Joseph
and of their names
Genesis 41:50; and
of the seven years of famine
beginning to come on at the end of the seven
years of plenty
which brought great distress on the land of Egypt
and the
countries round about
who all came to Joseph to buy corn
Genesis 41:53.
Genesis 41:1. Then it came to pass
at the end of two full years
that
Pharaoh had a dream; and behold
he stood by the river.
YLT 1And it cometh to pass
at
the end of two years of days that Pharaoh is dreaming
and lo
he is standing
by the River
Verse 1
And it came to
pass at the end of two full years
....
It is not a clear case
as
Aben Ezra observes
from whence these years are to be reckoned
whether from
the time of Joseph's being put into prison
or from the time that the chief
butler was taken out of it; the latter seems more probable
and better connects
this and the preceding chapter:
that Pharaoh
dreamed
and
behold
he stood by the river;
it seemed to him
in his
dream
as if he stood near the river Nile
or some canal or flow of water cut
out of that river.
Genesis 41:2. 2 Suddenly
there came up out of the river seven cows
fine looking and fat; and they fed
in the meadow.
YLT 2and lo
from the River
coming up are seven kine
of fair appearance
and fat [in] flesh
and they feed
among the reeds;
And
behold
there came up out of the river seven well favoured kine
and fatfleshed
....
Seven cows or heifers
sleek
fat
and plump
goodly to look at; these seemed in the dream
as if they
came out of the river
because they were fed with the fruits of the earth
which the overflowing of the river Nile
and its canals
produced:
and they fed in
a meadow;
adjoining to the river
where there was good pasture for them
and gives a reason of their being in so
good a condition.
Genesis 41:3. 3 Then
behold
seven other cows came up after them out of the river
ugly and gaunt
and stood by the other cows on the bank of the river.
YLT 3and lo
seven other kine
are coming up after them out of the River
of bad appearance
and lean [in]
flesh
and they stand near the kine on the edge of the River
And
behold
seven other kine came up after them out of the river
ill favoured
and leanfleshed
....
Thin and haggard
their
bones stuck out
having scarce any flesh upon them
and made a wretched figure:
and stood by
the other kine;
and looked so much the
worse
when compared with them:
upon the brink
of the river;
it not being overflowed
so that there was no grass to be had
but just upon the bank
where these kept
for that purpose; for the fruitfulness of Egypt was owing to the river Nile; as
that overflowed or did not
there was plenty or famine; hence both these sorts
of creatures came up out of that.
Genesis 41:4. 4 And
the ugly and gaunt cows ate up the seven fine looking and fat cows. So Pharaoh
awoke.
YLT 4and the kine of bad appearance
and lean [in] flesh eat up the seven kine of fair appearance
and fat -- and
Pharaoh awaketh.
And the ill
favoured and leanfleshed kine did eat up the seven well favoured and fat kine
....
So it seemed in the dream
as if this was done
was very strange and surprising that animals should devour
one another; and especially that tame ones
cows or heifers
should eat those
of their own species
which was never known to be done:
so Pharaoh
awoke;
through surprise at the
strange sight he had in his dream.
Genesis 41:5. 5 He
slept and dreamed a second time; and suddenly seven heads of grain came up on
one stalk
plump and good.
YLT 5And he sleepeth
and dreameth
a second time
and lo
seven ears are coming up on one stalk
fat and good
And he slept
and dreamed the second time
....
He fell asleep again
quickly
and dreamed another dream the same night
and to the same purpose
being much of the like kind with the former:
and
behold
seven ears of corn came up upon one stalk
rank and good;
which were very uncommon
even in those fruitful countries; though Dr. ShawF5Travels
p. 137.
Ed. 2. observes of Barbary
which vied with Egypt for fruitfulness
that it
sometimes happens that one stalk of wheat will bear two ears
while each of
these ears will as often shoot out into a number of lesser ones
thereby
affording a most plentiful increase.
Genesis 41:6. 6 Then
behold
seven thin heads
blighted by the east wind
sprang up after them.
YLT 6and lo
seven ears
thin
and blasted with an east wind
are springing up after them;
And
behold
seven thin ears
and blasted with the east wind
....
Which is very fatal to
corn
to dry
burn
smite
or blast it; and especially to the corn in Egypt
whither it blew from the desert of Arabia: these
sprung up after
them;
after the seven full ears
in the same place the other did
or near unto them.
Genesis 41:7. 7 And
the seven thin heads devoured the seven plump and full heads. So Pharaoh awoke
and indeed
it was a dream.
YLT 7and the thin ears swallow
the seven fat and full ears -- and Pharaoh awaketh
and lo
a dream.
And the seven
thin ears devoured the seven rank and full ears
....
So it appeared to Pharaoh
in his dream
which must be very amazing to behold
and unaccountable how it
should be:
and Pharaoh
awoke
and
behold
it was a dream;
not a real fact
but a
dream; yet not a common dream
but had some important signification in it; it
not vanishing from his mind
but abode upon it
which made him conclude there was
something more than common in it
and made him very desirous to have the
interpretation of it.
Genesis 41:8. 8 Now
it came to pass in the morning that his spirit was troubled
and he sent and
called for all the magicians of Egypt and all its wise men. And Pharaoh told
them his dreams
but there was no one who could interpret them for
Pharaoh.
YLT 8And it cometh to pass in
the morning
that his spirit is moved
and he sendeth and calleth all the
scribes of Egypt
and all its wise men
and Pharaoh recounteth to them his
dream
and there is no interpreter of them to Pharaoh.
And it came to
pass in the morning
that his spirit was troubled
....
With the thoughts of his
dreams; they were uppermost in his mind; he was continually thinking of them;
it was as if he had always the same images before him now awake
as well as
when asleep
and therefore could not be easy without getting knowledge of the
meaning of them:
and he sent and
called for all the magicians of Egypt
and all the wise men thereof;
who pretended to have
great skill in the things of nature
and in astrology and other sciences
by
which they pretended to know future events
and to interpret dreams among other
things; and show what they portended
and what things would happen for the
accomplishment of them:
and Pharaoh
told them his dream;
both his dreams
which for
the similarity of them
and there being so little interruption between them
are represented as one dream; for that both were told them appears by what
follows:
but there
was none that could interpret them unto Pharaoh;
they were nonplussed and
confounded
and did not know what to say; the things were so strange and
surprising that he related
that they could not offer any conjectures about
them
or
if they did
they were very unsatisfactory to Pharaoh.
Genesis 41:9. 9 Then
the chief butler spoke to Pharaoh
saying: “I remember my faults this day.
YLT 9And the chief of the
butlers speaketh with Pharaoh
saying
`My sin I mention this day:
Then spake the
chief butler unto Pharaoh
....
When the magicians and
wise men could not interpret his dreams
he was in distress of mind on that
account:
saying
I do
remember my faults this day;
which some interpret of
his forgetfulness of Joseph and his afflictions
and of his ingratitude to him
and breach of promise in not making mention of him to Pharaoh before this time;
but they seem rather to be faults he had committed against Pharaoh
and were
the reason of his being wroth with him
as in Genesis 41:10; and
these were either real faults
which the king had pardoned
or however such as
he had been charged with
and cleared from; and which he now in a courtly
manner takes to himself
and owns them
that the king's goodness and clemency
to him might appear
and lest he should seem to charge the king with injustice
in casting him into prison; which circumstance he could not avoid relating in
the story he was about to tell.
Genesis 41:10. 10 When
Pharaoh was angry with his servants
and put me in custody in the house of the
captain of the guard
both me and the chief baker
YLT 10Pharaoh hath been wroth
against his servants
and giveth me into charge in the house of the chief of
the executioners
me and the chief of the bakers;
Pharaoh was
wroth with his servants
....
Not with all of them
but
with the butler and the baker. Aben Ezra observes here
that Pharaoh was not
the proper name of this king
but a title of office
and signifies the king;
for it cannot be thought that the butler would use such freedom in his presence
as to call him by his name: the true name of this prince
according to the
eastern writersF6Juchasin
fol. 135. 2.
was Rian ben Walid; others
take him to be Aphophis
the third of the Hycsi
or pastor kings: but
according to Bishop UsherF7Annales Ver. Test. p. 14.
his name was
Mephramuthosis:
and put me in
ward in the captain of the guard's house:
in consequence of his
wrath and displeasure
for crimes really or supposed to be committed by him;
and the captain of the guard's house was a prison
or at least there was a
prison in it for such sort of offenders; and this was Potiphar's
Joseph's
master's
house:
both me and the chief baker;
which explains who the
officers were Pharaoh was wroth with
and who were for their offences committed
to prison.
Genesis 41:11. 11 we each had a dream in one
night
he and I. Each of us dreamed according to the interpretation of his own
dream.
YLT 11and we dream a dream in one
night
I and he
each according to the interpretation of his dream we have
dreamed.
And we dreamed
a dream in one night
I and he
....
In one and the same night:
we dreamed each
man according to the interpretation of his dream;
they both dreamed exactly
what should befall them
as it was interpreted to them; the dreams
the
interpretation of them
and the events
answered to each other.
Genesis 41:12. 12 Now
there was a young Hebrew man with us there
a servant of the captain of
the guard. And we told him
and he interpreted our dreams for us; to each man
he interpreted according to his own dream.
YLT 12And there [is] with us a
youth
a Hebrew
servant to the chief of the executioners
and we recount to
him
and he interpreteth to us our dreams
[to] each according to his dream hath
he interpreted
And there
was there with us a young man
....
Who was in the prison with
them
had the care of them
and waited upon them; he was then about twenty
eight years of age; for it was two years ago he speaks of
and Joseph was
thirty when he stood before Pharaoh
Genesis 41:46
an Hebrew
servant to the captain of the guard;
he first describes him by
his age
a young man
then by his descent
an Hebrew
and by his state and
condition
a servant; neither of them tended much to recommend him to the king:
and we told him;
that is
their dreams:
and he
interpreted to us our dream
to each man according to his dream did he
interpret;
told them what their
dreams presignified
what the events would be they portended; the
interpretation was different according to their dreams.
Genesis 41:13. 13 And
it came to pass
just as he interpreted for us
so it happened. He restored me
to my office
and he hanged him.”
YLT 13and it cometh to pass
as
he hath interpreted to us so it hath been
me he put back on my station
and
him he hanged.'
And it came to
pass
as he interpreted to us
so it was
....
The event answered to the
interpretation
and showed it to be right; this is frequently hinted and
repeated
to show the exactness and certainty of the interpretation given
in
order to recommend Joseph to Pharaoh the more:
me he restored
unto my office
and him he hanged:
that is
Joseph
interpreted the butler's dream to such a sense
that he should be restored to
his butlership
and accordingly he was; and the baker's dream
that he should
be hanged
and so he was. Aben Ezra and Jarchi interpret this of Pharaoh
that
he restored the one
and hanged the other
or ordered these things to be done
which answered to Joseph's interpretation of the dreams; but the former sense
seems best
for Joseph is the person immediately spoken of in the preceding
clause; nor would it have been so decent for the butler
in the presence of
Pharaoh
to have spoken of him without naming him
and which would have been
contrary to his usage before.
Genesis 41:14. 14 Then
Pharaoh sent and called Joseph
and they brought him quickly out of the
dungeon; and he shaved
changed his clothing
and came to Pharaoh.
YLT 14And Pharaoh sendeth and
calleth Joseph
and they cause him to run out of the pit
and he shaveth
and
changeth his garments
and cometh in unto Pharaoh.
Then Pharaoh
sent and called Joseph
....
Sent messengers to him to
come to him directly
ordered the captain of the guard
or keeper of prison
to
loose him
and let him free
see Psalm 105:20
and they
brought him hastily out of the dungeon;
that is
out of the prison
house; which
as Jarchi says
was made like a ditch or dungeon
or in which the
dungeon was where Joseph was first put when he was brought to prison; though it
cannot be thought that he continued there when he had so much respect shown him
by the keeper
and had other prisoners committed to his care: however
he was
fetched in great haste from his place of confinement
by the messengers that
were sent for him; or "they made him to run"F8וירצהו "et currere fecerunt eum"
Pagninus
Montanus
Munster
Vatablus; "et fecerunt ut curreret"
Piscator.
from the prison to the palace
the king being so eager to have his dream
interpreted to him:
and he shaved himself;
or the barber shaved him
as Aben Ezra; his beard had not been shaved
nor the hair of his head cut very
probably for a considerable time; it being usual for persons in such
circumstances to neglect such things:
and changed his
raiment;
his prison garments being
such as were not fit to appear in before a king
and put on others
which
either the king sent him
or the captain of the guard his master furnished him
with:
and came in
unto Pharaoh:
into his palace
and his
presence; what city it was in which this Pharaoh kept his palace
is no where
said; very probably it was which the Scriptures call Zoan
that being the ancient
city of Egypt
Numbers 13:22.
Genesis 41:15. 15 And
Pharaoh said to Joseph
“I have had a dream
and there is no one who can
interpret it. But I have heard it said of you that you can understand a
dream
to interpret it.”
YLT 15And Pharaoh saith unto
Joseph
`A dream I have dreamed
and there is no interpreter of it
and I -- I
have heard concerning thee
saying
Thou understandest a dream to interpret
it
'
And Pharaoh
said unto Joseph
....
Immediately
upon his
being introduced to him:
I have dreamed
a dream
and there is none that can interpret it;
that he could yet meet
with; none of his magicians or wise men
who made great pretensions to skill in
such matters:
and I have
heard say of thee
that thou canst understand a dream to interpret it;
it had been reported to
him
particularly by the chief butler
that when he heard a dream told him
he
had such knowledge and understanding
that he could interpret it
tell the
meaning of it
what it portended
and what would be the events signified by it.
Genesis 41:16. 16 So
Joseph answered Pharaoh
saying
“It is not in me; God will give Pharaoh
an answer of peace.”
YLT 16and Joseph answereth
Pharaoh
saying
`Without me -- God doth answer Pharaoh with peace.'
And Joseph
answered Pharaoh
saying
it is not in me
....
Which expresses his great
modesty
that he did not arrogate such skill and wisdom to himself; declaring
that he had no such power and abilities in and of himself
to interpret dreams;
what he had was a gift of God
and wholly depended upon his influence
and the
revelation he was pleased to make to him of such things:
God shall give
Pharaoh an answer of peace;
such an answer to his
request in the interpretation of his dream
as shall give him full content
and
make his mind quiet and easy
and which shall tend to the welfare of him and
his kingdom. Some render the words as a prayer or wish
"may God give
Pharaoh"
&c.F9יענה
"respondeat"
Vatablus. ; so as it were addressing his God
that he
would be pleased to make known to him his interpretation of the dream to the
satisfaction of Pharaoh: but the other sense seems best
which expresses his
faith in God
that he would do it
and to whom it should be ascribed
and not
unto himself.
Genesis 41:17. 17 Then
Pharaoh said to Joseph: “Behold
in my dream I stood on the bank of the river.
YLT 17And Pharaoh speaketh unto
Joseph: `In my dream
lo
I am standing by the edge of the River
And Pharaoh
said unto Joseph
....
Relating both his dreams
in a more ample manner
though to the same purpose
than before related:
in my dream
behold
I stood upon the bank of the river;
the river Nile
where he
could have a full sight of what were after presented to his view.
Genesis 41:18. 18 Suddenly
seven cows came up out of the river
fine looking and fat; and they fed in the
meadow.
YLT 18and lo
out of the River
coming up are seven kine
fat [in] flesh
and of fair form
and they feed among
the reeds;
And
behold
there came up out of the river seven kine
....
Cows or heifers; see Gill
on Genesis 41:2; the
account of them is the same here as there
and of the place where they fed
only the words are transposed.
Genesis 41:19. 19 Then
behold
seven other cows came up after them
poor and very ugly and gaunt
such
ugliness as I have never seen in all the land of Egypt.
YLT 19and lo
seven other kine
are coming up after them
thin
and of very bad form
and lean [in] flesh; I
have not seen like these in all the land of Egypt for badness.
And
behold
seven other kine
....
Here some addition is
made: these are said not only to be
very ill
favoured
and leanfleshed;
see Gill on Genesis 41:3
but
poor
thin
meagre
exhausted of
their flesh and strength through some disease upon them
or want of food: and
it follows
what was not before expressed:
such as I never
saw in all the land of Egypt
for badness;
so poor
so lean
and so
ill favoured; for whatever might be seen in other countries
never were such
seen in Egypt
which was famous for good cattle.
Genesis 41:20. 20 And
the gaunt and ugly cows ate up the first seven
the fat cows.
YLT 20`And the lean and the bad
kine eat up the first seven fat kine
And the lean
and the ill favoured kine
....
The same as previously
described; See Gill on Genesis 41:4.
Genesis 41:21. 21 When they had eaten them
up
no one would have known that they had eaten them
for they were just
as ugly as at the beginning. So I awoke.
YLT 21and they come in unto their
midst
and it hath not been known that they have come in unto their midst
and
their appearance [is] bad as at the commencement; and I awake.
And when they
had eaten them up
....
Or "were come into
their bowels"F11ותבאנה אל קרבנה "et venerunt ad
interiora earum"
Pagninus
Montanus; "in ventrem istarum"
Junius & Tremellius
Piscator
Drusius
Tigurine version.
into their
inward parts
their bellies
being swallowed and devoured by them:
it could not be
known that they had eaten them:
or were in their bellies
they seemed never the fuller nor the fatter for them:
but they were
still ill favoured as at the beginning;
looked as thin and as
meagre as they did when they first came out of the river
or were first seen by
Pharaoh:
so I awoke;
surprised at what he had
seen; this was his first dream.
Genesis 41:22. 22 Also
I saw in my dream
and suddenly seven heads came up on one stalk
full and
good.
YLT 22`And I see in my dream
and
lo
seven ears are coming up on one stalk
full and good;
And I saw in my
dream
....
Falling asleep again
quickly
he dreamed a second time; and this dream being of a like kind with the
former
and so small a space between them
they are represented as one
and
this is the continuation of it:
and
behold
seven ears
&c.
See Gill on Genesis 41:5.
Genesis 41:23. 23 Then
behold
seven heads
withered
thin
and blighted by the east wind
sprang up after them.
YLT 23and lo
seven ears
withered
thin
blasted with an east wind
are springing up after them;
And
behold
seven ears withered
....
Here a new epithet of the
bad ears is given
and expressed by a word nowhere else used
which Ben Melech
interprets
small
little
according to the use of the word in the Misnah; Aben
Ezra
void
empty
such as had no grains of corn in them
nothing but husk or
chaff
and observes that some render it images; for the word is so used in the
Arabic language
and may signify that these ears were only mere shadows or
images of ears
which had no substance in them: Jarchi says
the word
in the
Syriac language signifies a rock
and so it denotes that these ears were dry as
a rock
and had no moisture in them
laid dried
burnt up
and blasted with the
east wind.
Genesis 41:24. 24 And
the thin heads devoured the seven good heads. So I told this to the
magicians
but there was no one who could explain it to me.”
YLT 24and the thin ears swallow
the seven good ears; and I tell unto the scribes
and there is none declaring
to me.'
And the thin
ears devoured the seven good ears
....
See Gill on Genesis 41:7
and I told this
unto the magicians;
just in the same manner as
he had to Joseph:
but there
was none that could declare it unto me;
the meaning of it; what
all this should signify or portend.
Genesis 41:25. 25 Then
Joseph said to Pharaoh
“The dreams of Pharaoh are one; God has shown
Pharaoh what He is about to do:
YLT 25And Joseph saith unto
Pharaoh
`The dream of Pharaoh is one: that which God is doing he hath declared
to Pharaoh;
And Joseph said
unto Pharaoh
the dream of Pharaoh is one
....
Though there were two
distinct dreams expressed under different images and representations
yet the
meaning
sense
and signification of them were the same; one interpretation
would do for both:
God hath showed
Pharaoh what he is about to do;
that is
by the above
dreams
when they should be interpreted to him; for as yet he understood them
not
and therefore there could be nothing showed him
but when interpreted it
would be clear and plain to him what events were quickly to be accomplished:
God only knows things future
and those to whom he is pleased to reveal them
and which he did in different ways
by dreams
visions
articulate voices
&c.
Genesis 41:26. 26 The
seven good cows are seven years
and the seven good heads are
seven years; the dreams are one.
YLT 26the seven good kine are
seven years
and the seven good ears are seven years
the dream is one;
The seven good
kine are seven years
....
Signify seven years
and
these years of plenty
as appears from the antithesis in Genesis 41:26
and the seven
good ears are seven years;
signify the same:
the dream is
one;
for though the seven good
kine were seen in one dream
the seven good ears in another
yet both dreams
were one as to signification.
Genesis 41:27. 27 And
the seven thin and ugly cows which came up after them are seven years
and the seven empty heads blighted by the east wind are seven years of famine.
YLT 27and the seven thin and bad
kine which are coming up after them are seven years
and the seven empty ears
blasted with an east wind
are seven years of famine;
And the seven
thin and ill favoured kine that came up after them are seven years
....
Signify other seven years
and these different from the former
as follows:
and the seven
empty ears blasted with the east wind shall be seven years of famine:
or there will be seven
years of famine that will answer to them
and are signified by them: Grotius
from the Oneirocritics or interpreters of dreams
observes
that years are
signified by kine
and particularly he relates from Achmes
that according to
the doctrine of the Egyptians
female oxen (and such these were) signified
times and seasons
and if fat (as the good ones here also were) signified
fruitful times
but if poor and thin (as the bad ones here were) barren times:
it seems as if all this skill of theirs was borrowed from Joseph's
interpretation of Pharaoh's dreams here given. JosephusF12Antiqu. l.
17. c. 15. sect. 3. & de Bello Jud. l. 2. c. 7. sect. 3. relates a dream of
Archelaus the son of Herod
who dreamed that he saw ten ears of corn
full and
large
devoured by oxen; he sent for the Chaldeans and others to tell him what
they signified; one said one thing and another another; at length one Simon
an
Essene
said that the ears signified years
and the oxen changes of affairs
because
when they plough up the earth
they turn it up and change it; so that
he should reign as many years as were ears of corn seen
and after many changes
should die
as he accordingly did.
Genesis 41:28. 28 This
is the thing which I have spoken to Pharaoh. God has shown Pharaoh what
He is about to do.
YLT 28this [is] the thing which I
have spoken unto Pharaoh: That which God is doing
he hath shewn Pharaoh.
This is
the thing which I have spoken unto Pharaoh
....
As an interpretation of
his dreams:
what God is
about to do
he sheweth unto Pharaoh:
the events of fourteen
years with respect to plenty and sterility.
Genesis 41:29. 29 Indeed
seven years of great plenty will come throughout all the land of Egypt;
YLT 29`Lo
seven years are coming
of great abundance in all the land of Egypt
Behold
there
come seven years of great plenty throughout all the land of Egypt.
Not only a sufficiency but
an abundance
even to luxury
as when the Nile rose to sixteen cubits
as Pliny
observesF13Nat. Hist. l. 5. c. 9. ; which
though a natural cause
was owing to God
and that it should thus overflow for seven years
successively
and cause such a continued plenty
can be ascribed to no other.
Genesis 41:30. 30 but
after them seven years of famine will arise
and all the plenty will be
forgotten in the land of Egypt; and the famine will deplete the land.
YLT 30and seven years of famine
have arisen after them
and all the plenty is forgotten in the land of Egypt
and the famine hath finished the land
And there shall
arise after them seven years of famine
....
Which might be occasioned
by the river Nile not rising so high as to overflow its banks
as
when it did
not rise to more than twelve cubits
a famine ensued
as the above writer saysF14Nat
Hist. l. 5. c. 9. ; and it must be owing to the overruling providence of God
that this should be the case for seven years running:
and all the
plenty shall be forgotten in the land of Egypt;
the seven years of plenty
being all spent
it should be as if it never was; the minds of men would be so
intent upon their present distressed case and circumstances
that they should
wholly forget how it had been with them in time past; or it would be as if they
had never enjoyed it
or were never the better for it: this answers to and
explains how it was with the ill favoured kine
when they had eaten up the fat
kine; they seemed never the better
nor could it be known by their appearance
that they had so done:
and the famine
shall consume the land:
the inhabitants of it
and
all the fruits and increase of it the former years produced.
Genesis 41:31. 31 So the plenty will not be
known in the land because of the famine following
for it will be very
severe.
YLT 31and the plenty is not known
in the land because of that famine afterwards
for it [is] very grievous.
And the plenty
shall not be known in the land
by reason of that famine following
....
That is
before it would
be over; otherwise the former plenty was in some measure known by the stores of
provisions laid up in the seven years of it
and which were brought forth when
the famine became very pressing; but by that time
and before the seven years
of it were ended
there were no traces of the foregoing plenty to be observed:
for it shall
be very grievous;
as it was both in Egypt
and in all the countries round about.
Genesis 41:32. 32 And
the dream was repeated to Pharaoh twice because the thing is established
by God
and God will shortly bring it to pass.
YLT 32`And because of the
repeating of the dream unto Pharaoh twice
surely the thing is established by
God
and God is hastening to do it.
And for that
the dream was doubled unto Pharaoh twice
....
Or was repeated to him
under different figures and images:
it is because the thing is established by God;
by a firm decree of his
and is sure
and will most certainly be accomplished; of which Pharaoh might be
assured
and to assure him of it was the repetition of the dream made:
and God will
shortly bring it to pass:
or "make haste to do
it"F15ממהר־לעשתו "festinans Deus
ad faciendum"
Montanus; "accelerat facere"
Drusius;
"festinat facere"
Piscator.
that is
would soon begin to
accomplish these events; for
as Bishop UsherF16Annal. Ver. Test. p.
15. observes
from the harvest of this (the then present) year
the seven years
of plenty are reckoned.
Genesis 41:33. 33 “Now
therefore
let Pharaoh select a discerning and wise man
and set him over the
land of Egypt.
YLT 33`And now
let Pharaoh
provide a man
intelligent and wise
and set him over the land of Egypt;
Now therefore
let Pharaoh look out a man discreet and wise
....
Of good judgment and
conduct
of abilities equal to the execution of a scheme hereafter proposed: it
can scarcely be thought consistent with the great modesty of Joseph that he
meant himself
or that indeed
he ventured to give any advice at all
until it
was first asked of him by the king; who being so well satisfied with the
interpretation of his dreams
thought him a proper person to consult with what
to be done in this case; who
as a true father of his country
as every king
should be
was concerned for the good of it
and to provide against the worst
for them:
and set him
over the land of Egypt;
not to be governor of it
in general
but with a particular respect to the present case
to take care of
provision for it.
Genesis 41:34. 34 Let
Pharaoh do this
and let him appoint officers over the land
to collect
one-fifth of the produce of the land of Egypt in the seven plentiful
years.
YLT 34let Pharaoh make and
appoint overseers over the land
and receive a fifth of the land of Egypt in
the seven years of plenty
Let Pharaoh do this
....
Appoint such a person; who
as a sovereign prince could do it of himself:
and let him
appoint officers over the land;
not Pharaoh
but the wise
and discreet governor he should set over the land
who should have a power of
appointing officers or overseers under him to manage things according to his
direction:
and take up the
fifth part of the land of Egypt in the seven plenteous years;
not the officers
appointed
but the appointer of them
the chief governor under Pharaoh
for the
word is singular; it is proposed that he should
in Pharaoh's name
and by his
order
take a fifth part of all the corn in the land of Egypt during seven
years of plenty; not by force
which so good a man as Joseph would never advise
to
whatever power Pharaoh might have
and could exercise if he pleased; but by
making a purchase of it
which in such time of plenty would be bought cheap
and which so great a prince as Pharaoh was capable of. It is commonly asked
why
an half part was not ordered to be took up
since there were to be as many
years of famine as of plenty? and to this it is usually replied
that besides
this fifth part taken up
as there might be an old stock of former years
so
there would be something considerable remain of these seven years of plenty
which men of substance would lay up
as Pharaoh did; and besides
a fifth part
might be equal to the crop of an ordinary year
or near it: to which may be
added
that in times of famine men live more sparingly
as they are obliged
and therefore such a quantity would go the further; as well as it may be
considered
that notwithstanding the barrenness of the land in general
yet in
some places
especially on the banks of the Nile
some corn might be produced;
so that upon the whole a fifth part might be judged sufficient to answer the
extremity of the seven years of famine
and even to allow a distribution to
other countries.
Genesis 41:35. 35 And
let them gather all the food of those good years that are coming
and store up
grain under the authority of Pharaoh
and let them keep food in the cities.
YLT 35and they gather all the
food of these good years that are coming
and heap up corn under the hand of
Pharaoh -- food in the cities; and they have kept [it]
And let them
gather all the food of those good years that come
....
That is
let the under
officers collect together the fifth part of all fruits of the land during the
seven years of plenty:
and lay up corn
under the hand of Pharaoh;
as his property
and only
to be disposed of by his orders; for as it was to be purchased with his money
it was right that it should be in his hands
or in the hands of his officers
appointed by him
as the Targum of Jonathan:
and let them
keep food in the cities;
reserve it in the several
cities throughout the land
against the years of famine.
Genesis 41:36. 36 Then
that food shall be as a reserve for the land for the seven years of famine
which shall be in the land of Egypt
that the land may not perish during the
famine.”
YLT 36and the food hath been for
a store for the land
for the seven years of famine which are in the land of
Egypt; and the land is cut off by the famine.'
And that food
shall be for store to the land
....
A deposit in the said
cities
to be brought forth and used in a time of public distress; the Targum
of Jonathan is
it"shall be hidden in a cave in the earth:"
against the
seven years of famine which shall be in the land of Egypt:
and so be a supply to the
inhabitants of the land
when they should be sore pressed with a famine
and
know not what to do
nor where to go for food:
that the land
perish not through the famine;
that is
that the people
of the land perish not
as the above Targum
which
without such a provision
they would have been in great danger of perishing. Justin
an Heathen writerF17E.
Trogo
l. 36. c. 32.
confirms this account of the advice of Joseph
of whom
he says
that"he was exceeding sagacious of things wonderful
and first
found out the meaning of dreams; and nothing of right
divine or human
seemed
unknown to him
so that he could foresee the barrenness of land many years
beforehand; and all Egypt would have perished with the famine
if the king
by
his advice
had not commanded an edict
that the fruits of the earth
for many
years
should be preserved.'
Genesis 41:37. 37 So
the advice was good in the eyes of Pharaoh and in the eyes of all his servants.
YLT 37And the thing is good in
the eyes of Pharaoh
and in the eyes of all his servants
And the thing
was good in the eyes of Pharaoh
....
He approved of the advice
Joseph gave
and of the scheme and plan which he proposed:
and in the eyes
of all his servants;
his nobles
ministers of
state and courtiers
all highly commended and applauded it; and it was with the
general and unanimous consent of all agreed that it should be put into
execution: but then the next question
and the thing to be considered
was
who
was a person fit to be engaged in such an affair?
Genesis 41:38. 38 And
Pharaoh said to his servants
“Can we find such a one as this
a man in
whom is the Spirit of God?”
YLT 38and Pharaoh saith unto his
servants
`Do we find like this
a man in whom the spirit of God [is]?'
And Pharaoh
said unto his servants
....
That were about him
and
with whom he was consulting about a proper person to be over this affair of
gathering in the fruits of the earth in the time of plenty
and laying them up
against a time of famine:
can we find such
an one as this is
in whom the Spirit of God is?
if we search among all the
ranks and degrees of men throughout the kingdom
let them be of what character
they will
we shall never find a man like this
who appears to have the Spirit
of God
or "of the gods"
as he in his Heathenish way spoke
and
which he concluded from his vast knowledge of things; and especially of things
future: hence the Targums of Onkelos and Jonathan interpret it
the spirit of
prophecy from the Lord.
Genesis 41:39. 39 Then
Pharaoh said to Joseph
“Inasmuch as God has shown you all this
there is
no one as discerning and wise as you.
YLT 39and Pharaoh saith unto
Joseph
`After God's causing thee to know all this
there is none intelligent
and wise as thou;
And Pharaoh
said unto Joseph
....
After his servants had
agreed to his being the man: at least Pharaoh had declared his mind that he
should be the person; which if any of them disliked
as probably might be the
case of some through envy
and as desirous of the post themselves
yet durst
not make any opposition to it:
forasmuch as
God hath shewed thee all this;
the interpretation of his
dreams
what would be hereafter for fourteen years to come
what was advisable
to be done for the good of the nation
and had proposed a plan so well
contrived and formed:
there is none so discreet and wise as thou art;
and consequently none so
fit for this business
since he was so divinely qualified; and Justin
the
Heathen writerF18E. Trogo
l. 36. c. 32.
observes that he had such
knowledge and experience of things
that his answers seemed to be given not
from men
but from God.
Genesis 41:40. 40 You
shall be over my house
and all my people shall be ruled according to your
word; only in regard to the throne will I be greater than you.”
YLT 40thou -- thou art over my
house
and at thy mouth do all my people kiss; only in the throne I am greater
than thou.'
Thou shall be
over my house
....
Have the care of his
domestic affairs
and be the principal man in his palace and court:
and according
unto thy word shall all my people be ruled;
not only in his family
but in his whole kingdom; whatever he ordered and commanded them to do
they
should it
or "all my people shall kiss"F19ישק "osculabitur"
Montanus
Junius
&
Tremellius
Piscator
Schmidt.
that is
either their hand at the sight of
him
or meeting him
in token of respect and veneration shall yield a ready and
cheerful obedience to him
of which the kiss was a sign
see Psalm 2:12. The
Targum of Onkelos renders it
"shall be fed"F20Cibabitur
Fagius; "cibum capiet"
Tigurine version.
supplied with corn
and
with all necessary provisions
and so Jarchi interprets it; which is restraining
it to that part of his office which concerned the gathering and laying up their
stores for time to come; but the Targum of Jonathan is
"shall be
armed"F21Armabitur
Pagninus
Munster
Drusius
Cartwright; so
Kimchi. ; and so Aben Ezra makes him the prince or general of the army
or who
had the militia at his command
and could arm them when he pleased; but it
seems to denote a more large and unlimited power than either of these
even the
government of the whole land under the king
who only excepts himself:
only in the
throne will I be greater than thou;
that is
he alone would be
king
wear the crown sit upon the throne
and have all the ensigns of royal
majesty
in which Joseph was to have no share; otherwise he was to have an
executive power and authority over all his subjects in the land
even to bind
his princes at pleasure
and to teach
instruct
and direct his senators
Psalm 105:21.
Genesis 41:41. 41 And Pharaoh said to
Joseph
“See
I have set you over all the land of Egypt.”
YLT 41And Pharaoh saith unto
Joseph
`See
I have put thee over all the land of Egypt.'
And Pharaoh
said unto Joseph
....
He continued speaking to
him for the greater confirmation of what he had said
and for further
explanation of it:
see
I have set
thee over all the land of Egypt;
not merely as the corn
master general
to take care of a provision of corn in time of plenty
against
a time of scarcity
but as a viceroy or deputy governor over the whole land
as
appears by the ensigns of honour and dignity bestowed on him; of which in the
following verses.
Genesis 41:42. 42 Then
Pharaoh took his signet ring off his hand and put it on Joseph’s hand; and he
clothed him in garments of fine linen and put a gold chain around his neck.
YLT 42And Pharaoh turneth aside
his seal-ring from off his hand
and putteth it on the hand of Joseph
and
clotheth him [with] garments of fine linen
and placeth a chain of gold on his
neck
And Pharaoh
took off his ring from his hand
and put it upon Joseph's hand
....
Which
as it was
expressive of the interest he had in his royal favour
so was a token of that
high office and great dignity to which he was promoted: thus among the Romans
in later times
when anyone was put into the equestrian order
a ring was given
to himF23Plin. Nat. Hist. l. 33. c. 1. ; for originally none but
knights were allowed to wear rings; and it was sometimes used to design a
successor in the kingdom
as
when Alexander was dying
he took his ring from
off his finger
and gave it to PerdiccaF24Diodor. Sic. Bibliothec.
l. 18. p. 587. Justin. e. Trogo
l. 12. c. 15.
which was understood
though
he did not express it
that he should be his successor
in the
Apocrypha:"14 Then called he for Philip
one of his friends
who he made
ruler over all his realm
15 And gave him the crown
and his robe
and his
signet
to the end he should bring up his son Antiochus
and nourish him up for
the kingdom.' (1 Maccabees 6)Now
though Pharaoh did not by this intend to
point out Joseph for his successor in the kingdom
yet he gave him his ring as
a mark of honour
and as being in place next unto his viceroy or deputy: and
besides
as it is observed by many
this might be his signet
or the ring which
had his seal upon it
by which he sealed patents and public deeds
and which he
gave to Joseph to make use of in his name; though Schmidt doubts whether this
was such a ring
since kings and princes have been used to have larger for such
purposes
than what are wore on the finger: by this it appears
that PlinyF25Nat.
Hist. l. 33. c. 1. was mistaken that there were no rings in and before the time
of Troy:
and arrayed him
in vestures of fine linen;
of which there was the
best sort in Egypt
and which great personages used to wear:
and put a gold chain
about his neck;
another badge of honour
and dignity
see Daniel 5:16.
Genesis 41:43. 43 And
he had him ride in the second chariot which he had; and they cried out before
him
“Bow the knee!” So he set him over all the land of Egypt.
YLT 43and causeth him to ride in
the second chariot which he hath
and they proclaim before him
`Bow the knee!'
and -- to put him over all the land of Egypt.
And he made him
to ride in the second chariot which he had
....
By which it appeared that
he was next to Pharaoh
but not above him; as kings were wont to have more
chariots than one
those were distinguished by first
second
&c. being of
greater state the one than the other
see 2 Chronicles 35:24
and they cried
before him
bow the knee;
that is
his guard that
attended him
when he rode out in his chariot
called to the people
as they
passed along
to bow the knee to Joseph
as a token of veneration and respect;
or they proclaimed him "Abrech"
which Onkelos paraphrases
this is
the father of the king; and so Jarchi
who observes
that "Rech"
signifies a king in the Syriac language; and this agrees with what Joseph
himself says
that God had made him a father to Pharaoh
Genesis 45:8.
Others render it a tender father; and the Targums of Jonathan and Jerusalem
take in both senses
"this is the father of the king
(or let the father of
the king live
so the Jerusalem
) who is great in wisdom
and tender in
years:'though rather he may be so called
because he acted the part of a tender
father to the country
in providing corn for them against a time of scarcity:
and he made him
ruler over all the land of Egypt;
appointed him to be
governor of the whole land
and invested him with that office
and made him
appear to be so
by the grandeur he raised him to.
Genesis 41:44. 44 Pharaoh
also said to Joseph
“I am Pharaoh
and without your consent no man may
lift his hand or foot in all the land of Egypt.”
YLT 44And Pharaoh saith unto
Joseph
`I [am] Pharaoh
and without thee a man doth not lift up his hand and
his foot in all the land of Egypt;'
And Pharaoh
said unto Joseph
I am Pharaoh
....
Or I am king
which the
word Pharaoh signifies
as JosephusF26Antiqu. l. 8. c. 6. sect. 2.
says; and that this is not a proper name
but a title of office
seems plain
from these words; and the sense either is
that though Pharaoh had raised
Joseph to such high honour and dignity
yet he alone was king: or this he said
to show his power and authority to do what he had done
and would stand by him
and support him in his office and grandeur:
and without
thee shall not a man lift up his hand or foot in all the land of Egypt;
which is to be taken not
in a strict literal sense
but proverbially
signifying
that nothing should be
done in the nation of any moment or importance
relating to political affairs
but what was by his order and authority; the hands and feet being the principal
instruments of action. The Targum of Jonathan is
"without thy word (or
order) a man shall not lift up his hand to gird on armour
or his foot to mount
a horse;'signifying thereby
that all things relating to war and peace should
be altogether under his direction.
Genesis 41:45. 45 And
Pharaoh called Joseph’s name Zaphnath-Paaneah. And he gave him as a wife
Asenath
the daughter of Poti-Pherah priest of On. So Joseph went out over all
the land of Egypt.
YLT 45and Pharaoh calleth
Joseph's name Zaphnath-Paaneah
and he giveth to him Asenath daughter of
Poti-Pherah
priest of On
for a wife
and Joseph goeth out over the land of
Egypt.
And Pharaoh
called Joseph's name Zaphnathpaaneah
....
Which
according to the
paraphrase of Onkelos
signifies one to whom hidden things are revealed; or
as
Jonathan
a revealer of secrets; and so most of the Jewish writers explain it;
and which seems to be given him from his interpreting Pharaoh's dreams
and
revealing what was hereafter to come to pass. The word is only used in this
place
at least the latter part of it and Aben Ezra confesses his ignorance of
it
whether it is an Egyptian word or not; KircherF1Prodrom. Copt.
p. 124
&c. most asserts it
and says it signifies a prophet (or
foreteller) of future things. Though some think the first part of the name has
some respect to the Egyptian idol Baal Zephon
Exodus 14:2
and
that
in this new name Pharaoh gave Joseph upon his promotion
he inserted the
name of his god
as Nebuchadnezzar
when he gave new names to Daniel and his
comparisons
Daniel 1:7
and he gave him
to wife Asenath the daughter of Potipherah;
not the same with
Potiphar
Joseph's master
as Jarchi says
not only their
names differ
but
also their offices; nor would Joseph
it is imagined
marry the daughter of
such a woman
so wicked as his mistress was
and had so much abused him
and
been the cause of all his troubles; nor was this Asenath the daughter of Dinah
by Shechem
as some Jewish writersF2Targ. Jon. in loc. Shalshalet
Hakabala
fol. 3. 2. Pirke Eliezer
c. 38. assert
whom Potiphar's wife
having
no child
brought up as her own
which is not at all probable; but an Egyptian
woman
the daughter of the person before named: who was
priest of On:
the same with Aven; See
Gill on Ezekiel 30:17; and
which in PtolemyF3Geograph l. 4. c. 5. is called Onii
about twenty
two miles from Memphis
and said to be the metropolis of the "Heliopolitan
home"; and has been since called "Heliopolis"
as it is here in
the Septuagint version
which signifies the city of the sun
and is the same
with Bethshemesh
the house of the sun
Jeremiah 43:13;
where
as HerodotusF4Euterpe
sive
l. 2. c. 59. 63. says
the
sun was worshipped
and sacrifice offered to it
and the inhabitants of this
place are by him said to be the wisest and most rational of the EgyptiansF5Ib.
c. 3. ; here Potipherah
Joseph's father-in-law
was "priest"; and
StraboF6Geograph. l. 17. p. 554. says
at Heliopolis we saw large
houses
in which the priests dwelt; for here especially of old it was said
that this was the habitation of priests
of philosophers
and such as were
given to astronomy: the Septuagint version and JosephusF7Antiqu. l.
2. c. 6. sect. 1. call this man Petephre; and an Heathen writerF8Polyhistor.
ex Demetrio apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 424.
Pentephre
a
priest of Heliopolis; which a very learned manF9Jablonski de Terra
Goshen. Dissert. 8. sect. 4. says
in the Egyptian tongue
signifies a priest
of the sun; and so Philo saysF11De Josepho
p. 543.
that Joseph
married the daughter of a famous man in Egypt
who had the priesthood of the
sun. But the word may as well be rendered "prince"F12כהן "praesidis"
Junius & Tremellius
Piscator; "principis"
Pagninus
Vatablus; so the Targums of Onkelos
and Jonathan.
as it is when there is nothing to determine its sense
otherwise
as there is none here; and it is more likely
that Pharaoh should
marry his prime minister into the family of one of his princes than of his
priests; this seems to be more agreeable to the high rank that Joseph was
raised to
as well as more suitable to his character as a worshipper of the
true God
who would not choose to marry the daughter of an idolatrous priest:
though
according to Diodorus SiculusF13Bibliothec. l. 1. p. 66.
the Egyptian priests were second to the king in honour and authority
and were
always about him
and were of his council; and Aelianus
saysF14Var.
Hist. l. 14. c. 34.
that formerly with the Egyptians the judges were priests
and the eldest of them was a prince
and had the power of judging all; and even
Sethon
king of Egypt
was a priest of Vulcan: whether this prince or priest was
of the king's family
or whether the kings of Egypt had a power to dispose of
the daughters of their subjects
especially of their priests or princes when
dead
is not certain: perhaps no more
as Bishop Patrick observes
is meant
than that Pharaoh made this match
and which was a mark of great honour and
affection to Joseph; and which
if even disagreeable to him
being an idolater
he could not well refuse:
and Joseph went
out over all the land of Egypt;
either the name and fame
of him
as Aben Ezra interprets it
see Matthew 4:24; or
rather he himself went forth in all his grandeur before related
and took a
tour
throughout the whole land to observe the fruitfulness of it
and make
choice of proper places to lay up his intended stores.
Genesis 41:46. 46 Joseph
was thirty years old when he stood before Pharaoh king of Egypt. And Joseph
went out from the presence of Pharaoh
and went throughout all the land of
Egypt.
YLT 46And Joseph [is] a son of
thirty years in his standing before Pharaoh king of Egypt
and Joseph goeth out
from the presence of Pharaoh
and passeth over through all the land of Egypt;
And Joseph was thirty years old when
he stood before Pharaoh king of Egypt
....
Interpreting his dreams
and had such honour conferred upon him as to be made his prime minister; from
whence it appears that Joseph had now been thirteen years in Egypt
partly in
Potiphar's house
and partly in prison
since he was seventeen years of age
when he was sold thither
see Genesis 37:2
and Joseph went
out from the presence of Pharaoh;
from standing before him
and ministering to him as his counsellor and chief statesman
or he went out
from his court and palace for a while:
and went
throughout all the land of Egypt:
this seems to be a second
tour; before he went to survey the land
and pitch upon the most proper places
for granaries to lay up store of corn in; and now he went through it
to gather
in and give directions about it
and see it performed
for the years of plenty were
now begun.
Genesis 41:47. 47 Now
in the seven plentiful years the ground brought forth abundantly.
YLT 47and the land maketh in the
seven years of plenty by handfuls.
And in the
seven plenteous years the earth brought forth by handfuls.
Such as the gatherers take
up in their hands when reaped
in order to bind up in sheaves: now such was the
fruitfulness of the land during the seven years of plenty
that either one
stalk produced as many ears as a man could hold in his hand; or one grain
produced an handful
as Ben Melech observes; though Onkelos paraphrases the
words
"the inhabitants of the earth in the seven years of plenty gathered
even into their treasuries:'and this they did by the order and direction of
Joseph as he passed through the land; what he bought of them they brought
and
put into the granaries
as he directed them.
Genesis 41:48. 48 So
he gathered up all the food of the seven years which were in the land of Egypt
and laid up the food in the cities; he laid up in every city the food of the
fields which surrounded them.
YLT 48And he gathereth all the
food of the seven years which have been in the land of Egypt
and putteth food
in the cities; the food of the field which [is] round about [each] city hath he
put in its midst;
And he gathered
up all the food of the seven years
....
That is
of plenty; not
all the fruits of the earth
or all that was eatable
but the corn
as in Genesis 41:49; and
not all of that the earth produced
but the fifth part of it
as he proposed
which he bought with Pharaoh's money
and therefore: had a right to sell it
again as he did:
which were in
the land of Egypt;
in which only he had a
concern
and where only was this plenty:
and laid up the
food in the cities;
in places built for that
purpose
and whither the people round about could easily bring it
and fetch
it
when it was wanted:
the food of the
field
which was round about every city
laid he up in the same;
which was very wisely
done
for present carriage
and for the convenience of the people in time of
famine. At this day
at old Cairo
is an edifice the most considerable in it
called Joseph's granary; it occupies a square
surrounded by a wall
and has
divers partitions contrived within it
where is deposited the corn
that is
paid as a tax to the Gram Seignior
brought from different parts of EgyptF15Norden's
Travels in Egypt
&c. vol. 1. p. 72. .
Genesis 41:49. 49 Joseph
gathered very much grain
as the sand of the sea
until he stopped counting
for it was immeasurable.
YLT 49and Joseph gathereth corn
as sand of the sea
multiplying exceedingly
until that he hath ceased to
number
for there is no number.
And Joseph
gathered corn as the sand of the sea
very much
until he left numbering
....
At first he took an
account of the quantities that were bought and laid up
how much there was in
each granary
until it amounted to so much
that there was no end of numbering
it; it was like the sand of the sea
an hyperbolical expression
denoting the
great abundance of it:
for it was
without number;
not only the grains of
corn
but even the measures of it
whatever were used; so Artapanus
an Heathen
writer
saysF16Apud Euseb. Praepar. Evangel. l. 9. c. 23. p. 430.
Joseph
when governor of Egypt
got together the corn of seven years
an
immense quantity.
Genesis 41:50. 50 And
to Joseph were born two sons before the years of famine came
whom Asenath
the
daughter of Poti-Pherah priest of On
bore to him.
YLT 50And to Joseph were born two
sons before the year of famine cometh
whom Asenath daughter of Poti-Pherah
priest of On
hath borne to him
And unto Joseph
were born two sons
....
The word for
"born" is singular; hence Ben Melech conjectures that they were
twins: and this was
before the
years of famine came;
or "the year of
famine"F17שנת הרעב
"annus famis"
Tigurine version
Pagninus
Montanus
Drusius;
"annus (primus) famis"
Schmidt. ; the first year:
which Asenath
the daughter of Potipherah priest of On
bare unto him;
which is observed
to show
that he had them by his lawful wife; whom the Targum of Jonathan wrongly again
makes the daughter of Dinah
and her father prince of Tanis
the same with
Zoan; whereas this was "On" or "Heliopolis"
a very
different place; so Artapanus saysF18Apud Euseb. Praepar. Evangel.
l. 9. c. 23. p. 429.
that Joseph married the daughter of the priest of
Heliopolis
by whom he had children; and another Heathen writerF19Polyhistor.
apud ib. p. 424. mentions their names
Ephraim and Manesseh.
Genesis 41:51. 51 Joseph called the name of
the firstborn Manasseh:[a] “For God
has made me forget all my toil and all my father’s house.”
YLT 51and Joseph calleth the name
of the first-born Manasseh: `for
God hath made me to forget all my labour
and
all the house of my father;'
And Joseph
called the name of the firstborn Manasseh
....
Which signifies
forgetfulness
as the reason of it shows:
for God
said
he
hath made me forget all my toil
and all my father's house;
all his toil and labour in
Potiphar's house
and especially in the prison; and all the injuries his
brethren had done him; all this he was made to forget by the grandeur and
honour
wealth and riches
power and authority he was possessed of; and indeed
he had so much business upon his hands
that he had scarce time to think of his
father
and his family.
Genesis 41:52. 52 And
the name of the second he called Ephraim:[b] “For God
has caused me to be fruitful in the land of my affliction.”
YLT 52and the name of the second
he hath called Ephraim: `for
God hath caused me to be fruitful in the land of
mine affliction.'
And the name of
the second called he Ephraim
....
Which signifies fruits or
fruitfulness; and being of the dual number
may intend both his spiritual and
temporal fruitfulness God had blessed him with:
for God hath
caused me to be fruitful in the land of my affliction;
in the land of Egypt
where he had been long afflicted
even for the space of thirteen years
more or
less
in his master's house
and in the prison; but God had made him fruitful
in grace and good works
in holiness
humility
&c. and oftentimes
afflictive seasons are the most fruitful ones in this sense. God also bestowed
great gifts upon him
as skill in the interpretation of dreams
wisdom in
political affairs
a large abundance of wealth
and riches
honour and glory;
to which may be added
the fruit of his body
his two children.
Genesis 41:53. 53 Then
the seven years of plenty which were in the land of Egypt ended
YLT 53And the seven years of
plenty are completed which have been in the land of Egypt
And the seven
years of plenteousness that was in the land of Egypt were ended.
Perhaps quickly after the
birth of Ephraim
Joseph's second son; since the account follows upon that
and
it is certain that he was born before the years of famine began
Genesis 41:50; some
connect the words
"moreover when" the seven years of plenty were
ended
then began
as follows
seven years of famine; these events were
fulfilled just as Joseph had predicted.
Genesis 41:54. 54 and
the seven years of famine began to come
as Joseph had said. The famine was in
all lands
but in all the land of Egypt there was bread.
YLT 54and the seven years of
famine begin to come
as Joseph said
and famine is in all the lands
but in
all the land of Egypt hath been bread;
And the seven
years of dearth began to come
as Joseph had said
....
In the interpretation of
Pharaoh's dreams; as soon as the seven years of plenty were over
there were
quickly some appearances of the famine coming on; as particularly the river
Nile not flowing to its usual height at the season of it; hence there was a
drought
the earth was parched
and everything began to wither and decay
and
the seed that was sown sprung not up:
and the dearth
was in all lands;
adjoining to Egypt
as
Syria
Arabia
Palestine
Canaan
&c.
but in all the
land of Egypt there was bread;
which was in the hands of
everyone
and remained of their old stores in the years of plenty not yet
exhausted
and which continued for some time after the dearth began. It is very
probable that to this seven years' drought in Egypt OvidF20"Dicitur
Aegyptus caruisse juvantibus arva Imbribus
atque annis sicca fuisse
novem." --Ovid de Artc Amandi
l. 1. ver. 647. refers
which he makes to
be nine; as does also ApollodorusF21De Deor Orig. l. 2. p. 104. .
Genesis 41:55. 55 So
when all the land of Egypt was famished
the people cried to Pharaoh for bread.
Then Pharaoh said to all the Egyptians
“Go to Joseph; whatever he says to you
do.”
YLT 55and all the land of Egypt
is famished
and the people crieth unto Pharaoh for bread
and Pharaoh saith to
all the Egyptians
`Go unto Joseph; that which he saith to you -- do.'
And when all
the land of Egypt was famished
....
Their old stock and store
eaten up
and the inhabitants ready to starve with hunger:
the people
cried to Pharaoh for bread;
as their common father
and knowing that he had stores of provision laid up in all cities against this
time:
and Pharaoh
said to the Egyptians
go unto Joseph;
whom he had appointed over
this business of providing and laying up corn against this time
and of
distributing it:
what he saith
to you
do;
give the price for the
corn he fixes or requires; for this was the principal thing they had to do with
him
to get corn for their money.
Genesis 41:56. 56 The
famine was over all the face of the earth
and Joseph opened all the
storehouses[c] and sold
to the Egyptians. And the famine became severe in the land of Egypt.
YLT 56And the famine has been
over all the face of the land
and Joseph openeth all [places] which have
[corn] in them
and selleth to the Egyptians; and the famine is severe in the
land of Egypt
And the famine
was over all the face of the earth
....
Not over the whole world
but the land of Egypt; all the inhabitants of it were pinched with it
rich and
poor; it reached all parts and all sorts of men:
and Joseph
opened all the storehouses;
in the several cities
throughout the land where he had laid up corn:
and sold unto
the Egyptians;
for
as he had bought it
with Pharaoh's money
it was no injustice to sell it; and as it could be sold
at a moderate price
and yet Pharaoh get enough by it
being bought cheap in a
time of plenty
no doubt but Joseph
who was a kind and benevolent man
sold it
at such a price:
and the famine
waxed sore in the land of Egypt;
there being no overflow of
the Nile year after year
and nothing left of the old stock but what was in the
storehouses.
Genesis 41:57. 57 So
all countries came to Joseph in Egypt to buy grain
because the famine
was severe in all lands.
YLT 57and all the earth hath come
to Egypt
to buy
unto Joseph
for the famine was severe in all the earth.
And all
countries came into Egypt to Joseph for to buy corn
....
All the neighbouring
nations (Syria
Arabia
Palestine
Canaan
&c.)
when they heard there was
corn there for money
came from all parts for it
and were glad to get it at
such expense and trouble:
because that
the famine was so sore in all lands;
that there was no bread to
be got for money elsewhere. It is thought by many
that for this care of Joseph
in laying up provision against this time of need
and which was the preservation
of the Egyptians
he was worshipped by them under various names; as the Apis
which was an ox
a sign of fruitfulness; and Serapis
sometimes figured as a
young man carrying a basket of bread on his head; and Osiris
who is sometimes
represented with a bushel on his head. However
this is certain
that he was an
eminent type of Christ in all this
both in his estate of humiliation and
exaltation: as Joseph was wrongly charged by his mistress
so was Christ
falsely accused by the Jews; as he was cast into prison and bound there
so
Christ was taken and bound as a prisoner; as Joseph was raised to great honour
and glory in Pharaoh's court
so Christ was exalted by his Father
and crowned
with glory and honour; and if the new name given him
"Zaphnathpaaneah"
signifies the Saviour of the world
as some interpret it
it agrees well with
Christ
who was sent into the world for that purpose; and indeed
if it means a
revealer of secrets
it suits with him
who hath declared his Father's mind and
will
and revealed the mysteries of his grace to the sons of men: and as Joseph
had all the stores of corn under his care
and the needy were bid to go to him
for it
so Christ has all the treasures of grace in his hand
and all that are
sensible of their need of it are directed to go to him for it; and it is from
him that men of all nations and countries receive grace for grace
and have all
their supplies
and spiritual sustenance and nourishment.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Genesis 41:51
Literally Making Forgetful
b.
Genesis 41:52
Literally Fruitfulness
c.Genesis 41:56
Literally all that was in them