Genesis · Chapter 41

Verse 1. Two full years] ימים שנתים shenathayim yamim, two years of days, two complete solar revolutions, after the events mentioned in the preceding chapter.

The river.] The Nile, the cause of the fertility of Egypt.

Verse 1. At the end of two full years — After the butler’s restoration to his place. No doubt Joseph was some considerable time in prison before the keeper of the prison would so far trust him as to commit the other prisoners, especially the state prisoners, to his charge; and he was some time confined with them. Yet two years more pass away before his deliverance came. By this great and long-continued humiliation and trial, he was prepared for the extraordinary exaltation which God designed for him.

Verse 1. Pharaoh dreamed. See on Isaiah 4:2. Whatever be the pleas of atheism and materialism against dreams of a prophetic character, it is evident enough from the gentile mythology, and from profane history, that they were fully accredited by the best and wisest of men. Cicero dreamed that while wandering in a solitary place, and much depressed in spirit, C. Marius came to him, and asked, why are you so dejected? To whom he replied, “It is because I have been unjustly driven out of my native country.” De Devinat. lib. 1. Now, this dream came out when Clodius, in the forty ninth year of his age, banished him from Rome. In Josephus, and in Plutarch, we have many dreams of a very striking nature. It is no way credible that a poor Hebrew servant could have been elevated, as Joseph was, without a special interposition of providence.

THE DREAMS OF PHARAOH, 1-8.

1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, rayh, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life.

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 2. There came out of the river — A just and proper emblem this, because both the fruitfulness and barrenness of the land of Egypt depended, under God, on the increase or diminution of the waters of that river. Well-favoured kine, and fat-fleshed — Signifying plenty of grass, whereby they had been thus fed, and promising milk and flesh-meat in abundance.

Ver. 2. The river—favoured kine. The Nile, as Pliny correctly states, rises often twelve cubits and sometimes thirteen, or 24 feet, which usually indicates great plenty. The kine then fed in pastures adjacent, and at a distance not only in the Delta, but on the west of the river, which is now a desert of sands, blown in clouds by the western winds.

2. Seven well favoured kine — Hebrews, seven heifers beautiful in appearance. “The Egyptians esteemed the cow above all other animals. It was sacred to Isis, (Herod. 2:41,) or rather to Athor, the Venus Genetrix of Egypt, and was looked on as a symbol of the earth and its cultivation and food. Hence it was very natural that in Pharaoh’s dream the fruitful and unfruitful years should be typified by well favoured and ill favoured kine.” — Speaker’s Com. In a meadow — Rather, in the marsh grass, (wja.) The word is of Egyptian origin, and signifies, according to Gesenius, “marsh-grass, reeds, bulrushes, sedge, every thing which grows in wet grounds. The word was adopted not only into the Hebrew, but also into the Greek idiom of Alexandria.” The Sept. does not translate the word, but reads, en tw acei.

THE DREAMS OF PHARAOH, 1-8.

1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, rayh, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life.

THE DREAMS OF PHARAOH, 1-8.

1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, rayh, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life.

Verse 5. Seven ears of corn on one stalk — These also were fit emblems of the thing intended, especially as the fertility of that country did chiefly consist in its producing abundance of corn.

THE DREAMS OF PHARAOH, 1-8.

1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, rayh, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life.

Verse 6. Blasted with the east wind] 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 wind. See Exodus 10:13; 14:21; Psalm 78:26; Ezekiel 17:10; Jonah 4:8. In Egypt it is peculiarly destructive, because it comes 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 twelve 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 ground, 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 threaten suffocation. for my part, I found distinctly in my 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 bathe 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 13:15: 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 6. Blasted by the east wind — Coming through the parched deserts of Arabia, and very pernicious in Egypt. Thevenot, in his Travels, part 1, 50:2, c. 34, says, that in the year 1658 two thousand men were destroyed in one night by one of these blasting winds.

6. Blasted with the east wind — The south-east wind, known as the Chamsin, which comes from the Arabian desert and blights all that it touches. These incidental notices of facts peculiar to Egypt evince the genuineness of this narrative.

THE DREAMS OF PHARAOH, 1-8.

1. Two full years — Hebrews, two years of days. Comp. Genesis 29:14. This may mean two years from the date of Joseph’s imprisonment, or from the date of the butler’s release. More naturally it would mean the latter, as being the thing last mentioned. The river — Hebrews, rayh, the yeor, an Egyptian word, and used in the Pentateuch always of the Nile. It was suitable that the dream-vision of Pharaoh should be associated with the sacred river, which was to Egypt the source of fertility and life.

V. 8. His spirit was troubled-It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph’s performance by the Spirit of God the more admirable.

Verse 8. Called for all the magicians] µymcrj 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 likely 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: “crj cheret, a pen or instrument to write or draw with, and ועהתתאם 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 ierogrammateiv sacred scribes, or professors of sacred learning.”

Wise men] hymkj 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., filosofov, a philosopher, simply, a lover of wisdom.

Verse 8. His spirit was troubled — Because he was impressed with an idea that the dreams were supernatural, that something extraordinary was intended by them, and because he understood not their meaning, and dreaded the consequences. Compare Genesis 40:6; Daniel 2:1-3; and Matthew 27:19. He called for the magicians, who professed to discover secret and future things, either by consulting the stars, or by other superstitious practices; but if they ever did any thing of that kind, no doubt it was by the help of evil spirits. The wise men, distinguished from these, were employed, it seems, in the study of nature, and, by their great sagacity, often made happy conjectures respecting abstruse and future things. On what principles they interpreted dreams, does not appear. In this instance, however, they were puzzled, and the rules of their art failed them. But this was intended to render Joseph’s interpretation of these dreams, by the Spirit of God, the more wonderful.

Ver. 8. His spirit was troubled. Two dreams so much alike, and so deeply impressed on his mind, very sensibly affected him.—Magicians, that is, wise men, astrologers, philosophers, naturalists, and diviners. The priests of the nation were generally included under these names.

8. Spirit was troubled — The dream was sent of God, and designed to impress him deeply, that it might lead to the great provisions which followed. Compare the effect of Nebuchadnezzar’s dream. Daniel 2:1,

3. All the magicians of Egypt — Of whom there were many, and they very skilful. Comp. Exodus 7:11. The word rendered magicians (µymcrj) is usually understood of the sacred scribes, who were supposed to be conversant with all mystic arts, and able to unravel the secrets of men’s lives. Wise men — A more general term, denoting all those who were devoted to the study of science or philosophy. All these belonged to a regular order in Egypt, as in other Oriental kingdoms. Comp. Daniel 2:2, 48; 4:9; 5:11.

V. 9. I remember my faults this day-in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God’s time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph’s enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king’s dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Genesis 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Psalm 126:1. Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream.

Verse 9. I do remember my faults] It is not possible he could have 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 9. I remember my faults this day — In forgetting Joseph; or rather, he means his faults against Pharaoh, for which he was imprisoned; and thus he would insinuate, that, though Pharaoh had forgiven him, he had not forgiven himself. God’s time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph’s enlargement, and had obtained it, it is probable he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king’s dreams, a way was made for his preferment.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 13. Me he restored unto mine office — That is, Joseph foretold his restoration to his office, and the execution of the other. Thus Jeremiah is said to pull down and destroy those nations, whose downfall and destruction he only foretold, Jeremiah 1:10.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 14. They 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 themselves in our sense of the word: the change of raiment was, no doubt, furnished out of the king’s wardrobe; as Joseph, in his present circumstances, could not be supposed to have any changes of raiment.

Verse 14. Brought him out of the dungeon — Or prison; for, as Joseph was now so much employed, and intrusted with all the affairs of the prison and prisoners, it is not probable that he should still be kept confined in the dungeon, properly so called. The king could scarce allow him time, but that decency required it, to shave himself, and to change his raiment. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9; so suddenly is his captivity brought back, that he is as one that dreams, Psalm 126:1. Pharaoh immediately, without inquiring who or whence he was, tells him his business, that he expected he should interpret his dream.

14. Brought him hastily — Hebrews, caused him to run. Every thing was excitement about the royal household that day, and hence the haste. Shaved — According to Herodotus (ii, 36) the Egyptians never allowed their beards to grow, except while mourning for deceased relatives. The most recent researches into Egyptian archaeology confirm this statement. In order, therefore, to conform to the Egyptian ideas of propriety, Joseph was shaved in order to be presentable at the royal court.

15. Thou canst understand — Literally, thou hearest a dream to interpret it.

V. 16. (1.) He gives honour to God; It is not in me; God must give it. Great gifts then appear most graceful and illustrious, when those that have them use them humbly, and take not the praise of them to themselves, but give it to God,

(2.) He shews respect to Pharaoh, and hearty good-will to him, supposing that the interpretation would be an answer of peace. Those that consult God’s oracles may expect an answer of peace.

Verse 16. It is not in me, &c.] בלעדי biladai, without or independently of me-I am not essential to thy comfort, God himself has thee under his care. And he will send thee, or answer thee, peace; thou shalt have prosperity (µwlc 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 16. It is not in me — I cannot do this by any virtue, or power, or art of my own; but only by the inspiration of the great God. 1st, Thus he gives the honour to God, to whom it was due, and leads Pharaoh to the knowledge of him. Great gifts then appear most graceful and illustrious, when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. 2d, He shows respect to Pharaoh, and hearty goodwill to him, supposing that the interpretation would be an answer of peace. Those that consult God’s oracles may expect an answer of peace.

Ver. 16. It is not in me. Joseph here ascribes to God the whole glory of his wisdom and skill; he saw God’s hand in this dream, and was confident of the answer.

16. God shall give… peace — Literally, God shall answer the peace of Pharaoh. Joseph emphatically points out the divine and supernatural aspect of the dreams, and takes no glory to himself.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 18. Seven kine, fat-fleshed] See Clarke on “Genesis 41:2”. 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 overflowing 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 Clarke on “Genesis 41:31”.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 21. And when they had eaten them up, &c.] Nothing can more powerfully mark the excess and severity of the famine than creatures of the beeve or of the hippopotamus kind eating each other, and yet without any effect; remaining as lean and as wretched as they were before. A sense of want increases the 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 be known that they had eaten them; but they were still ill favoured, as at the beginning. A most nervous and physically correct description.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 25. God hath showed Pharaoh what 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 want, but to show also that all these circumstances, however fortuitous they may appear to man, are under the direction of an overruling Providence.

Ver 25. The dream of Pharaoh is one. It was repeated in the corn, and in the kine, or heifers, to show that the famine would affect both man and beast.

25. The dream… is one — That is, the two dreams are really but one dream, and convey one great prophecy. God hath showed — The Hebrew here and in verses 28 and 32 has the article before the name God. It is the one true God who thus graciously foretells to Pharaoh what he is about to do.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

V. 29. See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence, that great house-keeper, ordered the affairs of this numerous family from the beginning! Great variety of seasons there have been and the produce of the earth sometimes more, and sometimes less; yet take one time with another, what was miraculous concerning the manna, is ordinarily verified in the common course of Providence; He that gathers much has nothing over, and he that gathers little has no lack, Exodus 16:18.

Verse 29. Seven years of great plenty — See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence that great house-keeper, ordered the affairs of his numerous family from the beginning! Great variety of seasons there have been, and the produce of the earth sometimes more, and sometimes less; yet, take one time with another, what was miraculous concerning the manna is ordinarily verified in the common course of Providence; “He that gathers much has nothing over, and he that gathers little has no lack,” Exodus 16:18.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

V. 30. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive.

Verse 30. Seven years of famine — See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the over-plus of it, which seemed very much, yet did but just serve to keep men alive.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

Verse 31. The plenty shall not be known 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. Minores aquæ non omnia rigant, ampliores detinent, tardius recedendo. HÆ serendi tempora absumunt, solo madente, ILLÆ non dant, sitiente. Utrumque reputat provincia. In xii. cubitis famen sentit. In xiii. etiamnum esurit; xiv. cubita hilaritatem afferunt; xv. securitatem; xvi. delicias. “The ordinary height of the inundations is sixteen cubits. 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.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

32. The dream was doubled unto Pharaoh twice — Here is incidentally given a principle of interpretation which may be profitable in the interpretation of prophecy. As God repeated the dream to Pharaoh under different symbols, so he gave through his prophets under various symbols the ideas of things that were future. So Nebuchadnezzar’s dream and Daniel’s vision of the beasts (Daniel 2, 7) were one. So, doubtless, in the Apocalypse, many of the symbols, which have been explained as chronological and consecutive, are but different foreshadowings of the same thing. The repetition is but to show that the thing is established by God, and at the same time to deepen and intensify the impression.

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.

Verse 33. Let Pharaoh look out a man — It was not presumption in Joseph to offer this advice to Pharaoh, considering that God, by him, had given Pharaoh the fore-knowledge of what was about to come to pass, and what greatly concerned both him and his whole kingdom. Indeed, the advice was only that he should make a practical and proper use of the revelation now made to him. Joseph, in giving this counsel, could have no view to his own advancement to this office; as any thing of that kind, at that time, when he was just brought out of prison, and did not know but he must be sent back thither, must have appeared highly improbable.

33. Now therefore let Pharaoh — “Joseph now naturally passes from the interpreter to the adviser. He is all himself on this critical occasion. His presence of mind never forsakes him. The openness of heart and readiness of speech for which he was early distinguished, now stand him in good stead. His thorough self-command arises from spontaneously throwing himself with all his heart into the great national emergency which is before his mind. And his native simplicity of heart, practical good sense, and force of character, break forth into unasked but not unaccepted counsel.” — Murphy.

Verse 34. Let him appoint officers] µydqp pekidim, visiters, overseers: translated by Ainsworth, bishops; see Genesis 39:1. Take up the fifth part of the land] What is still called the meery, 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 a fifth part, most likely a tenth: but as this was an extraordinary occasion, and the earth brought forth by handfuls, Genesis 41:47, the king would be justified in requiring a fifth; and from the great abundance, the people could pay this increased tax without feeling it to be oppressive.

Verse 34. Let him appoint officers to take up a fifth part — Not by force or violence, but by purchase at the common price, which would probably be very low during these years of plenty. But why only a fifth part, seeing the years of famine were to be as many as the years of plenty? 1st, Because people would live more sparingly in the time of the famine. 2d, It is likely that many persons, in all parts of the country, besides the king, would lay up great quantities of corn, both because they could not easily consume it all, and in expectation of a time of greater scarcity and dearness, when they might either use it themselves, or sell it to their advantage. Add to this, 3d, That even the fifth part of the produce of those years of plenty might be more than the half, yea, equal to the whole crop of ordinary years.

Ver. 34. The fifth part. The tenth part is supposed to have been due to Pharaoh; now the earth bringing forth double, this proportion, Joseph saw, would be sufficient for times of scarcity.

34. Take up the fifth part — Hebrews, let him fifth the land of Egypt. Perhaps tithing the produce of the land for the king was already in practice, but Joseph advises that one-fifth of their annual produce be set apart, and saved for the time of famine.

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

Ver. 35. Lay up corn. Granaries are among the wisest precautions of society, where a country, like Africa, is so variable in its seasons. Had this been a general practice, myriads of Ham’s race might have been saved from perishing of hunger.

JOSEPH INTERPRETS PHARAOH’S DREAMS, 9-36.

9. My faults — The sins which caused his imprisonment. The recital of the king’s dreams, and the inability of all the wise men to interpret them, cause the butler to remember his offences, his imprisonment, his dream, and all connected with it.

36. That the land perish not — That is, the inhabitants of the land. JOSEPH MADE OVERSEER OF EGYPT, 37-57.

Verse 37. The thing was good] Pharaoh and his courtiers saw that the counsel was prudent, and should be carefully followed.

Verse 38. In whom the Spirit of God is?] אלהים רוח ruach Elohim, the identical words used Genesis 1:2; 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 is very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far beyond that of their magicians, for he interpreted dreams which they could not; yet they might, notwithstanding, have their gods many and their lords many at this time, for we know that in religious matters they were exceedingly corrupt afterwards.

Ver. 38. The Spirit of God. The doctrine of the Holy Trinity is gradually unfolded from the beginning. Genesis 1:2. 6:3. The Holy Spirit inspires, teaches and guides; for futurity is to him without a veil.

38. In whom the Spirit of God is — Pharaoh recognises the message as from God, and Joseph as a man inspired by the Holy One.

Verse 40. According unto thy word shall all my people be ruled] Literally, At thy mouth shall all my people kiss. 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 will I be greater than thou.] This, in one word, is a perfect description of a prime minister. Thou shalt have the sole management, under me, of all state affairs.

Verse 40. According to thy word — Thy direction and command, the word mouth, as the Hebrew is, being often put for command; shall all my people be ruled — Or be fed. They shall receive their provisions from thy hand, and according to thy disposal. But the Hebrew is, at thy mouth shall my people kiss, which may be understood literally; for inferiors used sometimes to kiss their superiors in token of their homage; or rather metaphorically, as the same phrase is used, Psalm 2:12, and Proverbs 24:26, they shall receive all thy commands with reverence and submission.

40. According unto thy word shall all my people be ruled — This gives the general sense, and is substantially that of the ancient versions; but the word rendered ruled is the ordinary word for kissing, and modern exegetes disagree as to its meaning. Gesenius renders: Upon thy mouth shall all my people kiss. So also Knobel and Furst. Allusion would thus be made to the custom of expressing homage by throwing a kiss. Keil, however, denies that this was a customary form of showing homage, and takes the word qvn in the sense of disposing or arranging one’s self: According to thy mouth (that is, thy command, Genesis 45:21) shall my whole people arrange itself. The primary signification of qvn seems to be that of hanging upon or cleaving unto, (see Furst, Lex.,) and perhaps the simpler meaning here is: upon thy mouth (that is, word of command) shall all my people hang. That is, they will cleave to thy orders and all thy utterances with the greatest respect and reverence. Only in the throne — Joseph is made the grand vizier, but Pharaoh retains all his essential royalty and kingly prerogatives.

Verse 42. And Pharaoh took off his ring-and put it upon Joseph’s hand] In this ring was probably 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 Privy Seal.

Vestures of fine linen] vv shesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated; or it may be some other substance or cloth with which we are unacquainted. 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 distinction, and consequently were enveloped in cloth of the finest quality, it was only fine 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 mummies, and found it sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. “By comparing,” says Parkhurst, “Exodus 25:4; 26:1, with 2 Chronicles 2:14, and Exodus 26:31, with 2 Chronicles 3:14, it appears that xwb buts, cotton, is called vv shesh; and by comparing Exodus 28:42, with Exodus 39:28, that db bad, linen, is also called vv shesh; so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness.”

Put a gold chain about his neck] This was not merely a badge of office. The chain might be intended to point out the union which should subsist between all parts of the government-the king, his ministers, and the people; as also that necessary 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 the neck is in different nations an emblem of civil authority.

Verses 42, 43. Pharaoh took off his ring — Which was both a token of the highest dignity, and an instrument of the greatest power; and put it on Joseph’s hand — Thereby giving him authority to make and sign what decrees he thought fit in the king’s name. He made him ride in the second chariot — That he might be known to be next to the king in dignity and power.

Ver. 42. Pharaoh took off his ring. How much preferable were these honours to all the seductions of uncleanness he had so lately escaped; and oh how happy shall that soul be, how highly honoured of the King of glory, when by the grace of God, he shall have overcome the beguiling snares of vice.

42. Ring… fine linen… gold chain — “Great importance was attached to the signet ring, which contained the owner’s name, and the impression of which was of the same validity as a written signature is among us. Hence the gift of this royal signet ring was a transfer of royal authority to Joseph. Thus Ahasuerus gave his ring to Haman, and the document which Haman signed with it was considered as coming from the king. Esther 3:10-12. The same ring was afterwards given to Mordecai, who used it in the same way. Esther 8:2, 8, 10. The value and importance attached to the signet ring are referred to in Jeremiah 22:24, and in Haggai 2:23. Some valuable specimens of ancient signet rings have been found by antiquarians. One of the most remarkable of these is now in the Abbott Collection of Egyptian Antiquities, in the Museum of the New York Historical Society. It is in most excellent preservation and of very high antiquity, bearing the name of Shoofoo, the Suphis of the Greeks, who reigned before the time of Joseph. It was found in a tomb at Ghizeh, and is of fine gold, weighing nearly three sovereigns. The fine (or, literally, white) linen robes were worn by the Egyptian priests, which fact has given some occasion to think that Joseph was received into the caste of priests, which was of the highest rank in Egypt, as it was the one to which the king himself belonged. The gold chain was another mark of distinction, since none but persons of high rank were permitted to wear such ornaments. There is in the Abbott Collection a gold necklace which has on it the name of Menes, the first Pharaoh of Egypt, and who reigned several hundred years before Shoofoo. The necklace has a pair of earrings to match. The signet and the necklace are, no doubt, similar in general appearance to those with which Joseph was invested.” — FREEMAN’S Hand-Book of Bible Manners and Customs.

Verse 43. He made him to ride in the second chariot] That which usually followed the king’s chariot in public ceremonies. Bow the knee] Ërba 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 as compounded of ba ab, father, and Ër rach, tender; for Joseph might be denominated a father, because of his care over the people, and the provision he was making for their preservation; and tender because of his youth. Or it may be compounded of ba ab, father, and Ërb barech, blessing, the latter b beth being easily lost in the preceding one; and Joseph might have this epithet as well as the other, on account of the care he was taking to turn aside the heavy curse of the seven years of famine, by accumulating the blessings of the seven years of plenty. Besides, father seems to have been a name of office, and probably father of the king or father of Pharaoh might signify the same as the king’s minister among us; see on Genesis 45:8. But if it be an Egyptian word, it is vain to look for its signification in Hebrew.

Verses 42, 43. Pharaoh took off his ring — Which was both a token of the highest dignity, and an instrument of the greatest power; and put it on Joseph’s hand — Thereby giving him authority to make and sign what decrees he thought fit in the king’s name. He made him ride in the second chariot — That he might be known to be next to the king in dignity and power.

Ver. 43. Bow the knee. Ërba Abrac, which in hiphil is to bow the knee. Critics lose their way in the etymon of this word, by confounding it with ab, a father. Many towns in a low situation have the same root in their name; as Abraconium, a town situate on a river in Turcomania, Abraconis in the same province, Abrante on the right shore of the Tagus, and Abrambou on the river Volta, lat. 7, on the gold coast. The French abas, and the verb, to abate, seem to resolve themselves into the same primitive.

43. Second chariot — Probably meaning the chariot second in majesty and splendour to that in which the king himself rode. In royal procession, Joseph would thus ride in the chariot which followed next after the king. Bow the knee — Ërba. This seems to be equivalent to Ërbh, the Hiphil imperative of the Hebrew Ërb, but most critics regard it as an Egyptian word. The Sept. renders it by khrux, herald; the Targum makes it equivalent to Ër ba, tender father; Syriac, father and ruler. Gesenius suggests, that though the word be of Egyptian origin, the Hebrew writer so changed and inflected it that it might have a Hebrew sound to be referred to a Hebrew etymology. Canon Cook, editor of the Speaker’s Commentary, in his essay on Egyptian words found in the Pentateuch, explains it as the emphatic imperative of a verb ab, which is a word specially used in public demonstrations of rejoicing, and to be understood as addressed by the people to Joseph, not as a word of command made to the people. Ërba, abrech, would then mean rejoice, or all hail, after the manner and in the spirit of the French, vive le roi, or the English, long live the king. Accordingly we should render: And they (the people) cried before him, Hail to thee!

V. 44. Without thee shall no man lift up his hand or foot-All the affairs of the kingdom must pass through his hand.

Only in the throne will I be greater than thou-It is probable there were those about court that opposed Joseph’s preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave him his own ring as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. He put fine clothes upon him instead of his prison garments, and adorned him with a chain of gold. He made him ride in the second chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he gave him a new name and such a name as spoke the value he had for him, Zaphnath-paaneah, a Revealer of secrets. He married him honourably to a prince’s daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph, was,

1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of providence, and an encouragement to all to trust in a good God.

2dly, It was typical of the exaltation of Christ, that great revealer of secrets, (John 1:18,) or as some translate Joseph’s new name, the Saviour of the world.

The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him; Bow the knee; kiss the Son.

Verse 44. I am Pharaoh] The same as if he had said, I am the king; for Pharaoh was the common title of the sovereigns of Egypt.

Verse 44. Without thee shall no man lift up his hand or foot — A hyperbolical phrase, signifying that all the affairs of the kingdom should pass through his hands. Only in the throne will I be greater than thou — It is probable there were those about court that opposed Joseph’s preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. Hence, besides the honours just mentioned, he also gave him a new name, and such a name as spoke the value he had for him, Zaphnath-paaneah, a revealer of secrets; and he married him honourably to a priest’s, or rather, as the word also signifies, a prince’s daughter. Thus where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, 1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all to trust in a good God; 2d, it was typical of the exaltation of Christ, with great revealer of secrets, (John 1:18,) or, as some translate Joseph’s new name, the Saviour of the world. The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him, Bow the knee; kiss the Son.

Ver. 44. Pharaoh, the name of all the Egyptian kings for 1400 years. The name of Ptolemy was the next in succession.

Verse 45. Zaphnath-paaneah] The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. St. Jerome translates the whole verse in the most arbitrary manner. Vertitque nomen ejus, et vocavit eum, lingua Ægyptiaca, Salvatorem mundi. “And he changed his name, and called him in the Egyptian language, The saviour of the world.” None of the Asiatic versions acknowledge this extraordinary gloss, and it is certainly worthy of no regard. The Anglo-Saxon nearly copies the Vulgate: [Anglo-Saxon] And named him in Egyptian, The healer of the world. All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, &c. Asenath the daughter of Poti-pherah] There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. 2. Poti-pherah had children, and Potiphar was an eunuch; See Clarke on “Genesis 37:36”; for though eunuchs often kept women, there is no proof that they had any issue by them. Priest of On.] For the signification of the word כהנ cohen or priest, See Clarke on “Genesis 14:18”. On is rendered Heliopolis (the city of the sun, [Anglo-Saxon]) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.

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

Ver. 45. Zaphnath-paaneah. Most critics interpret this name, a revealer of secrets, others an interpreter of dreams, and a few, a saviour of the land. It is much to be regretted that they have varied so much in giving the import of Hebrew names; but this being an Egyptian name, it has not been well understood. One well acquainted with Egyptian literature reads it, “the first of lords.”—Priest of On; that is, Heliopolis, or the city of the sun, two or three leagues north east of Cairo. The celebrated obelisk was there, which reflected the solar rays. Joseph being ennobled by Pharaoh, became by this marriage ennobled in his connections. Perhaps this priest was pious, if we may so speak, where partial idolatry existed, as was the case with the adjacent priests of Midian. And if marriage so much augmented the happiness of the holy patriarchs and prophets, why should Rome deny it to her priests? Three of the apostles, as Eusebius states, were married. It is true, that those who first planted christianity were for the most part single, because of their mission, and because of their incessant persecutions. But why should a voluntary sacrifice for the glory of the work be unnaturally imposed on the best of men in the time of peace? What political good has accrued to Spain, or any other nation, by the celibacy of the priests? See on Exodus 1:11.

45. Zaphnath-paaneah — An Egyptian name signifying bread of life, a most appropriate designation of Joseph, in his relation to the Egyptians. Others have explained the word as meaning, revealers of secrets, (Targ., Syr.,) saviour of the world, (Vulgate,) but the deciphering of the hieroglyphic inscriptions has led to the explanation first given above. See Cook’s Essay on Egyptian Words. The same writer explains Asenath to mean sacred to Neith, the Egyptian Athene, or Minerva; or perhaps a combination of Isis and Neith, names of two deities — Isis-neith, a name very likely to be given to his daughter by an Egyptian priest. So also Potipherah is explained as meaning devoted to Ra, the sun god, a suitable name for the priest of On, or Heliopolis, the great city and seat of the worship of the sun. This city stood about two hours’ ride north-east of Cairo, and its site is now “marked by low mounds inclosing a space about three quarters of a mile in length, by half a mile in breadth; which was once occupied partly by houses and partly by the celebrated temple of the Sun. The solitary obelisk which still rises in the midst, is the sole remnant of the former splendours of the place. The Seventy translate the name On by Heliopolis, city of the sun; and the Hebrew prophet calls it in the same sense, Bethshemesh. Jeremiah 43:13. The city suffered greatly from the invasion of Cambyses; and in Strabo’s time it was a mass of splendid ruins.” — Robinson.

Verse 46. Joseph was thirty years old] As he was seventeen years old when he was sold into Egypt, Genesis 37:2, and was now thirty, he must have been thirteen years in slavery.

Stood before Pharaoh] This phrase always means admission to the immediate presence of the sovereign, and having the honour of his most unlimited confidence. Among the Asiatic princes, the privilege of coming even to their seat, of standing before them, &c., was granted only to the highest favourites.

Verse 46. Joseph was thirty years old — So that his life had been a life of humiliation and suffering for about thirteen years. But the season of peculiar and great affliction, whereby his faith and patience, and all his graces, had been tried to the uttermost, had prepared him for his subsequent exaltation, which was of much longer duration, even for the space of eighty years. His age may also, perhaps, be mentioned here, to signify that his great wisdom, when he stood before Pharaoh, was not the fruit of long and large experience, but was the singular gift of God.

46. Thirty years old — Accordingly Joseph had now been thirteen years in Egypt. Comp. Genesis 37:2.

Verse 47. The earth brought forth by handfuls.] This probably refers principally to rice, as it grows in tufts, a great number of stalks proceeding from the same seed. In those years the Nile probably rose sixteen cubits; See Clarke on “Genesis 41:31”.

V. 50. Two sons-In the names he gave them, he owned the divine Providence giving this happy turn to his affairs. He was made to forget his misery, but could he be so unnatural as to forget all his father’s house? And he was made fruitful in the land of his affliction. It had been the land of his affliction, and, in some sense, it was still so, for his distance from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh, forgetfulness.

Verse 50. Two sons] Whom he called by names expressive of God’s particular and bountiful providence towards him. MANASSEH, hvnm menashsheh, signifies forgetfulness, from hvn nashah, to forget; and EPHRAIM, אפרים ephrayim, fruitfulness, from hrp parah, to be fruitful; and he called his sons by these names, because 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 50. Two sons — In the names he gave them, he owned the divine providence giving this happy turn to his affairs. He was made to forget his misery, but could he be so unnatural as to forget all his father’s house? And he was made fruitful in the land of his affliction. It had been the land of his affliction, and, in some sense, it was still so, for his distance from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh, forgetfulness.

51. Manasseh — We must not construe this name and its signification so as to imply that Joseph allowed himself to forget, or desired to forget, his father’s house. He now came more and more to see how God had a hand in his exile, and was making all his labour and sorrow work for good. This was causing him to forget, that is, to overlook the dark side of his exile. But we should also note, that in giving Ephraim his name (verse 52) he calls Egypt “the land of my affliction,” as if he still felt that Egypt was not his proper home, and his interests were in the land of promise. Ephraim and Manasseh, though born of an Egyptian mother, became the heads of very prominent tribes in Israel.

V. 54. The seven years of dearth began to come-Not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries.

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 Clarke on “Genesis 41:31”;) 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 was 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, Genesis 41:57, that the famine was sore in all lands-Egypt and Canaan, and their respective dependencies.

Verse 54. The seven years of death began to come — Not only in Egypt, but in other lands, that is, all the neighbouring countries.

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, xrah ynp lk col peney haarets, should be translated, all the face of that land, viz., Egypt, as it is explained at the end of the verse.

Verse 57. All countries came into Egypt-to buy] As 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 the preceding chapter, so his Spirit in Joseph led to the true interpretation of them. What 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 will.”

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 truth 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 lends 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.

GENESIS