<hi type="bold">5. the Lord blessed the Egyptian's house for Joseph's sake, &c.--</hi>It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.

<hi type="bold">made him overseer in his house--</hi>We do not know in what capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities and made him his chief, his confidential servant (compare <reference osisRef="Eph.6.7">Ep 6:7</reference>; <reference osisRef="Col.3.23">Col 3:23</reference>). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Joseph was the doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonishing prosperity that attended him in all that he did.

5. the Lord blessed the Egyptian's house for Joseph's sake, &c.-- It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life. made him overseer in his house-- We do not know in what capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities and made him his chief, his confidential servant (compare Ep 6:7; Col 3:23). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Joseph was the doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonishing prosperity that attended him in all that he did.


<hi type="bold">7. his master's wife cast her eyes upon Joseph--</hi>Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people--in fact, enjoyed much freedom both at home and abroad. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent among them, as the monuments too plainly attest [Wilkinson]. Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station.

7. his master's wife cast her eyes upon Joseph-- Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people--in fact, enjoyed much freedom both at home and abroad. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent among them, as the monuments too plainly attest [Wilkinson]. Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station.


<hi type="bold">9. How then can I do this great wickedness, and sin against God?--</hi>This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity--a principle always sufficient where it exists, and alone sufficient.

9. How then can I do this great wickedness, and sin against God?-- This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity--a principle always sufficient where it exists, and alone sufficient.


<hi type="bold">14. Then she called unto the men of her house--</hi>Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord.

<hi type="bold">See, he hath brought in an Hebrew ... to mock us--</hi>an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.

14. Then she called unto the men of her house-- Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord. See, he hath brought in an Hebrew... to mock us-- an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.


<hi type="bold">20. Joseph's master took him, and put him into the prison--</hi>the roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (<reference osisRef="Gen.41.14">Ge 41:14</reference>), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (<reference osisRef="Ps.105.18">Psa 105:18</reference>) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime.

<hi type="bold">a place where the king's prisoners were bound--</hi>Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.

20. Joseph's master took him, and put him into the prison-- the roundhouse, from the form of its construction, usually attached to the dwelling of such an officer as Potiphar. It was partly a subterranean dungeon (Ge 41:14), though the brick-built walls rose considerably above the surface of the ground, and were surmounted by a vaulted roof somewhat in the form of an inverted bowl. Into such a dungeon Potiphar, in the first ebullition of rage, threw Joseph and ordered him to be subjected further to as great harshness of treatment (Psa 105:18) as he dared; for the power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime. a place where the king's prisoners were bound-- Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail--it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.


<hi type="bold">21-23. The Lord ... gave him favour in the sight of the keeper of the prison, &c.--</hi>It is highly probable, from the situation of this prison (<reference osisRef="Gen.40.3">Ge 40:3</reference>), that the keeper might have been previously acquainted with Joseph and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper." <chapter eID="Gen.39"/>

21-23. The Lord... gave him favour in the sight of the keeper of the prison, &c.-- It is highly probable, from the situation of this prison (Ge 40:3), that the keeper might have been previously acquainted with Joseph and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper."


<title type="x-s2">CHAPTER 40</title> <title type="x-s3"><reference osisRef="Gen.40.1-Gen.40.8">Ge 40:1-8</reference>. Two State Prisoners.</title>

<hi type="bold">1. the butler--</hi>not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him.

<hi type="bold">baker--</hi>or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood.

CHAPTER 40 Ge 40:1-8. Two State Prisoners. 1. the butler-- not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him. baker-- or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood.


<hi type="bold">3. Pharaoh put them in ward, &c.--</hi>Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.

3. Pharaoh put them in ward, &c.-- Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.


<hi type="bold">4. The captain of the guard charged Joseph with them--</hi>not the keeper, though he was most favorably disposed; but Potiphar himself, who, it would seem, was by this time satisfied of the perfect innocence of the young Hebrew; though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see <reference osisRef="Ps.37.5">Psa 37:5</reference>).

<hi type="bold">They continued a season in ward--</hi>literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [Calvin].

4. The captain of the guard charged Joseph with them-- not the keeper, though he was most favorably disposed; but Potiphar himself, who, it would seem, was by this time satisfied of the perfect innocence of the young Hebrew; though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see Psa 37:5). They continued a season in ward-- literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [Calvin].


<hi type="bold">5-8. they dreamed a dream--</hi>Joseph, influenced by the spirit of true religion, could feel for others (<reference osisRef="Eccl.4.1">Ec 4:1</reference>; <reference osisRef="Rom.12.15">Ro 12:15</reference>; <reference osisRef="Phil.2.4">Php 2:4</reference>). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being informed it was owing to a dream they had respectively dreamed during the previous night, after piously directing them to God (<reference osisRef="Dan.2.30">Da 2:30</reference>; <reference osisRef="Isa.26.10">Is 26:10</reference>), he volunteered to aid them, through the divine help, in discovering the import of their vision. The influence of Providence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moves the spirits of men.

5-8. they dreamed a dream-- Joseph, influenced by the spirit of true religion, could feel for others (Ec 4:1; Ro 12:15; Php 2:4). Observing them one day extremely depressed, he inquired the cause of their melancholy; and being informed it was owing to a dream they had respectively dreamed during the previous night, after piously directing them to God (Da 2:30; Is 26:10), he volunteered to aid them, through the divine help, in discovering the import of their vision. The influence of Providence must be seen in the remarkable fact of both officers dreaming such dreams in one night. He moves the spirits of men.


<title type="x-s3"><reference osisRef="Gen.40.9-Gen.40.15">Ge 40:9-15</reference>. The Butler's Dream.</title>

<hi type="bold">9-11. In my dream, behold, a vine was before me--</hi>The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [Wilkinson]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence--the cup was washed, the juice of the grapes pressed into it; and it was then handed to him--not grasped; but lightly resting on the tips of the fingers.

Ge 40:9-15. The Butler's Dream. 9-11. In my dream, behold, a vine was before me-- The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [Wilkinson]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence--the cup was washed, the juice of the grapes pressed into it; and it was then handed to him--not grasped; but lightly resting on the tips of the fingers.


<hi type="bold">12-15. Joseph said, ... This is the interpretation--</hi>Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer's influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.

12-15. Joseph said,... This is the interpretation-- Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer's influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.


<title type="x-s3"><reference osisRef="Gen.40.16-Gen.40.23">Ge 40:16-23</reference>. The Baker's Dream.</title>

<hi type="bold">16. I had three white baskets--</hi>The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands.

<hi type="bold">white--</hi>literally, "full of holes"; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.

Ge 40:16-23. The Baker's Dream. 16. I had three white baskets-- The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands. white-- literally, "full of holes"; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.


<hi type="bold">18-19. Joseph answered and said, This is the interpretation--</hi>The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.

18-19. Joseph answered and said, This is the interpretation-- The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.


<hi type="bold">20-22. it came to pass the third day, which was Pharaoh's birthday--</hi>This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly.

20-22. it came to pass the third day, which was Pharaoh's birthday-- This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly.


<hi type="bold">23. yet did not the chief butler remember Joseph--</hi>This was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (<reference osisRef="Amos.6.6">Am 6:6</reference>)! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The divine purposes required that Joseph should obtain his deliverance in another way, and by other means. <chapter eID="Gen.40"/>

23. yet did not the chief butler remember Joseph-- This was human nature. How prone are men to forget and neglect in prosperity, those who have been their companions in adversity (Am 6:6)! But although reflecting no credit on the butler, it was wisely ordered in the providence of God that he should forget him. The divine purposes required that Joseph should obtain his deliverance in another way, and by other means.


<title type="x-s2">CHAPTER 41</title> <title type="x-s3"><reference osisRef="Gen.41.1-Gen.41.24">Ge 41:1-24</reference>. Pharaoh's Dream.</title>

<hi type="bold">1. at the end of two full years--</hi>It is not certain whether these years are reckoned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter--most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.

<hi type="bold">Pharaoh dreamed--</hi>"Pharaoh," from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.

CHAPTER 41 Ge 41:1-24. Pharaoh's Dream. 1. at the end of two full years-- It is not certain whether these years are reckoned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter--most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured. Pharaoh dreamed-- "Pharaoh," from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.


<hi type="bold">8. he called for all the magicians of Egypt--</hi>It is not possible to define the exact distinction between "magicians" and "wise men"; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (<reference osisRef="Dan.2.4">Da 2:4</reference>), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.

8. he called for all the magicians of Egypt-- It is not possible to define the exact distinction between "magicians" and "wise men"; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (Da 2:4), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.


<hi type="bold">9-13. then spake the chief butler unto Pharaoh, saying, I do remember my faults--</hi>This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.

9-13. then spake the chief butler unto Pharaoh, saying, I do remember my faults-- This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.


<hi type="bold">14. Then Pharaoh sent and called Joseph--</hi>Now that God's set time had come (<reference osisRef="Ps.105.19">Psa 105:19</reference>), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed.

<hi type="bold">shaved himself--</hi>The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.

14. Then Pharaoh sent and called Joseph-- Now that God's set time had come (Psa 105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed. shaved himself-- The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.


<hi type="bold">15-16. Pharaoh said, ... I have dreamed a dream--</hi>The king's brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.

15-16. Pharaoh said,... I have dreamed a dream-- The king's brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.


<hi type="bold">17. Pharaoh said, In my dream, behold, I stood upon the bank of the river--</hi>The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.

17. Pharaoh said, In my dream, behold, I stood upon the bank of the river-- The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.


<hi type="bold">18. there came up out of the river seven kine--</hi>Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river."

<hi type="bold">and they fed in a meadow--</hi>Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.

18. there came up out of the river seven kine-- Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river." and they fed in a meadow-- Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.


<hi type="bold">19. behold, seven other kine ... poor and ill-favoured--</hi>The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine--the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.

19. behold, seven other kine... poor and ill-favoured-- The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine--the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.


<hi type="bold">22. I saw in my dream, and, behold, seven ears--</hi>that is, of Egyptian wheat, which, when "full and good," is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.

22. I saw in my dream, and, behold, seven ears-- that is, of Egyptian wheat, which, when "full and good," is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.


<hi type="bold">23. blasted with the east wind--</hi>destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare <reference osisRef="Ezek.19.12">Eze 19:12</reference>; <reference osisRef="Hos.13.15">Ho 13:15</reference>).

23. blasted with the east wind-- destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare Eze 19:12; Ho 13:15).


<hi type="bold">24. the thin ears devoured the seven good ears--</hi>devoured is a different word from that used in <reference osisRef="Gen.41.4">Ge 41:4</reference> and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.

24. the thin ears devoured the seven good ears-- devoured is a different word from that used in Ge 41:4 and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.


<title type="x-s3"><reference osisRef="Gen.41.25-Gen.41.36">Ge 41:25-36</reference>. Joseph Interprets Pharaoh's Dreams.</title>

<hi type="bold">25. Joseph said, ... The dream ... is one--</hi>They both pointed to the same event--a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.

Ge 41:25-36. Joseph Interprets Pharaoh's Dreams. 25. Joseph said,... The dream... is one-- They both pointed to the same event--a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.


<hi type="bold">33. Now therefore let Pharaoh look out a man--</hi>The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.

33. Now therefore let Pharaoh look out a man-- The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.


<hi type="bold">34. and let him appoint officers over the land--</hi>overseers, equivalent to the beys of modern Egypt.

<hi type="bold">take up the fifth part of the land--</hi>that is, of the land's produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.

34. and let him appoint officers over the land-- overseers, equivalent to the beys of modern Egypt. take up the fifth part of the land-- that is, of the land's produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.


<title type="x-s3"><reference osisRef="Gen.41.37-Gen.41.57">Ge 41:37-57</reference>. Joseph Made Ruler of Egypt.</title>

<hi type="bold">38. Pharaoh said unto his servants--</hi>The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.

<hi type="bold">a man in whom the Spirit of God is--</hi>An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.

Ge 41:37-57. Joseph Made Ruler of Egypt. 38. Pharaoh said unto his servants-- The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment. a man in whom the Spirit of God is-- An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.


<hi type="bold">40. Thou shalt be over my house--</hi>This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.

<hi type="bold">according unto thy word shall all my people be ruled--</hi>literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].

40. Thou shalt be over my house-- This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge. according unto thy word shall all my people be ruled-- literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].


<hi type="bold">41. Pharaoh said, ... See, I have set thee over all the land--</hi>These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly--

41. Pharaoh said,... See, I have set thee over all the land-- These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly--


<hi type="bold">43. they cried before him, Bow the knee--</hi>abrech, an Egyptian term, not referring to prostration, but signifying, according to some, "father" (compare <reference osisRef="Gen.45.8">Ge 45:8</reference>); according to others, "native prince"--that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.

43. they cried before him, Bow the knee-- abrech, an Egyptian term, not referring to prostration, but signifying, according to some, "father" (compare Ge 45:8); according to others, "native prince"--that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.


44. These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.

<hi type="bold">I am Pharaoh, and without thee, &c.--</hi>a proverbial mode of expression for great power.

44. These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment. I am Pharaoh, and without thee, &c.-- a proverbial mode of expression for great power.


<hi type="bold">45. Zaphnath-paaneah--</hi>variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"--that is, adultery.

<hi type="bold">gave him to wife Asenath, the daughter of--</hi>His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.

<hi type="bold">On--</hi>called Aven (<reference osisRef="Ezek.30.17">Eze 30:17</reference>) and also Beth-shemesh (<reference osisRef="Jer.43.13">Jr 43:13</reference>). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.

45. Zaphnath-paaneah-- variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"--that is, adultery. gave him to wife Asenath, the daughter of-- His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends. On-- called Aven (Eze 30:17) and also Beth-shemesh (Jr 43:13). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.


<hi type="bold">46. Joseph was thirty years old when he stood before Pharaoh--</hi>seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.

<hi type="bold">went out ... all the land--</hi>made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.

46. Joseph was thirty years old when he stood before Pharaoh-- seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar. went out... all the land-- made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.


<hi type="bold">47. the earth brought forth by handfuls--</hi>a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.

47. the earth brought forth by handfuls-- a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.


<hi type="bold">48. he gathered up all the food of the seven years--</hi>It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.

48. he gathered up all the food of the seven years-- It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.


<hi type="bold">50-52. unto Joseph were born two sons--</hi>These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.

50-52. unto Joseph were born two sons-- These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.


<hi type="bold">53-56. The seven years of plenteousness ... ended--</hi>Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

53-56. The seven years of plenteousness... ended-- Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.


<hi type="bold">57. The famine was sore in all lands--</hi>that is, the lands contiguous to Egypt--Canaan, Syria, and Arabia. <chapter eID="Gen.41"/>

57. The famine was sore in all lands-- that is, the lands contiguous to Egypt--Canaan, Syria, and Arabia.


<title type="x-s2">CHAPTER 42</title> <title type="x-s3"><reference osisRef="Gen.42.1-Gen.42.38">Ge 42:1-38</reference>. Journey into Egypt.</title>

<hi type="bold">1. Now when Jacob saw that there was corn in Egypt--</hi>learned from common rumor. It is evident from Jacob's language that his own and his sons' families had suffered greatly from the scarcity; and through the increasing severity of the scourge, those men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach.

CHAPTER 42 Ge 42:1-38. Journey into Egypt. 1. Now when Jacob saw that there was corn in Egypt-- learned from common rumor. It is evident from Jacob's language that his own and his sons' families had suffered greatly from the scarcity; and through the increasing severity of the scourge, those men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach.


<hi type="bold">5. the famine was in the land of Canaan--</hi>The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, "the sons of Israel" were compelled to undertake a journey from which painful associations made them strongly averse.

5. the famine was in the land of Canaan-- The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, "the sons of Israel" were compelled to undertake a journey from which painful associations made them strongly averse.


<hi type="bold">6. Joseph was the governor--</hi>in the zenith of his power and influence.

<hi type="bold">he it was that sold--</hi>that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house.

<hi type="bold">Joseph's brethren came, and bowed down themselves before him--</hi>His prophetic dreams [Ge 37:5-11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent (<reference osisRef="Isa.60.14">Is 60:14</reference>; <reference osisRef="Rev.3.9">Re 3:9</reference>, last clause).

6. Joseph was the governor-- in the zenith of his power and influence. he it was that sold-- that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house. Joseph's brethren came, and bowed down themselves before him-- His prophetic dreams [Ge 37:5-11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent (Is 60:14; Re 3:9, last clause).


<hi type="bold">7-8. Joseph saw his brethren, and he knew them, ... but they knew not him--</hi>This is not strange. They were full-grown men--he was but a lad at parting. They were in their usual garb--he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.

<hi type="bold">made himself strange unto them, and spake roughly--</hi>It would be an injustice to Joseph's character to suppose that this stern manner was prompted by any vindictive feelings--he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father's family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.

7-8. Joseph saw his brethren, and he knew them,... but they knew not him-- This is not strange. They were full-grown men--he was but a lad at parting. They were in their usual garb--he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by. made himself strange unto them, and spake roughly-- It would be an injustice to Joseph's character to suppose that this stern manner was prompted by any vindictive feelings--he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father's family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.


<hi type="bold">9-14. Ye are spies--</hi>This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.

9-14. Ye are spies-- This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.


<hi type="bold">15. By the life of Pharaoh--</hi>It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyptian and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath (<reference osisRef="Matt.5.34">Mt 5:34</reference>; <reference osisRef="Jas.5.12">Jas 5:12</reference>).

15. By the life of Pharaoh-- It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyptian and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath (Mt 5:34; Jas 5:12).


<hi type="bold">17-24. put them ... into ward three days--</hi>Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Ge 42:21, 22].

17-24. put them... into ward three days-- Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Ge 42:21, 22].


<hi type="bold">25-28. Joseph commanded to fill their sacks with corn, and to restore every man's money--</hi>This private generosity was not an infringement of his duty--a defrauding of the revenue. He would have a discretionary power--he was daily enriching the king's exchequer--and he might have paid the sum from his own purse.

25-28. Joseph commanded to fill their sacks with corn, and to restore every man's money-- This private generosity was not an infringement of his duty--a defrauding of the revenue. He would have a discretionary power--he was daily enriching the king's exchequer--and he might have paid the sum from his own purse.


<hi type="bold">35. as they emptied their sacks, that, behold, every man's ... money was in his sack--</hi>It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.

35. as they emptied their sacks, that, behold, every man's... money was in his sack-- It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.


<hi type="bold">36. Me have ye bereaved--</hi>This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.

36. Me have ye bereaved-- This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.


<hi type="bold">37. Reuben spake, ... Slay my two sons, if I bring him not to thee--</hi>This was a thoughtless and unwarrantable condition--one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impossible for all of them to preserve that young lad (<reference osisRef="Jas.4.13">Jas 4:13</reference>), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness (<reference osisRef="Heb.12.7">He 12:7</reference>, <reference osisRef="Heb.12.8">8</reference>), and that all those things he thought against Him were working together for his good. <chapter eID="Gen.42"/>

37. Reuben spake,... Slay my two sons, if I bring him not to thee-- This was a thoughtless and unwarrantable condition--one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impossible for all of them to preserve that young lad (Jas 4:13), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness (He 12:7, 8), and that all those things he thought against Him were working together for his good.


<title type="x-s2">CHAPTER 43</title> <title type="x-s3"><reference osisRef="Gen.43.1-Gen.43.14">Ge 43:1-14</reference>. Preparations for a Second Journey to Egypt.</title>

<hi type="bold">2. their father said, ... Go again, buy us a little food--</hi>It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (<reference osisRef="Gen.42.15">Ge 42:15</reference>). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety--of hope, because having now complied with the governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehension that some ill designs were meditated against them.

CHAPTER 43 Ge 43:1-14. Preparations for a Second Journey to Egypt. 2. their father said,... Go again, buy us a little food-- It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (Ge 42:15). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety--of hope, because having now complied with the governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehension that some ill designs were meditated against them.


<hi type="bold">11. take of the best fruits ... a present--</hi>It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (<reference osisRef="Prov.21.14">Pr 21:14</reference>)--balm, spices, and myrrh (see on <reference osisRef="Gen.37.25">Ge 37:25</reference>),

<hi type="bold">honey--</hi>which some think was dibs, a syrup made from ripe dates [Bochart]; but others, the honey of Hebron, which is still valued as far superior to that of Egypt;

<hi type="bold">nuts--</hi>pistachio nuts, of which Syria grows the best in the world;

<hi type="bold">almonds--</hi>which were most abundant in Palestine.

11. take of the best fruits... a present-- It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Pr 21:14)--balm, spices, and myrrh (see on Ge 37:25), honey-- which some think was dibs, a syrup made from ripe dates [Bochart]; but others, the honey of Hebron, which is still valued as far superior to that of Egypt; nuts-- pistachio nuts, of which Syria grows the best in the world; almonds-- which were most abundant in Palestine.


<hi type="bold">12. take double money--</hi>the first sum to be returned, and another sum for a new supply. The restored money in the sacks' mouth was a perplexing circumstance. But it might have been done inadvertently by one of the servants--so Jacob persuaded himself--and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best, the safest policy.

12. take double money-- the first sum to be returned, and another sum for a new supply. The restored money in the sacks' mouth was a perplexing circumstance. But it might have been done inadvertently by one of the servants--so Jacob persuaded himself--and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best, the safest policy.


<hi type="bold">14. God Almighty give you mercy before the man--</hi>Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.

14. God Almighty give you mercy before the man-- Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.


<title type="x-s3"><reference osisRef="Gen.43.15-Gen.43.30">Ge 43:15-30</reference>. Arrival in Egypt.</title>

<hi type="bold">15. stood before Joseph--</hi>We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.

Ge 43:15-30. Arrival in Egypt. 15. stood before Joseph-- We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.


<hi type="bold">16. ruler of his house--</hi>In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare <reference osisRef="Gen.39.5">Ge 39:5</reference>).

<hi type="bold">slay, and make ready--</hi>Hebrew, "kill a killing"--implying preparations for a grand entertainment (compare <reference osisRef="Gen.31.54">Ge 31:54</reference>; <reference osisRef="1Sam.25.11">1Sa 25:11</reference>; <reference osisRef="Prov.9.2">Pr 9:2</reference>; <reference osisRef="Matt.22.4">Mt 22:4</reference>). The animals have to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table.

<hi type="bold">dine ... at noon--</hi>The hour of dinner was at midday.

16. ruler of his house-- In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare Ge 39:5). slay, and make ready-- Hebrew, "kill a killing"--implying preparations for a grand entertainment (compare Ge 31:54; 1Sa 25:11; Pr 9:2; Mt 22:4). The animals have to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table. dine... at noon-- The hour of dinner was at midday.


<hi type="bold">18. the men were afraid--</hi>Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them--are all described in a graphic and animated manner.

18. the men were afraid-- Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them--are all described in a graphic and animated manner.


<title type="x-s3"><reference osisRef="Gen.43.31-Gen.43.34">Ge 43:31-34</reference>. The Dinner.</title>

<hi type="bold">31. Joseph said, Set on bread--</hi>equivalent to having dinner served, "bread" being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place" [Wilkinson]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.

Ge 43:31-34. The Dinner. 31. Joseph said, Set on bread-- equivalent to having dinner served, "bread" being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place" [Wilkinson]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.


<hi type="bold">32. Egyptians might not eat bread with the Hebrews; for that is an abomination--</hi>The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.

32. Egyptians might not eat bread with the Hebrews; for that is an abomination-- The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.


<hi type="bold">34. took and sent messes ... Benjamin's mess was five times--</hi>In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor--either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren.

<hi type="bold">they drank, and were merry with him--</hi>Hebrew, "drank freely" (same as <reference osisRef="Song.5.1">So 5:1</reference>; <reference osisRef="John.2.10">Joh 2:10</reference>). In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease. <chapter eID="Gen.43"/>

34. took and sent messes... Benjamin's mess was five times-- In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor--either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren. they drank, and were merry with him-- Hebrew, "drank freely" (same as So 5:1; Joh 2:10). In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease.


<title type="x-s2">CHAPTER 44</title> <title type="x-s3"><reference osisRef="Gen.44.1-Gen.44.34">Ge 44:1-34</reference>. Policy to Stay His Brethren.</title>

<hi type="bold">1. And Joseph commanded the steward--</hi>The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.

CHAPTER 44 Ge 44:1-34. Policy to Stay His Brethren. 1. And Joseph commanded the steward-- The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.


<hi type="bold">2. put my cup, the silver cup, in the sack's mouth--</hi>It was a large goblet, as the original denotes, highly valued by its owner, on account of its costly material or its elegant finish and which had probably graced his table at the sumptuous entertainment of the previous day.

2. put my cup, the silver cup, in the sack's mouth-- It was a large goblet, as the original denotes, highly valued by its owner, on account of its costly material or its elegant finish and which had probably graced his table at the sumptuous entertainment of the previous day.


<hi type="bold">3. As soon as the morning was light, the men were sent away--</hi>They commenced their homeward journey at early dawn (see on <reference osisRef="Gen.18.2">Ge 18:2</reference>); and it may be readily supposed in high spirits, after so happy an issue from all their troubles and anxieties.

3. As soon as the morning was light, the men were sent away-- They commenced their homeward journey at early dawn (see on Ge 18:2); and it may be readily supposed in high spirits, after so happy an issue from all their troubles and anxieties.


<hi type="bold">4. When they were gone out of the city ... Joseph said unto his steward--</hi>They were brought to a sudden halt by the stunning intelligence that an article of rare value was missing from the governor's house. It was a silver cup; so strong suspicions were entertained against them that a special messenger was despatched to search them.

4. When they were gone out of the city... Joseph said unto his steward-- They were brought to a sudden halt by the stunning intelligence that an article of rare value was missing from the governor's house. It was a silver cup; so strong suspicions were entertained against them that a special messenger was despatched to search them.


<hi type="bold">5. Is not this it in which my lord drinketh--</hi>not only kept for the governor's personal use, but whereby he divines. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he might have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren.

5. Is not this it in which my lord drinketh-- not only kept for the governor's personal use, but whereby he divines. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he might have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren.


<hi type="bold">6-7. he overtook them, and he spake ... these words--</hi>The steward's words must have come upon them like a thunderbolt, and one of their most predominant feelings must have been the humiliating and galling sense of being made so often objects of suspicion. Protesting their innocence, they invited a search. The challenge was accepted [Ge 44:10, 11]. Beginning with the eldest, every sack was examined, and the cup being found in Benjamin's [Ge 44:12], they all returned in an indescribable agony of mind to the house of the governor [Ge 44:13], throwing themselves at his feet [Ge 44:14], with the remarkable confession, "God hath found out the iniquity of thy servants" [Ge 44:16].

6-7. he overtook them, and he spake... these words-- The steward's words must have come upon them like a thunderbolt, and one of their most predominant feelings must have been the humiliating and galling sense of being made so often objects of suspicion. Protesting their innocence, they invited a search. The challenge was accepted [Ge 44:10, 11]. Beginning with the eldest, every sack was examined, and the cup being found in Benjamin's [Ge 44:12], they all returned in an indescribable agony of mind to the house of the governor [Ge 44:13], throwing themselves at his feet [Ge 44:14], with the remarkable confession, "God hath found out the iniquity of thy servants" [Ge 44:16].


<hi type="bold">16-34. Judah said, What shall we say?--</hi>This address needs no comment--consisting at first of short, broken sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless like a victim about to be laid on the altar, when he heard the magnanimous offer of Judah to submit to slavery for his ransom, would be bound by a lifelong gratitude to his generous brother, a tie that seems to have become hereditary in his tribe. Joseph's behavior must not be viewed from any single point, or in separate parts, but as a whole--a well-thought, deep-laid, closely connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine, brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret, pursuit of one end; and Joseph exhibits, in his management of the scheme, a very high order of intellect, a warm and susceptible heart, united to a judgment that exerted a complete control over his feelings--a happy invention in devising means towards the attainment of his ends and an inflexible adherence to the course, however painful, which prudence required. <chapter eID="Gen.44"/>

16-34. Judah said, What shall we say?-- This address needs no comment--consisting at first of short, broken sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless like a victim about to be laid on the altar, when he heard the magnanimous offer of Judah to submit to slavery for his ransom, would be bound by a lifelong gratitude to his generous brother, a tie that seems to have become hereditary in his tribe. Joseph's behavior must not be viewed from any single point, or in separate parts, but as a whole--a well-thought, deep-laid, closely connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine, brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret, pursuit of one end; and Joseph exhibits, in his management of the scheme, a very high order of intellect, a warm and susceptible heart, united to a judgment that exerted a complete control over his feelings--a happy invention in devising means towards the attainment of his ends and an inflexible adherence to the course, however painful, which prudence required.


<title type="x-s2">CHAPTER 45</title> <title type="x-s3"><reference osisRef="Gen.45.1-Gen.45.28">Ge 45:1-28</reference>. Joseph Making Himself Known.</title>

<hi type="bold">1. Then Joseph could not refrain himself--</hi>The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Ge 44:33] and realized all the affection of that proposal--a proposal for which he was totally unprepared--he was completely unmanned; he felt himself forced to bring this painful trial to an end.

<hi type="bold">he cried, Cause every man to go out from me--</hi>In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers--his conduct was dictated by motives of the highest prudence--that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.

CHAPTER 45 Ge 45:1-28. Joseph Making Himself Known. 1. Then Joseph could not refrain himself-- The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Ge 44:33] and realized all the affection of that proposal--a proposal for which he was totally unprepared--he was completely unmanned; he felt himself forced to bring this painful trial to an end. he cried, Cause every man to go out from me-- In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers--his conduct was dictated by motives of the highest prudence--that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.


<hi type="bold">2. he wept aloud--</hi>No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.

2. he wept aloud-- No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.


<hi type="bold">3. I am Joseph--</hi>or, "terrified at his presence." The emotions that now rose in his breast as well as that of his brethren--and chased each other in rapid succession--were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled" were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him--not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Ge 35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.

3. I am Joseph-- or, "terrified at his presence." The emotions that now rose in his breast as well as that of his brethren--and chased each other in rapid succession--were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled" were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him--not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Ge 35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.


<hi type="bold">6. and yet there are five years, in the which there shall neither be earing nor harvest--</hi>"Ear" is an old English word, meaning "to plough" (compare <reference osisRef="1Sam.8.12">1Sa 8:12</reference>; <reference osisRef="Isa.30.24">Is 30:24</reference>). This seems to confirm the view given (<reference osisRef="Gen.41.57">Ge 41:57</reference>) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.

6. and yet there are five years, in the which there shall neither be earing nor harvest-- "Ear" is an old English word, meaning "to plough" (compare 1Sa 8:12; Is 30:24). This seems to confirm the view given (Ge 41:57) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.


<hi type="bold">14-15. And he fell upon ... Benjamin's neck--</hi>The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.

14-15. And he fell upon... Benjamin's neck-- The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.


<hi type="bold">17-20. Pharaoh said unto Joseph, Say unto thy brethren--</hi>As Joseph might have been prevented by delicacy, the king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.

17-20. Pharaoh said unto Joseph, Say unto thy brethren-- As Joseph might have been prevented by delicacy, the king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.


<hi type="bold">21. Joseph gave them wagons--</hi>which must have been novelties in Palestine; for wheeled carriages were almost unknown there.

21. Joseph gave them wagons-- which must have been novelties in Palestine; for wheeled carriages were almost unknown there.


<hi type="bold">22. changes of raiment--</hi>It was and is customary, with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and quality, the value of these presents consists in their number. The great number given to Benjamin bespoke the warmth of his brother's attachment to him; and Joseph felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for his mother's son.

22. changes of raiment-- It was and is customary, with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and quality, the value of these presents consists in their number. The great number given to Benjamin bespoke the warmth of his brother's attachment to him; and Joseph felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for his mother's son.


<hi type="bold">23. to his father he sent--</hi>a supply of everything that could contribute to his support and comfort--the large and liberal scale on which that supply was given being intended, like the five messes of Benjamin, as a token of his filial love [see on Ge 43:34].

23. to his father he sent-- a supply of everything that could contribute to his support and comfort--the large and liberal scale on which that supply was given being intended, like the five messes of Benjamin, as a token of his filial love [see on Ge 43:34].


<hi type="bold">24. so he sent his brethren away--</hi>In dismissing them on their homeward journey, he gave them this particular admonition:

<hi type="bold">See that ye fall not out by the way--</hi>a caution that would be greatly needed; for not only during the journey would they be occupied in recalling the parts they had respectively acted in the events that led to Joseph's being sold into Egypt, but their wickedness would soon have to come to the knowledge of their venerable father. <chapter eID="Gen.45"/>

24. so he sent his brethren away-- In dismissing them on their homeward journey, he gave them this particular admonition: See that ye fall not out by the way-- a caution that would be greatly needed; for not only during the journey would they be occupied in recalling the parts they had respectively acted in the events that led to Joseph's being sold into Egypt, but their wickedness would soon have to come to the knowledge of their venerable father.


<title type="x-s2">CHAPTER 46</title> <title type="x-s3"><reference osisRef="Gen.46.1-Gen.46.4">Ge 46:1-4</reference>. Sacrifice at Beer-sheba.</title>

<hi type="bold">1. Israel took his journey with all that he had--</hi>that is, his household; for in compliance with Pharaoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he might never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Joseph, he would rather have died in Canaan without that highest of earthly gratifications than leave it without the consciousness of carrying the divine blessing along with him.

<hi type="bold">came to Beer-sheba--</hi>That place, which was in his direct route to Egypt, had been a favorite encampment of Abraham (<reference osisRef="Gen.21.33">Ge 21:33</reference>) and Isaac (<reference osisRef="Gen.26.25">Ge 26:25</reference>), and was memorable for their experience of the divine goodness; and Jacob seems to have deferred his public devotions till he had reached a spot so consecrated by covenant to his own God and the God of his fathers.

CHAPTER 46 Ge 46:1-4. Sacrifice at Beer-sheba. 1. Israel took his journey with all that he had-- that is, his household; for in compliance with Pharaoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he might never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Joseph, he would rather have died in Canaan without that highest of earthly gratifications than leave it without the consciousness of carrying the divine blessing along with him. came to Beer-sheba-- That place, which was in his direct route to Egypt, had been a favorite encampment of Abraham (Ge 21:33) and Isaac (Ge 26:25), and was memorable for their experience of the divine goodness; and Jacob seems to have deferred his public devotions till he had reached a spot so consecrated by covenant to his own God and the God of his fathers.


<hi type="bold">2. God spake unto Israel--</hi>Here is a virtual renewal of the covenant and an assurance of its blessings. Moreover, here is an answer on the chief subject of Jacob's prayer and a removal of any doubt as to the course he was meditating. At first the prospect of paying a personal visit to Joseph had been viewed with unmingled joy. But, on calmer consideration, many difficulties appeared to lie in the way. He may have remembered the prophecy to Abraham that his posterity was to be afflicted in Egypt and also that his father had been expressly told not to go [Ge 15:13; 26:2]; he may have feared the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the oracle, and an assurance given him of great and increasing prosperity.

2. God spake unto Israel-- Here is a virtual renewal of the covenant and an assurance of its blessings. Moreover, here is an answer on the chief subject of Jacob's prayer and a removal of any doubt as to the course he was meditating. At first the prospect of paying a personal visit to Joseph had been viewed with unmingled joy. But, on calmer consideration, many difficulties appeared to lie in the way. He may have remembered the prophecy to Abraham that his posterity was to be afflicted in Egypt and also that his father had been expressly told not to go [Ge 15:13; 26:2]; he may have feared the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the oracle, and an assurance given him of great and increasing prosperity.


<hi type="bold">3. I will there make of thee a great nation--</hi>How truly this promise was fulfilled, appears in the fact that the seventy souls who went down into Egypt increased [Ex 1:5-7], in the space of two hundred fifteen years, to one hundred eighty thousand.

3. I will there make of thee a great nation-- How truly this promise was fulfilled, appears in the fact that the seventy souls who went down into Egypt increased [Ex 1:5-7], in the space of two hundred fifteen years, to one hundred eighty thousand.


<hi type="bold">4. I will also surely bring thee up again--</hi>As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise.

<hi type="bold">Joseph shall put his hand upon thine eyes--</hi>shall perform the last office of filial piety; and this implied that he should henceforth enjoy, without interruption, the society of that favorite son.

4. I will also surely bring thee up again-- As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise. Joseph shall put his hand upon thine eyes-- shall perform the last office of filial piety; and this implied that he should henceforth enjoy, without interruption, the society of that favorite son.


<title type="x-s3"><reference osisRef="Gen.46.5-Gen.46.27">Ge 46:5-27</reference>. Immigration to Egypt.</title>

<hi type="bold">5. And Jacob rose up from Beer-sheba--</hi>to cross the border and settle in Egypt. However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed by slow and leisurely stages in the Egyptian vehicles sent for their accommodation.

Ge 46:5-27. Immigration to Egypt. 5. And Jacob rose up from Beer-sheba-- to cross the border and settle in Egypt. However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed by slow and leisurely stages in the Egyptian vehicles sent for their accommodation.


<hi type="bold">6. goods, which they had gotten in the land--</hi>not furniture, but substance--precious things.

6. goods, which they had gotten in the land-- not furniture, but substance--precious things.


<hi type="bold">7. daughters--</hi>As Dinah was his only daughter, this must mean daughters-in-law.

<hi type="bold">all his seed brought he with him--</hi>Though disabled by age from active superintendence, yet, as the venerable sheik of the tribe, he was looked upon as their common head and consulted in every step.

7. daughters-- As Dinah was his only daughter, this must mean daughters-in-law. all his seed brought he with him-- Though disabled by age from active superintendence, yet, as the venerable sheik of the tribe, he was looked upon as their common head and consulted in every step.


<hi type="bold">8-27. all the souls of the house of Jacob, which came into Egypt, were threescore and ten--</hi>Strictly speaking, there were only sixty-six went to Egypt; but to these add Joseph and his two sons, and Jacob the head of the clan, and the whole number amounts to seventy. In the speech of Stephen (<reference osisRef="Acts.7.14">Ac 7:14</reference>) the number is stated to be seventy-five; but as that estimate includes five sons of Ephraim and Manasseh (<reference osisRef="1Chr.7.14-1Chr.7.20">1Ch 7:14-20</reference>), born in Egypt, the two accounts coincide.

8-27. all the souls of the house of Jacob, which came into Egypt, were threescore and ten-- Strictly speaking, there were only sixty-six went to Egypt; but to these add Joseph and his two sons, and Jacob the head of the clan, and the whole number amounts to seventy. In the speech of Stephen (Ac 7:14) the number is stated to be seventy-five; but as that estimate includes five sons of Ephraim and Manasseh (1Ch 7:14-20), born in Egypt, the two accounts coincide.


<title type="x-s3"><reference osisRef="Gen.46.28-Gen.46.34">Ge 46:28-34</reference>. Arrival in Egypt.</title>

<hi type="bold">28. he sent Judah before him unto Joseph--</hi>This precautionary measure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement.

Ge 46:28-34. Arrival in Egypt. 28. he sent Judah before him unto Joseph-- This precautionary measure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement.