Joseph interpreteth the two dreams of Pharao: he is made ruler over all Egypt.
Pharao dreaming of fat and leane kine 5. also of ful and thinne eares of corne, 8. no other being able to interprete, 9 Ioseph is remembred 25. who interpreting the same. •8. is made ruler ouer al Aegypt. 50. marieth, and hath two sonnes, Manasses and Ephraim.
1After two years Pharao had a dream. He thought he stood by the river,Due anni dopo Faraone ebbe un sogno. Parevagli di stare alla riva del fiume,AFTER two yeares Pharao saw a dreame. He thought he stood vpon a riuer,Post duos annos vidit Pharao somnium. Putabat se stare super fluvium, 2Out of which came up seven kine, very beautiful and fat: and they fed in marshy places.Dal quale uscivano sette vacche belle, e grasse formisura: e andavano a pascere nei luoghi palustri.out of the which came vp seuen kine, faire and fat exceedingly: and they fed in marish places.de quo ascendebant septem boves, pulchræ et crassæ nimis: et pascebantur in locis palustribus. 3Other seven also came up out of the river, ill-favoured, and lean fleshed: and they fed on the very bank of the river, in green places:Altre sette ancora scappavan fuori del fiume, brutte, e rifinite per magrezza, e si pascevano sulla riva stessa del fiume, dov'era del verde:Other seuen also came vp out of the riuer, foule, and caryan leane: and they fed on the very banke of the riuer, in grene places:Aliæ quoque septem emergebant de flumine, fœdæ confectæque macie: et pascebantur in ipsa amnis ripa in locis virentibus: 4And they devoured them, whose bodies were very beautiful and well conditioned. So Pharao awoke.E (queste) si divorarono quelle che erano mirabilmente belle, e di grassi corpi. E Faraone si risvegliò,and they deuoured them, that had the merucylous beautie and good state of bodies. Pharao after he waked,devoraveruntque eas, quarum mira species et habitudo corporum erat. Expergefactus Pharao, 5He slept again, and dreamed another dream: Seven ears of corn came up upon one stalk full and fair:Poi si raddormentò, e vide un altro sogno. Sette spighe si alzavano da un solo stelo piene e bellissime;slept againe, and saw an other dreame: Seuen eares of corne grew forth vpon one stalke ful and faire:rursum dormivit, et vidit alterum somnium: septem spicæ pullulabant in culmo uno plenæ atque formosæ: 6Then seven other ears sprung up thin and blasted,E altrettante nascean dipoi spighe sottili, e bruciacchiate dall'euro,there sprang also other eares as many, thinne and blasted with adustion,aliæ quoque totidem spicæ tenues, et percussæ uredine oriebantur, 7And devoured all the beauty of the former. Pharao awaked after his rest:Le quali si divoravano tutte le prime sì belle. Svegliatosi Faraone dal sonno,deuouring al the beautie of the former. Pharao awaking vp after his rest,devorantes omnium priorum pulchritudinem. Evigilans Pharao post quietem, 8And when morning was come, being struck with fear, he sent to all the interpreters of Egypt, and to all the wise men: and they being called for, he told them his dream, and there was not any one that could interpret it.E venuto la mattina, pieno di paura mandò a cercare tutti gl'indovini d'Egitto, e tutti i sapienti: e raunati che furono, raccontò il sogno; e non v'ebbe chi ne desse la spiegazione.and when morning was come, being frighted with feare, he sent to al the interpreters of Aegypt, and to al the wise men: and they being called for, told them his dreame, neither was there anie that could interprete it.et facto mane, pavore perterritus, misit ad omnes conjectores Ægypti, cunctosque sapientes, et accersitis narravit somnium, nec erat qui interpretaretur.
9Then at length the chief butler remembering, said: I confess my sin:Allora finalmente il capo de' coppieri si ricordò, e disse: Confesso il mio fallo:Then at length the maister of the cupbearers remembring himselfe, said: I confesse my sinne:Tunc demum reminiscens pincernarum magister, ait: Confiteor peccatum meum: 10The king being angry with his servants, commanded me and the chief baker to be cast into the prison of the captain of the soldiers.Disgustato il re contro i suoi servi ordinò, che io, e il capo de' panattieri fossimo rinchiusi nella prigione del capitano delle milizie:The king being angrie with his seruantes, commanded me and the chiefe of the bakers to be cast into the prison of the captaine of the souldiers:iratus rex servis suis, me et magistrum pistorum retrudi jussit in carcerem principis militum: 11Where in one night both of us dreamed a dream foreboding things to come.Dove in una stessa notte ambedue vedemmo un sogno, che presagiva il futuro.where in one night both of vs saw a dreame portending things to come.ubi una nocte uterque vidimus somnium præsagum futurorum. 12There was there a young man a Hebrew, servant to the same captain of the soldiers: to whom we told our dreams,Eravi un giovinetto Ebreo, servo dello stesso capitano delle milizie: al quale avendo noi raccontati i sogniThere was there a young man an hebrew, seruant to the same captaine of the souldiers: to whom telling our dreames,Erat ibi puer hebræus, ejusdem ducis militum famulus: cui narrantes somnia, 13And we heard what afterwards the event of the thing proved to be so. For I was restored to my office: and he was hanged upon a gibbet.Ne udimmo l'interpretazione verificata da quel che è di poi avvenuto: perocché io fui restituito al mio impiego, e quegli fu appeso alla croce.we heard whatsoeuer afterward the euent of the thing proued to be so. for I was restored to my office: and he was hanged vpon a gibbet.audivimus quidquid postea rei probavit eventus; ego enim redditus sum officio meo, et ille suspensus est in cruce. 14Forthwith at the king’s command Joseph was brought out of the prison, and they shaved him: and changing his apparel brought him in to him.Subitamente per comando del re fu tratto di prigione Giuseppe: e fattolo radere, e cambiatogli il vestito, lo presentarono a lui.Forthwith at the kinges commandment, Ioseph being brought out of the prison they polled him: and changing his apparel, brought him vnto him.Protinus ad regis imperium eductum de carcere Joseph totonderunt: ac veste mutata obtulerunt ei.
15And he said to him: I have dreamed dreams, and there is no one that can expound them: Now I have heard that thou art very wise at interpreting them:E questi gli disse: Ho veduti de' sogni, e non ho chi gl'interpreti: ed ho sentito, che tu con gran saviezza li sai diciferare.To whom he said: I haue seene dreames, and there is not anie that can expound them: which I haue heard, thou doest most wisely interprete.Cui ille ait: Vidi somnia, nec est qui edisserat: quæ audivi te sapientissime conjicere. 16Joseph answered: Without me, God shall give Pharao a prosperous answer.Rispose Giuseppe: Iddio senza di me risponderà favorevolmente a Faraone.Ioseph answered: Without me, God shal answere prosperous thinges to Pharao.Respondit Joseph: Absque me Deus respondebit prospera Pharaoni. 17So Pharao told what he had dreamed: Methought I stood upon the bank of the river,Raccontò adunque Faraone quello che avea veduto: Pareami di stare sulla ripa del fiume,Pharao therfore told that he had seene: Me thought I stoode vpon the banke of the riuer,Narravit ergo Pharao quod viderat: Putabam me stare super ripam fluminis, 18And seven kine came up out of the river, exceeding beautiful and full of flesh: and they grazed on green places in a marshy pasture.E che dal fiume uscissero sette vacche belle formisura, e molto grasse: le quali pascendo ne' luoghi paludosi spuntavano l'erba verde:and seuen kine came vp out of the banke of the riuer, exceeding faire, and ful of flesh: which grazed on greene places in a marish pasture.et septem boves de amne conscendere, pulchras nimis, et obesis carnibus: quæ in pastu paludis virecta carpebant. 19And behold, there followed these, other seven kine, so very ill-favoured and lean, that I never saw the like in the land of Egypt:Quand'ecco dietro a queste venivano sette altre vacche tanto brutte e macilente, che mai le simili non ho vedute nella terra d'Egitto:And behold, there folowed these, other seuen kine, so passing il fauored and leane, that I neuer saw the like in the land of Aegypt;Et ecce, has sequebantur aliæ septem boves, in tantum deformes et macilentæ, ut numquam tales in terra Ægypti viderim: 20And they devoured and consumed the former,Le quali, divorato avendo, e consunto le prime,which hauing deuoured and consumed the former,quæ, devoratis et consumptis prioribus, 21And yet gave no mark of their being full: but were as lean and ill-favoured as before. I awoke, and then fell asleep again,Non diedero nissun segno d'esser satolle; ma erano abbattute come prima dalla magrezza e dallo squallore. Mi svegliai, e di nuovo fui oppresso dal sonno,gaue no token of their fulnes: but with the like leanenes and deformitie, looked heauelie. Awaking, and fallen againe into a deepe sleepe,nullum saturitatis dedere vestigium: sed simili macie et squalore torpebant. Evigilans, rursus sopore depressus, 22And dreamed a dream: Seven ears of corn grew up upon one stalk, full and very fair.E vidi questo sogno. Sette spighe spuntavano da un solo stelo, piene e bellissime.I sawe a dreame: Seuen eares of corne grew forth vpon one stalke, ful and verie faire.vidi somnium. Septem spicæ pullulabant in culmo uno plenæ atque pulcherrimæ.
23Other seven also thin and blasted, sprung of the stalk:Parimente altre sette sottili, e bruciacchiate dall'euro nascevano da un filo di paglia:Other seuen also thinne and blasted, with adustion, sprang of the stalke:Aliæ quoque septem tenues et percussæ uredine, oriebantur e stipula: 24And they devoured the beauty of the former: I told this dream to the conjecturers, and there is no man that can expound it.Le quali divorarono le prime sì belle. Ho raccontato il sogno agl'indovini, e nissun v'ha, che lo spieghi.which deuoured the beautie of the former: I told the dreame to the coniecturers, and there is no man that can declare it.quæ priorum pulchritudinem devoraverunt. Narravi conjectoribus somnium, et nemo est qui edisserat. 25Joseph answered: The king’s dream is one: God hath shewn to Pharao what he is about to do.Rispose Giuseppe: Uno è il sogno del re: Dio ha mostrato a Faraone quel che vuol fare.Ioseph answered: The kinges dreame is one: God hath shewed to Pharao the thinges that he wil doe.Respondit Joseph: Somnium regis unum est: quæ facturus est Deus, ostendit Pharaoni. 26The seven beautiful kine, and the seven full ears, are seven years of plenty: and both contain the same meaning of the dream.Le sette vacche belle, e le sette spighe piene sono sette anni di abbondanza; e sono un sol senso.The seuen faire kine, and the seuen ful eares: be seuen yeres of plentifulnes: and both conteine the selfe same meaning of the dreame.Septem boves pulchræ, et septem spicæ plenæ, septem ubertatis anni sunt: eamdemque vim somnii comprehendunt. 27And the seven lean and thin kine that came up after them, and the seven thin ears that were blasted with the burning wind, are seven years of famine to come:Parimente le sette vacche gracili e macilente, che vennero dietro a quelle, e le sette spighe sottili, e offese dal vento, che brucia, sono sette anni di futura carestia.Also the seuen leane and thinne kine, that came vp after them, and the seuen thinne eares, and blasted with the burning winde: are seuen yeares of famine to come.Septem quoque boves tenues atque macilentæ, quæ ascenderunt post eas, et septem spicæ tenues, et vento urente percussæ, septem anni venturæ sunt famis. 28Which shall be fulfilled in this order.E la cosa avrà effetto con quest'ordine.Which shal be fulfilled in this order.Qui hoc ordine complebuntur: 29Behold, there shall come seven years of great plenty in the whole land of Egypt:Ecco che verranno sette anni di grande fertilità per tutta la terra d'Egitto:Behold there shal come seuen yeares of great fertilitie in the whole Land of Aegypt:ecce septem anni venient fertilitatis magnæ in universa terra Ægypti,
30After which shall follow other seven years of so great scarcity, that all the abundance before shall be forgotten: for the famine shall consume all the land,Dopo i quali saran sette altri anni di sterilità così grande, che andrà in obblio tutta la precedente abbondanza: perocché la fame devasterà tutta la terra,after which shal folowe other seuen yeares of so great sterilitie, that al the abundance before shal be forgotten: for the famine shal consume al the land,quos sequentur septem anni alii tantæ sterilitatis, ut oblivioni tradatur cuncta retro abundantia: consumptura est enim fames omnem terram, 31And the greatness of the scarcity shall destroy the greatness of the plenty.E la gran carestia assorbirà la grande abbondanza.and the greatnes of the scarsitie, shal destroy the greatnes of the plentie.et ubertatis magnitudinem perditura est inopiæ magnitudo. 32And for that thou didst see the second time a dream pertaining to the same thing: it is a token of the certainty, and that the word of God cometh to pass, and is fulfilled speedily.L'aver poi tu veduto replicato sogno, che una stessa cosa significa, segno è questo, come la parola di Dio avrà sicuramente effetto, e senza dilazione si adempirà.And in that thou didest see the second time a dreame perteining to the same thing: it is a token of the certeintie, for that the worde of God shal come to passe, and be fulfilled spedely.Quod autem vidisti secundo ad eamdem rem pertinens somnium: firmitatis indicium est, eo quod fiat sermo Dei, et velocius impleatur. 33Now therefore let the king provide a wise and industrious man, and make him ruler over the land of Egypt:Scelga adunque adesso il re un uomo saggio, e attivo, e diagli autorità in (tutta) la terra d'Egitto:Now therfore let the king prouide a wise man and industrious, and make him ruler ouer the Land of Aegypt:Nunc ergo provideat rex virum sapientem et industrium, et præficiat eum terræ Ægypti: 34That he may appoint overseers over all the countries: and gather into barns the fifth part of the fruits, during the seven fruitful years,E questi deputi dei soprintendenti in ogni regione: e la quinta parte del provento de' sett'anni di fertilità,that he may appointe ouerseers ouer al countries: and gether into barnes the fifth part of the fruites, during the seuen yeares of the fertilitie,qui constituat præpositos per cunctas regiones: et quintam partem fructuum per septem annos fertilitatis, 35That shall now presently ensue: and let all the corn be laid up, under Pharao’s hands, and be reserved in the cities.I quali fin d'adesso comincieranno ad essere, sia raunata ne' granai: e tutto il frumento si rinchiuda a disposizione di Faraone, e si conservi nelle città.that now presently shal ensewe: and let al the corne be laid vp, vnder Pharaoes handes, and let it be reserued in the cities.qui jam nunc futuri sunt, congreget in horrea: et omne frumentum sub Pharaonis potestate condatur, serveturque in urbibus.
36And let it be in readiness, against the famine of seven years to come, which shall oppress Egypt, and the land shall not be consumed with scarcity.E si tenga preparato per la futura carestia di sette anni, che verrà sopra l'Egitto, affinché il paese non sia consunto dall'inopia.And let it be in a readines, against the famine of seuen yeares to come, which shal oppresse Aegypt, and the land shal not be consumed with scarsitie.Et præparetur futuræ septem annorum fami, quæ oppressura est Ægyptum, et non consumetur terra inopia. 37The counsel pleased Pharao, and all his servants.Piacque il consiglio a Faraone, e a tutti i suoi ministri.The counsel pleased Pharao, and al his seruants:Placuit Pharaoni consilium et cunctis ministris ejus: 38And he said to them: Can we find such another man, that is full of the spirit of God?Ed egli disse loro: Potrem noi trovare uomo come questo, che pieno sia dello spirito di Dio?and he spake to them: Can we find such an other man, that is ful of the spirite of God?locutusque est ad eos: Num invenire poterimus talem virum, qui spiritu Dei plenus sit ? 39He said therefore to Joseph: Seeing God hath shewn thee all that thou hast said, can I find one wiser and one like unto thee?Disse pertanto a Giuseppe: Dacché Dio ha mostrato a te tutto quello che hai detto, potrò io trovare uomo più saggio, e simile a te?He said therfore to Ioseph: Because God hath shewed thee al things that thou hast spoken, can I find a wiser and one like vnto thee?Dixit ergo ad Joseph: Quia ostendit tibi Deus omnia quæ locutus es, numquid sapientiorem et consimilem tui invenire potero ? 40Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.Tu avrai la soprintendenza della mia casa, e al comando della tua bocca obbedirà tutto il popolo: non avrò precedenza sopra di te, se non quella del trono reale.Thou shalt be ouer my house, and at the commandment of thy mouth al the people shal obey: only in the throne of the kingdome I wil goe before thee.Tu eris super domum meam, et ad tui oris imperium cunctus populus obediet: uno tantum regni solio te præcedam. 41And again Pharao said to Joseph: Behold, I have appointed thee over the whole land of Egypt.E disse ancora Faraone a Giuseppe: Ecco che io ti do autorità sopra tutta la terra d'Egitto.And againe Pharao said to Ioseph: Behold, I haue appointed thee ouer the whole land of Aegypt.Dixitque rursus Pharao ad Joseph: Ecce, constitui te super universam terram Ægypti. 42And he took his ring from his own hand, and gave it into his hand: and he put upon him a robe of silk, and put a chain of gold about his neck.E si levò dal suo dito l'anello, e lo pose in dito a lui: e lo fece vestire di una veste di bisso, e al collo gli pose una collana d'oro.And he tooke his ring from his owne hand, and gaue it into his hand: and he put vpon him a silke roabe, and put a chaine of gold about his necke.Tulitque annulum de manu sua, et dedit eum in manu ejus: vestivitque eum stola byssina, et collo torquem auream circumposuit.
43And he made him go up into his second chariot, the crier proclaiming that all should bow their knee before him, and that they should know he was made governor over the whole land of Egypt.E lo fece salire sopra il suo secondo cocchio, gridando l'araldo, che tutti piegasser le ginocchia dinanzi a lui, e sapessero, come egli era soprintendente di tutta la terra d'Egitto.And he made him goe vp into his second chariot, the cryer proclayming that al should bowe their knee before him, and that they should know he was made gouernour ouer the whole Land of Aegypt.Fecitque eum ascendere super currum suum secundum, clamante præcone, ut omnes coram eo genu flecterent, et præpositum esse scirent universæ terræ Ægypti. 44And the king said to Joseph: I am Pharao: without thy commandment no man shall move hand or foot in all the land of Egypt.Disse ancora il re a Giuseppe: Io son Faraone: nissuno in tutta la terra di Egitto moverà piede, o mano fuori che per tuo comando.And the king said to Ioseph: I am Pharao: without thy commandment no man shal moue hand or foore in al the land of Aegypt.Dixit quoque rex ad Joseph: Ego sum Pharao: absque tuo imperio non movebit quisquam manum aut pedem in omni terra Ægypti. 45And he turned his name, and called him in the Egyptian tongue the saviour of the world. And he gave him to wife Aseneth, the daughter of Putiphare, priest of Heliopolis. Then Joseph went out to the land of Egypt.E mutogli il nome, e chiamollo in lingua egiziana Salvatore del mondo. E gli diede per moglie Aseneth figliuola di Putifare sacerdote di Heliopoli. Partì adunque Giuseppe per visitare la terra d'Egitto.And he turned his name, and called him in the Aegyptian togue the Sauiour of the world. And he gaue him to wife Aseneth the daughter of Putiphar priest of Heliopolis. Ioseph therfore went forth to the land of Aegypt (Vertitque nomen ejus, et vocavit eum, lingua ægyptiaca, Salvatorem mundi. Deditque illi uxorem Aseneth filiam Putiphare sacerdotis Heliopoleos. Egressus est itaque Joseph ad terram Ægypti 46(Now he was thirty years old when he stood before king Pharao), and he went round all the countries of Egypt.(Or egli avea trent'anni, allorché fu condotto davanti al re Faraone): ed ei fece il giro di tutte le provincie dell'Egitto.and he was thirtie yeares old when he stood in the sight of king Pharao) and did circuite al the countries of Aegypt.(triginta autem annorum erat quando stetit in conspectu regis Pharaonis), et circuivit omnes regiones Ægypti. 47And the fruitfulness of the seven years came: and the corn being bound up into sheaves, was gathered together into the barns of Egypt.E venne la fertilità di sette anni: e i grani legati in manipoli furono raunati ne' granai dell'Egitto.And the fertilitie of the seuen yeares came: and the corne being bound vp into sheaues was gethered togeather into the barnes of Aegypt.Venitque fertilitas septem annorum: et in manipulos redactæ segetes congregatæ sunt in horrea Ægypti.
48And all the abundance of grain was laid up in every city.Tutta ancor l'abbondanza delle biade fu riposta in ciascheduna delle città.Al the abundance also of graine was laid vp in euerie citie.Omnis etiam frugum abundantia in singulis urbibus condita est. 49And there was so great abundance of wheat, that it was equal to the sand of the sea, and the plenty exceeded measure.E tanto grande fu l'abbondanza del grano che uguagliò l'arena del mare, e la quantità non potea misurarsi.And there was so great abundance of wheat, that it became equal to the sand of the sea, and the plentie exceeded measure.Tantaque fuit abundantia tritici, ut arenæ maris coæquaretur, et copia mensuram excederet. 50And before the famine came, Joseph had two sons born: whom Aseneth, the daughter of Putiphare, priest of Heliopolis, bore unto him.E nacquero a Giuseppe due figliuoli prima che venisse la carestia, i quali furono a lui partoriti da Aseneth figliuola di Putifare sacerdote d'Heliopoli.And there were borne vnto Ioseph two sonnes before the famine came: whom Aseneth the daughter of Putiphar priest of Heliopolis bare him.Nati sunt autem Joseph filii duo antequam veniret fames: quos peperit ei Aseneth filia Putiphare sacerdotis Heliopoleos. 51And he called the name of the firstborn Manasses, saying: God hath made me to forget all my labours, and my father’s house.E al primogenito pose il nome di Manasse, dicendo: Dio mi ha fatto dimenticare di tutte le afflizioni sofferte in casa del padre mio.And he called the name of the first begotten Manasses, saing: God made me to forget al my labours, & my fathers house.Vocavitque nomen primogeniti Manasses, dicens: Oblivisci me fecit Deus omnium laborum meorum, et domus patris mei. 52And he named the second Ephraim, saying: God hath made me to grow in the land of my poverty.Al secondo poi diede il nome di Ephraim, dicendo: Il Signore mi ha fatto crescere nella terra, dove io era povero.The name also of the second he called Ephraim, saing: God hath made me to encrease in the land of my pouertie.Nomen quoque secundi appellavit Ephraim, dicens: Crescere me fecit Deus in terra paupertatis meæ. 53Now when the seven years of plenty that had been in Egypt were passed:Passati adunque i sette anni di ubertà, che erano stati nell'Egitto,Therfore when the seuen yeares of the plentifulnes, that had bene in Aegypt were passed:Igitur transactis septem ubertatis annis, qui fuerant in Ægypto, 54The seven years of scarcity, which Joseph had foretold, began to come: and the famine prevailed in the whole world, but there was bread in all the land of Egypt.Principiarono a venire i sette anni di carestia predetti da Giuseppe, e la fame regnò per tutto il mondo: ma in tutta la terra di Egitto v'era del pane.the seuen yeares of scarsitie beganne to come, which Ioseph foretold: and in the whole world the famine preuailed, but in al the land of Aegypt there was bread.cœperunt venire septem anni inopiæ, quos prædixerat Joseph: et in universo orbe fames prævaluit, in cuncta autem terra Ægypti panis erat.
55And when there also they began to be famished, the people cried to Pharao, for food. And he said to them: Go to Joseph: and do all that he shall say to you.E quando gli Egiziani sentirono la fame, il popolo alzò le grida a Faraone, chiedendo cibo. Ed egli rispose loro: Andate da Giuseppe, e fate tutto quello ch'ei vi dirà.The which being in hunger, the people cried to Pharao, desiring foode. To whom he answered: Goe ye to Ioseph: and whatsoeuer he shal say to you, that doe ye.Qua esuriente, clamavit populus ad Pharaonem, alimenta petens. Quibus ille respondit: Ite ad Joseph: et quidquid ipse vobis dixerit, facite. 56And the famine increased daily in all the land: and Joseph opened all the barns, and sold to the Egyptians: for the famine had oppressed them also.Or la fame cresceva ogni dì più in tutta la terra: e Giuseppe aperse tutti i granai, e vendeva agli Egiziani; perocché si trovavano anch'essi alla fame.And the famine dayly encreased in al the land: and Ioseph opened al the barnes, and sold to the Aegyptians: for them also the famine had opressed.Crescebat autem quotidie fames in omni terra: aperuitque Joseph universa horrea, et vendebat Ægyptiis: nam et illos oppresserat fames. 57And all provinces came into Egypt, to buy food, and to seek some relief of their want.E venivano tutte le provincie in Egitto a comprar da mangiare, e trovar sollievo al male della carestia.And al prouinces came into Aegypt, to buy victuales, and to moderate the miserie of the scarsitie.Omnesque provinciæ veniebant in Ægyptum, ut emerent escas, et malum inopiæ temperarent.
41:1
Year of the World 2289, Year before Christ 1715.
41:2
Du Hamel
Marshy. Hebrew Achu; a word which the Septuagint and Siracides (Ecclesiasticus 40:16, ) retain. (Du Hamel)
41:3
Tirinus
Very bank; to shew that the Nile had not inundated far, and that consequently a great famine would prevail, as the fertility of Egypt depends greatly on the overflowing of the Nile. "When the river rises 12 cubits, sterility pervades Egypt; when 13, famine is still felt. Fourteen cubits bring joy, 15 security, 16 delight. It has never yet been known to rise above 18 cubits." (Pliny, Natural History 5:9.) This successive depression of the waters was an effect of God's judgments, which no astrologers could foretel. (Tirinus)
41:5
Another dream of the same import, (ver. 25,) to convince Pharao that the event would certainly take place, ver. 32. Thus Daniel had a double vision, Daniel 7:2, 3.
Calmet
One stalk. It was of the species which Pliny (Natural History 18:10,) calls ramosum, branchy. What would strike Pharao the most was, that the last ears should devour the former ones. (Calmet)
41:6
Menochius
Blasted with the eastern wind, blowing from the deserts of Arabia, Osee 13:15. (Menochius)
41:7
Rest. Hebrew adds, "and behold a dream" sent by God, like Solomon's, 3 Kings 3:15. The king's mind was quite full of what he had seen.
41:8
Tacitus
Interpreters: chartumim is probably an Egyptian word; denoting magicians, priests, and interpreters of their sacred books, hieroglyphics, etc. King Ptolemy consulted them. (Tacitus, Hist. IV.)
41:9
Calmet
My sin against your majesty, and my ingratitude towards Joseph. (Calmet)
41:12
Haydock
Servant. Genesis 39:4. He waited also upon the prisoners of rank, Genesis 40:4. (Haydock)
41:14
Calmet
Shaved him. The Egyptians let their hair grow, and neglected their persons, when they were in mourning or in prison. But on other occasions they cut their hair in their youth. (Herodotus 2:36; 3:12.) It was not lawful to appear in court in mourning attire. (Esther 4:2; Genesis 50:4.) (Calmet)
41:16
Tirinus
Without, etc. The interpretation does not proceed from any natural acquirement, but from God alone. (Chaldean) (Tirinus)
The Samaritan and Aquila read, "Without me God will not give," etc. See Matthew 10:20.
41:30
The land of Egypt, and the adjacent countries.
41:34
Haydock
Fifth part. This was a tax laid upon all the Egyptians, (Calmet) unless Pharao paid for what corn was laid up. (Haydock)
Menochius
This quantity would be sufficient, as the people would be content with a smaller allowance during the famine; and the environs of the Nile would produce something, though not worth mentioning, Genesis 45:6. (Menochius)
41:38
God. Hebrew, of the gods Elohim. Pharao was probably an idolater.
41:40
41:42
His ring, the sign of power. Thus Alexander appointed Perdiccas to be his successor. (Curtius 10:5.) Assuerus gave his authority to Aman and to Mardocheus, Esther 3. and Esther 8.
Silk, or fine cotton; shesh (or ssoss). See byssus, Exodus 25:4.
Calmet
Chain, with which the president of the senate in Egypt, or the chief justice, was adorned. The three chief officers among the Chaldees wore chains, Daniel 5:7, 16. (Calmet)
41:43
Calmet
Second chariot. On public occasions, the king was followed by an empty chariot, (2 Paralipomenon 35:24.) or the chariot here spoken of, was destined for the person who was next in dignity to the king. (Calmet)
41:44
Pharao, or the king. This is the preamble to the decree for the exaltation of Joseph, which subjected to him the armies and all the people of Egypt.
41:45
Challoner
The saviour of the world. Tsaphenath pahneach. (Challoner)
In the Coptic language, which is derived from the Egyptian, Psotemphane is said to mean the saviour of the world. St. Jerome supposed this word was not Hebrew; and therefore he added, in the Egyptian tongue, though he knew it might be interpreted in Hebrew "a revealer of secrets." (q. Heb.)
Putiphare. Whether this person be the same with his old master, cannot easily be decided. Most people think he was not. See St. Chrysostom, 63. hom.
Priest. None were esteemed more noble in Egypt.
Heliopolis. Hebrew On, "the city of the sun," built on the banks of the Nile, about half a day's journey to the north of Memphis.
41:47
Calmet
Sheaves. The straw would serve to feed the cattle, and would hinder the corn from spoiling for 50 years, if kept from the air. (Varro.; Pliny, Natural History 18:30.) (Calmet)
41:51
Challoner
Manasses. That is, oblivion, or forgetting. (Challoner)
Haydock
Father's house, or the injuries received from my brethren. (Haydock)
41:52
Challoner
Ephraim. That is, fruitful, or growing. (Challoner)
Being in the plural number, it means "productions."
Haydock
Poverty; where I have been poor and afflicted, though now advanced in honour. (Haydock)
41:54
Year of the World 2296, Year before Christ 1708.
41:55
Menochius
World. Round about Egypt; such as Chanaan, Syria, etc. (Menochius)
There was. The Syriac and some Latin copies, read not, etc.: there was a famine. We must adhere to the Vulgate and Hebrew.
41:57
Calmet
All provinces in the neighbourhood: for the stores laid up would not have supplied all mankind even for a few months. (Calmet)
41:45
The saviour of the world.... Zaphnah paaneah.
41:51
Manasses.... That is, oblivion, or forgetting.
41:52
Ephraim.... That is, fruitful, or growing.
41:1
Pharao his dreames, and his Eunuches were prophetical. For by them God for shewed things to come: v 25. yet they were no prophets, but Ioseph: who had the gift to interpret them. S. Aug. li. 12. c. 9 de Gen. ad lit. S. Greg. li. 11. Moral. in c. 13. Iob.
41:25
These things came to passe by Gods particular prouidēce. Psalm. 4. God called (or caused) a samine vpon the land.
41:43
43. Made gouernour] It is easie in the eyes of God, suddenly to enrich the Holie Ioseph suddenly aduanced. poore. For who would haue thought (saith Philo) that in one day a boudman E••li. 11. li de Ioseph. should be made a lord, a poore prisoner the chiefe of the nobilitie, an vnder gaolor the viceroy, or kings deputie, for a common prison to haue a kinglie court of his owne, from extreme ignominie, to ascend into so hiegh a roome of dignitie!
41:45
45. Sauiour of the vvorld] In the original text the new name and title geuen by Pharao to Ioseph is expressed by these two wordes, Saphnath pahanaach: the former saphnath in Hebrew signifieth a secrete or hidden thing, of saphan to hide: but the signification of the other word pahanaach, is more vncertaine, being found no where els in the holie Bible. The Rabins do commonly interprete them both together, The man to vvhom secretes are reueled, or, The reueler Ioseph truly called the reueler of secrets. of secretes. and so this name agreeth wel to Ioseph, in respect of the gift of interpreting dreames. But besides his interpreting, he also gaue most wise counsel, that tended to the saftie of manie, which, it is like, Pharao ment to expresse by this new name. And S. Hierom, who doubtles with great diligence, and no lesse iudgement, searched the true signification therof, saith, But more honorably, the Sauiour of the world. Therin a figure of Christ. that albeit this name in Hebrew soundeth The finder out of secrets, yet seing it was imposed by an Aegyptian (who knew no Hebrew) the reason therof must be had of the same tongue; and these two wordes in the Aegyptian language are interpreted The Saniour of the vvorld: for that he deliuered the world from the iminent ruine of famine. Thus saith S. Hierom. And so most aptly the figure answereth to Christ, the true SAVIOVR of the world.
Cohen signifieth priest; as not only the latin, but also the 70. & Philo and Iosephus here translate though sometimes it signifieth prince. as the Chaldey paraphrasis interpreteth, wherby it is probable that this Putiphar was both a priest, and a prince.
41:51
Obliuion.
41:52
Fruitful or Grovving.
41:1
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.36
36. Such was our young furnisher of corn, and second Joseph: though of him we can say somewhat more. For the one made a gain from the famine, and bought up Egypt
41:5
Pseudo-Clement The Clementine Homilies 17.17
… Pharaoh, also an impious man, saw a dream in regard to the fulness and thinness of the ears of corn,
41:9
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.10
54. Joseph also when in prison was not free from being consulted about matters of uncertainty. His counsel
41:16
St John Chrysostom † AD 407 Homilies on Philippians 5
… what then, when he came before Pharaoh? Was it “Yea, I know”? But what? When no one urged it on him, he said from his own excellent spirit, “Do not interpretations belong to God?”
41:17
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.16
82. How splendidly he inferred the future. First, how acutely, when interpreting the royal dream, he stated the truth. This was the king’s first dream.
41:22
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.16
… And other bullocks ill-favoured and lean-fleshed came up out of the river after the heifers, and fed near them on the very edge of the river. And these thin and wretched bullocks seemed to devour those others which were so fat and well-favoured. And this was the second dream.
41:25
Pseudo-Clement The Clementine Homilies 17.17
… Pharaoh, also an impious man, saw a dream in regard to the fulness and thinness of the ears of corn, to whom Joseph said, when he gave the interpretation, that the dream had come from God.
41:29
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
III. Such was Joseph your Superintendent of corn measures, whom I may call ours also; who by his surpassing wisdom was able both to foresee the famine and to cure it by decrees of government, healing the ill-favoured and starving kine by means of the fair and fat.
41:32
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 79
… And the third time He went and spake the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, “Did the dream appear to thee the second time? For truth was this done, and that thou mightest be assured that this shall surely be.”
41:33
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.11
… Who would not consider him a fit person to give advice in a private case, whose fruitful spirit and fertile mind enriched the barrenness of the time with the wealth of his counsels and heart?
41:38
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.27
27. He also came down upon all righteous men and Prophets; Enos, I mean, and Enoch, and Noah, and the rest; upon Abraham, Isaac, and Jacob; for as regards Joseph, even Pharaoh perceived that he had the Spirit of God within him
41:39
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.19
19. What shall be said to this by those of us who are buyers and sellers of corn, and watch the hardships of the seasons, in order to grow prosperous, and luxuriate in the misfor tunes of others, and acquire, not, like Joseph, the property of the Egyptians,
41:40
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… Did he not assign the different inheritances and abodes, according to the will of God, among his followers? So that he too could use the words, “The lot is fallen unto me in pleasant places; and “my fortunes are in Thy hands,” fortunes more precious than those which come to us on earth, and can be snatched away.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… that the whole might be ascribed, not to man’s favor, but to God’s Providence ( Gen. xl. 23 ): that at the right moment, Pharaoh, reduced to need, might bring him out; that not as conferring but as receiving a benefit, the king might release him from the prison. (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.34
… but yet was not said: but he hath named those especially who seemed to excel for more surpassing merits. For Joseph fed in Egypt his father and his brethren, and having been impiously sold, because of his piety, chastity, wisdom, he was most justly exalted;
41:42
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. “And gave him favor and wisdom,” etc. ( v. 10 .) This
St Jerome † AD 420 The Letters of St. Jerome 79.2
… He was made next to Pharaoh and invested with the emblems of royalty;
41:45
St Jerome † AD 420 The Letters of St. Jerome 79.3
… On like typical camels the Ishmaelitish merchantmen bring down to the Egyptians perfume and incense and balm (of the kind that grows in Gilead good for the healing of wounds ); and so fortunate are they that in the purchase and sale of Joseph they have for their merchandise the Saviour of the world.
41:49
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… Let Thy feast then, O Thou that enrichest all, shed down in mercy a crumb of fine wheat flour! From the dry land gushed the Fountain, which sufficed to satisfy the thirst of the Gentiles! From the Virgin’s womb as from a strong rock sprouted up the seed, whence was much fruit! Barns without number did Joseph fill;
41:50
St Jerome † AD 420 The Letters of St. Jerome 79.2
… He was made next to Pharaoh and invested with the emblems of royalty; yet so dear was he to God that, alone of all the patriarchs, he became the father of two tribes.
41:53
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.15
… How much more usefully did holy Joseph help King Pharaoh by his counsel to provide for the future, than if he had offered him money! For money would not have bought back the fruitfulness of any one state; whilst he by his foresight kept the famine for five years
41:1
After two years — from the liberation of the chief butler, since he had been with Joseph in prison for a year before, as I showed in chapter XL, 4. Hence it is clear that Joseph was in prison for three years, and this by God's will, both that he might expiate certain light faults, which not even holy men lack, thus St. Augustine, serm. 82 De Tempore; and that he might exercise and sharpen his patience and virtue; and that he might be a type of Christ, who was three days in passion and death. St. Augustine adds in the same place a wonderful thing, but one to be noted, namely that Joseph was punished with two years of imprisonment, because he had trusted more in man than in God, when he placed his hope of liberation in the chief butler, and therefore God caused him to be forgotten by him for two years, as if to say: "I show thee this, that thou shouldst seek help from me rather than from man." Subtle here is the eye of St. Augustine, more subtle is the eye of God. PHARAO SAW A DREAM: HE THOUGHT HIMSELF TO STAND UPON THE RIVER, upon the bank of the Nile. Note: In Egypt fertility arises from the inundation of the Nile (for it scarcely rains in Egypt), which turbid and rich, by covering the fields with mud, and thus as it were manuring them, fattens and makes them fertile. Whence the more, the higher and the farther the Nile overflows, the greater is the fertility in Egypt. Hence from the height of the inundation of the Nile, the Egyptians foresee with certainty how great the fertility will be in that year. Hear Pliny, lib. V, cap. IX: "Egypt," he says, "feels famine at twelve cubits (of the Nile overflowing in height): at thirteen it still hungers: fourteen cubits bring gladness, fifteen security, sixteen delights." For this reason Pharaoh saw here lean cows feeding on the bank of the Nile: for these portended a scanty inundation of the Nile, and consequently scanty pastures, and those only almost in the vicinity of the Nile; on the other hand Pharaoh saw fat cows feeding in marshes remote from the Nile, because these portended fertility throughout all Egypt.
41:4
And they devoured them. The lean kine ate up the fat and well-fed kine. OF WHICH WONDERFUL APPEARANCE AND CONDITION OF BODY, which were of elegant form, fatness and corpulence, thus in Hebrew. This portent signified that seven years of sterility would consume all the grain of the preceding seven years of fertility, as is evident from verse 30. St. Ambrose shrewdly conjectures from the seven fat kine that seven lean ones would follow, that is, that famine would be born from abundance and wantonness, in the book On Joseph, chapter VII: "Even if," he says, "I were not Joseph, I would nevertheless cry out that those fat kine signify not only wantonness, but also neglect of divine reverence. For it is said of the faithless: Fat bulls have besieged me. And it is written of the people of the Jews: He waxed fat, and grew thick, and was enlarged, and forsook God his maker. And therefore that dream of worldly abundance could not be perpetual; but there would come a time when hard famine would succeed to these."
41:5
Seven ears. Note that fertility and sterility are here signified and prefigured by two dreams, one of ears, the other of kine; and this fittingly, because fertility consists chiefly in these two things, namely in grain and animals. For good husbandry and cultivation of the earth (which the fat kine denote, as Josephus says), and good seed-sowing (which the beautiful and full ears denote) are two complete and adequate causes of fertility. Thus Abulensis.
41:6
BY BLASTING, by a burning wind, by the east wind drying up.
41:9
I CONFESS MY SIN, of ingratitude and forgetfulness, by which I left my prophet Joseph, who foretold me these favourable things, in prison and consigned him to oblivion. Others understand his former sin, committed against the king two years before, on account of which he had been cast into prison by the same king, so that by this confession of his sin the butler might as it were flatter the king, and commend and extol his clemency toward himself, though undeserved.
41:12
A young man, thirty years old: for Joseph was then so many years old.
41:14
JOSEPH BROUGHT OUT OF PRISON WAS SHAVED, AND HIS GARMENTS WERE CHANGED, AND THEY BROUGHT HIM IN. Note here that Joseph was shaved, and changed his garments, because the ancients allowed those in prison to let their hair and beard grow, as if mourning and in squalor, as Plutarch says of Milo. But those who were absolved and freed cut off their hair and beard, and changed their garments as a sign of joy and of happy fortune and prosperity.
41:16
Without me God shall answer prosperity to Pharao. Pharao thought (as the historian Justin also thought in book XXXVI) that Joseph interpreted dreams by natural sagacity, concerning which Cicero says: "He who conjectures well, him do you esteem the best prophet." Joseph removes this opinion from himself, and attributes all his divination and foreknowledge, not to himself, nor to his own shrewdness, but to God and to God's revelation, so that Pharao might acknowledge and worship him. Whence the Chaldean renders: "Not from my wisdom, but from the face of the Lord shall peace be answered to Pharao"; and Symmachus: "Not I, but God shall answer prosperity to Pharao"; and Vatablus: "There is another besides me, who shall interpret the dream, namely God, who shall interpret prosperity to Pharao."
41:25
One in signification, because both dreams and symbols, both of ears and of kine, signify one and the same thing: for, as I said in verse 5, there is a twofold cause of fertility, namely husbandry, which is effected through kine and oxen; and sowing, which is effected through the seed of ears. Conversely, the defect of cultivation and seed is a twofold and adequate cause of sterility: the former the lean kine signify, the latter the thin and slender ears.
41:26
COMPREHEND THE SAME FORCE OF THE DREAM. "Force," that is, the sense and signification, as if to say: The seven fat kine and the seven full ears signify the same thing.
41:29
SEVEN YEARS SHALL COME OF FERTILITY. This continuous and mutually succeeding seven-year fertility and sterility was effected not by the force of the stars or of nature, but by the work of God, loosening the Nile in the first seven years and restraining it in the second. Whence it could not be foreknown and foretold by astrologers, but by God alone, as is evident from verse 16.
41:30
FOR FAMINE SHALL CONSUME ALL THE LAND OF EGYPT and of the neighbouring regions.
41:32
41:34
A FIFTH PART OF THE FRUITS, etc. LET HIM GATHER INTO BARNS, namely, public ones belonging to the king, divided and distributed throughout the cities. For other private wealthy men were able to store their own grain for themselves: hence not all, at least in the first years of sterility, experienced famine; moreover, in famine one lives more sparingly. Therefore a fifth part of the fruits of the seven years of fertility, stored in the king's barns, sufficed to relieve the public famine of the poor and common people which followed. For there was such great abundance of grain from the fertility, and as it were innumerable, as is evident from verse 49. Finally, in the famine some crops also grew, especially near the Nile, but few, which therefore are reckoned as almost nothing; so much so that it is therefore said in chapter XLV, verse 6: "neither could it be ploughed, nor sown." All Egyptians therefore in this seven-year period of fertility, compelled by the king's command, were to sell a fifth part of their fruits to the king, to be preserved for the seven years of sterility; or certainly, as Tostatus wishes, during this seven-year period of fertility, the king forbade grain to be carried out of Egypt and sold to foreigners: and since there was a huge abundance of grain, some sold a fourth part, others a fifth part of their fruits, and Joseph bought it for the king. AND LET ALL THE GRAIN BE STORED UNDER THE POWER OF PHARAOH. Understand grain, not threshed, nor winnowed, but adhering in its own ears, as is evident from verse 47. And this first, so that in this manner fodder for beasts of burden is also stored, namely straw and chaff. Second, so that the grain itself is in this manner better preserved in its covering and stalks: for it ought to be kept for seven years, so namely that what was stored in the first year of fertility is dispensed and eaten after the seven years, in the first year of sterility; what was stored in the second year of fertility is eaten in the second year of sterility; what in the third, in the third, and so forth. For in this way grains could easily be preserved uncorrupted through the seven years. Thus Philo. ALL THE GRAIN of that fifth part already mentioned, which alone was to be preserved.
41:40
AT THY WORD'S COMMAND ALL THE PEOPLE SHALL OBEY. In Hebrew it is, all the people shall kiss thy mouth, that is, shall kiss the precept of thy mouth, and shall venerate it, and shall immediately submit themselves to it, and shall willingly obey. Thus Psalm II, verse 12, for "lay hold of discipline," in Hebrew it is, "kiss the son," that is, venerate the Son of God, the Messiah, and receive Him reverently, lovingly and obediently, as if you were kissing Him. Second, Vatablus translates it, at thy command all the people shall take food, or shall be armed, as if to say, I constitute thee second to me as prince of Egypt in time of peace and war, so that thou mayest be leader of the army. But the Hebrew nashac properly signifies to kiss: therefore the former sense is the genuine one. Hence the Chaldean translates, by thy word all my people shall be governed. The Septuagint has as ours, "shall obey." The Psalmist adds Psalm CIV, verse 22, that Pharaoh "made him (Joseph) lord of his house, etc., that he might instruct his princes as himself, and teach his elders wisdom." From which passage it is evident that the Egyptians, such as was Trismegistus, drew their wisdom and prudence from Joseph and the Hebrews. This will be more evident in Exodus II, 1, at the end. See here how wisdom and virtue exalt and ennoble Joseph. Truly did Pope Urban say to someone reproaching the humility of his birth: "Great men are not born, but are made by virtue;" and the Emperor Maximilian to a certain rich man offering many thousands of gold pieces, so that he might be designated noble: "I can make thee rich," said he, "but only thy own virtue can make thee noble."
41:42
AND HE TOOK OFF HIS RING FROM HIS HAND. This ring therefore was a signet ring, which the King gave to Joseph, so that in his name he might decree and seal whatever he wished. The king wears a ring, both for sealing and for betrothal; for by it he betroths to himself the commonwealth, as Philo says. A GOLDEN TORQUE. The torque, says Philo, is given symbolically to the king by the people, as if the people say to him: I give you a torque as an ornament in probity and prosperity, but rather as a bond and chain, by which you are constrained in dishonesty and adversity. Again, Philo and Rupertus note that there are four insignia and ornaments of the king in that ancient age, which the king communicated to Joseph. For Joseph first, in place of the fetters of prison, received from the king a golden chain. Second, in place of a servile bond and iron ring, he received a royal ring. Third, in place of a sordid garment, he was clothed in a robe of fine linen. Fourth, in place of the squalor of a dungeon, he obtained a spacious chariot of empire. Rupertus applies these four things allegorically to Christ rising. Mystically, St. Ambrose, in the book On Joseph: "What does it mean," he says, "that a ring is inserted on the finger, except that we understand that the pontificate has been entrusted to his faith, so that he himself might seal others? What does the robe, which is the garment of wisdom, mean, except that the principate of heavenly prudence has been granted to him by that king? The golden torque seems to express good understanding. The chariot signifies the sublime pinnacle of merits." See here in Joseph how humility precedes glory, and how true is that axiom of Christ: "He that humbleth himself shall be exalted," namely, after clouds Phoebus, and after darkness light. Hear Wisdom, chapter X, verse 13: "This (wisdom) did not forsake him that was sold, but delivered him from sinners, and went down with him into the pit (into the cistern into which he was cast by his brothers), and left him not in bonds, until she brought him the sceptre of the kingdom, and power against those that oppressed him, and shewed them to be liars that had slandered him, and gave him eternal glory." Deservedly therefore is this emblem given to Joseph: "Patient innocence, immense glory." St. Giles, companion of St. Francis, said excellently: "Although the Lord should rain stones and rocks from heaven, they will not harm us, if we shall be such as he requires us to be." And St. Chrysostom, homily 63: "See," he says, "how a captive (Joseph) is suddenly made king of all Egypt: have you seen how great it is to bear trials with thanksgiving? Therefore also Paul said, Romans V: 'Tribulation worketh patience, and patience trial, and trial hope: and hope confoundeth not.' See therefore: He bore afflictions patiently, patience made him approved, being approved he acted in great hope, hope did not confound him." And further: "Just as merchants who wish to gather money cannot increase their wealth in any other way except by enduring many dangers on land and sea. For it is necessary that they bear the snares of robbers and pirates; yet they undertake all things with great eagerness, and on account of the expectation of profit they scarcely feel the bitterness which they bear. So also we, thinking of riches and spiritual rewards, which it is permitted us to gather here, ought to rejoice and exult, and not contemplate the things that are seen, but the things that are not seen."
41:43
HIS SECOND CHARIOT, by which the second from the king was accustomed to be carried. Thus Lipomanus, Pererius and others. Whence Vatablus translates the chariot of the second, namely of the man, that is, the chariot by which he who was second from the king was accustomed to be carried. By this chariot therefore Joseph was declared and made second to Pharaoh, so that namely in honor and dignity he was next to him. See here how Joseph does not become insolent in prosperity, as he was not broken by adversity. For truly St. Augustine in Sentences, Sentence 246: "Him no misfortune breaks whom no prosperity corrupts," and conversely. WITH A HERALD CRYING OUT, THAT ALL SHOULD BOW THE KNEE BEFORE HIM. In Hebrew it is, with a herald crying out, abrech, which Aquila, Elias in Tishbi, and our translator here render, bend the knee, so that abrech is an imperative hiphil from the root berech, that is, knee, and as if aleph is put for he: for aleph and he are neighboring gutturals and interchangeable; or rather abrech is Egyptian, not Hebrew: for the Egyptian herald cried out to the Egyptians, certainly in Egyptian, abrech, that is, bend the knee, as I said. St. Jerome in the Traditions on Genesis explains abrech, as if it were the same as tender father; for ab in Hebrew means father, rach means tender. Otherwise also the Chaldean: They cried out, he says, Abrech, that is, here is the father of the king; for rech to the Egyptians is the same as king, says Lipomanus. Hence also the Targumist thus translates, they cried out: "Let the father of the king live, who is a prince in wisdom, and tender in years." Philo, in the book On Joseph, marvels at the sudden transformation, by which in one day he was raised from the lowest to the highest. "Who," he says, "would have expected that within one day a slave should become a master, a prisoner the most excellent of all, a jailer of the prison to become a viceroy, and to inhabit the royal palace in place of a prison, and from the utmost ignominy to ascend to the supreme pinnacle of honor."
41:44
I am Pharao: without thy command no one shall move his hand, that is to say, I as a king promise and swear to thee that I will make all my subjects so obedient to thee that no one shall dare to resist thy commands, indeed scarcely shall anyone dare to move foot or hand without thy permission. It is a hyperbole. The kings of Egypt were called Pharaohs, from the first Pharao; just as the same were called Ptolemies after Alexander the Great, from Ptolemy the son of Lagus, who was the first king of Egypt after Alexander.
41:45
HE CALLED HIM BY THE EGYPTIAN TONGUE, SAVIOUR OF THE WORLD, because he had freed the world from the destruction of impending famine. Thou seest here that Joseph is a type of Christ, the Saviour of the world. Note: For saviour of the world, in Hebrew it is tsophnat paneach, which is corruptly read in the Septuagint as Psonthomphanech. Some think it to be a Hebrew word, and to signify "revealer of mysteries," namely of dreams. Thus Josephus, Philo, the Chaldean, Theodoret, St. Chrysostom and the Rabbis. But it is more to be believed with St. Jerome, who dwelt long in Judaea, saying that this word is not Hebrew, but Egyptian; for why would the Egyptian Pharao, in Egypt, impose upon Joseph, not an Egyptian, but a Hebrew name? Therefore tsophnat paneach in the Egyptian tongue signifies saviour of the world. Whence although the word in the Egyptian language is not in the Hebrew, it was prudently and rightly added by our Interpreter for the sake of explanation. Now compare all these honours with those which Joseph suffered before, and thou wilt see that he suffered nothing which was not (as Rupert notes) notably recompensed to him. For first, in return for the hatred of his brethren, he acquired the favour of the king and his princes. Second, in return for exile he obtained exaltation. Third, in return for the labour of his hands in servitude, he received a golden ring. Fourth, in return for the garment which the adulteress took from him, he was clothed in a robe of fine linen. Fifth, in return for fetters, he was girded with a golden torque. Sixth, in return for having served the imprisoned, he is now made a prince. Seventh, in return for the humility of the prison, he sits upon the royal chariot. Eighth, in return for being despised, he is now honoured by all with genuflection. Ninth, in return for the name of servant, he receives a royal name, and is called Saviour of the world. Tenth, in return for the despised adulteress and base pleasure, he receives a wife of noble birth. If God thus recompenses the labours and afflictions of his own in this life, what shall he do in the future? Surely: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him." Allegorically, Joseph, that is Christ, the Father exalted, saying: "This is my beloved Son." The robe of fine linen is the glory of the body, with which his innocence is clothed. He gave him a ring, because the Father sealed him. The golden torque signifies the glorious gifts of the body. He placed him upon the chariot, because he gave all things into his hands. John the Baptist went before as a herald. He set him over all Egypt, that is the world. He gave him judgment, and the name, Saviour of the world, and the Church as his bride. AND HE GAVE HIM TO WIFE ASENETH, DAUGHTER OF PUTIPHAR. The Hebrews, Jerome, Rupert, Abulensis think that this Putiphar is the same as the first master of Joseph, who is likewise called Putiphar, as I said in chapter XXXIX, verse 4. But it is more true that this one is different from that one: for this one was a priest, that one was a prince of the army; this one dwelt in Heliopolis, that one in Memphis in the royal palace. Thus St. Augustine, Chrysostom, Lyran, Lipomanus, Oleaster, Pererius. Of Heliopolis. It was called Heliopolis, that is the city of the sun, from the worship of the sun. In Greek by the Septuagint it is called On, and by Ptolemy, Onion.
41:46
AND HE WAS THIRTY YEARS OLD WHEN HE STOOD BEFORE THE KING. Note that Scripture records this number, first, for the sake of chronology. Second, so that we may know that Joseph served fourteen years, namely from the sixteenth year to the thirtieth. Third, so that we may see that God abundantly compensated the labors and hardships of Joseph: for his calamity lasted only fourteen years; but his principate and prosperity lasted eighty years, namely from the thirtieth year to the one hundred and tenth, in which he died. Fourth, so that we may know that Joseph surpassed his years in virtue: for as a young man he suffered so much, he accomplished so much. Thus St. Chrysostom. Fifth, so that we may know that this age is mature and suited to ruling and teaching. Thus David became king in the thirtieth year. Ezekiel began to prophesy in the thirtieth year. John the Baptist and Christ began to preach in the thirtieth year. Note for chronology: Joseph was thirty years old when he was made prince of Egypt; soon followed the fertility of seven years: then two years of sterility and famine, when his brothers and father came to him; they came therefore in the ninth year from his principate: but his father was then one hundred and thirty years old, as appears in chapter XLVII, verse 9. Joseph moreover was then thirty-nine years old, as appears from what has been said. Hence it follows first, that Joseph was born in the one hundred and first year of Jacob. For if you subtract thirty-nine years of Joseph's life from one hundred and thirty of Jacob's, you will have ninety-one. It follows second, that Jacob fleeing Esau came from Chanaan into Mesopotamia in the seventy-seventh year of his age, and returned thence to Chanaan in the ninety-seventh year. For Joseph was born in the ninety-first year of Jacob, and was born in the fourteenth year after Jacob came into Mesopotamia, as I showed in Genesis XXX. But after Joseph was born, Jacob remained in Mesopotamia six other years, serving for the flocks of Laban, so that in the twentieth year from his arrival he returned thence to Chanaan, Genesis XXXI. Jacob therefore came into Mesopotamia in the seventy-seventh year of his age; but after twenty years he returned to Chanaan, namely in the ninety-seventh year of his age.
41:49
AS THE SAND OF THE SEA. This is a hyperbole.
41:51
Manasses, that is, causing to forget, or forgetfulness: for the root nasa signifies to forget. Note here the piety and gratitude of Joseph toward God: lest he ever forget the mercy bestowed upon him by God, he established his sons as a perpetual monument, which might ever be before his eyes. Thus also did Moses in his happy exile, when he called his sons Gersam and Eliezer, Exodus II, 22.
41:52
EPHRAIM, that is, bearing fruit, growing; or fruit and increase, from the root para, that is, he bore fruit. Thus St. Jerome.
41:54
IN THE WHOLE WORLD, that is, in a great part of the lands and regions adjacent to Egypt; because, if the famine had been absolute in the whole world, the granaries and the fifth part of the fruits of Egypt would by no means have sufficed to relieve it. Thus Abulensis.
41:56
AND JOSEPH OPENED ALL THE STOREHOUSES. From this benefit and sustenance of Joseph, many think that Joseph was called Serapis, and that he was worshipped by the Egyptians under the name of Serapis, and that there was no other Serapis than Joseph. For Serapis lived at the same time when Joseph and Jacob descended into Egypt. For Clement of Alexandria relates, and St. Augustine, book XVIII On the City of God, chapters IV and V, that at the time of the coming of Jacob and Joseph into Egypt, Apis king of the Argives sailed into Egypt, and died there, and was buried in a chest, and was called Serapis, as it were soros Apis, that is, the chest in which Apis was buried: and that this Apis, or Serapis, became the greatest god of the Egyptians, because he had relieved them from famine, and had taught them various arts: as Isis, the wife of Serapis, taught them letters. Hence they worshipped Serapis in the form of an ox, which is a symbol and prognostication of fertility, as we saw verses 2 and 27. This ox, as long as it lived, the Egyptians fed most delicately, who therefore called it in Egyptian Apis, that is, ox; but after death, enclosed in a chest, it was called Serapis. When this ox died, the Egyptians sought and fed another like it, marked with white spots. This ox therefore, called Apis and Serapis, was a god of the Egyptians: whom the Hebrews, recently coming from Egypt, imitated, when they formed and worshipped a golden calf in Sinai, Exodus XXXII. Remove from this history of Apis and Serapis that he himself was king of the Argives, for which perhaps should be substituted, of the Hebrews, all the rest agrees with Joseph. For the Gentiles wonderfully corrupted the history of Joseph and other Hebrews, and mixed and perverted it with their fables and fabrications. Wherefore Julius Firmicus, an ancient author, who flourished in the year of Christ 337, in his book On the Error of Pagan Religion (which he dedicated to the emperors Constantius and Constans, and which is found in the Library of the Holy Fathers, vol. IV, chapter XIV), Rufinus, and from them Baronius, vol. IV, page 520, and Pierius, book III of Hieroglyphics, folio 25, letter F (who adds that this is a tradition of the Egyptians), and many others think that Joseph, on account of so great a benefit by which he provided for the Egyptians in famine with grain, was called Serapis by them after his death, and was worshipped with divine honours: just as for the same reason, Joseph was called by Pharaoh the Saviour of the world, which is more than Serapis. Whence St. Chrysostom, homily 67, teaches that Joseph foresaw this, and therefore commanded the Hebrews, when going out from Egypt, to carry his bones with them, namely lest the Egyptians, prone to superstition, should worship them, as being those of their Saviour, as a Deity, or relics of a Deity. This opinion is favoured by the fact that Serapis is depicted as a beardless youth, carrying a cophinus, that is, a basket of grain and bread, on his head. Hence also the ox sacred to him is called Apis and Serapis: both because the seven fat kine, which Pharaoh saw, Joseph interpreted to be a sign of fertility; and because the ox, by ploughing, dunging, and threshing, is the cause of fertility: for which reason Moses compares Joseph to an ox, or bull, Deuteronomy XXXIII, 17. Hence also that oracle of Serapis, most worthy of Joseph, is celebrated: In the beginning God is, then the Word, with these the Spirit one: These three are congenate, all these tending into one. Hence finally various persons give various etymologies of Serapis, which all agree with our Joseph. For first, some very probably derive Serapis from Sar, that is, prince, and Apis, that is, ox, as if you should say, Prince of the ox, or of oxen, which indeed portended to Pharaoh and Joseph fertility, so that Serapis is a word compounded from the Hebrew Sar and the Egyptian Apis: for the Egyptians seem to have given Joseph an Egyptian name, or certainly a Hebrew-Egyptian one. For the Hebrew Sar, whence Ser and Sir, passed into many nations and languages. For both Syrians, and Chaldeans, and Arabs, and Muscovites, and Tartars, and Gauls, and as it appears Egyptians, call a lord or prince Sar or Sir. Joseph therefore was called by the Egyptians Apis, then Serapis, as if you should say, Prince Apis. Secondly, others derive Serapis from siros and Apis, that is, a chest, namely a granary, Apis. Thirdly, Julius Firmicus: Serapis, he says, is Sarae Apis, or Apis the prince born from Sara, the wife of Abraham. Fourthly, others: The Egyptians, they say, called Joseph corruptly Aseph, and by metathesis Apes, or Apis; just as the Dutch for Jacob say Japic. Fifth, others: Reverse abrech, you will have Cerapis, namely Cerapis or Serapis. For a herald proclaimed to the people on behalf of Joseph, Abrech, that is, bend the knee, verse 43. Sixth, others: Serapis is said to be as it were Schor appaim, that is, the face of an ox; for this ox, which was the hieroglyph of Serapis, was painted and carved with only the face of an ox; it was nothing other than the head of an ox or calf. Hence also Serapis was called Osiris, as it were schor, that is, ox; although Eusebius, book I of the Preparation for the Gospel, chapter VI, wishes Osiris to be the sun, Isis to be the moon, and says Osiris as it were many-eyed; for the sun diffuses many rays, as it were eyes from itself, and is the symbol of the providence of God, which is eyed on all sides, whence also the Hebrew root schor signifies to gaze at something with fixed and intent eyes: and because the ox thus gazes with fixed eyes, hence also it is called schor. But the later Egyptians accommodated these things thus to the sun, as it were the eye of the world, with a new hieroglyph; for since they had nothing certain about God, some sought their Serapis in heaven, others on earth, some painted him in the form of a man, others in the form of an ox; and so they devised now one and now another hieroglyph of Serapis and Osiris. Indeed it is quite probable that Serapis first, as also Jupiter, Mercury, Hercules and other gods of the Gentiles, were illustrious and eminent men, such as was this our Joseph, whom men, on account of their virtue, power, or merits to the commonwealth, numbered among the gods, and honored them with divine honors. I have discussed these matters concerning Serapis somewhat at greater length, because they pertain to Joseph, and because they are rare and have not been treated by anyone. The Author of the Marvels of Holy Scripture, book 1, chapter xv, confirms this opinion: "Joseph, he says, as a prophetic man foresaw that the Egyptian nation, devoted to idolatry, would at some time wish to adore him, because he had been the author of their earthly magnificence and had freed them from the danger of famine, which indeed they did: for they set up a statue of an ox near Joseph's tomb, because an ox is compared to a man in agriculture. For this reason also the sons of Israel, when they wished to make an idol in the desert, made no other statue than a calf, that is, an ox, chiefly for this reason, that it might be adored near Joseph's tomb in Egypt; lest therefore Joseph should succumb to the idolatry of the Egyptians, he commanded his bones to be carried out of Egypt." Hence Osiris is said to have taught the Egyptians the art of plowing and tilling the fields, which Scripture testifies that Joseph did through oxen. And Plutarch, in the book On Isis and Osiris, asserts that the proper name of Osiris was Arsaphen, which plainly alludes to the name Joseph. Again Osiris, he says, is the same as polyophthalmos, that is, many-eyed: for os among the Egyptians signifies much, Siris the eye. Is not "many-eyed," that is, much-knowing Joseph, through the wisdom given to him from heaven, by which he governed the Egyptians most prudently, and taught them not only astrology and mathematics, but also faith and the worship of God, according to that in Psalm 104, verse 21: "He made him lord of his house, and ruler of all his substance: That he might instruct his princes as himself, and teach his ancients wisdom." Hence also on the temple of Serapis, nay even on the breast of Serapis, a cross was engraved, says Rhodiginus, book X, chapter viii. And the cross was to the Egyptians a symbol of salvation and blessed life; because namely Joseph taught, and by his passion prefigured the cross of Christ, from which we have both salvation and blessed life. Thus the procurement of grain among the Romans was entrusted to none but great and wise men. Hence Pliny in the Panegyric: "The procurement of grain entrusted to Pompey the Great added no less to his glory than the expulsion from the field of the canvass, the enemy driven from the sea, the East and West traversed with triumphs."
Machine translation from the Latin, not reviewed.
41:1
v. 1 « Post duos annos vidit Pharao somnium. Putabat se stare super fluvium »,
41:2
v. 2 « de quo ascendebant septem boves pulchrae et crassae nimis, et pascebantur in locis palustribus ».
41:3
v. 3 « Altae quoque septem emergebant de flumine, foedae confectaeque macie, et pascebantur 1n [tpsa] amnis ripa, [1n locis virentibus] ». "IN? flumen , solum Dan. 12, 5 sqq. de alio flumine, secus de solo Nilo usurpatur. Assyr. iaru'u est nomen Nili (Schrader). Vox est e lingua aegyptiaca transsumpla , ubi Nilus vulgo audit aur, flumen, seu aur aa, flumen magnum (Ebers p. 338). Koptice iaro vel iero. — *rN, praeter h. 1. et v. 18, solum Iob 8, 11. LXX "Ayel; et Is. 19, 7 to dy: 16 y Aepóv. Chald. NN significat herbam (cf. Levy). Non est palus (Aq. Symm., quos sequitur Hier. in Quaest. hebr.), sed « omne quod in palude virens nascitur » (Hier. in Is. 19, 7; M. 24. 252). Vox, ut idem Hier. norat, aegyptiaca est et significat viride quid : Ebers p. 338 sq. — Ut fluminis ripa labium appelletur, est tropus Semitis neque iis solis familiaris : eum norunt etiam Aegyptii usi voce sept, quae radice eadem est cum hebr. 52w (Ebers p. 339). — v. 3 pro nQTOymn videntur LXX Vulg. legisse ni1'y0nm, uti v. 2, literis inter se similibus. — Notat Bon[r., quam apte in somnio boves compareant, agriculturae symbola; ascendant de Nilo, a quo tota regionis fertilitas dependeat; pingues in viridi plano pascantur, non in sola ripa, quod annis prosperis Nili aquae totam late poem oppleant, dum boves macerae in ipso fluminis « labio » consistant.
41:4
v. & « Devoraveruntque eas, quarum mira species et habitudo corporum erat. Expergefactus Pharao »
41:5
v. 5 « rursum dormivit et vidit alterum somnium. Septem spicae pullulabant tn culmo uno plenae atque formosae ». Plurimum habetur in Aegypto « triticum compositum », plures in unico culmo ferens spicas (L. C/. Fillton : La Sainte Bible I., Paris 1888). Culnius unus ostendit, septem annos inter se continuo esse excepturos (Kn.).
41:6
v. 6 « Aliae quoque totidem spicae tenues et percussae uredine oriebantur » post eas, yv mns uti v. 3 mns — Hebr. : combustae euro. Dicunt, uti in Palaestina eurum, ita in Aegypto ausirum esse maxime exitialem : neque facit difficultatem, narratorem hebraeum eius venti suffecisse nomen, qui in Palaestina segetibus noceret ; imo debuit id facere, quo intelligeretur. Ceterum advertit Ebers p. 340, etiam in Aegypto ventum exitialem non tam a meridie flare, quam a meridie ad orientem vergente, ideoque non iminerito euri nomine ab Hebraeis exprimi potuisse — v. * « devorantes omnem priorum pulchritudinem ». Hebr. : et deglutierunt spicae tenues septem spicas pingues et plenas. Videtur Hier. aliquam huius textus expertus esse difficultatem, sc. quid in somnio agi viderit Pharao. Etenim boves a bovibus non carnivoris devorari, licet id in rerum natura non fiat, tamen in somnio videri potuit fieri : at spicas oribus carentes alias devorare aut deglutire spicas, ne in somnio quidem videri potuit. Neque iuvat cum ost. dicere, « quod considerata sterilitate istarum septem spiearum percussarum, nihil videbatur pulchritudo spicarum pulchrarum et plenarum » : quo significatio quidem visi quadamtenus explicatur, non vero ipsum visum. Non improbabiliter censet Del., in viso spicas steriles super plenas assurrexisse et illas penitus obvolutas videntis adspectui subtraxisse; idque eo facilius concipies, si supponas, quod textus suggerere videtur, steriles in eodem cum plenis culmo esse natas. — Sequentia in Hebr. sic habent : Et evigilavit Pharao, et ecce somnium. Quod explicat Caí., somnium illi in mente haesisse; Menoch., iugiter illi esse obversatum; Fillion deprehensum esse fuisse merum somnium, licet primum ita vivide menti inhaeserit, ut in rerum natura vere factum crederetur : Calm. agnitum esse ex variis circumstantiis non fuisse mere phantasticum, sed divinitus immissum, et conferatur 3 Reg. 3, 15 : « Igitur evigilavit Salomon et intellexit, quod esset somnium ».
41:7
« Evigtlaris Pharao post quietem »
41:8
v. 8 « et facto mane, pavore perterritus misit ad omnes coniectores Aegypti cunctosque » « alios » (Tost." « sapientes , et accersitis narravit somnium , nec erat qui interpretaretur ». qv ann non videtur e lingua aeg. derivandum, neque H. Brugsch (vide ap. Vigouroux p. 97 sq.) ullo modo demonstravit vocem eandem esse atque cAartot, « bellatores » (!), sacerdotum quorumdam titulum. Cum vox etiam occurrat Dan. 1,20; 2,2, potius revocanda videtur ad om, stilo insculpere, potuereque designari ii, qui a graecis tspoypap.- pavet; vocantur. Evidenter ea intelligitur sapientum tribus, qui somnia interpretabantur : LXX i£t0z&c, Áq. *puqixozáz.
41:9
V. 9 « Tunc demum reminiscens pincernarum magnster att : Confiteor peccatum meum ». « Cogor fateri nunc peccatum meum » (Vat.). Masor. Chald. : peccata mea, « tum peccatum olim commissum in Pharaonem, tum peccatum ingratitudinis in Ioseph » (Ca?.). Sed reliqui nomen intellexere numero singulari, et interpretaberis aut de peccato ingratitudinis in Ioseph admissae (Bonfr.), aut verius de peccato in Pharaonem commisso, ob quod coniectus fuerat in carcerem (Lap.), quodque nunc zn memoriam revocare cogitur : praemittit autem sententiolam captandae benevolentiae ergo.
41:10
v. 10 « [ratus rez servis suis, me et magistrum pistorum retrudi tussit in carcerem principis militum »,
41:11
v. 11 « ubi una nocte uterque vidimus somnium praesaqum futurorum » ; eadem atque 40,5 expressio.
41:12
v. 19 « Erat ibi puer Hebraeus , eiusdem ducis militum famulus; cui narrantes somnia »,
41:13
v. 43 « audivimus, quidquid postea v. 1h « Protinus ad regis imperium eductum de carcere Ioseph totonderunt ac, veste mutata, obtulerunt ei ». Aegyptii tondi consueverant, munditiei gratia; plures dein coma et barba arte factis utebantur. Monet Ebers p. 352 tanto verius h. l. ex Aegyptiorum moribus eam tonsionem narrari, quod apud Hebraeos calvitium opprobrio (^ Reg. 2,93) haberetur. Audacius suggerit Bonfr., in carcere Iosephum ob luctum comam nutrivissee : id quidem Aegyptii in luctu faciebant, sed losephi factum sufficienter inde explicatur, quod in "carcere defecerit tonsor; Hebraei in luctu potius comam radere consueverant. — Mutata vestis : pro perizomate tributa vestis talaris, qualis in Novo Regno adhibebatur.
41:15
v. 15 « Cw: lle ait : Vidi somnia, nec est qui edisserat, quae audivi te sapientissime coniicere ». Hebr. : audis somnium ad interpretandum illud (ubi Sam. praefigit 1 interrogativum). Drus. audiendi verbum sumit intelligendi sensu : « te esse intelligentem somnii, ut interpreteris illud ». Melius Malv. : « quam primum somnium audis, illud interpretaris ».
41:16
v. 16 « Respondit Ioseph : Absque me Deus respondebit prospera Pharaoni ». Prudenter et modeste Ioseph sibi nihil, totum Deo attribuit. Notant (Ebers p. 353, Vigouroux p. 102) servo capitale fuisse exercere scientias occultas. Aliunde delectabatur sine dubio rex Pastor, cernens iuvenem Semitam sapientibus Aegyptiorum sapientiorem exsistere. Punetabant "12 Masor. Vulg. Chald. Aq. Symm., ergo sine me; "Ta LXX Syr. iungentes sequenti voci, sine Deo; negationem x5, quae post D'"oN facile potuit aut irrepere aut excidere, scribunt Sam. LXX Aq. Hinc quatuor nascuntur constructiones. 1) Síne me; respondebit Deus ; non a me, sed à Deo proficiscetur responsum (cf. 14, 24). Ita Masor. Vulg. Chald. Symm. 2) Sine me non respondebit Deus. Ita Aq., et explicant Ps. Ion. et Targ. Hier. : « praeter me non est vir, qui interpretetur somnia; sed à Deo erit responsum ». Verba sapiunt arrogantiam et imprudentiam. 3) Sine Deo respondebit aliquis : oportebit autem cum Syr. verba accipere interrogative. 4) Sine Deo non respondebit quisquam. Ita Sam. LXX. Sensus idem, atque primae explicationis. parebat absorptas esse intra illas, eratque adspectus earum malus sicut ante. « Evigilans, |rursus sopore depressus|»,
41:22
v. 92 « vidi somnium : Septem spicae pullulabant in culmo uno, plenae atque pulcherrimae »;
41:23
v. 23 « aliae quoque septem tenues et percussae uredine oriebantur e stipula ». Tertium adiectivum legunt Heór. Sam. Targumim, &za& Asi5psvoy DW22X, formae simillimae sequenti n'mos.
41:24
v. 24 « Quae priorum pulchritudinem devoraverunt. Narravi coniectoribus somnium , et nemo est qui edisserat ».
41:25
v. 95 « Respondit Ioseph : Somnium regis unum est », « significatione sc., unius eiusdemque rei symbolum est » (Bonfr.). « Repetitio confirmatio est visorum et copiosior probatio futuri eventus » (Chrys.). « Pluscredimus hominibus idem saepius affirmantibus » (Per.). « Quae facturus est Deus, ostendit Pharaoni ».
41:26
26 « Septem boves pulchrae et septem spicae plenae septem ubertatis anni sunt, eandemque vim somnii comprehendunt ». Quae verba sat flaccida reddunt Hebr. : somntum unum hoc est. Duobus quippe inculeandis insistit Ioseph, duo somnia ad unum referri eventum, et qui ille eventus sit.
41:27
v. 97 « Septem quoque boves tenues atque macilentae, quae ascenderunt post eas, et septem spicae tenues et vento urente percussae septem anni venturae sunt famis ».
41:28
v. 98 « Qui hoc ordine complebuntur ». Pro quibus verbis Heór. habet: Hoc est verbum, quod locutus sum Pharaoni, Sc. v. 25, quando dixi duo somnia unum esse eventumque futurum praesagire; et repetit : Quae Deus facturus est, ostendit Pharaont. Hic versus proprie clausula est praecedentium , quae iam, cum supremi momenti sint, v. 20-32 repetit.
41:29
v. 29 « Ecce septem anni venient fertilitatis magnae in universa terra. Aegypti »,
41:30
v. 30 « quos sequentur septem anni alu tantae sterilitatis, ut oblivioni tradatur cuncta retro abundantia. Consumptura est enim fames omnem terram », utique Aegypti,
41:31
v. 31 « et ubertatis magnitudinem perditura, est inopiae magnitudo ». Hebr. : et non erit memoria abundantiae in terra prae fame ista, subsequente, quoniam gravis erit valde.
41:32
v. 39 « Quod autem vidisti secundo ad eandem rem pertinens somnium , firmitatis indictum est , eo quod fiat sermo Dei et velocius impleatur ». Hebr. : Quoad repetitionem autem somnii Pharaoni factam bis , eius ratio haec est, quontam firmum est verbum a Deo et cito zmplebit illud. Ex repetitione colligit Ioseph rei futurae irrevocabilem certitudinem et celeritatem (Malv.). et sapientum silentium inde unice explicari, quod veriti sint Pharaoni invisa pro- .* LJ *. I ferre. Nota tamen, Iosephum somnii interpretationem Deo referre acceptam. Interpretationi expetitae iam subnectit Ioseph consitum non rogatus, sed quod uti ipsa interpretatio à Deo profectum aestimetur ideoque reverenter accipiatur.
41:33
v. 33 « Nunc ergo provideat rez virum sapientem, et industrium, et praeficiat eum terrae Aegypti »,
41:34
v. 9& « qui. constituat praepositos per cunctas regtones ». Aliter Hebr. : et faciat Pharao et constituat praepositos super regionem. Quid faciat? Drus. supplet « hoe »; Dil/m. « constituat et praeficiat »; utrovis modo construas, abundat fere nvy*. : Del. : « manum operi admoveat Pharao et constituat ». Latet fortasse in ea voce aliqua in regem deferentia , ne videatur ille vir sapiens omnia ipse facere, sed potius rex per ipsum. « Et quintam partem [fructuum] per septem annos fertilitatis » ,
41:35
v. 35 « qui am nunc futuri sunl, congreget in horrea; et omne frumentum sub Pharaonis potestate condatur, serveturque in urbibus ». « Auctor est Iosephus Pharaoni, ut tributum indicet populis quintae partis fructuurn regi pendendae » (Caím.).
41:36
v. 36 « Et praeparetur futurae septem annorum fami, quae oppressura est Aegyptum, et non consumetur terra inopia ». Hebr. : Et sit cibus tn depositum regioni etc. v. 35 Sam. Vulg. LXX Syr. copulam ignorant in yv", quo utique constructio fit planior. — Sane annis fertilitatis privati etiam frumenli -copiam recondiderunt ; annis sterilitatis parum quid proxime ad flumen nascebatur; haec addita quintae parti annuae regi reservatae suffecere non solum ad totam Aegyptum alendam, sed ad extraneis etiam iusto pretio providendum : cogita, quantum in Aegypto abundaverint segetes septem illis fertilitatis annis. Per,, Bonfr. in signum subiectionis (Bonfr.). pv primitus significat applicare : hinc applicare os seu osculari; applicare arma i. e. ea induere (unde aliqui h. l. « armabitur » , sed non agitur de expeditione bellica, et arma deberent exprimi); applicare se seu conformare, quo recidunt Vulg. obediet, LYX ixaxobocxat, Syr. suscipiet iudicium. — Cum laudata expressione conferri potest titulus « summi oris », qui in Novo Regno filio patri regi.successuro, raro autem aulico alicui concedebatur (Erman p. 158 ; F. Chabas : Recherches sur la 19* dynastie, p. 14 sq.).
41:41
v. 44 « Dixitque [rursus] Pharao ad Ioseph : Ecce, constitui » seu constituo « te super universam terram Aegypti ». Versus non est mera v. &O repetitio, non est diversi a v. 40 auctoris (Di/Im.) , sed quod consilium v. 40 rex expresserat, illud v. &1 actu exsequitur, losepho munus promissum confert (De/.).
41:42
v. 42 « Tulitque annulum de manu sua. », qualem Aegyptii nobiliores omnes gerebant, sed imprimis reges, regium nomen inscriptum habentem et obserandis maxime documentis destinatum, « e£ dedit eum tn manu eius ». « Summae auctoritatis insigne erat annulus apud gentes quam plurimas » (Caém.). « Vestivitque eum stola byssina, el collo torquem auream circumposuit ». Depictos cernis in monumentis Aegyptiacis viros de re publica bene meritos et a rege torquis aurei dono honoratos (Erman p. 175 sq. ; Vigouroux p. 108 sqq.). Aegyptii e lino conficiebant telas tenuissimas nivei coloris, quibus fere solis Novi Regni vestimenta constabant (Erman p. 595 sqq.).
41:43
v. 43 « Fecitque eum ascendere super currum suum secundum » dignitate et ornatu, primum quippe sibimetipsi uti et thronum reservabat, « c/amante praecone, ut omnes coram eo genu flecterent et praepositum esse [scirent] universae terrae Aegypti ». Vulg. Syr. putavere praeconem « duo clamasse » (Caí.), at id repugnat hebr. constructioni. Inf. abs. ymo (Sam. LXX 12) continuat narrationem et verba et ita praeposuit eum etc. resumunt priora v. 41 verba et pronuntiant, ritu annuli, torquis, stolae etl currus solemnem officii collationem esse absolutam. — qN non est comparandum (Del. iun.) cum assyr. abarakku, neque cum Targumim explicandum pater regis (AN et «2*?, quod alterum non est nisi deformatio latinae vocis rez !); sed vox probabilius est aegyptiaca. Etiamnum in Aegypto Arabes clamant abrok, quando volunt, ut cameli in genua procumbant ad subeunda onera (F. Chabas, Antiquité p. 419). Ergo veram de sensu vocis traditionem Vulg. et Aq. (Yovaxitew) videntur essc seculi, Quae porro aegyptologi suggessere ad vocem aegyptiacam explicandam, méra sunt tentamina. Auctor ubi collatum gubernatoris munus narravit, referre pergit alios honores Iosepho a Pharaone collatos, antequam Iosephi in officio feliciter gesta enarret. At eos honores crediderim non illico Iosepho esse collatos, sed aliquanto post, quando is rem publicam felicissime aliquamdiu administraverat. Speciatim dubitaverim , Ioseph solos triginta annos natum duxisse uxorem, quod a patriarcharum moribus videtur discordare.
41:44
v. &4 « Dizit quoque rex ad Ioseph : Ego sum Pharao ». Vix iuramentum dixerim haec verba cum Petro Comestore (ap. Mar.), quamvis ea sequentibus utique addant pondus, « quasi dicat : Haec mea voluntas, cui nemo ausit resistere » (Bonfr.). » Absque tuo imperio non movebit quisquam manum aut pedem in omni terra. Aegypti ». « His verbis hyperbolicis significat amplissimam factam Iosepho potestatem » (Gord.); confirmat igitur supremam auctoritatem Iosepho pridem v. 40 collatam; confirmatio autem non est otiosa, quia praeparat favores viro de novo conferendos.
41:45
v. 45 « Verlitque nomen eius et vocavit eum lingua aegyptiaca| Salvatorem Mundi. Deditque illi uxorem Aseneth, filiam i dd sacerdotis Hehopoleos. » liam seligere, quo is Iosepho reconciliaretur. Tamen nominum diversa scriptio suggerit diversos intelligi viros. — On urbs perantiqua, sacra Atum deo solari, antiqua literarum sedes; eius templum omnium fere [uit florentissimum, quoad inde ab 18» dynastia templum Amonis Thebaei divitiis et religione omnibus anteivit. « Egressus est itaque Ioseph ad terram Aegypti ». Recensitis honoribus viro collatis, auctor eius res publice gestas narrandas aggreditur; at, descripto primo inciso, sermonem interrumpit , ut viri inserat aetatem
41:46
v. 46 : « Triginta autem. annorum erat, quando stetit 2n conspectu regis Pharaonis », — dein illud incisum repetit : e£ egressus est Ioseph a facie Pharaonis « et circuivit omnes regiones Aegypti ». Nulla hic cernitur ratio duorum auctorum adstruendorum. Vat. : « A facie regis egredi, est accepto mandato regis ad perficiendum illud egredi », quod confirmant sequentia.
41:47
v. 1 « Venztque fertilitas septem annorum , [et] in manipulos [redactae segetes congregatae sunt in horrea Aegypti] ». a*xzp5 in manus plenas seu, quia in manibus tandem manipuli colligebantur, in manipulos plenos : « uberrime » (Cailm.).
41:48
v. 48 « Omnis etiam frugum abundantia in singulis urbibus condita est ». Distinctius Hebr. : Et collegit omne frumentum septem annorum , qui fuere in terra Aegypti , et collocavit frumentum in urbibus; frumentum campi cuiusque urbis , qui erat circa illam, posuit in medio illius. v. A9 « Tantaque fuit abundantia. tritici, ut arenae maris coaequaretur et copia mensuram excederet ». Hebr. : donec cessavit numerare , quia omnem numerum ezcedebat. Inaudita plane in Aegypto res, ubi minima quaeque a scribis numerari et describi consueverant! Ante annum, primum utique (Del.), fam:s aliud etiam praeter collectas segetes locum habuit, ideoque h. 1. recensendum venit, filiorum ortus.
41:50
v. 50 « Nati sunt autem Ioseph filii duo, antequam veniret fames; quos peperit ei Aseneth, fiha Putiphare sacerdotis. Heltopoleos ».
41:51
v. 51 « Vocavitque nomen primogeniti Manasses, dicens : Obltvisci. me fecit Deus omnium laborum meorum et domus patris mei ». Nomen exprimit gratiarum actionem pro accepto beneficio (Proc.) : doluerat Ioseph de laboribus, qui innocenti fuerant subeundi, doluerat se praecisum esse a cari parentis domo, sed dolorem omnem compescuit concessa eiin filio propria domus.
41:52
v. 52 « Nomen quoque secundi appellavit Ephraim , dicens :. Crescere me fecit Deus in terra paupertatis meae ». Belle in secundo incrementum celebratur : qui nudus et servus regionem fuerat ingressus, iam in opulenta domo secundum cernit natum.
41:53
v. 98 « Igitur. transactis septem. ubertatis annis, qui fuerant in^ Aegypto », v. 5h « coeperunt » — adverte lusum verborum inter nian et nabnm — « venére septem anni inopiae, quos praedixerat loseph; et in untverso orbe fames praevaluit, in cuncta autem terra Aegypti panis erat » in granariis reconditus. Optimus nexus haec inter et immediate sequentia (c. Di/Im.) : quia sc. panis adhuc retinebatur in granariis, etiam terra Aegypti coepit fame angi.
41:55
v. 55 « Qua esuriente , clamavit populus ad Pharaonem alimenta petens. Quibus ille respondit : Ite ad Ioseph et, quidquid ipse vobis dixerit, facite ».
41:56
v. 56 « Crescebat autem quotidie fames 1n omni terra ». Intelligi h. l. potest zerra esse terra Aegypti, ut incipiente fame frumentum manserit in granariis, ea autem crescente sit venditum ; aut regiones reliquae, ut in his crescente fame, Aegyptiis Ioseph de annona providerit. « Aperuitque Ioseph universa horrea et vendebat Aegyptus; nam et illos oppresserat fames ». Clarius Hebr. : et invaluit fames in terra Aegypti; quanto diutius protrahebatur, tanto gravius sentiebatur.
41:57
v. 57 « Omnesque provinciae veniebant in. Aegyptum, ut emerent escas et malum inopiae temperarent ». Hebr. : quoniam invalescebat fames in universa terra , in aliis etiam regionibus finitimis. 6. Filiorum Iacob in Aegyptum iter prius Gen. 42. Cap. XLII
41:1
I. GENESIS OF DREAMS. - The problem of dreams has interested man since antiquity; the dreams of Pharaoh are well known, and they found in Joseph a famous interpreter (Gen. 40:5 ff.; 41:1-37). Nevertheless the Bible (Deut. 13:2 ff. and 18:10-12) warns the chosen people not to give credence to soothsayers, diviners and interpreters of dreams. …
… It is mentioned in many passages of the Bible and is indeed often called simply "the river" by antonomasia (Gen. 41:1-3; Ex. 1:22; 2:3; 7:17-22; 8:5-13; 9:9; Ps. 77 [78]:44; Jer. 46:7-8; Is. 19:6-9; 18:2). As is natural, it is always present in the life of the country: the pharaoh dreams of …
41:9
The idea of S. is connected with that of God's "judgment." S. is the public accuser who "stands against" (ἀππαδ' al: Zech. 3:1; 1 Chron. 21:1; cf. Ps. 108 [109]:6); he is similar to the mezhīr 'āwān ("who brings guilt to remembrance" with a view to punishment, death) of Ezek. 21:28 ff.; 29:16 (cf. Gen. 41:9; 1 Kings 17:18). And since, in the prophets' theology of history, the fortunes of a people correspond to God's judgment upon it, the two s. (the Edomite Hadad and the Aramean Rezon) …
41:33
… It is entirely in accordance with Eastern custom to entrust to foreign nobles, especially from subjected or allied countries, very important posts (cf. Gen. 41:33-46; Esth. 8:2; 16:11; L. Soubigou [v. bibl.], p. 512 f.).
41:38
I. THE REVELATION. - In the Old Testament there are numerous texts that seem to refer to the Holy Spirit (Spirit of Yahweh, Spirit of God): for example, in Gen. 1:2; 41:38; Ex. 31:3; Num. 27:18, and more often in the prophetic books; Isaiah announces the outpouring of the Spirit upon the Messiah (Is. 41:1; 42:1 ff.; principally 11:1-2, a text that became …
41:45
Wishing to explain why the Hebrew Joseph, in contrast with the (later!) Law, had contracted marriage with a foreign woman of another religion, the Targum of Ps. Jonathan (not earlier than the 7th century) spread (on Gen. 41:45; cf. Walton's Biblia polyglotta, IV) the legend that A. was the daughter of Dinah, born as a result of the sin of Shechem. …
… In the Bible 'On is mentioned five times: first in Gen. 41, 45-50 and 46, 20 as the homeland of Joseph's father-in-law, in Ex. 1, 17 as one of the cities built by the Israelites at the Pharaoh's command.
… 13:23-25). In a particular way the prohibition applied to the various Canaanite populations of Palestine or of the neighboring regions (cf. Ex. 34:11-16; Deut. 7:1-4). But in the most ancient times such a law appears less rigorous (cf. Gen. 34:14; 41:45; Ex. 2:21; Jud. 3:6; 14:3, 10; Ruth 1:4). Even Moses had a Midianite as his wife (Ex. 2:21; Num. 12:1). After the exile, on the other hand, the exclusion becomes ever more …
A second P. (Pōṭī-phēra') is cited in Gen. 41, 45.50; 46, 20, as Joseph's father-in-law. …
41:50
… Born in Egypt "before the year of famine came" (Gen. 41:50), he was given the name E. (a dual Hebrew form meaning "double fruitfulness"), an allusion to Joseph's words: "God has given me fruit in the land of my affliction." Jacob adopted Manasseh …
41:51
MANASSES. - 1. Eldest son (Heb. Mēnašēh, probably Mēnašēh-el = "God makes one forget" [one's sorrows]) of Joseph and Asenath (Gen. 41:51), adopted by the patriarch Jacob but subordinated to his brother Ephraim (Gen. 41:51; 46:70; 48:5, 13-20).
41:54
… Having examined Gen. 41, 54 ff.; Deut. 2, 25; II Par. 20, 29; Act. 2, 5, one will easily admit that this is a matter of relative geographical universality. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.