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22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.

a

23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter-in-law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

B. C. cir. 1725.

27 And it came to pass in the time A Mir. 9278. of her travail, that, behold, twins were in her womb.'

28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez." d

25 When she was brought forth, she sent to her father-in-law, saying, By the man, whose these are, am I with child: and she said, a Discern, I pray thee, whose are these, the signet, and bracelets, and staff.

e

26 And Judah' acknowledged them, and said,

a Heb. become a contempt.-b Judges 19. 2-c Lev. 21. 9. Deut. 22. 21.-d Ch. 37. 32-e Ver. 18.- Ch. 37. 33.—g 1 Sam. 24. 17.-h Ver. 14.--- Job 34. 31, 32

way side?] Our translators often render different Hebrew words by the same term in English; and thus many important shades of meaning, which involve traits of character, are lost. In ver. 15. Tamar is called a harlot, zonah, which, as we have already seen, signifies a person who prostitutes herself for money. In this verse she is called a harlot in our version, but the original is not zonah, but p kedeshah, a holy or consecrated person, from p kadash, to make holy, or to consecrate to religious purposes. And the word here must necessarily signify a person consecrated by prostitution, to the worship of some impure goddess.

The public prostitutes in the temple of Venus are called EROSOUNDI DUVRIXEs, holy or consecrated female servants, by Strabo: and it appears from the words zonah and kadesha above, that impure rites and public prostitution prevailed in the worship of the Canaanites, in the time of Judah. And among these people we have much reason to believe, that Astarte and Asteroth occupied the same place in their theology, as Venus did among the Greeks and Romans; and were worshipped with the same impure rites.

Verse 23. Lest we be shamed] Not of the act, for this he does not appear to have thought criminal; but lest he should fall under the raillery of his companions and neighbours, for having been tricked out of his signet, bracelets, and staff by a prostitute.

Verse 24. Bring her forth, and let her be burnt] As he had ordered Tamar to live as a widow in her own father's house till his son Shelah should be marriageable, he considers her, therefore, as the wife of his son; and as Shelah was not yet given to her, and she is found with child, she is reputed by him as an adulteress; and burning, it seems, was anciently the punishment of this crime. Judah, being a patriarch or head of a family, had, according to the custom of those times, the supreme magisterial authority over all the branches of his own family; therefore, he only acts here in his juridical capacity. How strange, that in the very place where adultery was punished by the most violent death, prostitution for money and religious purposes, should be considered as no crimes!

Verse 25. The signet] non chotemeth, properly a seal or instrument with which impressions were made to ascertain property, &c.

Bracelets] in pelilim, from patal, to twist, wreath, twine, probably signifies a girdle, or a collar by which precedency, &c. might be indicated; not the muslin, silk, or linen wreath of his turban, as Mr. Harmer and others have conjectured.

Staff matteh, either what we would call a common walking-stick, or the staff which was the ensign of his tribe.

Verse 26. She hath been more righteous than I] It is probable that Tamar was influenced by no other motive than that which was common to all the Israelitish women, the desire to have children who might be heirs of the promise made to Abraham, &c. And as Judah had obliged her to continue in her widowhood, under the promise of giving her his son Shelah, when he should be of age; consequently, his refusing or delaying to accomplish this promise, was a breach of truth, and an injury done to Tamar.

Verse 28. The midwife-bound upon his hand a scarlet thread] The binding of the scarlet thread about the wrist of the child, whose arm appeared first in the birth, serves to show us how solicitously the privileges of the birthright were preserved. Had not this caution been taken by the midwife, Pharez would have had the right of primoge niture to the prejudice of his elder brother Zarah. And

1

30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

k Or, Wherefore hast thou made this breach against thee?-1 That is, a breach. m Ch. 46. 12. Numb. 26. 20. 1 Chron. 2. 4. Matt. 1. 3.

yet Pharez is usually reckoned in the genealogical tables before Zarah; and from him, not Zarah, does the line of our Lord proceed. See Matt. i. 3. Probably the two brothers, as being twins, were conjoined in the privileges belonging to the birthright.

Verse 29. How hast thou broken forth] no no mak pharulsta-This breach be upon thee-Dy aleyca pharets-thou shalt bear the name of the breach thou hast made, i. e. in coming first into the world. Therefore his name was called po Pharets, i. e. the person who made the breach, as the word literally signifies. The breach here mentioned, refers to a certain circumstance in parturition, which it is unnecessary to explain.

Verse 30. His name was called Zarah] Zarach, risen or sprung up, applied to the sun, rising and diffusing his light. "He had this name," says Ainsworth, "because he should have risen, i. e. have been born first, but for the breach which his brother made."

THERE are several subjects in this chapter on which it may not be unprofitable to spend a few additional moments, 1. The insertion of this chapter is a farther proof of the impartiality of the sacred writer. The facts detailed, considered in themselves, can reflect no credit on the patriarchal history: but Judah, Tamar, Zarah, and Pharez were progenitors of the Messiah, and therefore their birth must be recorded; and, as the birth, so also the circumstances of that birth, which, even had they not a higher end in view, would be valuable as casting light upon some very ancient customs, which it is interesting to understand. These are not forgotten in the preceding notes.

2. On what is generally reputed to be the sin of Onan, something very pointed should be spoken; but who dares and will do it, and in such language that it may neither pollute the ear by describing the evil as it is, nor fail of its effect by a language so refined and so laboriously delicate as to cover the sin, which it professes to disclose? Elaborate treatises on the subject will never be read by those who need them most; and anonymous pamphlets are not likely to be regarded.

The sin of self-pollution, which is generally considered to be that of Onan, is one of the most destructive evils ever practised by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though practised by numbers who would shudder at the thought of criminal connexions with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and energy: hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded; the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly without energy to resist: the eyes appear languishing, and without expression, and the countenance vacant. The appetite ceases, for the stomach is incapable of performing its proper office, nutrition fails, tremors, fears, and terrors are generated, and thus the wretched victim drags out a most miserable existence, till superannuated even before he had time to arrive at man's estate, with a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge!-Reader, this is no caricature: nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate, I have witnessed in those addicted to this fascinating, unnatural, and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alone can save thee. Advice,

A. M. 2276. B. C. 1728.

CHAP. XXXIX.

CHAPTER XXXIX. Joseph being brought to Potiphar's house, prospers in all his undertakings, 1-3. Potiphar makes him his overseer, 4. Is prospered in all his concerns for Joseph's sake, in whom he puts unlimited confidence, 5, 6 The wife of Pouphar solicits him to criminal correspondence, 7. He refuses, and makes a fine apology for his conduct, 8,9. She contimes ber solicitations, and he his refusals, 10. She uses violence, and he escapes from her hand, 10-13. She accuses him to the domestics, 14, 16.

and afterward to Potiphar, 16-18. Potiphar is enraged, and Joseph is cast into prison, 19, 20. The Lord prospers him, and gives him great favour in the sight of the keeper of the prison, 21, who entrusts him with the care of the house and all the prisoners, 22, 23.

ND Joseph was brought down to Egypt; A and Periphar, an officer of Pharaoh, cap

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tain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

2 And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

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

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4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

6 And he left all that he had in Joseph's

a Ch. 37. 36. Ps. 105. 17.-b Ch.37.23.-c Ver. 31. Ch. 21. 22. & 26. 24, 23. & 28. 15. 1 Sam. 16. 18 & 18. 14, 29. Acts 7. 9-d Paa. 1. 3.-e Ch. 18 3. & 19. 19. Ver.

warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance will all be lost on thee: God, and God alone, can save thee from an evil which has in its issue the destruction of thy body, and the final perdition of thy soul! Whether this may have been the sin of Onan or not, is a matter at present of small moment, it may be thy sin: therefore take heed, lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any further into this business. See the remarks at the end of chap. xxxix.

1- NOTES ON CHAPTER XXXIX.

Verse 1. An officer of Pharaoh, captain of the guard] Mr. Ainsworth, not considering that the Egyptians never adopted the Scotch political regime, calls Potiphar, in his own country's phrase, provost marshal!-See on ch.

xxxvii. 36.

- Verse 4. He made him overseer] pon hipekid, from PD pakad, to visit, take care of, superintend, the same as EITO, Overseer, or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original.

Verse 6. Joseph was a goodly person, and well favoured.] AND NOW AND AD yepeh toar, va-yipeh march, beautiful The in his person, and beautiful in his countenance. same expressions are used relative to Rachel: see them The beauty of Joseph is celeexplained, ch. xxix. 17. brated over all the East; and the Persian poets vie with each other in descriptions of his comeliness. Mohammed spends the twelfth chapter of the Koran entirely on Joseph, and represents him as a perfect beauty, and the most accomplished of mortals. From his account, the passion of Zuleekha (for so the Asiatics call Potiphar's wife) being known to the ladies of the court, they cast the severest reflections upon her: in order to excuse herself, she invited forty of them to dine with her, put knives in their hands, and gave them oranges to cut, and caused Joseph to attend; when they saw him, they were struck with admiration, and so confounded, that, instead of cutting their oranges, they cut and hacked their own hands, crying out,

hands; and he knew not aught he had, save the
bread which he did eat. And Joseph was a
goodly person, and well favoured.

h

B. C. cir. 1719.

7 ¶ And it came to pass after these A. M. cir. 2285.
things, that his master's wife cast her
eyes upon Joseph; and she said, Lie with me.
8 But he refused, and said unto his master's
wife, Behold, my master wotteth not what is
with me in the house, and he hath committed
that he hath to my hand;

all

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

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

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

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

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

14 That she called unto the men of her house, and spake unto them, saying, See, he hath

21.-f Gen. 24. 2.-g Ch. 30. 27.-h 1 Sam. 16. 12-i 2 Sam. 13. 11-k Prov. 6. 29, 32-1 Ch. 20. 6. Lev. 6. 2. 2 Sam. 12. 13. Psa. 51. 4.-m Prov. 7. 13, &c.

expresses this, and apologizes for her conduct in the following elegant couplet:

من از ان حسن روز انتن که یوسف داشت دانستنم كلا عشق از پرده عصبت برون اره زلیخا را

Men az an husn-i rooz afzoon keh Yusef dasht danistem
Keh ayehk az pardeh-i asmat beroon ard Zuleekhara.
"I understand, from the daily increasing beauty which Joseph possest,
How love tore away the veil of chastity from Zuleekha."

The Persian poets and eastern historians, however, con-
trive to carry on a sort of guiltless passion between them
till the death of Potiphar, when Zuleekha, grown old, is
restored to youth and beauty by the power of God, and
becomes the wife of Joseph. What traditions they had
beside the Mosaic text, for what they say on this subject,
are not now known: but the whole story, with innu-
merable embellishments, is so generally current in the
East, that I thought it not amiss to take this notice of it.
The twelfth chapter of the Korân, which celebrates the
one of the finest specimens of Arabic composition ever
beauty, piety, and acts of this patriarch, is allowed to be
formed: and the history itself, as told by Moses, is one of
the most simple, natural, affecting, and well-told narra-
tives, ever published. It is a masterpiece of composition,
and never fails of producing its intended effect on the
mind of a careful reader. The Arab lawgiver saw and
felt the beauties and excellencies of his model, and he
certainly put forth all the strength of his own language,
Verse 8. My master wotteth not] Knoweth not, from
and all the energy of his mind, in order to rival it.
the old Anglo-Saxon pican, witan, to know: hence pit,
Verse 9. How then?] TN ve aik, and how? Joseph
wit, intellect, understanding, wisdom, prudence.
1. Gratitude to his
gives two most powerful reasons for his non-compliance
with the wishes of his mistress.
master, to whom he owed all that he had. 2. His fear
of God, in whose sight it would be a heinous offence, and
ness of his master, and the displeasure of God before his
who would not fail to punish him for it. With the kind-
eyes, how could he be capable of committing an act of
transgression, which would at once have distinguished

.Rasha him as the most ungrateful and the most arorthless of men حشي لله ما هذا بشرا أن هذا إلا ملك كريم *

lillahi ma hadha basharan în hadha illa malakon kareeman-"O God! this is not a human being, this is none other than a glorious angel!"-Surat. xii. ver. 34.

Two of the finest poems in the Persian language were written by the poets Jamy and Nizamy on the subject of Joseph and his mistress: they are both entitled Yusef we Zulcekha. These poems represent Joseph as the most beautiful and pious of men; and Zuleekha the most chaste, virtuous, and excellent of women, previous to her having seen Joseph: but they state, that when she saw him, she was so deeply affected by his beauty, that she lost all selfgovernment, and became a slave to her passion. Hafiz

Verse 14. He hath brought in a Hebrew unto us] Potiphar's wife affects to throw great blame on her husband, whom we may reasonably suppose she did not greatly love. He hath brought in-he hath raised this person to all his dignity and eminence, to give him the greater to mock, is the same word used in ch. xxvi. 8. relative to opportunity to mock us. prx le-tsachak, here translated Isaac and Rebekah, and is certainly used by Potiphar's wife, in ver. 17. to signify matrimonial intercourse. From this we may at once see, why it was that Abimelech knew 149 (having seen them through a window) that Isaac and Rebekah were man and wife.

brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a a loud voice:

15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

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

17 And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

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

19 And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. 20 And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.

h

d

21 But the LORD was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

23 The keeper of the prison looked not to any thing that was under his hand; because i the LORD was with him, and that which he did, the LORD made it to prosper.

a Heb great.-b Exod. 23. 1 Ps. 120. 3-c Prov 6. 34, 35-d Psa. 105. 18. 1Pet. 2. 19.-e See Ch. 40. 3, 15. & 41. 14.-f Heb. extended kindness unto him.-g Exod. 3. 21. & 11. 3. & 12. 36. Psa. 106. 16. Prov. 16. 7. Dan. L. 9. Acts 7. 9, 10.

Verse 20. Put him into the prison] no na beith sohar, literally the round-house-in such a form the prison was probably builded.

Verse 21. The Lord was with Joseph] It is but of little consequence where the lot of a servant of God may be cast: like Joseph, he is ever employed for his master, and God honours him, and prospers his work.

1. He who acknowledges God in all his ways, has the promise that God shall direct all his steps. Joseph's captivity shall promote God's glory; and to this end, God works in him, for him, and by him. Even the irreligious can see when the Most High distinguishes his followers: Joseph's master saw that Jehovah was with him; and from this we may learn, that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither established, nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savour of true godliness behind them.

2. Joseph's virtue in resisting the solicitations of his mistress, was truly exemplary. Had he reasoned after the manner of men, he might have soon found that the proposed intrigue might be carried on with the utmost secrecy, and greatly to his secular advantage. But he chose to risk all, rather than injure a kind benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare, that his example has stood on the records of time, as almost unique, admired by all, applauded by most, and in similar circumstances, am afraid, imitated by few. The fable of the brave and virtuous Bellerophron and Sthenoban, wife of Prætus, king of the Argives, was founded on this history,

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

4. A woman of the spirit of Potiphar's wife is capable of any species of evil. When she could not get her wicked ends answered, she began to accuse. This is precisely Satan's custom; he first tempts men to sin, and then accuses them as having committed it, even where the temptation has been faithfully and perseveringly resisted! By this means he can trouble a tender conscience, and weaken faith, by bringing confusion into the mind. Thus the inexperienced especially, are often distracted and cast down— hence Satan is properly called the accuser of the brethren, Rev. xii. 10.

CHAPTER XL.

Pharaoh's chief butler and his chief baker, having offended their lord are put in prison, 1-3 The captain of the guard gives them into the care of Joseph, 4. Each of them has a dream, 5. Joseph seeing them sad, questions them on the subject, 6, 7. Their answer, 8. The chief butler tells his drean, 9-11. Joseph interprets it, 12, 13. Gives a slight sketch of his history to the chief butler, and begs him to think upon him when restored to his office, 14, 15. The chief baker tells his dream, 16, 17. Joseph interprets this also, 18, 19. Both dreams are fulfilled according to the interpretation, the chief butler being restored to his office, and the chief baker banged, 20-22 The chief butler makes no interest for Joseph, 2

AND it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt. 2 And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

m

3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

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

B. C. eir. 1717.

5 And they dreamed a dream both A. M. cir. 2254. of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. 6 And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

7 And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore a look ye so sadly to-day?

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8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, P Do not interpre

h Ch. 40. 3, 4.-i Ver. 2, 3-k Neh. L. 11-1 Prov. 16. 14.-m Ch. 39. 20, 23. n Heb. are your faces evil? Neh. 2. 2-0 Ch. 41. 15.-p See Ch. 41. 16. Dan 2 11 28, 47.

Very useful lessons may be drawn from every part of the relation in this chapter: but detailing the facts, and reasoning upon them, would be more likely to produce than prevent the evil. An account of this kind cannot be touched with too gentle a hand. Others have been profuse here--I chose to be parsimonious, for reasons which the intelligent reader will feel as well as myself. Let this remark be applied to what has been said on the sin of Onan, ch. xxxvii.

NOTES ON CHAPTER XL. Verse 1. The butler] pw shekeh, the same as slu saky among the Arabians and Persians, and signifies a cup-bearer.

Baker] DN opheh, rather, cook, confectioner, or the like.

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

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

Verse 4. They continued a season] DD yamim, literally days; how long, we cannot tell; but many suppose the word signifies a complete year; and as Pharaoh called them to an account on his birthday, ver. 20. Calmet supposes they had offended on the preceding birthday, and thus had been one whole year in prison.

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

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

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

A. M. CIR. 2287. B. C. CIR. 1717

tations belong to God? tell me them, I pray | birds did eat them out of the basket upon my

you.

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

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

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

12 And Joseph said unto him, This is the interpretation of it: The three branches are three days:

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

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14 But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

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

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

head.

18. And Joseph answered and said, "This is the interpretation thereof: The three baskets are three days:

b

19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

20 And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

h

21 And he restored the chief butler unto his
butlership again; and he gave the cup into
Pharaoh's hand:
22 But he hanged the chief baker: as Joseph
had interpreted to them.

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

CHAPTER XLI.

Pharaoh's dream of the seven well-favoured and seven ill-favoured kine, 1-4. His

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

B. C. 1715.

17 And in the uppermost basket there was of AND it came to pass at the end of two A. M. 29.

all manner of bakemeats for Pharaoh; and the

qVer. 18. Ch. 41. 12, 25. Judges 7. 14. Dan. 2. 36. & 4. 19-r Ch. 41. 26-82 Kings 25. 27. Pra. 3. 3. Jer. 52 31.- Or, reckon.-u Heb. remember me with thee.--v Luke 23. 42- Josh 2. 12. 1 Sam. 20. 14, 15. 2Sam. 9. 1. 1 Kings 2. 7.-x Ch. 39. 20-y Or, full of holes.-2 Heb. meat of Pharaoh, the work of a baker, or cook-a Ver. 12

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

Verse 11. And I took the grapes, and pressed them into Pharaoh's cup] From this we find that wine anciently was the mere expressed juice of the grape, without fermentation. The saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the yayin of the Hebrews, the s; of the Greeks, and the mustum of the ancient Latins.

Verse 12. The three branches are three days] That is, the three branches signify three days-so, this is my body; that is, this bread signifies or represents my body-this cup is my blood, REPRESENTS my blood-a form of speech frequently used in the Sacred Writings; for the Hebrew has no proper word by which our terms signifies, represents, &c. are expressed; therefore it says, such a thing is, for represents, points out, &c. And because several of our ancestors would understand such words in their true, genuine, critical, and sole meaning, queen Mary, bishops Gardiner, Bonner, and the rest of that demoniacal crew, reduced them to ashes in Smithfield, and elsewhere.

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

Verse 15. For indeed I was stolen] genob genabti, stolen, I have been stolen-most assuredly I was stolen-and here also have I done nothing. These were simple assertions, into the proof of which he was ready to enter, if called on.

Verse 19. Lift up thy head from off thee] Thus we find that beheading, hanging, and gibbeting, were modes of punishment among the ancient Egyptians: but the criminal was beheaded before he was hanged, and then either hanged on hooks or by the hands-See Lam. v. 12. Verse 20. Pharaoh's birthday] The distinguishing a birthday by a feast, appears from this place to have been a very ancient custom. It probably had its origin from a correct notion of the immortality of the soul, as the commencement of life must appear of great consequence to St. that person who believed he was to live for ever. Matth. xiv. 6. mentions Herod's keeping his birthday;

full years, that Pharaoh m dreamed: and, behold, he stood by "the river.

b Ver. 13-c Or, eckon thee, and take thy office from theed Matt. 14. 6e Mark 6. 21. Ver. 13. 19. Matt. 25. 19.-g Or, reckonedh Ver. 13-i Neh. 2. 1-k Ver. 19. 1 Job. 19. 14. Psa. 31. 12. Eccles. 9. 15 16. Amos 6. 6.-m Ch. 37. 5-10. & 40. 5. Esth. 6. 1. Dan. 2 1-3. & 4. 5. Matt. 27. 19.-n Ezek. 29. 3. 9.

and examples of this kind are frequent to the present time, in most nations.

Lifted up the head of the chief butler, &c.] By lifting up the head, probably no more is meant than bringing them to trial, tantamount to what was done by Jezebel and the nobles of Israel to Naboth; Set Naboth on high among the people, and set two men, sons of Belial, to bear witness against him, &c. 1 Kings xxi. 9, &c. The issue of the trial was, the baker alone was found guilty and hanged; and the butler being acquitted was restored to his office.

Verse 23. Yet did not the chief butler remember Joseph] Had he mentioned the circumstance to Pharaoh, there is no doubt that Joseph's case would have been examined; and he would in consequence, have been restored to his liberty: but owing to the ingratitude of the chief butler, he was left two years longer in prison.

MANY commentators have seen in every circumstance, Joseph in prison, represents Christ in the history of Joseph, a parallel between him and our blessed Lord. So, in the custody of the Jews; the chief butler and the chief baker represent the two thieves which were crucified with our Lord: and as one thief was pardoned and the other left to perish, so the chief butler was restored to his office, and the chief baker hanged." I believe GOD never designed such parallels; and I am astonished to find comparatively grave and judicious men trifling in this way, and forcing the features of truth into the most distorted anamorphosis; so that even her friends blush to acknowledge her. This is not a light matter: we should beware how we attribute designs to God that he never had, and employ the Holy Spirit in forming trifling and unimportant similitudes. Of plain direct truth we shall find as much in the Sacred Writings as we can receive and comprehend: let us not therefore hew out unto ourselves broken cisterns that can hold no water. Interpretations of this kind, only tend to render the Sacred Writings uncertain, to expose to ridicule all the solemn types and figures which it really contains, and to furnish pretexts to infidels and irreligious people to scoff at all spirituality, and lead them to reject the word of God entirely, as incapable of being interpreted on any fixed or rational plan. The mischief done by this system is really incalculable. See the observations on chap. xxxvii.

NOTES ON CHAPTER XLI. D Verse 1. Two full years] `n shenatayim yamim, two years of days, two complete solar revolutions, after the events mentioned in the preceding chapter. 151

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

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

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

5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

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

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

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

9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

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

n See Ver. 17-27-0 Heb. fat.-p Dan. 2. 1. & 4. 5, 19.-q Exod. 7. 11, 22. Isai. 29. 14. Dan. 1. 20. & 2. 2. & 4. 7.-r Matt. 2. 1.-8 Ch. 40. 2, 3-t Ch. 39. 20-u Ch. 40. 6.- Ch. 37. 36.-w Ch. 40. 12, &c.-x Ch. 40. 22-y Psa. 105. 20.-z Dan. 2. 25.

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11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

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

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

2

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

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

16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river.

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

a Heb. made him run-b1 Sam. 2. 8. Pa. 113. 7,8-c Ver. 12. Pan. 25. 14. Dan. 5. 16.d Or, when thou hearest a dream thou canst interpret it. Dan. 2 30. Acts 3. 12. 2 Cor. 3. 5.-fCh. 40. 8. Dan. 2. 22, 28, 47. & 4. 2.--g Ver. 1.

The river] The NILE, the great source of the fertility may be as good as any, "on charet, a pen or instrument of Egypt. to write or draw with, and on tam, to perfect or accomVerse 2. There came up out of the river seven well-plish, those who were perfect in drawing their sacred, favoured kine] This must certainly refer to the hippopotamus, or river horse, as the circumstances of coming up out of the river, and feeding in the field, characterize that animal alone. The hippopotamus is the well-known inhabitant of the Nile, and frequently, by night, comes out of the river to feed in fields, or in the sedge by the river side.

"I saw,'

Verse 6. Blasted with the east wind] It has been very properly observed, that all the mischiefs done to corn or fruit by blasting, smutting, mildews, locusts, &c. are attributed to the east wind.-See Exod. x. 13. xiv. 21. Psal. lxviii. 26. Ezek. xvii. 10. John iv. 8. In Egypt it is peculiarly destructive, because it comes through the parched deserts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom, or smoom, is mentioned by almost all travellers. Mr. Bruce thus speaks of it in his travels in Egypt. On their way to Syene, Idris, their guide seeing one of these destroying blasts coming, cried out with a loud voice to the company, "Fall upon your faces, for here is the simoom!" says Mr. B. "from the S. East a haze come, in colour like the purple part of the rainbow, but not so compressed or thick. It did not occupy twenty yards in breadth, and was about twclre feet high from the ground. It was a kind of blush upon the air, and it moved very rapidly, for I scarce could turn to fall upon the ground, with my head northward, when I felt the heat of its current plainly upon my face. We all lay flat upon the ground as if dead, till Idris told us it was blown over. The meteor, or purple haze which I saw, was indeed passed, but the light air that still blew, was of a heat to threaten suffocation. For my part, I found distinctly in my breast that I had imbibed a part of it; nor was I free from an asthmatic sensation till I had been some months in Italy, at the baths of Poretta, near two years afterward." Travels, vol. vi. p. 462. On another occasion, the whole company were made ill by the effects of one of these pestilential blasts, so that they had scarcely strength sufficient left to load their camels. Ib. p. 484. The action of this destructive wind is particularly referred to by the prophet Hosea, chap. xiii 15. Though he be fruitful among his brethren, an EAST WIND shall come, the wind of the Lord shall come up FROM THE WILDERNESS, and his spring shall BECOME DRY, and his fountain shall be DRIED up, he shall spoil the treasure of all pleasant fields.

Verse 8. Called for the magicians] charctummim, the word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most likely, that the term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition

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astrological, and hieroglyphical figures or characters, and by means of them pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus, (Ant. lib. ii. c. 9. s. 2.) calls eyes, sacred scribes, or professors of sacred learning."

Wise men] on chakameyah, the persons who, according to Porphyry, "addicted themselves to the worship of God and the study of wisdom, passing their whole life in the contemplation of divine things. Contemplation of the stars, self-purification, arithmetic, and geometry; and singing hymns in honour of their gods, was their continual employment."-See Dodd. It was probably among these that Pythagoras conversed, and from whom he borrowed that modest name by which he wished his countrymen to distinguish him: viz. encouços, a philosopher, simply, a lover of wisdom.

Verse 9. I do remember my faults] It is not possible he could have forgotten the circumstance to which he here alludes: it was too intimately connected with all that was dear to him, to permit him ever to forget it.-But it was not convenient for him to remember this before: and probably he would not have remembered it now, had he not seen, that giving this information in such a case, was likely to serve his own interest. We are justified in thinking evil of this man, because of his scandalous neglect of a person who foretold the rescue of his life from imminent destruction, and who being unjustly confined, prayed to have his case fairly represented to the king, that justice might be done him; but this courtier, though then in the same circumstances himself, found it convenient to forget the poor friendless, Hebrew slave.

Verse 14. They brought him hastily out of the dungeon] Pharaoh was in perplexity on account of his dreams; and when he heard of Joseph, be sent immediately to get him brought before him. He shared himself, having let his beard grow all the time he was in prison, he now trimmed it: the change of raiment was, no doubt, furnished out of the king's wardrobe; as Joseph, in his present circumstances, could not be supposed to have any changes of raiment.

Verse 16. It is not in me, &c.] "ybɔ bilâdi, without, or independently of me; I am not essential to thy comfort, God himself has thee under his care, and he will send thee, or answer thee, peace; thou shalt have prosperity ( shelom,) howsoever ominous thy dreams may ap pear. By this answer he not only conciliated the mind of the king, but led him to expect his help from that God, from whom alone all comfort, protection, and prosperity must proceed.

Verse 18. Seven kine, fat-fleshed] See on verse 2. And observe farther, that the seven fat and the seven lean kine

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