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CHAPTER XLIII.

The famine continuing, Jacob desires his sons to go again to Egypt and buy some food, 1, 2 Julah shows the necessity of Benjamin's accompanying them, without whom it would be useless to return to Egypt, 3-5. Jacob expostulates with him, 6. Judah replies, and offers to become surety for Benjamin, 7--10. Jacob, at last, consents, and desires them to take a present with them for the governor of Egypt; and double money, that which they had brought back in their sacks' month, and the price of the load they were now to bring; and having prayed for them, sends them away, 11-15. They arrive in Egypt and are brought to Joseph's house to dine with him, at which they are greatly alarmed, 16--18. They speak to the steward of Joseph's house concerning the money returned in their sacks, 19--22 He gives them encouragement, 23, 2. Having made realy the present, they bring

and set him before thee, then let me bear the blame for ever:

10 For except we had lingered, surely now we had returned Pthis second time."

11 And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the mana present, a little balm, and a little

it to Joseph, when he came home to dine, 25, 25. He speaks kindly to them, and honey; spices, and myrrh, nuts, and almonds:

inquires concerning their health, and that of their father, 27, 28. Joseph is greatly affected at seeing his brother Benjamin, 29-31. They dine with him, and are distinguished according to their seniority, but Benjamin receives marks of peculiar favour, 32-34.

ND the famine wash sore in the land.

AN

2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

4 If thou wilt send our brother with us, we will go down and buy thee food:

5 But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

7 And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down?

8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee,

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h Ch. 41. 54, 57.- Heb. protesting protested. Ch. 42. 20. & 44. 23-1 Heb. asting asked us Het mouth-Heb. knowing could we know ?---0 Ch. 44. 32. Philem. 18. 19.--p Or, twice by this.-q Ch. 32. 20. Prov. 18. 16.-r Ch. 37. 25. Jer. 8. 25.

NOTES ON CHAP. XLIII.

Verse S. Send the lad with me] As the original is not yeled, from which we have derived our word lad, but y naar, it would have been better, had our translators rendered it by some other term, such as the youth or the young man, and thus the distinction in the Hebrew would have been better kept up. Benjamin was at this time at least twenty-four years of age, some think thirty, and had a family of his own. See ch. xlvi. 21.

That we way live, and not die] An argument drawn from self-preservation, what some have termed the first law of nature. By your keeping Benjamin, we are prevented from going to Egypt-if we go not to Egypt, we shall get no corn-if we get no corn, we shall all perish by famine; and Benjamin himself, who otherwise might live, must, with thee, and the whole family, infallibly die. Verse 9. Let me bear the blume for ever] VNDAY vechatati loca col ha-yamim: then shall I sin, against thee all my days; and consequently be liable to punishment for violating my faith.

12 And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

13 Take also your brother, and arise, go again unto the man:

14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If "I be bereaved of my children, I am bereaved.

15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon.

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17 And the man did as Joseph bade; and the man brought the men into Joseph's house.

18 And the men were afraid, because they were brought into Joseph's house: and they said, Because of the money that was returned in our sacks, at the first time, are we brought in; that he may seek occasion against us, and fall upon us, and take us for bond-men, and our asses.

19 And they came near to the steward of Joseph's house, and they communed with him at the door of the house,

20 And said, O sir, we came indeed down at the first time to buy food:

8 Ch. 42 25, 35-t Esther 4. 16.---u Or, and I as I have been, &c. -v Ch. A 2 & 39. 4. & 44. 1.- Heb. kill a killing. 1 Sam. 25.11.-x Heb. eat-5 Heb. roll himself upon us. Job 30. 14.-z Ch. 42. 3, 10-a Heb. coming down we came down.

those produced in Syria being the finest in the world; by others dates, others walnuts, others pine-apples, others the nuts of the terebinth tree.

ALMONDS p shekedim, correctly enough translated, and perhaps the only article in the collection, of which we know any thing with certainty. It is generally allowed that the land of Canaan produces the best almonds in the East; and on this account, they might be deemed a very acceptable present to the governor of Egypt. Those who wish to see this subject exhausted, must have recourse to the Physica Sacra of Scheuchzer.

Verse 12. Double money] What was returned in their sacks, and what was farther necessary to buy another load.

Verse 14. This verse may be literally translated thus: "And God, the All-sufficient, shall give you tender mercies before the man, and send to you your other brother, and Benjamin: and I, as I shall be childless, so I shall be childless." That is, I will submit to this privation, till God shall restore my children to me. It appears to me, that this verse is spoken prophetically, and that God at this time gave Jacob a supernatural evidence, that his children should be restored.

Verse 11. Carry down the man a present] From the very earliest times, presents were used as means of introduction to great men. This is particularly noticed by Solomon: A man's gift maketh room for him; and Verse 16. Slay and make ready] na na teboch, te bringeth him before great men, Prov. xviii. 16. But bach, slay a slaying, or make a great slaughter: let prewhat was the present brought to Joseph on this occasion?parations be made for a great feast or entertainment. See After all the labour of commentators, we are obliged to be a similar form of speech, Prov. ix. 2. 1 Sam. xxv. 11. and contented with probabilities and conjecture. According Gen. xxi. 54. to our translation the gifts were balm, honey, spices, myrrh, nuts, and almonds.

BALM tsori, is supposed to signify resin in general, or some kind of gum issuing from trees.

HONEY debash, has been supposed to be the same as the rob of grapes, called in Egypt dibs; others think that honey, in the common sense of the term, is to be understood here.

SPICES AND necoth, is supposed to mean gum storax, which might be very valuable, on account of its qualities as a perfume.

MYRRH lot, supposed by some to mean stacte, by others to signify an ointment made of myrrh. Nurs batanim, by some rendered pistachio nuts,

Verse 18. And the men were afraid] A guilty con science needs no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the degree shall be; or where it shall stop.

Fall upon us] by bhann hithgolel âlainu, roll himself upon us. A metaphor taken from wrestlers; when a man has overthrown his antagonist, he rolls himself upon him, in order to keep him down.

And our asses] Which they probably had in great number with them; and which, if captured, would have been a great loss to the family of Jacob, as such cattle must have constituted a principal part of its riches.

Verse 20. O sir, we came indeed-to buy food.] There is a frankness now in the conduct of Joseph's brethren,

21 And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. 25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth.

27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

28 And they answered, Thy servant our father is in good health, he is yet alive. And

h

a Ch. 42. 27, 33.-b Heb. your money came to me. Ch. 18. 4. & 24. 32 →d Ch. 37. 7.10.- Heb. peace. Ch. 31. 14.- Heb. Is there peace to your father.-g Ch. 42. 11, 13.

that did not exist before: they simply and honestly relate the whole circumstance of the money being found in their sacks on their return from their last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency to humble the soul. Did men know how gracious his designs are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

Verse 23. And he said] The address of the steward in this verse, plainly proves that the knowledge of the true God was in Egypt. It is probable that the steward himself was a Hebrew, and that Joseph had given him intimation of the whole affair; and though he was not at liberty to reveal it, yet he gives them assurances that the whole business would issue happily.

I had your money] caspecem ba elai; your money comes to me. As I am the steward, the cash for the corn belongs to me. Ye have no reason to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from the God of your father, no matter whose hands he makes use of to convey it. The conduct of the steward, as well as his words, had a great tendency to relieve and comfort their burdened minds.

Verse 27. And he asked them of their welfare] This verse may be thus translated:-"And he asked them concerning their prosperity: and he said, Is your father prosperous, the old man whom ye told me was alive! And they said, Thy servant our father prospers; he is yet alive." Verse 29. He lifted up his eyes, and saw his brother Benjamin] They were probably introduced to him successively, and as Benjamin was the youngest, he would of course be introduced last.

God be gracious unto thee, my son.] A usual salutation in the east from the aged and superiors, to the younger and to inferiors; which, though very emphatic and expressive in ancient times, in the present day means no more than "I am your humble servant;" or, "I am exceedingly glad to see you;" words, which among us mean--just nothing. Even in David's time, they seem to have been, not only devoid of meaning, but to be used as a cloak for the basest and most treacherous designs. They bless with their mouths, but they curse inwardly. Hence Joab salutea Amasa, kisses him with apparent affection, and stabs him in the same moment! The case of Judas, betraying the Son of Man with a kiss, will not be forgotten.

Verse 32. They set on for him by himself, &c.] From the text it appears evident, that there were three tables, one for Joseph, one for the Egyptians, and one for the eleven brethren.

The Egyptians might not eat bread with the Hebrews] There might have been some political reason for this, with which we are unacquainted; but, independently of this, two may be assigned. 1. The Hebrews were shepherds, and Egypt had been almost ruined by hordes of lawless wandering banditti, under the name of hycsos, or kingshepherds, who had but a short time before this been

they bowed down their heads, and made obeisance. 29 And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and m wept there.

31 And he washed his face, and went out, and refrained himself, and said, Set on "bread."

32 And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

33 And they set before him, the first born according to his birthright, and the youngest according to his youth: and the men marvelled one at another.

34 And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

h Ch. 37. 7, 10-i Ch. 35. 17. 18-k Ch. 42. 13-11 Kings 3. 26.--m Ch. 42. 34. n Ver. 25-o Ch. 46. 34. Exod. 8. 26.-p Ch. 45. 22-g Heb. drunk largely: See Hag 1. 6. John 2. 10.

expelled from the land by Amasis, after they had held it in subjection for 259 years, according to Manetho, committing the most wanton cruelties. 2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed on their flesh. The Egyptians were in general very superstitious, and would have no social intercourse with people of any other nation: hence we are informed, that they would not even use the knife of a Greek, because they might have reason to suspect it had cut the flesh of some of those animals which they held sacred. Some are of opinion that the Egyptian idolatry, especially their worship of Apis under the figure of an or, was posterior to the time of Joseph: ancient monuments are rather against this opinion; but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands thus, Buy γαρ εστιν τοις Αιγυπτίοις πας ποιμην προβάτων.] For [every shepherd] is an abomination to the Egyptians;" but this clause is probably borrowed from chap. xlvi. 34. where it stands in the Hebrew, as well as in the Greek.

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Verse 33. The first-born according to his birthright] This must greatly astonish these brethren to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages. Verse 34. Benjamin's mess was five times so much as any of theirs] Sir John Chardin observes, that "in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of provision being always DOUBLE, TREBLE, or a LARGER proportion of each kind of meat." The circumstance of Benjamin's having a mess FIVE times as large as any of his brethren, shows the peculiar honour which Joseph designed to confer upon him. See several useful observations on this subject in Harmer's Observ. vol. ii. p. 101, &c. edit. 1808.

If there

1. THE scarcity in Canaan was not absolute; though they had no corn, they had honey, nuts, almonds, &c. In the midst of judgment, God remembers mercy. was scarcity in Canaan, there was plenty in Egypt; and though his Providence had denied one country corn, and accumulated it in the other, his bounty had placed in the former money enough to procure it from the latter. How true is the saying, "It is never ill with any, but it might be worse." Let us be deeply thankful to God that we have any thing, seeing we deserve no good at his hands. 2. If we examine our circumstances closely, and call to remembrance the dealings of God's Providence towards us, we shall find that we can sing much, both of mercy and of judgment. For one day of absolute unavoidable want, we shall find that we had three hundred and sixtyfour, if not of fulness, yet of a competency. Famines, though rarely happening, are every where recorded; innumerable years of abundance are scarcely ever registered! such is the perverseness and ingratitude of man!

CHAPTER XLIV.

Joseph commands his steward to put his cup secretly in Benjamin's sack, 1, 2 The
sons of Jacob depart with the corn they had purchased, 3. Joseph commands his
steward to pursue them, and charge them with having stolen his cup, 4-6. The
brethren excuse themselves, protest their innocence, and offer to submit to be slaves
should the cup be found with any of them, 7-9. Search is made, and the cup is
found in Benjamin's sack, 10-12 They are brought back, and submit themselves
to Joseph, 13-16. He determines that Benjamin alone, with whom the cup was
found, shall remain in captivity, 17. Judah, in a most affecting speech, pleads for
Benjamin's enlargement, and offers himself to be a bondman in his stead, 18-34.
AND he commanded"
the steward of his
house, saying, Fill the men's sacks with
food, as much as they can carry, and put every
man's money in his sack's mouth.

2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

3 As soon as the morning was light, the men were sent away, they and their asses.

4 And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men: and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

5 Is not this it, in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.

6 And he overtook them, and he spake unto them these same words.

7 And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:

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8 Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? 9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.

10 And he said, Now also let it be according unto your words: he, with whom it is found, shall be my servant: and ye shall be blameless. 11 Then they speedily took down every man his sack to the ground, and opened every man his sack.

12 And he searched, and began at the eldest,

a Heb. him that was over his house.-b Or, maketh trial. 32-e Ch. 37. 29, 31. Numb. 14. 6. 2 Sam. 1. 11.

Ch. 43. 21. Ch. 31.
Ch. 37. 7.

NOTES ON CHAPTER XLIV. Verse 2. Put my cup in the sack's mouth of the youngest.] This stratagem seems to have been designed to bring Joseph's brethren into the highest state of perplexity and distress, that their deliverance by the discovery that Joseph was their brother, might have its highest effect.

and left at the youngest: and the cup was found in Benjamin's sack.

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13 Then they rent their clothes, and laded every man his ass, and returned to the city.

14 And Judah and his brethren came to Joseph's house; for he was yet there: and they f fell before him on the ground.

15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?

16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we and he also with whom the cup is found.

17 And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

19 My lord asked his servants, saying, Have ye a father, or a brother?

20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

21 And thou saidst unto thy servants," Bring him down unto me, that I may set mine eyes upon him.

22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

23 And thou saidst unto thy servants, "Except your youngest brother come down with you, ye shall see my face no more.

24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

g Or, make trial. Ver 5-h Ver. 9. Prov. 17. 15-k Ch. 18. 30, 32 Exod. 3 22-1 Ch. 37. 3-m Ch. 42 15, 20.--u Ch. 43. 3, 5.

one of their people whom they sent to him, that "He knew what sort of people they were, for he had consulted his cup, and found by it, that they were those of whom one of their prophets had said, that Franks (Europeans) would come in disguise, and passing every where, examine the state of the country, and afterward bring over a great number of other Franks, conquer the country, and exterVerse 5. Whereby he divineth] Divination by cups, has minate all." By this we see that the tradition of the been from time immemorial prevalent among the Asiatics; divining cup still exists, and in the very same country and for want of knowing this, commentators have spent too, in which Joseph formerly ruled. Now though it is a profusion of learned labour upon these words, in order not at all likely that Joseph practised any kind of divinato reduce them to that kind of meaning, which would at tion, yet probably, according to the superstition of those once be consistent with the scope and design of the his- times, (for I suppose the tradition to be even older than the tory, and save Joseph from the impeachment of sorcery time of Joseph) supernatural influence might be attributed and divination. I take the word n nachash here, in to his cup; and as the whole transaction related here, was its general acceptation, to view attentively, to inquire. merely intended to deceive his brethren for a short time, Now there has been in the east a tradition, the commence- he might as well affect divination by his cup, as he affectment of which is lost in immemorial time, that there was ed to believe they had stolen it. The steward therefore a CUP, which had passed successively into the hands of dif- uses the word wis nachash, in its proper meaning. Is not ferent potentates, which possessed the strange property of this it out of which my lord drinketh, and in which he representing in it the whole world, and all the things which inspecteth accurately? ver. 5. And hence Joseph says, were then doing in it. The cup is called a lover. 15. Wot ye not, did ye not know, that such a person Jami Jemsheed, the cup of Jemsheed, a very ancient as I [having such a cup] would accurately and attentively king of Persia, whom late historians and poets have con- look into it? As I consider this to be the true meaning, I founded with Bacchus, Solomon, Alexander the Great, shall not trouble the reader with other modes of interpre&c. This cur, filled with the elixir of immortality, they tation. say was discovered when digging to lay the foundations of Persepolis. The Persian poets are full of allusions to this cup, which, from its property of representing the whole world and its transactions, is styled by them Ill Jam jehan nima; "the cup showing the universe," and to the intelligence received by means of it, they attribute the great prosperity of their ancient monarchs, as by it they understood all events, past, present, and to come. Many of the Mohammedan princes and governors affect still to have information of futurity by means of a cup. When Mr. Norden was at Derri in the farthest part of Egypt, in a very dangerous situation, an ill-natured and powerful Arab, in a threatening way told

Verse 16. What shall we say, &c.] No words can more strongly mark confusion and perturbation of mindThey, no doubt, all thought that Benjamin had actually stolen the cup; and the probability of this guilt might be heightened by the circumstance of his having that very cup to drink out of at dinner for as he had the most honourable mess, so it is likely, he had the most honourable cup to drink out of at the entertainment.

Verse 18. Thou art even as Pharaoh.] As wise, as powerful, and as much to be dreaded as he. In the Asiatic countries, the reigning monarch is always considered to be the pattern of all perfection, and the highest honour that can be conferred on any person, is to resemble him to the

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CHAP. XLV.

25 And our father said, Go again, and buy us a little food.

26 And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us.

27 And thy servant my father said unto us, Ye know that P my wife bare me two sons:

28 And the one went out from me, and I said, 9 Surely he is torn in pieces; and I saw him not since:

29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

34 For how shall I go up to my father, and
the lad be not with me? lest peradventure I see
the evil that shall come on my father.
CHAPTER XLV.

discovers himself to his brethren, 1-4. Excusea their conduct towards him, and
Orders them to hasten to
attributes the whole to the providence of God, 5-8.
Canaan, and bring up their father and their own families, eattle, &c. because there
were five years of the farine yet to come, 9-13. He embraces and converses with
all his brethren, 14, 15. Pharaoh hearing that Joseph's brethren were come to
Egypt, and that Joseph had desired them to return to Canaan and bring back their
families, not only confirms the order, but promises them the best part of the land
of Egypt to dwell in; and provides them carriages to transport themselves and their
households, 16-20. Joseph provides them with wagons according to the command-
ment of Pharaoh, and having given them various presents, sends them away with
suitable advice, 21-24. They depart, arrive in Canaan, and announce the glad
tidings to their father, who for a time believes not, but being assured of the truth of
their relation, is greatly comforted, and resolves to visit Egypt, 25-23.

Joseph, deeply affected with the speech of Judah, could no longer conceal himself, but

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my father, and the lad be not with us; (seeing that his life is bound up in the lad's life ;)

31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. 32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.

33 Now therefore, I pray thee, " let thy servant abide, instead of the lad, a bondman to my lord; and let the lad go up with his brethren.

o Ch. 43. 2-p Ch. 46. 19-9 Ch. 37. 33-r Ch. 42. 36, 38-8 1 Sam. 18. 1.-t Ch. 43. 9-u Exod. 32. 32-v Heb. find my father. Exod. 18. 8. Job 31. 29. Psa. 116.

monarch; as the monarch himself is likened, in the same complimentary way, to an angel of God-See 2 Sam. xiv. 17, 18. Judah is the chief speaker here, because it was in consequence of his becoming surety for Benjamin, that Jacob permitted him to accompany them to Egypt.See chap. xliii. 9.

"EVERY man who reads," says Dr. Dodd, "to the close of this chapter, must confess that Judah acts here the part both of the affectionate brother, and of the dutiful son, who, rather than behold his father's misery in case of Benjamin's being left behind, submits to become a bondman in his stead: and indeed there is such an air of candour and generosity runs through the whole strain of this speech; the sentiments are so tender and affecting, the expressions so passionate, and flow so much from artless nature, that it is no wonder if they came home to Joseph's heart, and forced him to throw off the mask." "When one sees," says Dr. Jackson, "such passages related by men who affect no art, and who lived long after the parties who first uttered them, we cannot conceive how all particulars could be so naturally and fully recorded, unless they had been suggested by his Spirit, who gives mouths and speech unto men; who, being alike present to all successions, is able to communicate the secret thoughts of forefathers to their children, and put the very words of the deceased, never registered before, into the mouths or pens of their successors for many ages after; and that as exactly, and distinctly, as if they had been caught in characters of steel or brass as they issued out of their mouths. For it is plain, that every circumstance is here related with such natural specifications, as if Moses had heard them talk; and therefore could not have been thus represented to us, unless they had been written by his direction, who knows all things, as well fore-past, present, or to

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To two such able and accurate testimonies I may be permitted to add my own. No paraphrase can heighten the effect of Judah's address to Joseph. To add, would be to diminish its excellence-to attempt to explain, would be to obscure its beauties-to clothe the ideas in other language than that of Judah, and his translators in our Bible, would ruin its energy, and destroy its influence. It is perhaps one of the most tender, affecting pieces of natural oratory ever spoken or penned: and we need not wonder to find that when Joseph heard it, he could not refrain himself, but wept aloud. His soul must have been insensible beyond what is common to human nature, had he not immediately yielded to a speech so delicately tender, and so powerfully impressive; and we cannot but deplore the unnatural and unscientific division of the narrative in our common Bibles, which obliges us to have recourse to another chapter, in order to witness the effects which this speech produced on the heart of Joseph.

NOTES ON CHAPTER XLV.
Verse 1. Joseph could not refrain himself] The word
DENN hithaphek is very emphatic; it signifies to force
VOL. I.-21

one's self-to do something against nature-to do violence to one's self. Joseph could no longer constrain himself to act a feigned part-all the brother and the son rose up in him at once, and overpowered all his resolution; he felt for his father-he realized his disappointment and agony, and he felt for his brethren, "now at his feet submissive in distress,"-and, that he might give free and full scope to his feelings, and the most ample play to the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. "The beauties of this chapter," says Dr. Dodd, "are so striking, that it would be an indignity to the reader's judgment to point them out; all who can read and feel, must be sensible of them, as there is, perhaps, nothing in sacred or profane history more highly wrought up, more interesting, or affecting."

Verse 2. The Egyptians and the house of Pharaoh heard.] It seems strange that Joseph should have wept so loud, that his cries should be heard at some considerable distance, as we may suppose his dwelling was not very nigh to the palace! "But this," says Sir John Chardin, "is exactly the genius of the people of Asia-their sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family bursts into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Sometimes they cease all at once, and then begin as suddenly, with a greater shrillness and loudness than one could easily imagine." This circumstance, Sir John brings to illustrate the verse in question. See Harmer, vol. iii. p. 17. But the house of Pharaoh may certainly signify Pharaoh's servants, or any of the members of his household, such as those whom Joseph had desired to withdraw, and who might still be within hearing of his voice. After all, the words may only mean, that the report was brought to Pharaoh's house.-See ver. 16.

Verse 3. I am Joseph] Mr. Pope supposes, that the discovery of Ulysses to his son Telemachus, bears some resemblance to Joseph's discovery of himself to his brethren. The passage may be seen in Homer, Odyss. 1. xvi. ver. 186-218.

A few lines from Couper's translation, will show much of the spirit of the original, and also a considerable analogy between the two scenes.

"I am thy father, for whose sake thou lead'st
A life of wo, by violence oppress'd.
So saying, he kiss'd his son, while from his cheeks
Tears trickled, tears till then perforce restrain'd
-Then threw Telemachus
His arms around his father's neck, and wept.
Pangs of soft sorrow, not to be suppress'd,
Seiz'd both.

So they their cheeks with big round drops of wo
Bedewing stood."See the note on ver. 1.

I forbear to quote Pope's translation, because it bears little
or no resemblance to the original-it seems rather to be
forged for the parallel he had in view.

a

5 Now therefore be not grieved, nor angry | in Egypt, and of all that ye have seen; and ye with yourselves, that ye sold me hither: for shall haste and bring down my father hither. God did send me before you to preserve life. 14 And he fell upon his brother Benjamin's 6 For these two years hath the famine been neck, and wept; and Benjamin wept upon his in the land: and yet there are five years, in neck. the which, there shall neither be caring nor harvest.

7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast: 11 And there will I nourish thee; (for yet there are five years of famine ;) lest thou, and thy household, and all that thou hast, come to poverty.

12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

13 And ye shall tell my father of all my glory

a Isai. 40. 2. 2 Cor. 2. 7.--b Heb. neither let there be anger in your eyes. -c Ch. 50. 20. Psa. 105 16, 17. See 2 Sam. 16. 10, 11. Acts 4. 24-d Heb. to put for you a remnante Ch. 41. 43. Julg. 17. 10. Job 29, 16.-f Ch. 47. 1.-g Ch. 42 23

Verse 5. Be not grieved, nor angry with yourselves This discovers a truly noble mind-he not only forgives and forgets, but he wishes even those who had wronged him to forget the injury they had done, that they might not suffer distress on the account, and with deep piety he attributes the whole to the Providence of God; for, says he, God did send me before you to preserve life. On every word here a strong emphasis may be laid. It is not you, but God--it is not you that sold me, but God who sent meEgypt and Canaan must both have perished, had not a merciful provision been made-you were to come down hither, and God sent me before you-death must have been the consequence of this famine, had not God sent me here to preserve life.

15 Moreover he kissed all his brethren, and wept upon them: and after that, his brethren talked with him.

16 And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his

servants.

17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts and go, get you into the land of Canaan;

18 And take your father, and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land,

19 Now thou art commanded, this do ye; take your wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

20 Also regard not your stuff; for the good of all the land of Egypt is yours.

21 And the children of Israel did so; and Josephi gave them wagons, according to the m commandment of Pharaoh, and gave them provision for the way.

22 To all of them, he gave each man, changes

h Acts 7. 14. feb. was good in the eyes of Pharaok. Ch. 41. 37-k Ch. 27. 28. Nunb. 18. 12, 29.-1 Heb. let not your eye spare, &c.—m Heb. mouth. Nazab. 3, 16.

into Egypt, from which it is about fourscore miles distant, though Hebron was distant from the Egyptian capital about three hundred miles. At Goshen Jacob staid till Joseph visited him, chap. xlvi. 28. It is also called the Land of Rameses, chap. xlvii. 11. from a city of that name which was the metropolis of the country. Josephus, Antiq. 1. ii. c. 4. makes Heliopolis, the city of Joseph's father-in-law, the place of the Israelites' residence. As geshem, signifies rain in Hebrew, St. Jerom, and some others, have supposed that a Goshen, comes from the same root, and that the land in question was called thus, because it had rain, which was not the case with Egypt in general: and as it was on the confines of the Arabian gulf, it is very probable that it was watered from heaven; and it might be owing to this circumstance, that it was peculiarly fertile, for it is stated to be the best of the land of Egypt.-See chap. xlvii. 6, 11. See also Calmet and Dodd.

Verse 6. There shall neither be earing nor harvest.] EARING has been supposed to mean collecting the ears of corn; which would confound it with harvest: the word, however, means ploughing, or seed-time, from the AngloSaxon enian, erian, probably from aro, to plough-and Verse 12. That it is my mouth that speaketh unto plainly means, that there should be no seed-time, and con- you] The Targum of Jonathan ben Uzziel, renders the sequently no harvest; and why? Because there should be place thus-" Your eyes see, and the eyes of my brother a total want of rain, in other countries, and the Nile Benjamin, that it is my own mouth that speaketh with should not rise above twelve cubits in Egypt; see on chap. you, in the language of the house of the sanctuary." Unxli. 31. But the expression here must be qualified a little, doubtedly Joseph laid considerable stress on his speaking as we find from chap. xlvii. 19. that the Egyptians came with them in the Hebrew tongue, without the assistance to Joseph to buy seed; and it is probable, that even during of an interpreter, as in the case mentioned chap. xlii. 23. this famine they sowed some of the ground, particularly Verse 14. He fell upon his brother Benjamin's neck} on the borders of the river, from which a crop, though not Among the Asiatics, kissing the beard, the neck, and the an abundant one, might be produced. The passage, how-shoulders, is in use to the present day; and probably fullever, in the above chapter, may refer to the last year of the famine, when they came to procure seed for the ensuing year.

Verse 8. He hath made me a father to Pharaoh] It has already been conjectured, that father was a name of office in Egypt, and that father of Pharaoh might, among them, signify the same as prime minister, or the king's minister does among us. Calmet has remarked, that among the Phoenicians, Persians, Arabians, and Romans, the title of father was given to certain officers of state. The Roman emperors gave the name of father to the prefects of the prætorium, as appears by the letters of Constantine to Ablavius. The califf's gave the same name to their prime ministers. In Judges xvii. 10. Micah says to the young Levite, Durell with me, and be unto me a FATHER and a priest. And Diodorus Siculus remarks, that the teachers and counsellors of the kings of Egypt were chosen out of the priesthood.

Verse 10. Thou shalt dwell in the land of Goshen] Probably this district had been allotted to Joseph by the king of Egypt, else we can scarcely think he could have promised it so positively, without first obtaining Pharaoh's consent. Goshen was the most easterly province of Lower Egypt, not far from the Arabian gulf, lying next to Canaan; for Jacob went directly thither when he came

ing on the neck, signifies no more than kissing the neck or shoulder.

Verse 20. Regard not your stuff] Literally, let not your eyes spare your instruments or vessels ha keleycem, a general term, in which may be included household furniture, agricultural utensils, or implements of any description. They were not to delay, nor encumber themselves with articles which could be readily found in Egypt; and were not worth so long a carriage.

Verse 21. Joseph gave them wagons] by âgaloth, from bay âgal, which though not used as a verb in the Hebrew Bible, evidently means to turn round, roll round, be circular, &c. and hence very properly applied to wheel carriages. It appears from this, that such vehicles were very early in use, and that the road from Egypt to Canaan must have been very open, and much frequented, else such carriages could not have passed by it.

Verse 22. Changes of raiment] It is a common custom with all the Asiatic sovereigns to give both garments and money to ambassadors and persons of distinction, whom they particularly wish to honour. Hence they keep in their wardrobes several hundred changes of rai ment, ready made up, for presents of this kind. That such were given by way of reward and honour, see Judges xiv. 12, 19. Rev. vi. 11. and vii. 9, 14.

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