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of raiment; but to Benjamin he gave three 28 And Israel said, It is enough; Joseph my hundred pieces of silver, and five m changes of son is yet alive: I will go and see him before I die.

raiment.

23 And to his father he sent after this manner; ten asses " laden with the good things of Egypt, and ten she-asses laden with corn and bread and meat for his father by the way.

24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father.

26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And P Jacob's heart fainted, for he believed them not.

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27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

m Ch. 41. 14.-n Heb. carrying.—o Job 20. 21. Psa. 126. 1. Luke 24. 11, 41.

Verse. 23. Meat for their father by the way] mazon, from π zan, to prepare, provide, &c. Hence, prepared meat; some made-up dish, delicacies, confectionaries, &c. As the word is used 2 Chron. xvi. 14. for aromatic preparations, it may be restrained in its meaning to something of that kind here. In Asiatic countries they have several curious methods of preserving flesh by potting, by which it may be kept for any length of time, sweet and wholesome. Some delicacy similar to the savoury food which Isaac loved, may be here intended; and this was sent to Jacob in consideration of his age, and to testify the respect of his son. Of other kinds of meat he could need none, as he had large herds, and could kill a lamb, kid, sheep, or goat, whenever he pleased.

Verse 24. See that ye fall not out by the way] This prudent caution was given by Joseph, to prevent his brethren from accusing each other for having sold him; and to prevent them from envying Benjamin, for the superior favour shown him by his brother." It is strange, but so it is, that children of the same parents are apt to envy each other, fall out, and contend; and therefore the exhortation in this verse must be always seasonable in a large family.

Verse 26. Jacob's heart fainted] Probably the good news so overpowered him, as to cast him into a swoon. He believed them not-he thought it was too good news to be true; and though it occasioned his swooning, yet on his recovery, he could not fully credit it. See a similar case, Luke xxiv. 41.

Verse 27. When he saw the wagons-the spirit of Jacob revived] The wagons were additional evidences of the truth of what he had heard from his sons: and the consequence was that he was restored to fresh vigour-he seemed as if he had gained new life-va-techi, and he lived-revixit, says the Vulgate, he lived afresh. The Septuagint translate the original word by up, which signifies the blowing and stirring up almost extinguished embers, that had been buried under the ashes, which word St. Paul uses 2 Tim. i. 6. for stirring up the gift of God. The passage at once shows us the debilitated state of the venerable patriarch, and the wonderful effect the news of Joseph's preservation and glory had upon his mind.

Verse 23. It is enough-Joseph my son is alive. It was not the state of dignity, to which Joseph had arisen, that particularly affected Jacob; it was the consideration that he was still alive. It was this that caused him to

exclaim rab! "much! multiplied! my son is yet alive! I will go and see him before I die." None can realize this scene-the words, the circumstances, all refer to indescribable feelings.

1. IN Joseph's conduct to his brethren there are several things for which it is difficult to accoun'. It is strange, knowing how much his father loved him, that he never took an opportunity, many of which must have offered, to acquaint him that he was alive; and that self-interest did not dictate the propriety of this to him, is, at first view, surprising; as his father would undoubtedly have paid his ransom, and restored him to liberty; but a little reflection will show that prudence dictated secrecy. His brethren, jealous and envious in the extreme, would soon have found out other methods of destroying his life, had they again got him into their power. Therefore, for his personal safety, he chose rather to be a bond-slare in Egypt, than to risk his life by returning home. On this ground

CHAPTER XLVI.

Jacob begins his journey to Egypt, comes to Beersheba, and offers sacrifices to God, 1. God appears to him in a vision, gives him gracious promises, and assures him of his protection, 2-4. He proceels with his family and their cattle on his Journey toward Egypt, 5---7. A genealogical enumeration of the seventy persons who went down to Egypt, 8, &c. The posterity of Jacob by Leah. Reuben and his sons, 9. Simeon and his sons, 10. Levi and his sons, 11. Judah and his sons, 12 Issachar and his sons, 13. And Zebulun and his sons, 14. All the posterity of Jacob by Leah, thirty and three. The posterity of Jacob by Zilpah. Gad and his sons, 16. Asher and his sone, 17. All the posterity of Jacob by Zilpah, sixteen. The posterity of Jacob by Rachel Joseph and his sons, 19, 20. Benjamin and his sons, 21. All the posterity of Jacob by Rachel, fourteen, 22. The posterity of Jacob by Bithah. Dan and his sons, 23. Naphtali and his sons, 24. All the pos terity of Jacob by Billah, seven, 25. All the immediate descen lauts of Jacob by his four wives, threescore and six, 26. And all the descendants of the house of Jacob, seventy souls, 27. Judah is sent before, to inform Joseph of his father's coming, 28. Joseph goes to Goshen to meet Jacob, 29. Their affecting interview, 30. Joseph proposes to return to Pharaoh, and inform him of the arrival of his family, 31, and of their occupation, as keepers of cattle, 32 Instructs them what to say when called before Pharaoh, and questioned by him; that they might be permitted to dwell unmolested in the land of Goshen, 34.

B.

AND Israel took his journey with all 4. C. 1706. that he had, and came to 9 Beersheba, and offered sacrifices unto the God of his father Isaac.

p Heb. hiz.-qCh. 22. 31, 33. & 23. 10.—r Ch. 25. 24, 25. & 25. 13. & 31. 42. it is evident, that he could not, with any safety, have discovered the place of his residence.

2. His carriage to his brethren, previous to his making himself known, appears inexcusably harsh, if not vindictive: but when the men are considered, it will appear sufficiently evident, that no other means would have been adequate to awaken their torpid consciences, and bring them to a due sense of their guilt. A desperate disease requires a desperate remedy. The event justified all that he did, and God appears to have been the director of the whole.

3. His conduct in requiring Benjamin to be, as it were, torn away from the bleeding heart of an aged desolate father, in whose affection he himself had long lived, is the most difficult to be satisfactorily accounted for. Unless the spirit of prophecy had assured him that this experiment would terminate in the most favourable manner, his conduct in making it, cannot be well vindicated. To such prophetic intimation this conduct has been attributed by learned men; and we may say that this consideration, if it does not untie the knot, it at least cuts it. Perhaps it is best to say, that in all these things Joseph acted as directed by a Providence, under the influence of which he might have been led to do many things, which he had not previously designed. The issue proves that the hand of God's wisdom and goodness, directed, regulated, and governed every circumstance; and the result was, glory to God in the highest, and on earth peace and good will among men.

4. This chapter, which contains the unravelling of the plot, and wonderfully illustrates the mysteries of these particular providences, is one of the most interesting in the whole account; the speech of Joseph to his brethren, ver. 1-13. is inferior only to that of Judah in the preceding chapter. He saw that his brethren were confounded at his presence-that they were struck with his present powerand that they keenly remembered, and deeply deplored, their own guilt. It was absolutely necessary to comfort them, lest their heart should have been overwhelmed with over-much sorrow. How delicate and finely wrought is the apology he makes for them! the whole heart of the pions and affectionate brother is at once seen in it-art is confounded, and swallowed up by nature-"Be not grieved, nor angry with yourselves-it was not you that sent me hither, but God." What he says also concerning his father, shows the warmest feelings of a benevolent, pious, and filial heart. Indeed the whole chapter is a masterpiece of composition; and it is the more impressive, because it is evidently a simple relation of facts just as they occurred: for no attempt is made to heighten the effect, by rhetorical colouring, or philosophical reflections; it is all simple, sheer nature, from beginning to end. It is a history that has no fellow, crowded with incidents as probable as they are true; where every passion is called into action, where every one acts up to its own character, and where nothing is outré in time, or extravagant in degree. Had not the history of Joseph formed a part of the Sacred Scriptures, it would have been published in all the living languages of man, and read throughout the universe: but it contains the things of God, and to all such, the carnal mind is enmity.

NOTES ON CHAPTER XLVI.

Verse 1. And came to Beersheba] This place appears to be mentioned not only because it was the way from Hebron, where Jacob resided, to Egypt whither he was going, but because it was a consecrated place--a place where God had appeared to Abraham, chap. xxi. 33. and to Isaac,

2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

4 I will go down with thee into Egypt, and I will also surely bring thee up again: and h Joseph shall put his hand upon thine eyes.

5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

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7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt.

8 T And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: n Reuben, Jacob's first-born.

9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

10 And the sons of Simeon; ? Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

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11 And the sons of Levi; "Gershon, Kohath, and Merari.

eCh. 15. 1. Job 33. 14, 15-d Ch. 28. 13-e Ch. 12. 2. Deut. 26. 5.-f Ch. 28. 15. & 48. 21.-g Ch. 15. 16. & 50. 13, 24, 25. Exod. 3. 8-h Ch. 50. 1.-i Acts 7. 15.-k Ch. 45. 19, 21-1 Deut. 26. 5. Josh. 21. 4. Psa. 105, 23. Isai. 52 4.-m Exod. 1. 1. & 6. 14. n Numb. 26. 5. 1 Chron. 5. 1.-o Exod. 6. 15. 1 Chron. 4. 24.-p Or, Nemuel.—r Or, Jarib.

chap. xxvi. 23. and where Jacob is encouraged to expect a manifestation of the same goodness: he chooses therefore to begin his journey with a visit to God's house; and as he was going into a strange land, he feels it right to renew his covenant with God by sacrifice. There is an old proverb which applies strongly to this case: "Prayers and provender never hinder any man's journey." He who would travel safely, must take God with him.

Verse 3. Fear not to go down into Egypt] It appears that there had been some doubts in the patriarch's mind relative to the propriety of this journey; he found, from the confession of his own sons, how little they were to be trusted. But every doubt is dispelled by this divine manifestation. 1. He may go down confidently, no evil shall befall him. 2. Even in Egypt the covenant shall be fulfilledGod will make of him there a great nation. 3. God himself will accompany him on his journey, be with him in the strange land, and even bring his bones back to rest with those of his fathers. 4. He shall see Joseph, and this same beloved son shall be with him in his last hours, and do the last kind office for him: Joseph shall put his hands upon thine eyes. It is not likely that Jacob would have at all attempted to go down to Egypt, had he not received these assurances from God; and it is very likely, that he offered his sacrifice merely to obtain this information. It was now a time of famine in Egypt, and God had forbidden his father Isaac to go down to Egypt when there was a famine there, chap. xxvi. 1-3. besides, he well knew the prophecy delivered to his grandfather Abraham, that his seed should be afflicted in Egypt, chap. xv. ver. 13, 14. and he also knew that Canaan, not Egypt, was to be the inheritance of his family, chap. xii., &c. on all these accounts, it was necessary to have the most explicit directions from God, before he should take such a journey.

Verse 7. All his seed brought he with him into Egypt.] When Jacob went down into Egypt, he was in the one hundred and thirty-seventh year of his age; two hundred and fifteen years after the promise was made to Abraham, chap. xii. 4. in the year of the world 2298, and before Christ 1706.

Verse 8. These are the names of the children of Israel] It may be necessary to observe here, First, that several of these names are expressed differently elsewhere; Jemuel for Nemuel, Jachin for Jarib, Gershon for Gershom, &c. compare Numb. xxvi. 12. 1 Chron. iv. 24. But it is no uncommon case for the same person to have different names, or the same name to be differently pronounced, see chap. 25. 15. Secondly, that it is probable that some names in this list are brought in by prolepsis or anticipation, as the persons were born (probably) during the seventeen years which Jacob sojourned in Egypt, see ver. 12. Thirdly, that the families of some are entered more at large than others, because of their peculiar respectability, as in the

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12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

13 And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

14 And the sons of Zebulun; Sered, and Elon, and Jahleel.

15 These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Éri, and © Arodi, and Areli.

17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister and the sons of Beriah; Heber, and Malchiel.

18 These are the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bare unto Jacob, even sixteen souls.

19 The sons of Rachel, & Jacob's wife; Joseph, and Benjamin.

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20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Poti-pherah priest of On bare unto him.

21 And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman,

3.

8 Or, Zerah. 1 Chron. 4. 24.1 Chron. 6. 1, 16-u Or, Gershom. I Chron. 2. 4. 21. Ch. 38. 3, 7, 10-x Ch. 38. 29. 1 Chron. 2. 5.--y 1 Chron. 7. 1-2 Or, Puth, and Jashub.-a Numb. 26. 15, &c. Zephon.-b Or, Oznie Or, Arodd 1 Chron. 7.30-e Ch. 33. 10.- Ch. 29. 24. Ch. 44. 27.- Ch. 41. 50-i Or, prince.k 1 Chron. 7. 6. & 8. 1.

case of Judah, Joseph, and Benjamin; but see the tables under ver. 20.

Verse 12. The sons of Pharez were Hezron and Hamul.] It is not likely that Pharez was more than ten years of age when he came into Egypt, and if so, he could not have had children; therefore it is necessary to consider Hezron and Hamul as being born during the seventeen years that Jacob sojourned in Egypt, see on ver. 8. and it appears necessary, for several reasons, to take these seventeen years into the account, as it is very probable that what is called the going down into Egypt, includes the seventeen years which Jacob spent there.

Verse 20. Unto Joseph-were born Manasseh and Ephraim] There is a remarkable addition here in the Septuagint, which must be noticed; Eysvonto de vidi Mava007, ους ετεκεν αυτώ η παλακή η Σύρα, τον Μαχιρ Μαχίρ δε εγέννησε τον Γαλαάδ. Υιοι δε Εφραιμ αδελφου Μανασση Σουταλααμ, και Τααμ. Υιοι δε Σουταλααμ' Έδεμ. These were the sons of Manasseh whom his Syrian concubine bore unto him, Machir; and Machir begot Galaad. The sons of Ephraim, Manasseh's brother, were Sutalaam and Taam; and the sons of Sutalaam, Edem. These add five persons to the list, and make out the number given by Stephen, Acts vii. 14. which it seems he had taken from the text of the Septuagint, unless we could suppose that the text of Stephen had been altered to make it correspond to the Septuagint, of which there is not the slightest evidence from ancient MSS. or versions. The addition in the Septuagint is not found in either the Hebrew or the Samaritan at present; and some suppose that it was taken either from Numb. xxvi. 29, 35. or 1 Chron. vii. 14—20. but in none of these places does the addition appear as it stands in the Septuagint; though some of the names are found interspersed. Various means have been proposed to find the seventy persons in the text, and to reconcile the Hebrew with the Septuagint and the New Testament. A table given by Scheuchzer extracted from the Memoires de Trevour gives the following general view. The twelve sons of JACOB with their children and grandchildren.

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A. M. 2298. B. C. 1706.

CHAP. XLVI.

Ehi, and Rosh, " Muppim, and a Huppim, and | and presented himself unto him; and he fell
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22 These are the sons of Rachel, which were born to Jacob: all the souls were fourteen. 23 And the sons of Dan; P Hushim. 24 And the sons of Naphtali; Jazeel, and Guni, and Jezer, and Shillem.

25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven. 26 All the souls that came with Jacob into Egypt, which came out of his "loins, besides Jacob's sons' wives, all the souls were threescore and six;

27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

28 And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen,

1 Numb. 26. 33. Ahiram-m Numb. 26. 39. Shupham. 1 Chron. 7. 12. Shuppim. n Hupham, Num. 26. 39-01 Chron. 7. 12-p Or, Shuham. Num. 26, 32-q1 Chron. 7. 13-r Ch. 30. 5, 7-8 Ch. 29. 23-Exod. 1. 5-u Heb. thigh. Ch. 35. 11.

Verse 28. He sent Judah before him unto Joseph] Judah was certainly a man of sense, and also an eloquent man; and of him Joseph must have had a very favourable

opinion from the speech he delivered before him, chap. xliv. 18, &c. he was therefore chosen as the most proper person to go before, and announce Jacob's arrival to his son Joseph.

To direct his face unto Goshen] The land of Goshen seems to have been different from Goshen itself; probably Goshen was the city after which the land was called. The as the land of Rameses, and Goshen itself the same as land of Goshen is the same, according to the Septuagint, Hieropolis, 'Epwwvros, Heroon-polis, the city of Heroes, a name by which it went in the days of the Septuagint; and which it still retained in the time of Josephus; for he The Arabic calls this place baladi Sadeera, makes use of the same term in speaking of this place. the region of Sadyr. It appears that Judah was sent to invite Joseph to meet his father at Goshen: so the Septuagint understood it.

Verse 29. And Joseph made ready his chariot] na merecaboto. In chap. xli. 43. we have the first mention of a chariot; and if the translation be correct, it is a proof that the arts were not in a rude state in Egypt even at this early time. When we find wagons used to transport goods from place to place, we need not wonder that these suggested the idea of forming chariots, for carrying persons, and especially those of high rank and authority. Necessity produces arts; and arts and science produce refinements and luxuries of life. It is possible, however, not only an increase of the conveniences but also of the that a chariot is not intended here; for as the word na meracabot, which we, and most of the ancient versions translate chariot, comes from 2 racab, he rode, perhaps saddling his horse may be all that is intended. In this way, it was understood by the Arabic translator, who renders the place thus: Lawg!! & waasraja Yousafo dabbataho: "And Joseph saddled his beast.' But it is more likely to signify a chariot, as the verb N asar, which signifies to bind, tie, or yoke, is used; and Fell on his neck] See chap. xlv. 14. not wan chabash, which signifies to saddle.

Verse 30. Now let me die, since I have seen thy face] Perhaps old Simeon had this place in view, when, seeing the Salvation of Israel, he said Lord, now lettest thou thy servant depart in peace, &c. Luke iii. 29.

Verse 34. Thy servants' trade hath been about cattle] It appears that Goshen, called also Rameses and Heroopolis, was both fruitful and pleasant, and therefore Joseph wished to fix his family in that part of Egypt. Hence he advises them to tell Pharaoh that their trade had been in cattle from their youth; and because every shepherd is an abomination to the Egyptians, hence he concluded, that there would be less difficulty to get them a quiet settlement in Goshen, as they would then be separated from the Egyptians, and consequently have the free use of all their religious customs. This scheme succeeded, and the consequence was the preservation both of their religion and their lives; though some of their posterity did afterward is well known that the Egyptians had cattle and flocks corrupt themselves, see Ezek. xx. 8. Amos v. 26. As it themselves, and that Pharaoh even requested that some of Joseph's brethren should be made rulers over his cattle, 165 how could it be said, as in ver. 34. Every shepherd is an

CHAPTER XLVII.

Joseph informs Pharaoh that his father and brethren are arrived in Goshen, 1. He

3 And Pharaoh said unto his brethren, What is your occupation? And they said unto

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presents five of his brethren before the king, 2, who questions them concerning their Pharaoh, Thy servants are shepherds, both we, and also our fathers.

Occupation; they inform him that they are shepherds, and request permission to dwell in the land of Goshen, 3, 4. Pharaoh consents, and desires that some of the most active of them shoull be male rulers over his cattle, 5, 6. Joseph presents his father to Pharaoh, 7, who questons him concerning his age, 8, to which Jacob returns an affecting answer, and blesses Pharaoh, 9, 10. Joseph places his father and faruily in the land of Rameses, (shen) and furnishes them with provisions, 11, 12 The famine prevailing in the land, the Egyptians deliver up all their money to Joseph to get foo f, 13-15. The next year, they bring their cattle, 16, 17. The third, their lands, and their persons, 15-21. The land of the priests, Joseph does not buy,

as it was a royal grant to them from Pharaoh, 22 The people receive seed to sow the land, on con fition that they shall give a fifth part of the produce to the king, 23. 21. The people agree, an1 Joseph makes it a law all over Egypt, 25, 26. The Israelites multiply exceedingly, 27. Jacob having lived seventeen years in Goshen, and being one hun tred and forty-seven years old, 23, makes Joseph swear not to bury him in Egypt, bnt to carry him to Canaan, 2, 30. Joseph promises, and confirms it with an oath, 31.

THEN Joseph a came and told Pharaoh, and

said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and behold, they are in the land of Goshen.

2 And he took some of his brethren, even five men, and presented them unto Pharaoh.

a Ch. 46. 31-b Ch. 45. 10. & 45. 23.-c Acts 7. 18.-d Ch. 46. 33-e Ch. 46. 34.

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4 (They said moreover unto Pharaoh,) For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

6 The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.

7 And Joseph brought in Jacob his father, and í Ch. 15 13. Deut. 2. 5.—g Ch. 43. 1. Acts 7. 11.-h Ch. 46. 34-¡Ch.20. 15.- Ver. 4. with strangers; and bearing, besides, a particular aversion to the profession of the Israelites, who were shepherds. Thus the natural dispositions of the Israelites, which in Egypt occasioned their superstitions, and in consequence, the necessity of a burthensome ritual, would, in any other country, have absorbed them into Gentilism, and confounded them with idolaters. From the Israelites going into Egypt, arises a new occasion to adore the footsteps of Eternal Wisdom, in his dispensations to his chosen people."

NOTES ON CHAPTER XLVII.

abomination unto the Egyptians! Three reasons may be assigned for this. 1. Shepherds and feeders of cattle were usually a sort of lawless freebooting banditti, frequently making inroads on villages, &c. carrying off cattle, and whatever spoils they could find. This might probably have been the case formerly; for it is well known it has often been the case since. On this account, such persons must have been universally detested. 2. They must have abhorred shepherds, if Manetho's account of the hycassos, or king-shepherds, can be credited. Hordes of marauders under this name, from Arabia, Syria, and Ethiopia, whose chief occupation, like the Bedouin Arabs of the Verse 2. He took some of his brethren] There is somepresent day, was to keep flocks, made a powerful irruption thing very strange in the original: literally translated, it into Egypt, which they subdued and ruled with great ty- signifies "from the end, or extremity, spo miketsch, of ranny for 259 years. Now, though they had been expelled his brethren, he took five men." This has been understood from that land some considerable time before this, yet their six different ways. 1. Joseph took five of his brethren name, and all persons of a similar occupation, were exe- that came first to hand-at random, without design or crated by the Egyptians, on account of the depredations choice. 2. Joseph took five of the meanest looking of his and long continued ravages they had committed in the brethren to present before Pharaoh, fearing, if he had taken country. 3. The last, and probably the best reason why the sightliest, that Pharaoh should detain them for his serthe Egyptians abhorred such shepherds as the Israelites vice, and their religion and morals might be corrupted. 3. were, was, they sacrificed those very animals, the ox par- Joseph took five of the best made and finest looking of ticularly, and the SHEEP, which the Egyptians held sacred. his brethren, and presented them before Pharaoh, wishing Hence the Roman historian Tacitus, speaking of the to impress his mind with a favourable opinion of the family Jews, says "Caso ARIETE velut in contumeliam AMMO- which he had just now brought into Egypt, and to do himNIS; Bos quoque immolatur, quem Egyptii Apim co- self honour. 4. Joseph took five of the youngest of his Junt."-"They sacrifice the ram, in order to insult Jupiter brethren. 5. He took five of the eldest of his brethren. Ammon; and they sacrifice the or, which the Egyptians 6. He took five from the extremity or end of his brethren; worship under the name of Apis." Though some con- i. e. some of the eldest, and some of the youngest, viz. tend, that this idolatry was not as yet established in Egypt, Reuben, Simeon, Levi, Issachar, and Benjamin. Rab. and that the king-shepherds were either after the time of Salomon.-It is certain that, in Judges xviii. 2. the word Joseph, or that Manetho by them intends the Israelites may be understood as implying dignity, ralour, excelthemselves; yet, as the arguments by which these conjec-lence, and pre-eminence. And the children of Dan sent tures are supported, are not sufficient to overthrow those of their family FIVE men-wpp miketsotam, not from which are brought for the support of the contrary opinions, their coasts, but of the most eminent or excellent they and as there was evidently an established religion and had; and it is probable, that they might have had their eye priesthood in Egypt before Joseph's time; for we find the on what Joseph did here, when they made their choicepriests had a certain portion of the land of Egypt, which choosing the same number, fire, and of their principal was held so sacred, that Joseph did not attempt to buy it in men, as did Joseph, because the mission was importantthe time of the famine, when he bought all the land which to go and search out the land.-But the word may be unbelonged to the people, ch. xlvii. 20-22. And as that es- derstood simply as signifying some. Out of the whole of tablished priesthood was in all likelihood idolatrous, and as his brethren he took only five men, &c. the worship of Apis, under the form of an or, was one of the most ancient forms of worship in Egypt, we may rest tolerably certain, that it was chiefly on this account, that the shepherds, or those who fed on and sacrificed these objects of their worship, were an abomination to the Egyptians. Calmet has entered into this subject at large, and to his notes I must refer those readers who wish for farther information.

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ON the principal subject of this chapter, the going down of Jacob and his family into Egypt, Bishop Warburton, in his Divine Legation of Moses, makes the following judicious reflections. "The promise God made to Abraham, to give his posterity the land of Canaan, could not be formed till that family was grown strong enough to take and keep possession of it. In the mean time, therefore, they were necessitated to reside among idolaters, and to reside unmixed; but whoever examines their history, will sce that the Israelites had ever a violent propensity to join themselves to Gentile nations, and practise their manners. God, therefore, in his infinite wisdom, brought them into Egypt, and kept them there during this period, the only place where they could remain for so long a time safe and unconfounded with the natives, the ancient Egyptians being, by numerous institutions, forbidden all fellowship

Verse 6. In the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell] So it appears that the land of Goshen was the best of the land of Egypt.

Men of activity anshey chayil, stout or robust men-such as were capable of bearing fatigue, and of rendering their authority respectable.

Rulers over my cattle] app miknch, signifies not only cattle, but possession or property of any kind, though most usually cattle are intended; because, in ancient times, they constituted the principal part of a man's property. The word may be taken here in a more extensive sense, and the circumstances of the case seem obviously to require it. If every shepherd was an abomination to the Egyptians, however we may understand or qualify the expression, is it to be supposed that Pharaoh should desire that the brethren of his prime minister, of his chief favourite, should be employed in some of the very meanest offices in the land? We may therefore safely understand Pharaoh, as expressing his will, that the brethren of Joseph should be appointed as overseers and superintendents of his domestic concerns, while Joseph superintended those of the state.

Verse 7. Jacob blessed Pharaoh] Saluted him on his

A. M. 2298. B. C. 1706.

CHAP. XLVII.

set him before Pharaoh; and Jacob blessed Pharaoh.

8 And Pharaoh said unto Jacob, How old art thou?

9 And Jacob said unto Pharaoh, m The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers, in the days of their pilgrimage. 10 And Jacob P blessed Pharaoh, and went out from before Pharaoh.

11 T And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

12 And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.

131 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt, and all the land of Canaan, fainted by reason of the famine.

A. M. eir. 2300. 14 And Joseph gathered up all the B. C. cir. 1701. money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.

16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail.

17 And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year.

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18 When that year was ended, they A. M. 2302
came unto him the second year, and said
unto him, We will not hide it from my lord, how
that our money is spent; my lord also hath our
herds of cattle; there is not aught left in the
sight of my lord, but our bodies, and our lands:

19 Wherefore shall we die before thine eyes,
both we and our land? buy us and our land for
bread, and we and our land will be servants unto
Pharaoh: and give us seed, that we may live,
and not die, that the land be not desolate.

20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.

21 (And as for the people, he removed them to cities, from one end of the borders of Egypt even to the other end thereof.)

22 Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

8 Or, as a little child is nourished.- Heb. according to the little ones, Ch. 50. 21-u Ch. 41. 30. Acts 7. 11. Ch. 41. 56.- Ver. 19.-x Heb. Led them.-y Ezra 7. 21.-a Or, princes. Ch. 41. 45. 2 Sam. 8. 18.

which, for the sake of tillage, &c. they wished of course to preserve till the seven years' famine should end. The cattle being bought by Joseph, were supported at the royal expense, and very likely returned to the people at the end of the famine; for how else could they cultivate their ground, transport their merchandize, &c. &c.? For this part of Joseph's conduct, he certainly deserves high praise, and no censure.

Verse 18. When that year was ended] The sixth year of the famine, they came unto him the second year, which was the last or seventh year of the famine, in which it was necessary to sow the land, that there might be a crop the succeeding year; for Joseph, on whose prediction they relied, had foretold that the famine should continue only seven years; and consequently they expected the eighth year to be a fruitful year, provided the land was sowed, without which, though the inundation of the land by the Nile might amount to the sixteen requisite cubits, there could be no crop.

Verse 21. And as for the people, he removed them to cities] It is very likely that Joseph was influenced by no political motive in removing the people to the cities; but merely by a motive of humanity and prudence. As the corn was laid up in the cities, he found it more convenient to bring them to the place where they might be conveniently fed; each being within the reach of an easy distribution. Thus then the country, which could afford no sustenance, was abandoned for the time being, that the people might be fed in those places where the provision was deposited.

Verse 22. The land of the priests bought he not] From this verse it is natural to infer, that whatever the religion of Egypt was, it was established by law, and supported by the state. Hence when Joseph bought all the lands of the Egyptians for Pharaoh, he bought not the land of the priests, for that was a portion assigned them by Pharaoh; and they did eat, did live on that portion. This is the earliest account we have of an established religion, supported by the state.

Verse 23. I have bought you this day, and your land for Pharaoh] It fully appears that the kingdom of Egypt was, previous to the time of Joseph, a very limited monarchy. The king had his estates; the priests had their lands; and the common people their patrimony, independently of both. The land of Rameses, or Goshen, appears to have been the king's land, verse 11. The priests had their lands, which they did not sell to Joseph, ver. 22, 26. and that the people had lands independent of the crown, is evident from the purchases Joseph made, 167 ver. 19, 20. and we may conclude from those purchases,

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