Commentary on Genesis, Chapter 41
CHAP. XLI.
Ver. 1. AT the end of two full Years.] It is uncertain whether two Years after Joſeph was firſt put in Priſon, or after the chief Butler was taken out of Priſon. It ſeems to relate to the latter, being connected immediately with that Hiſtory.
Pharaoh dreamed.] Had an extraordinary Dream; ſent from God.
He ſtood by the River.] Where they were wont to recreate themſelves; eſpecially in hot Weather, and when they expected its riſe to ſuch a degree, as to give hopes of a plentiful Year.
Ver. 2. Behold, there came up out of the River.] This is a moſt apt and lively Figure; repreſenting things exactly conformable to the ſtate of that Country: Which was inriched by the yearly over-flowing of the River Nilus. Without which the Beaſts would have had no Graſs to feed them, much leſs to fatten them. But Bochart thinks the Hebrew word Jeor (which we tranſlate River) properly ſignifies, a Cut, as we ſpeak, or a Canal out of Nile: Of which there were many, for the drawing its Water into ſeveral Parts of the Country. Hierozoic. P. I. Lib. II. cap. 42.
Well-favoured Kine, &c.] Or, Oxen. By which the Fields being ploughed, and all the buſineſs of Husbandry managed, their fatneſs was a proper Token of Fertility; as their leanneſs was of Famine. So Bochart obſerves; and ſee Voſſius de Idolol. Lib. I. cap. 29.
And they fed in a Meadow.] This repreſented Nile as having over-flowed a great way; to the inriching of a Paſture, at a diſtance from the River.
Ver. 3. Stood by the other Kine.] This ſignified, the Events denoted hereby, to be near one to the other.
Ʋpon the Brink of the River.] Not feeding in a Meadow (as the former did) but picking up Graſs here and there near the River. For this was a ſign, it had not over-flow'd at all, or very little: There being no Food for the Cattle; but on the River's Bank: Where, perhaps, he ſaw them eating the Flags.
Ver. 5. Came up upon one Stalk.] A Token of great Plenty.
Ver. 6. Blaſted with the Eaſt-wind.] To this Wind (which the Hebrews call Kadim) is aſcribed in Scripture, all the Miſchief that was done to Corn, or Fruit; by Blaſting, Smutting, Mildews, Locuſts, &c. and was more pernicious in Egypt, than other Places, becauſe it came through the vaſt Deſarts of Arabia.
Ver. 7. And behold, it was a Dream.] Or, behold the Dream, continued to run in his Mind. When he was awake, he could not put it out of his Thoughts, but it perpetually preſented it ſelf to him; as it had done, when he was aſleep. This ſhew'd it to be one of thoſe Dreams, which the Greeks called foreign, ſent from God: As the Interpretation and the Event, ſhewed afterward more evidently. Bochart notes out of Joſephus, L. XVII. a Dream of Archelaus (mentioned Matth. II. 22.) compoſed of both theſe Figures. For he ſaw ten Ears of Corn very plump and ripe, devoured by Oxen. Which Simon Eſſaeus interpreted to ſignifie, that he ſhould live ten Years; and then there ſhould be a great turn of Affairs, (becauſe Oxen turn up the Ground, by the Plough) and accordingly it came to paſs. Hierozoic. P. I. L. II. cap. 41.
Ver. 8. His Spirit was troubled.] He could not reſt ſatisfied till he underſtood the meaning of theſe Dreams: Which he thought imported ſome great Alteration, in the State of his Country.
Called for all the Magicians of Egypt.] The word in Hebrew, (or rather Chaldee) for Magicians, had a bad ſignification in after-times: But what kind of Men they were now, we do not know. Whether they profeſſed to interpret Dreams and expound Things ſecret, by natural Obſervations; or, ſuch Rules as are now found in the Books of Oneirocriticks; or, by conſulting Daemons; or, only by the fooliſh Art of Aſtrology, to which they were much addicted in future Ages.
Our learned Nic. Fuller, Lib. V. Miſcell. Sacr. cap. 11. thinks the Hebrew word Chartummim imports, ſuch as divined by certain Superſtitious Characters, Pictures, Images, and Figures; which they engraved with Magical Rites and Ceremonies.
All the wiſe Men thereof.] Theſe were the ſame, I ſuppoſe, with thoſe who were called Philoſophers in Greece. From whence ſeveral great Men went to learn of the Egyptian Prieſts: Who were famous for Wiſdom before it came into Greece.
Told them his Dream.] He told them both his Dreams, as appears from what follows: But Moſes ſpeaks in the Singular Number, becauſe they were, in effect, but one and the ſame Dream.
But there was none that could interpret them.] Either they were amazed, and did not attempt an Expoſition, as beyond their Skill; or, what they ſaid gave no ſatisfaction to the king. The ſeven Kine, and the ſeven Ears, it is likely, they thought had a great Myſtery in them; if the worſhip of the Planets were then among them. Which they invoked with ſecret or inutterable Invocations, foreign, (as the Oracle mentioned by Porphyry ſpeaks) which were invented by that moſt excellent of all Magicians, (ſaith the ſame Oracle) the King of the ſeven Sounds, whom all Men know, i. e. Oſtanes or Hoſtanes.
—foreign
foreign
By which ſeven Sounds (of which he was the Inventor and Governor) Mr. Selden thinks is meant the Harmony, which the Ancients ſuppoſed the Seven Planets to make. Whom theſe Magicians called upon foreign, with ſeven Invocations to each Planet, upon its proper Day. As he ſhows, Lib. III. de Jure N. & G. cap. 19. But the more they laboured to find out this Myſtery, the more they were puzzled and perplexed in their Thoughts: Nor could their Prayers (if they went that way to work) help them to diſcloſe the Secret.
Ver. 9. I do remember my faults this day.] Call to mind the Offences I committed againſt Pharaoh: Or, as ſome will have it, my Ingratitude to one, who was in Priſon with me.
Ver. 11. Each Man according to the interpretation of his Dream.] Juſt according to the Event, was each of our Dreams.
Ver. 13. As he interpreted to us, ſo it was.] He repeats the thing often; to ſhow how exactly Joſeph hit the Truth, in his Interpretation.
Me he reſtored to my Office. &c.] He told me, that on ſuch a Day, I ſhould be reſtored to my Office; and he told the other he ſhould be hanged.
Ver. 14. Brought him haſtily.] With all ſpeed; that Pharaoh might not continue in ſuſpence.
Out of the Dungeon.] It is reaſonable to think, That though he was thrown into the Dungeon at the firſt, (XL. 15.) he did not continue there, when he lookt after all the Priſoners, and did the whole buſineſs of a Keeper, XXXIX. 22, 23. Therefore this Part, as is uſual, is put for the Whole: Signifying no more, than that they brought him out of Priſon; where he had been in the Dungeon.
And he ſhaved himſelf, &c.] It was the Cuſtom in moſt Countries, when Men were in a mournful Condition, to neglect their Hair, both of the Head and the Beard: And not to ſhift their Clothes, as in Proſperity; but to continue in a rueful Dreſs, whereby they expreſſed the Sence they had of their Calamity.
Ver. 16. It is not in me.] A modeſt anſwer. I do not pretend to more Wiſdom, than thoſe thou haſt already conſulted.
God ſhall give Pharaoh an anſwer of peace.] But God, I doubt not, will direct me to give the King a ſatiſfactory anſwer: Nay, an anſwer that ſhall be ſerviceable to him and to his Kingdom.
Ver. 17. And Pharaoh ſaid unto Joſeph, &c.] We may well ſuppoſe that Joſeph deſired to know the Dream: Which Pharaoh repeats in this, and the following Verſes, ſomething more fully than it is ſet down before.
Ver. 21. When they had eaten them up, it could not be known that they had eaten them, &c.] An Emblem of a very grievous Famine: Which is repreſented, not only by the lean Kine devouring the Fat, (as much as to ſay, the barren Years conſuming all the growth of the Fertil) but by their remaining Lean, as if they had eaten nothing: Which repreſents what often happens in Famine, that Men eat greedily; but are not ſatisfied: Becauſe God breaks the Staff of Bread, Levit. XXVI. 26. i. e. takes away its nouriſhing Virtue; as Bochart expounds it. Hierozoic. P. I. Lib. II. cap. 41. But this ſeems to be a ſtraining of that Phraſe, break the Staff of Bread: Which ſignifies no more, than want of Bread to ſupport Man's Life. And all that can be gathered from this part of the Dream, is; That there ſhould be ſuch exceeding great ſcarcity, that Men ſhould have but juſt enough to keep them alive.
Ver. 25. The Dream of Pharaoh is one.] One and the ſame thing is repreſented, by two ſeveral Figures.
God hath ſhewn Pharaoh what he is about to do.] God hath in theſe Dreams revealed to Pharaoh, what he intends ſhortly to bring to paſs.
Ver. 26. The ſeven good kine, &c.] He repreſents in this, and in the following Verſe, how one thing is ſignified by two Dreams. Seven good Kine, and ſeven good Ears, repreſenting ſeven Years of plenty; and ſeven lean Kine, and ſeven empty Ears, as many Years of ſcarcity.
Ver. 28. This is the thing which I have ſpoken, &c.] I have told the King in ſhort, what the Divine Providence is about to effect.
Ver. 29. Behold, there come ſeven Years, &c.] I will repeat it more at large. Take notice then, that in the next ſeven Years to this, there ſhall be very great crops of Corn, every where, throughout the whole Country.
Ver. 30. And there ſhall ariſe after them, &c.] And immediately after they are ended, ſhall follow ſeven Years as barren as the former were fruitful; the Earth bringing forth little or no Corn. Which will make ſo great a Famine, that there ſhall be no memory of the foregoing plenty; for there ſhall be no Corn left, but all eaten up, throughout all the Land of Egypt.
Ver. 31. And the plenty ſhall not be known, &c.] I ſay, there ſhall be no mark remaining of the foregoing Plenty; by reaſon of the extream Scarcity, in the following Years, which will be very heavy.
Ver. 32. And for that the Dream was doubled, &c.] The repetition of the Dream ſignifies the certainty of what I ſay: God having ſo determined; who will ſhortly juſtifie the Truth of my Predictions. Both here, and in the foregoing Diſcourſe, verſe 25, 28. he directs Pharaoh to look up unto God, as the Author of all theſe Events; and that not in an ordinary, but extraordinary manner. For ſuch Fertility, and ſuch Famine did not proceed from mere Natural Cauſes; but from an Over-ruling Providence. It is obſerved by Pliny, L. V. Nat. Hiſt. cap. 9. that when Nile roſe only twelve Cubits, a Famine followed: When thirteen, great Scarcity: When fourteen, they had a good Year: When fifteen, a very good: And if it roſe ſixteen, it made delicias, luxuriant Plenty: And the greateſt increaſe they ever knew, was to eighteen Cubits. Now that this River ſhould overflow ſo largely for ſeven Years together, as to make vaſt Plenty; and then for the next ſeven Years not to overflow its Banks at all or very little, and ſo make a ſore and long Famine; could be aſcribed to nothing but an extraordinary Hand of God; it being quite out of the courſe of Nature. And indeed the Dream ſeems to ſignifie ſomething beyond that; for it is unnatural for Oxen to devour one another.
Ver. 33. Look out a Man diſcreet and wiſe.] One fit to manage ſo great an Affair. He that could foretell ſuch Events, was fit to adviſe what was to be done upon the foreſight of them: But, it's probable, he did not preſume to give ſuch Directions, till he was askt his Opinion.
Ver. 34. Let Pharaoh do this.] When this is done.
Let him appoint Officers.] Let that Chief Ruler appoint Officers under him, in the ſeveral Provinces of the Kingdom: Such as the Romans called Praefectos Annonae.
Take up a fifth part.] Some have askt why not the half, ſince there were to be as many Years of Famine, as of Plenty. To which ſuch anſwers as theſe have been given by Interpreters: That the greater and richer ſort were wont in time of Plenty to fill their Store-Houſes; as a Proviſion againſt a ſcarcer Year, which ſometimes hapned. And, Secondly, That in time of Famine, Men are wont to live more frugally; and not ſpend ſo much as they do in better times. And, Thirdly, That even in thoſe Years of greateſt Famine, ſomething might be ſown; at leaſt near the Banks of Nile. But the plaineſt Anſwer is, That ten Parts being the Tribute due to Kings in many Countries, and it is likely here, (as I obſerved upon XXVIII. ult.) Pharaoh was adviſed to double this Charge, in the Years of extraordinary Plenty: When the fifth Part was not more than the tenth in other Years. Or, (which is rather to be ſuppoſed from a good King and a good Counſellor) to buy as much more as was his Tribute; Which he might do at an eaſie rate, when vaſt Plenty made Corn very cheap.
Ver. 35. Gather all the Food of thoſe good Years that come.] The fifth Part of the growth of the next ſeven Years.
And lay up Corn.] In places provided for that purpoſe.
Ʋnder the Hand of Pharaoh.] Not to be medled withal, but kept by Pharaoh's order; to be diſpenſed hereafter, as need ſhall require.
And let them keep Food in the Cities.] Let this Food be reſerved in the ſeveral Cities of the Kingdom.
Ver. 36. And that Food ſhall be for ſtore.] Shall not be ſpent; but laid up and preſerved againſt the time of Famine.
That the Land &c.] The People of the Land do not periſh.
Ver. 37. And the thing was good in the Eyes, &c.] The King and all the Court were pleaſed with this Advice. But ſome may wonder that Pharaoh and his Miniſters ſhould ſo readily believe a young Man; and a ſtranger; of a Nation whom they did not converſe withal, and lately accuſed of a great Crime. But they may be ſatisfied, by conſidering, that Joſeph had cleared himſelf in the Opinion of the Keeper of the Priſon; where he had been known already to have interpreted Dreams exactly according to the Events, in two notorious Caſes, which the chief Butler had reported, verſe 12, 13. And beſides, his Expoſition of the Figures which Pharaoh ſaw in his Dream, was ſo natural, that it was apt to beget belief, if he had not been an Expounder of Dreams before. And above all it is to be conſidered, that God who ſent the Dreams, and made them ſtick in Pharaoh's Thoughts, diſpoſed his Mind alſo to receive the Interpretation, with a deep Senſe of its Truth.
Ver. 38. Pharaoh ſaid to his Servants.] The great Miniſters of the Kingdom, and Officers of the Court, who ſtood about him.
In whom is the Spirit of God.] Without which, he could not foreſee and foretell ſuch things.
Ver. 39. And Pharaoh ſaid unto Joſeph.] It ſeems all his Servants were of Pharaoh's Mind, and conſented to what he ſaid: Being amazed at the Wiſdom, which appeared in Joſeph.
Foraſmuch as God hath ſhewed thee all this.] God wrought in him the higheſt Opinion of Joſeph, as a Man Divinely inſpired.
There is none ſo diſcreet and wiſe as thou art.] Thou thy ſelf art the only Perſon, whom thou adviſeſt me to ſet over the Land, verſe 33.
Ver. 40. Thou ſhalt be over my Houſe.] Be the chief Miniſter in my Court: For that is meant by his Houſe.
And according to thy word.] As thou ſhalt give Orders.
Shall all my People be ruled.] The Margin tranſlates it armed; as if he put the whole Militia of the Kingdom into his Hands: But this ſeems too narrow a Sence; nor was there any thoughts of War at this time, but of the Government of the Kingdom in time of Peace. And therefore we alſo tranſlate it kiſs, i. e. obey, as the LXX and Vulgar well tranſlate it; and as it ſignifies in Pſalm II. ult. kiſs the Son, i. e. ſubmit to him, and obey him.
Only in the Throne will I be greater than thou.] Thou ſhalt have no Superior, but only my ſelf.
Ver. 41. See, I have ſet thee over all the Land of Egypt.] He had adviſed Pharaoh only to ſet a Man to be the Chief Inſpector of the Stores of Corn, verſe 33. (for which Pharaoh thought none ſo fit as Joſeph himſelf, verſe 39.) but he now conſtitutes him Chief Governor, under him, in all Affairs of the whole Country.
Ver. 42. Took off his Ring, &c.] This is well explained by Voſſius, Lib. I. de Orig. & Progr. Idolol. cap. 9. in theſe words, Tùm ut Symbolum dignitatis, tùm ad literas & diplomata publico nomine ſignandas: Both in Token of the Dignity to which he was preferred; and that he might ſeal Letters and Patents in the King's Name.
Veſture of fine Linen.] So the Hebrew word Scheſch ſignifies, rather than Silk, (as it is tranſlated in the Margin) though not the common Linen, but that which the Ancients called Byſſus: Which Pollux ſaith was foreign, a ſort of Linen, very pure, and ſoft; and very dear; becauſe it did not grow every where. Linum tenuiſſimum & pretioſiſſimum, as Braunius ſhows, Lib. I. de Veſtib. Sacerdot. Hebr. cap. 6. In Garments made of this, great Men only, not the Vulgar People, were cloathed: Kings themſelves, it appears by Solomon, being arrayed in ſuch Veſtures.
Put a gold Chain about his Neck.] Another Token of the higheſt Dignity.
Ver. 43. Made him ride in the ſecond Chariot which he had.] In the beſt of the King's Coaches (as we now ſpeak) except one, which Pharaoh reſerved for himſelf: And attended, no doubt, with a ſuitable Equipage, of Foot-men, and Horſe-men, perhaps, for a Guard to his Perſon.
Cried before him, Bow the knee.] They that went before his Chariot, to make way for him, required all to do him ſuch Reverence, as they did to the King himſelf, when he appeared: Which was by bowing their Knees or their Body. The word they uſed to this purpoſe, as they went along, was Abrech: Which we tranſlate bow the knee, deriving it from the Hebrew word Barach, which hath that ſignification. Though others will have it to ſignifie the Father of the King: For Rach in the Syrian Language ſignifies a King, if we may believe R. Solomon. Others tranſlate it, a tender Father, viz. Of the Country which he had preſerved. (See Voſſius, L. I. de Idol. c. 29.) And Hottinger will have it as much as God ſave the King; or, a Bleſſing light on you. See Smegma Orient. p. 131. But unleſs we underſtood the old Egyptian Language, I think we had as good reſt in the Hebrew Derivation, as in any other; according to our own Tranſlation.
And he made him ruler over all the Land of Egypt.] After this manner he conſtituted him Supreme Governor of the whole Country, under himſelf: According to his Reſolution, verſe 41.
Ver. 44. I am Pharaoh.] This is my Will and Pleaſure; who am King of Egypt.
Without thee ſhall no Man lift up his Hand or Foot, &c.] A Proverbial Speech. Let no Man preſume to do the ſmalleſt thing, in Publick Affairs, without thy Order.
Ver. 45. And Pharaoh called Joſeph's Name.] He gave him a new Name; partly, becauſe he was a Foreigner; and, partly, to honour him; and yet to denote him to be his Subject, though Ruler of every Body elſe. We find Nebuchadnezzar did the ſame in Babylon, Dan. I. 7. And it is ſtill the Cuſtom in the Eaſtern Countries: Where the Mogul never advances any Man, but he gives him a new Name; and that ſignificant of ſomething belonging to him. As not long ago, he called his Brother-in-law Aſaph Chán, the gathering, or the rich Lord: And his Phyſician Macrob Chan, the Lord of my Health, &c. as Peter de la Valle relates in his Travels, p. 465. where he obſerves the ſame of his Wives, p. 470.
Zaph-nath Paaneah.] Which St. Hierom interprets, the Saviour of the World. But the whole Stream of Interpreters carry it for another ſignification, which is the Interpreter of Secrets, or the Revealer of future things. See Sixt. Amama, and Athan. Kirker his Prodromus, cap. V. and our Countryman J. Gregory, chap. XVI. of his Obſervations. Who, with Mr. Calvin, thinks it is ridiculous to attempt to make this Sence out of the Hebrew Language: And yet there are thoſe who think they have done it with ſucceſs. Tzaphan being to hide or cover; whence Tzaphnath, that which is hidden, or ſecret: And Panah ſignifying, to look into or contemplate. So that Campeg. Vitrigna thinks Joſephus and Philo not to have ill interpreted this word, foreign and foreign. (Obſerv. Sacr. Lib. I. cap. 5.) an Interpreter of Dreams, and a finder out of things hidden. But as Jacchiades obſerves upon Dan. I. 7. that the Egyptian and Perſian Kings gave Names, for Honour and Glory, (in token of their Supreme Greatneſs and Authority) ſo it was moſt for their Glory, to give them out of their own Language. And therefore if this be the meaning of Zaph-nath Paaneah, the Egyptian Tongue and the Hebrew had a great affinity one to the other.
And he gave him to Wife.] Either the King then diſpoſed of the great Noble-Mens Daughters, when their Parents were dead, (as our Kings lately did of their Wards) or Aſenath was of Pharaoh's Kindred, and ſo he provided her a Husband, and gave her a Portion. Or, the meaning ſimply is; he made this match for him.
The Daughter of Potipherah.] This is a different Name from his, who was Captain of the Guard; and was of a different Quality. And therefore there is no reaſon from ſome likeneſs in their Names, to think that Joſeph married the Daughter of him who had been his Maſter: For he would have abhorr'd to match with one, that was born of ſo lewd a Woman as his Miſtreſs; as Voſſius well obſerves in the place fore-named.
Prieſt of On.] Or, Prince of On (as the Margin hath it) for the word Cohen ſignifies both Prieſt and Prince, (See 2 Sam. VIII. ult.) Prieſts being anciently the Prime Men of the Kingdom; for Kings themſelves were Prieſts.
On was a famous City in Egypt, called afterwards Heliopolis: Which gave Name to one of the foreign, i. e. Provinces of Egypt; whereof this Poti-pherah was Governor, or Lieutenant. Concerning which Province, and Aſenath, and Poti-pherah, ſee Mr. Selden, L. III. de Synedriis, p. 406.
And Joſeph went out over all the Land of Egypt.] To ſee what places were fitteſt for Stores.
Ver. 46. Joſeph was thirty Years old.] So he had been out of his own Country thirteen Years; for he was but ſeventeen Years old (XXXVII. 2.) when he was ſold into Egypt. In which time, we may well think, he had learnt the Language of that Country, and gained much Experience; but never ſent to his Father: In which there is viſibly a ſpecial Providence of God; for his Father might have uſed means for his Deliverance, and then he had never come to this Greatneſs.
When he ſtood before Pharaoh.] When Pharaoh made him his Prime Miniſter. For the great Counſellors and Miniſters alone, were admitted into the King's Preſence (in the Eaſtern Countries, and, it's like, the ſame State was kept here) and are ſaid to ſtand before the King, Dan. I. 19. and to ſee the King's Face, Eſther I. 14.
And went throughout all the Land of Egypt.] He ſeems to have only taken a general view of the Country before, verſe 45. but now a more particular; to give Orders for the building of Store-Houſes, againſt the plenteous Years came.
Ver. 47. Brought forth by handfuls.] Such large Ears, that a few of them would make a Sheaf: Which our Tranſlation ſeems here to mean by handfuls: For Sheaves are bound up with Mens Hands. And ſo it may be interpreted, it brought forth Sheaves, or Heaps: Or, more literally, handfuls upon one Stalk, i. e. vaſt abundance. Some conceive the Corn was laid up in Sheaves, heaped up very high; and not thraſh'd out: For ſo it would keep the longer.
Ver. 48. And he gathered up all the Food.] The fifth Part, as he had propoſed, verſe 34. i. e. he bought it; which he might do at a ſmall Price, when there was unuſual plenty.
And laid up the Food in the Cities.] It is very probable he laid it up, as it was gathered, unthraſh'd: That there might be Food for the Cattle alſo. So the Vulgar, In manipulos reductae ſegetes congregatae ſunt in horrea. And what was laid up in the firſt Year of Plenty; it is reaſonable to think was diſpenſed in the firſt Year of Famine, &c.
Round every City.] This was very wiſely ordered; for it was leſs charge to Pharaoh for the preſent, and more eaſie to the Country, when they wanted Proviſion.
Ver. 49. Gathered Corn as the Sand of the Sea.] The following words explain this Hyperbolical Expreſſion. And the reaſon of his heaping up ſo much was, that there might be ſufficient to ſupply the Neceſſities of other Countries, as well as of Egypt.
Ver. 51. God hath made me forget all my toil.] The great Affliction, and hard Labour he endured in Priſon.
And all my Father's Houſe.] The unkindneſs of his Brethren, who were the cauſe of all his Trouble. By impoſing this Name on his Firſt-born, he admoniſhed himſelf in the midſt of his Proſperity, of his former Adverſity: Which he now thought of with Pleaſure.
Ver. 52. In the Land of my affliction.] In the Country where I have ſuffered much Affliction.
Ver. 53. And the ſeven Years of plenteouſneſs, were ended.] It was beſide the intention of Moſes to relate any of the Affairs of that Country, but what belonged to this Matter: And therefore he paſſes over all other Tranſactions of theſe ſeven Years; as he doth all the things that hapned in Jacob's Family, ever ſince Joſeph came from it.
Ver. 54. The Dearth was in all Lands.] In all the Countries thereabouts, Canaan, Syria, &c. It ſeems there was a general want of Rain.
But in all the Land of Egypt there was Bread.] They did not feel the Famine preſently, becauſe they had much to ſpare from the former Years of plenty.
Ver. 55. And when all the Land of Egypt was famiſhed.] When they had eaten up all their own Stores: Which, we may ſuppoſe, failed in two Years time.
The People cried to Pharaoh, &c.] Made earneſt Petitions to the King, for relief of their Neceſſities.
Ver. 56. And the Famine was over all the Face of the Earth.] Grew ſtill greater in all the neighbouring Countries.
And the Famine waxed ſore in the Land of Egypt.] For the Egyptians themſelves, having ſpent all their own Stores, were ſorely pinch'd.
Ver. 57. And all Countries came to buy Corn, &c.] i. e. The neighbouring Countries, as was ſaid before, verſe 54: For, if the moſt diſtant had come, the Store-Houſes had been ſoon emptied.
Becauſe the Famine was ſore in all Lands.] It increaſed more and more, in thoſe Countries beforenamed: Which were grievouſly afflicted by it.