And take food for, &c. So the Hebrew. Booth. And take the corn purchased [LXX.] for the famine at home, &c. Ver. 36. ἐπ' ἐμὲ ἐγένετο ταῦτα πάντα. to have been an interpreter in our sense of the term; as we have many evidences in this book that the Egyptians, Hebrews, grain [LXX.] for the famine at home, &c. Canaanites, and Syrians could understand each other in a general way; and it appears from several passages in this very chapter, (particularly verse 24,) that Joseph and his brethren understood each others' language, as his brethren and Joseph's steward also did (ch. xliii. 19, &c.; compare ch. xxxix. Au. Ver.-36 And Jacob their father and xlix.). It seems to denote an officer said unto them, Me have ye bereaved of who is called in Abyssinia, according to Mr. Bruce, Kal Hatzé, "the voice or word of the King," who always stands at the side of a lattice window of a balcony, within which the king sits; who is never seen, but who speaks through a hole in the side of it, covered in the inside with a curtain, to this officer, by whom he speaks to the persons present. καὶ ἐγενήθη αὐτοῖς οὕτως. Au. Ver.-25 Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them. And thus did he unto them.-So most commentators.-Pool. Bp. Patrick. Thus did he unto them.] Thus the person, to whom Joseph gave that command, did unto them. Booth. And so (his servants) did [Vulg., Arab., one MS.] to them. τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας τοῦ οἴκου ὑμῶν λαβόντες ἀπέλθατε. my children: Joseph is not, and Simeon is All these things are against me. Ged. Against me are all these things. these evils. Super me sunt hæc omnia, in So Rosen., Schum.-Upon me are all me recidunt; nec ad vos has jacturas pertinere putatis.-Rosen. Bp. Patrick-All these things are against me] Or, upon me, as the Hebrew words carry it. These are heavy burdens which lie upon me, not upon you; who can be content to have Benjamin go, after I have lost two of my sons already. Au. Ver.-33 And the man, the lord of my M SiN בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone: εἶπε δὲ αὐτοῖς Ἰσραὴλ ὁ πατὴρ αὐτῶν. εἰ οὕτως ἐστὶ, τοῦτο ποιήσατε. λάβετε ἀπὸ τῶν [ and stones, and is called Manna by our καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν, καὶ chemists. Mr. Rich Residence in Koor καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥητίνης, καὶ τοῦ μελιτος, θυμίαμά τε καὶ στακτὴν, καὶ τερέβινθον, καὶ κάρυα. Heb., The song of the land, for the most celebrated productions of it.-Gesen., &c. destan, vol. i. p. 142, 3,) tells us that it is Balm, spices, myrrh. See note on Gen. its produce is looked for like that of any xxxvii. 25. Honey. Gesen.-1.-1. The honey of bees. 2. Honey, syrup of grapes, i.e., must boiled to the thickness of a syrup, (Greek, ễ↓ŋμa, Latin, sapa, defrutum, Italian, musto cotto), which is still frequently exported from Palestine, especially from the neighbourhood of Hebron, to Egypt, Gen. xliii. 11; Ezek. xxvii. 17. So Rosenmüller and Schumann. fruit. This was, probably, the wild honey of Matt. iii. 4, &c. Μέλι ἄγριον. Syr. St. Adaman, abbot of Hii, tells us, in his description of the holy places, that in the place of John's residence in the desert there are locusts which the poor people boil with oil, and a sort of herbs, with large long leaves of a milk white colour, and a taste like that of honey; and that this is what is called in Scripture wild honey. Rees's Cyclop., art. Honey. I ask, are not these leaves covered with the pure white honeydew mentioned above? The author of the tells us, moreover, that the Nomine veteres omnes mel, recentiores autem nonnulli succum ex dactylis palmarum indicari putant. Sed utrumque parum verisimile videtur, quum Ægyptus ipsa melle apiario abundet præstantissimo, divesque sit palmarum. Verisimilior igitur (7), syrup of dates, mentioned videtur sententia Shawii in Itinerario, p. 293, above, is corrected in the stomach by eating vers. germ., 7 esse succum ex uvis passis pure manna and the essence of lettuce after ad mellis propemodum spissitatem decoctum, Arabibus eodem nomine Dibs vocatum, it: his words are, cujus nostro etiam ævo ex tractu solo سكنجبين و بعد از آن . ساده با مغز کاهو خورند Hebronitico quotannis in Egyptum tantum It is thus used . ساده با مغز کاهو خورند quo mittitur, quantum trecenti cameli ferre Prof. Lee.—237, m. Aff. "77. Syr. aqua, mel. Arab., Syrup of dates, or, honey of bees. Honey either, I. of bees: or, II. apparently as found in large quantities in the East, on the leaves of trees-as the honeydew is among ourselves—and even on rocks as food. Of this rock and field-honey, we have mention, I think, in Deut. xxxii. 13; 1 Sam. xiv. 26, 27; Ps. lxxxi. 17. The land flowing with milk and honey, Exod. iii. 8, &c., seems to me to intimate a larger production of this article than could be expected from the honey-bees only. In other places, as Judg. xiv. 8, &c., the honey of the bee must be meant. Gesenius thinks that syrup of grapes, "mel uvarum,' is meant in Gen. xliii. 11; Ezek. xxvii. 17; and refers to Russel's History of Aleppo, p. 20, on the subject. I doubt this. If any reliance can be placed on what has just now been said, it must appear that Burckhardt and the Neologians must have been grievously mistaken in supposing, that this honey dew was the manna of Moses; as it now | subire. Cfrr. Clericus et Rosenmueller ad appears that it bore a totally different name. h. 1., Wineri Commentat. de vers. Pent. Bp. Patrick.-Nuts.] Bochart proves, by Sam., p. 34. Quare invito contextu Aben many arguments, that the word botnim Esra, Dathe aliique existimarunt illa esse signifies those nuts we call pistachoes; which verba diffidentis et desperantis: ubi Iomay well be numbered among the best fruits sepho orbatus fui, perinde mihi est, ac si of the land: being very friendly to the omnibus filiis orbatus essem. Item friget stomach and liver; powerful against poison; Schulzii sententia: sicut hactenus Simeone and highly esteemed by the ancients, as a et Iosepho orbatus fui, sic interea mihi delicious food. And so Maimonides and videbor omnibus liberis meis orbatus. Alii Kimchi expound the word. [So also Gesen., interpretantur: quemadmodum orbatus fuerim Rosen., Schum., Prof. Lee.] ita maneam, i. e., ne pluribus destituar filiis (Vater.). Mercer denique et Rosenmuellerus ad Beniaminum illa referre Almonds.] They are fitly joined with pistachoes, as he observes, being fructus congeneres; and Dioscorides treats of them malunt: ut sum iam orbatus Iosepho et together; and Theophrastus describes the pistachio as opolov тaîs åμvydáλois, "like unto almonds" (vid. Canaan, lib. i.). Simeone, sic et nunc Beniamino orbatus ero. Sed vide ipse, quæ interpretatio Iacobi animo maxime respondeat.—Schum. Rosen. Ego vero quando orbatus fuero orbatus ero, i. e., perinde mihi erit, ac si omnibus filiis orbatus essem; uti sum jam orbatus Josepho et Simeone, sic et nunc Benjamine orbatus ero. Alii ad omnes referunt, quod jam omnes a se filios dimitteret, ἐγὼ μὲν γὰρ καθάπερ ἠτέκνωμαι, ἠτέκνωμαι. Au. Ver.-14 And God Almighty give you mercy before the man, that he may send away your other brother, and Ben-4. d.: ut jam ante orbatus eram uno et altero, omnibus orbabor deinceps. jamin. If I be [or, And I, as I have been] bereaved of my children, I am bereaved. bereaved I must be. Ver. 16. I must be. Pool. If I be, &c.] An expression whereby he submits himself and children to εἶδε δὲ Ἰωσὴφ αὐτοὺς, καὶ τὸν Βενιαμὶν τὸν God's will and providence, whatever the ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον. καὶ εἶπε τῷ issue shall be. Compare Esth. iv. 16. Οι ἐπὶ τῆς οἰκίας αὐτοῦ. εἰσάγαγε τοὺς ἀνθρώthus, As I have been already bereaved of some of my dearest children, so I shall be bereaved of the rest, and I shall be left solitary; and if this be my portion, God's will be done. Bp. Patrick. If I be bereaved-I am bereaved.] I submit unto it, and will bear it as patiently as I am able. Or, as some paraphrase it, I have been bereaved of Joseph and Simeon, so now I am of Benjamin: no new things happen to me; but I have been used to such afflictions; which I may therefore bear more equally. Schum.-But as for me, if I must be bereaved of my children, be it so. Quod vero me attinet, si in fatis est, ut liberis priver, esto. Cfr. 2 Reg. iii. 4; Esth. iv. 16. πους εἰς τὴν οἰκίαν, καὶ σφάξον θύματα, καὶ ἑτοίμασον. μετ ̓ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν. Au. Ver.-16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay [Heb. kill a killing], and make ready; for these men shall dine [Heb. eat] with me at noon. Ged. When Joseph saw them, and his own brother [so the LXX.] Benjamin with them, he said to his house-steward, &c. Booth. And when Joseph saw his brother Benjamin, the son of his own mother [so the LXX.] with them, he said, &c. And slay, &c. Rosen., Et mactare mactationem, et parare. Infinitivi pro Imperasæpissime; cf. Gesenii Et votis Iacobi elucet, eum tranquillo animo deique providentia confidentem fatum tivis positi, ut alias Lehrg. p. 783. LXX. male Oúpara, | indeed down [Heb., coming down we came et Hieron. victimas reddidere, quum tamen down] at the first time to buy food: nulla hic sit sacrificii mentio. Significantur pecudes mactandæ et convivio parandæ, de quibus eadem formula legitur Prov. ix. 2. Ver. 18. beannba Ges.— a particle of solicitation, always in connexion with i, as, or pray, or hear, my lord, or Lord, Gen. xliii. 20; xliv. 18; Exod. iv. 10, 13; Numb. xii. 11. LXX., Séoμai deóμeba, Vulg., obsecro. The particle may be, like many לְהִתְגּלֵל עָלֵינוּ וּלְהִתְנַפַּל עָלֵינוּ וגו' τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν, similar ones, original and without etymology. Among those proposed, the most probable κ.τ.λ. Au. Ver.-18 And the men were afraid, because they were brought into Joseph's house; and they said, Because of the money are (a) per me, sc. obsecro. So the Arafirmation by oath and solicitation are often bians swear; but the expressions for conone and the same. Others compare with it the expression mein! used in the country that was returned in our sacks at the first (b) for request, (q. v.) contr. as for. The accusative of the noun is often used as a particle. The Aramaic translators render it by the same word, Prof. Lee. attend, news, or the like, "Vox dolentis et supplicantis," says Noldius, which he derives from as is from... "notans consolationem, rewith the Syrians, and That he may seek occasion against us, and fall upon us. So Geddes, Boothroyd, and Gesenius. Rosen. Ad devolvendum se super nos et ad irruendum super nos. Hæc Infinitiva alii speciatim ad Josephum referunt, ut sese devolvat et irruat; alii ad occasionem et furtum, ut devolvatur in nos furtum et occasio nos retinendi servos. Sed ut infinita creationem," as ab omni persona certa sunt exempta, sic hæc exponi possunt: ut sese Josephus et al ejus ministri devolvant, et velut dejiciant, irruant in nos, per fas et nefas, quacunque arrepta occasione insiliant in nos, ut cum quis in alium se conjicit, simulans quasi ab alio sit impulsus; id enim indicat. phia ad volutandum supra nos, Clericus metaphoram esse putat e lucta deductam, ubi qui alterum in terram dejicit supra prostratum pro arbitrio volutatur, uti et idem proprie esse censet, quod Luciano in Dialogo de Gymnasiis per èɩкаτañeσeiv, in jacentem irruere exprimit. among the Arabs. "recreet et consoletur te Deus," Concord. part., p. 175. Schum.-Fratres Iosephi cum dispensatore eius locuturi, voce utuntur, quæ ubiubi reperitur, cum coniuncta est (vid. Gen. xliv. 18; Exod. iv. 10, 13; Num. xii. 11; Ios. vii. 8, al.). Itaque de eius etymo et significatione varia opinio innotuit (vid. Noldii Concordantt., p. 833, Rosenmuelleri Scholl., ad h. 1.). LXX., id reddunt déopat et deóμeða, Vulg. obsecro, Onk. i. e., in precatione, quæso, Syr. i. e., quæsumus. Quibuscum consentiunt Gesenius et Winer. in Lexx. Hartmann Schum. Ut in nos se devolvat et dejiciat, i.e., ut in nos omnem pecuniæ reversæ culpam conferat. Onk., ut dominetur nobis (Einl., p. 217), qui contractum iudicant et quærat occasionem contra nos. Similia exprecatio, ut pro et Chald. i pro habent Persa et Saadias. Vulg., ut devolvat. Quodsi verum est, respondeat Chald. in nos calumniam. Ges. et Winer in Lexx.?? quæso (vid. Wineri Chald. Gr., §. 39). illa interpretantur, ut in nos irruat. Alii explicant elliptice pro audias me, alii in me dominare, tuum in me dominium agnosco, alii: per me, i. e., quæso, alii cum aram., quod eiulantis est, conciliare student, alii denique iusiurandum habent: per me, i.e., per vitam meam obsecro (cfr. Mercer ad h. 1. Sed quidquid coniicis, est haud dubie particula modeste petentis vel veniam loquendi vel attentionem audiendi. οἱ δὲ εἶπαν. ὑγιαίνει ὁ παῖς σου ὁ πατὴρ ἡμῶν, ἔτι ζῆ. καὶ εἶπεν. εὐλογημένος ὁ ἄνθρωπος ἐκεῖνος τῷ θεῷ, καὶ κύψαντες προσεκύνησαν αὐτῷ. Au. Ver.-28 And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. Ged., Booth. And they answered, "Thy servant our father is well: he is yet alive." "The blessing of God be on the man, said [So the Sam., LXX., Le Clerc, and Rosen.] And they bowed down, &c. he." stones, on which certain characters were .and the supplement is too large and remote אֲדֹנִי בּוֹ וְהוּא נַחֵשׁ יְנַחֵשׁ בּוֹ הֲרֵעֹתֶם 4 τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν; ἱνατί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν; 5 οὐ τοῦτό ἐστιν, ἐν ᾧ πίνει ὁ κύριός μου; αὐτὸς δὲ οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ. πονηρὰ συντετελέκατε ἃ πεποιήκατε. Au. Ver.-4 -Wherefore have ye rewarded evil for good? The true sense then is this, the Hebrew bo Dis not to be rendered by which, but concerning which, as the particle beth is often used, and it notes not the instrument whereby, but the object about which, he did divine, and the words must be rendered, concerning which he can or would certainly divine. And this agrees well with ver. 15: q.d. Did you think you could deceive my master? Did not you and all others know that he could divine, and discover secret things, whence he had both his name and preferment? And this cup being much prized and used by him, you might easily judge that he would use his art to recover it. Ye have done evil, i. e., very evil, unjustly, unthankfully, and foolishly. 5 Is not this it in which my lord drinketh, and whereby indeed he divineth [or, maketh trial]? ye have done evil in so doing. 4 Wherefore have ye rewarded evil for good? So the Heb. and Schumann. Houb., Ken., Horsley, Ged., Booth. Wherefore have ye rewarded evil for good? Why have ye stolen my silver cup? So the Sam., LXX. 5 And whereby indeed he divineth? So Ged., Rosen. Booth. And for which he indeed will make inquiry. Gesen.- he could surely foresee it. Others: the (cup) whereby he augurs, in reference to the prediction from cups, KvλIKOμavтeía. Comp. Burder's Oriental Customs, p. 25. Pool.-Amongst the several kinds of divination in use among the Egyptians and other heathens, this was one, to do it by a cup or bason, which they filled with water, and put in it plates of silver, or precious Bp. Patrick.-5 Is not this it in which my lord drinketh?] Did you not think this would be presently inquired after? Whereby indeed he divineth ?] The Hebrew word nachash, which we translate divine, it is very likely was anciently of an indifferent signification. And therefore Grotius thinks that Joseph meant by this speech, that he used this cup in his drink-offerings; when he sacrificed to prepare himself to receive Divine presages. But, I think, we had better say, there was a kind of divination by cups (though we know not what it was), as we are certain there was by many other things among the Greeks (who borrowed Q |