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. Au. Ver.-36 And Jacob their father 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. 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. Ver. 32. Au. Ver.-32 We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. Ged., Booth. We were (once) twelve brothers, the sons of one [so the Vulg.] father, &c. Ver. 33. τὸν δὲ ἀγορασμὸν τῆς σιτοδοσίας τοῦ οἴκου ὑμῶν λαβόντες ἀπέλθατε, my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. All these things are against me. Ged. Against me are all these things. So Rosen., Schum.-Upon me are all these evils. Super me sunt hæc omnia, in 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. וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם־כֵּן אֵפוֹא זֹאת עֲשׂוֹ קְחוּ מִזְמְרַת הָאָרֶץ Au. Ver.-33 And the man, the lord of בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט the country, said unto us, Hereby shall I צָרִי וּמְעַט דְבַשׁ נִכְוֹת וָלֹשׁ בָּטְנִים your brethren here with me, and take food know that ye are true men; leave one of for the famine of your households, and be gone: 110 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 destan, vol. i. p. 142, 3,) tells us that it “ is τοῦ μελιτος, θυμίαμά τε καὶ στακτὴν, καὶ τερέβινθον, καὶ κάρυα. Au. Ver.-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 man present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: The best fruits. a Heb., The song of the land, for the most celebrated productions of it.-Gesen., &c. Balm, spices, myrrh. See note on Gen. 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, nua, 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. found on the dwarf oak, though several other 1. St. Adaman, abbot of Hii, tells us, moreover, that the و بعد از آن سکنجبین It is thus used . ساده با مغز کاهو خورند Nomine veteres omnes mel, recentiores autem nonnulli succum ex dactylis palmarum indicari putant. Sed utrumque parum verisimile videtur, quum Egyptus ipsa melle apiario abundet præstantissimo, divesque sit palmarum. Verisimilior igitur (), syrup of dates, mentioned videtur sententia Shawii in Itinerario, p. 293, above, is corrected in the stomach by eating vers. germ., esse succum ex uvis passis pure manna and the essence of lettuce after ad mellis propemodum spissitatem decoctum, it: his words are, Arabibus eodem nomine Dibs vocatum, ex tractu solo cujus nostro etiam ævo Hebronitico quotannis in Ægyptum tantum mittitur, quantum trecenti cameli ferre possunt. Idem videtur esse succus, de quo Kaempferus, Amanitat. Exot., Fasc. ii. p. 380. Magna uvarum pars coctione redigitur in syrupum, qui butyri locum in mensis pauperum, et pro abstemiis, admixta vini vices suppleat. Egyptus autem vitium vinique inops fuit; oportebat igitur ejusmodi donum Ægyptio valde acceptum esse. -Rosen. aqua, 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 Gesenius honey of the bee must be meant. 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 malunt: ut sum iam orbatus Iosepho et Simeone, sic et nunc Beniamino orbatus ero. Sed vide ipse, quæ interpretatio Iacobi animo maxime respondeat.-Schum. Almonds.] They are fitly joined with pistachoes, as he observes, being fructus congeneres; and Dioscorides treats of them together; and Theophrastus describes the pistachio as opoιov тaîs àμvydáλois, "like unto almonds" (vid. Canaan, lib. i.). Booth. But if I be bereaved, bereaved 17 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 πους εἰς τὴν οἰκίαν, καὶ σφάξον θύματα, καὶ some of my dearest children, so I shall be ἑτοίμασον. μετ ̓ ἐμοῦ γὰρ φάγονται οἱ ἄν bereaved of the rest, and I shall be left θρωποι ἄρτους τὴν μεσημβρίαν. 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. Et votis Iacobi elucet, eum tranquillo animo deique providentia confidentem fatum 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 Imperativis positi, ut alias sæpissime; cf. Gesenii Lehrg. p. 783. LXX. male Oúuara, | 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. Ges.- a particle of solicitation, always in connexion with i, as 2, or pray, or hear, my lord, or Lord, Gen. xliii. 20; xliv. 18; Exod. iv. 10, 13; Numb. xii. 11. LXX., déoμaι deóμela, 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. are (a) per me, sc. obsecro. So the Arabians swear; but the expressions for confirmation by oath and solicitation are often Others compare with it the expression mein! used in the country one and the same. Au. Ver.-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 [Heb. roll himself upon us], and fall upon us, and take us for bond-along the Rhine. men, and our asses. (b) for request, (q. v.) contr. as for. The accusative of the noun is often used as The Aramaic a particle. 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 "notans consolationem, re · רָיָה from 99 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 with the Syrians, and ab omni persona certa sunt exempta, sic hæc exponi possunt: ut sese Josephus et 66 recreet et consoletur te Deus," ejus ministri devolvant, et velut dejiciant, among the Arabs. Concord. part., p. 175. irruant in nos, per fas et nefas, quacunque Schum.-Fratres Iosephi cum dispensatore arrepta occasione insiliant in nos, ut cum eius locuturi, voce utuntur, quæ ubiubi quis in alium se conjicit, simulans quasi ab reperitur, cum coniuncta est (vid. Gen. alio sit impulsus; id enim indicat. xliv. 18; Exod. iv. 10, 13; Num. xii. 11; ad volutandum supra nos, Clericus Ios. vii. 8, al.). Itaque de eius etymo et metaphoram esse putat e lucta deductam, significatione varia opinio innotuit (vid. ubi qui alterum in terram dejicit supra pro- Noldii Concordantt., p. 833, Rosenmuelleri stratum pro arbitrio volutatur, uti et Scholl., ad h. 1.). LXX., id reddunt idem proprie esse censet, quod Luciano in déopau et deóμeda, Vulg. obsecro, Onk. w Dialogo de Gymnasiis per èπɩкαταTEσeiv, in i. e., in precatione, quæso, Syr. jacentem irruere exprimit. predo Schum.-Ut in nos se devolvat et dejiciat, Gesenius et Winer. in Lexx. Hartmann i. e., quæsumus. Quibuscum consentiunt 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 ex precatio, 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. illa interpretantur, ut in nos irruat. quæso (vid. Wineri Chald. Gr., §. 39). 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. i. 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 he." [So the Sam., LXX., Le Clerc, and Rosen.] And they bowed down, &c. CHAP. XLIV. 4, 5. 4 stones, on which certain characters were .and the supplement is too large and remote אֲדֹנִי בּוֹ וְהוּא נַחֵשׁ יְנַחֵשׁ בּוֹ הַרֵעֹתֶם The true sense then is this, the Hebrew bo :is not to be rendered by which, but concern 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. -Wherefore have ye Au. Ver. 4 rewarded evil for good? 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. ing which, as the particle beth is often used, Bp. Patrick.-5. Is not this it in which my 5 And whereby indeed he divineth? So lord drinketh ?] Did you not think this would 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. 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 Pool. Amongst the several kinds of di- Divine presages. But, I think, we had vination in use among the Egyptians and better say, there was a kind of divination other heathens, this was one, to do it by a by cups (though we know not what it was), cup or bason, which they filled with water, as we are certain there was by many other and put in it plates of silver, or precious things among the Greeks (who borrowed વ |