Genesis 41:1-57

Genesis 41:1-57

Genesis 41:1-57

1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

1. Verum fuit in fine duorum annorum dierum, Pharao somniavit, et ecce, stabat juxta flumen.

2. And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

2. Ecce autem e flumine ascendebant septem vaccae pulchrae aspectu, et pingues carne, et pascebant in carecto.

3. And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

3. Et ecce, septem vaccae aliae ascendebant post eas e flumine, turpes aspectu, et tenues carne, et stabant juxta vaccas, quoe erant juxta ripam fluminis.

4. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

4. Et comederunt vaccae turpes aspectu, et tenues carne, septem vaccas pulchras aspectu et pingues: et expergefactus est Pharao.

5. And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

5. Deinde dormivit, et somniavit secundo, et ecce, septem spicae ascendebant in culmo uno pingues et pulchrae.

6. And, behold, seven thin ears and blasted with the east wind sprung up after them.

6. Et ecce, septem spicae tenues, et arefactae Euro, oriebantur post eas.

7. And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

7. Et deglutiverunt spicae tenues, septem spicas pingues et plenas: et expergefactus est Pharao, et ecce somnium.

8. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

8. Et fuit, mane consternatus est spiritus ejus: misit igitur, et vocavit omnes magos Aegypti, et omnes sapientes ejus, et narravit Pharao eis somnium suum, et non erat ex eis qui interpretaretur ipsi Pharaoni.

9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

9. Et loquutus est princeps pincernarum ad Pharaonem, dicendo, Peccata mea ego reduco in memoriam hodie.

10. Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker:

10. Pharao iratus est contra servos suos, et posuit me in custodiam domus principis satellitum, me et principem pistorum.

11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

11. Et somniavimus somnium nocte eadem, ego et ipse: uterque secundum interpretationem somnii sui somniavimus.

12. And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

12. Ibi autem erat nobiscum puer Hebraeus, servus principis satellitum, et narravimus ei, et interpretatus est nobis somnia nostra, utrique secundum somnium suum interpretatus est.

13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

13. Et fuit, quemadmodum interpretatus est nobis, sic fuit: me redire fecit ad locum meum, et ipsum suspendit.

14. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

14. Tune misit Pharao, et arcessivit Joseph, et celeriter eduxerunt eum e carcere, et totondit se, et mutavit vestes suas, et vendit ad Pharaonem.

15. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it.

15. Et dixit Pharao ad Joseph, Somnium somniavi, et qui illud interpretetur non est: ego autem audivi de to dici, quod audias somnium ad interpretandum illud.

16. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

16. Et respondit Joseph ad Pharaonem, dicendo, Praeter me, Deus respondebit in pacem Pharaonis.

17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

17. Tune loquutus est Pharao ad Joseph, Me somniante ecce, stabam juxta ripan fluminis.

18. And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

18. Et ecce, e flumine ascendebant septem vaccae pingues carne, et pulchrae forma, et pascebant in carecto.

19. And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

19. Ecce vero septem vaccae aliae ascendebant post eas tenues, et turpes forma valde, et tenues carne: non vidi similes illis in tota terra Aegypti in turpitudine.

20. And the lean and the ill favoured kine did eat up the first seven fat kine:

20. Et comederunt vaccae tenues et turpes, septem vaccas priores pingues.

21. And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

21. Et venerunt ad interiora earum, et non est cognitum quod venissent ad interiora earum: et aspectus earum turpis, quemadmodum in principio: et expergefactus sum.

22. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

22. Vidi praeterea dum somniarem, et ecce, septem spicae ascendebant in culmo uno plenae et pulchrae.

23. And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

23. Et ecce item septem spicae parvae et tenues, percussae Euro germinabant post eas.

24. And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

24. Et deglutiverunt spicae tenues, septem spicas pulchras. Et dixi ad magos, et non fuit qui indicaret mihi.

25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do.

25. Et dixit Joseph ad Pharaonem, Somnium Pharaonis unum est: quae Deus facit, indicavit Pharaoni.

26. The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

26. Septem vaccae pulchrae, septum anni sunt, et septem spicae pulchrae, septem anni sunt: somnium idem est.

27. And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

27. Et septem vaccae vacuae et turpes, ascendentes post eas, septem anni sunt: et septem spicae vacuae arefactae Euro, erunt septem anni famis.

28. This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh.

28. Hoc est verbum quod liquutus sum ad Pharaonem, guod Deus facit, videre fecit Pharaonem.

29. Behold, there come seven years of great plenty throughout all the land of Egypt:

29. Ecce, septem anni veniunt abundantiae magnae in omni terra Aegypti.

30. And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

30. Et surgent septem anni famis post eos: et erit in oblivione omnis abundantia in terra Aegypti, et consumet fames terram.

31. And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

31. Nec cognoscetur abundantia in terra, propter famem ipsam se quentem, quia gravis erit valde.

32. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

32. Propterea vero iteratum est somnium ipsi Pharaoni duabus vicibus, quia firma est res a Deo, et festinat Deus facere eam.

33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

33. Nune igitur provideat Pharaovirum prudentem, et sapientem, et constituant illum super terram Aegypti.

34. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

34. Faciat Pharao, et praeficiat praefectos super terram, et quintam partem sumat a terra Aegypti in septem annis abundantiae.

35. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

35. Et congregent totam annonam horum annorum bonorum qui venient, congregent, inquam, frumentum sub manu Pharaonis, cibum in urbibus, et servent.

36. And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

36. Et erit cibus in depositum pro terra, pro septem annis famis qui erunt in terra Aegypti: ita non succidetur terra propter famem.

37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

37. Placuit sermo in oculis Pharaonis, et in oculis omnium servorum ejus.

38. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

38. Et dixit Pharao ad servos suos, Num inveniemus talem virum, in quo Spiritus Dei?

39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art:

39. Dixit ergo Pharao ad Joseph, Postquam cognoscere fecit Deus to totum hoc, non est intelligens et sapiens sicut tu.

40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

40. Tu eris super domum meam, et ad os tuum osculabitur omnis populus meus: tantum solio major ero to.

41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

41. Itaque dixit Pharao ad Joseph, Vide, posui to super totam terram Aegypti.

42. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

42. Et removit Pharao annulum suum e manu sua, posuitque illum in manu Joseph: et indui fecit eum vestibus byssinis, et posuit torquem aureum in collo ejus.

43. And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

43. Et equitare fecit eum in curru secundi, qui erat apud se, clamabantque ante eum, Albrech, (id est, pater tener,) et constituit cum super universam terram Aegypti

44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

44. Dixit ergo Pharao ad Joseph, Ego Pharao, et sine, to non levabit quisquam manum suam et pedem suum in tota terra Aegypti.

45. And Pharaoh called Joseph’s name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.

45. Et vocavit Pharao nomen Joseph, Saphenath — Paneah, (id est, vir cui abscondita revelata sunt, vel, absconditorum expositor,) et dedit ei Asenath filiam Poti — pherah principis On in uxorem, et egressus est Joseph super terram Aegypti.

46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

46. Joseph vero erat vir triginta annorum, quando stetit coram Pharaone rege Aegypti: et egressus est Joseph a facie Pharaonis, et transivit per totam terram Aegypti.

47. And in the seven plenteous years the earth brought forth by handfuls.

47. Et protulit terra septem annis saturitatis ad collectiones.

48. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

48. Et congregavit de universis cibis septem annorum, qui fuerunt in terra Aegypti, et posuit cibum in urbibus: cibum agri civitatis, qui erat in circuitu ejus, posuit in medio ejus.

49. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

49. Congregavit itaque Joseph frumentum, tanquam arenam maris multum valde, adeo ut cessaverit numerari, quia non erat numerus.

50. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.

50. Porro ipsi Joseph nati sunt duo filii antequam veniret annus famis, quos peperit ei Asenath filia Poti — pherah principis On.

51. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father’s house.

51. Et vocavit Joseph nomen primogeniti, Menasseh: quia dixit, Oblivisci fecit me Deus omnis laboris mei, et omnis domus patris mei.

52. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.

52. Nomen autem secundi vocavit Ephraim: quia dixit, crescere fecit me Deus in terra afflictionbis meae.

53. And the seven years of plenteousness, that was in the land of Egypt, were ended.

53. Et finit sunt septem anni saturitatis, quae fuit in terra Aegypti.

54. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread.

54. Inceperunt vero septem anni famis venire, quemadmodum dixerat Joseph, fuitque fames in omnibus terris: at in tota terra Aegypti erat panis.

55. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

55. Postea esuriit tota terra Aegypti, et clamavit populus ad Pharaonem pro pane: et dixit Pharao omnibus Aegyptiis, Ite ad Joseph, quod dixerit vobis, facietis.

56. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.

56. Et fames erat in omni superficie terrae: et aperuit Joseph omnia horrea, in quibus erant frumenta, et vendidit Aegyptiis: et invaluit fames in terra Aegypti.

57. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

57. Et omnes habitatores terrae venerunt in Aegyptum, ut emerent a Joseph: quia invaluerat fames in omni terra.

1. At the end of two full years What anxiety oppressed the mind of the holy man during this time, each of us may conjecture from his own feeling; for we are so tender and effeminate, that we can scarcely bear to be put off for a short time. The Lord exercised his servant not only by a delay of long continuance, but also by another kind of temptation, because he took all human grounds of hope away from him: therefore Moses puts “years of days” for complete and full years. That we may better understand the invincible nature of his fortitude, we must also notice that winding course of divine providence, of which I have spoken, and by which Joseph was led about, till he rose into notice with the king. In the king’s dream, this is worthy to be observed in the first place, that God sometimes deigns to present his oracles even to unbelieving and profane men. It was certainly a singular honor to be instructed concerning an event yet fourteen years future: for truly the will of God was manifested to Pharaoh, just as if he had been taught by the word, except that the interpretation of it was to be sought elsewhere. And although God designs his word especially for the Church, yet it ought not to be deemed absurd that he sometimes admits even aliens into his school, though for an inferior end. The doctrine which leads to the hope of eternal life belongs to the Church; while the children of this world are only taught, incidentally, concerning the state of the present life. If we observe this distinction, we shall not wonder that some oracles are common to profane and heathen men, though the Church possesses the spiritual doctrine of life, as the treasure of its own inheritance. That another dream succeeded to the former, arose from two causes; for God both designed to rouse the mind of Pharaoh to more diligent inquiry, and to add more light to a vision which was obscure. In short, he follows the same course in this dream which he does in his daily method of procedure; for he repeats a second time what he has before delivered, and sometimes inculcates still more frequently, not only that the doctrine may penetrate more deeply into men’s hearts, and thus affect them the more; but also that he may render it more familiar to their minds. That by the second dream God designed to illustrate more fully what was obscure in the first, appears from this, that the figure used was more appropriate to the subject revealed. At first, Pharaoh saw fat cows devoured by lean ones. This did not so clearly prefigure the seven years’ abundance, and as many years of want in corn and other seeds, as the vision of the ears of corn did: for the similitude, in the latter case, better agrees with the thing represented.

Note 154. In fine duorum annorum dierum “In the account of Pharaoh’s dream, we are first struck with the use of the word אחו, (Achu,) Nile grass, an Egyptian word for an Egyptian thing.” A note on this passage adds, “Our translators have inaccurately rendered it meadow, (ver. 2,) the aquatic plants of the Nile, particularly those of the litus kind, were so valuable in Egypt, that they were reaped in as regular a harvest as the flax and corn.” The writer proceeds, “In the next place, the seven poor and the seven fat kine attract our attention. The symbol of the cow is very peculiar and exclusively Egyptian. It is scarcely conceivable that a foreign inventor should have confined himself so closely to the peculiar Egyptian symbols. The circumstance that the kine come up out of the Nile, the fat and also the lean, has reference to the fact that Egypt owes all its fertility to this stream, and that famine succeeds as soon as it fails.” — Egypt and the Books of Moses, p. 28. — Ed

8. In the morning his spirit was troubled. A sting was left in Pharaoh’s heart, that he might know that he had to deal with God; for this anxiety was as an inward seal of the Spirit of God, to give authenticity to the dream; although Pharaoh deserved to be deprived of the advantage of this revelation, when he resorted to magicians and soothsayers, who were wont to turn the truth of God into a lie. He was convinced by a secret impulse that the dream sent by God portended something important; but he seeks out imposters, who would darken, by their fallacies, the light which was divinely kindled; and it is the folly of the human mind to gather to itself leaders and teachers of error. No doubt he believed them to be true prophets; but because he voluntarily closes his eyes, and hastens into the snare, his false opinion forms no sufficient excuse for him; otherwise men, by merely shutting their eyes, might have some plausible pretext for mocking God with impunity: and we see that many seek protection for themselves in that gross ignorance in which they knowingly and purposely involve themselves. Pharaoh, therefore, as far as he was able, deprived himself of the benefit of the prophecy, by seeking for magicians as the interpreters of it. So we see it daily happens that many lose hold of the truth, because they either bring a cloud over themselves by their own indolence, or too eagerly catch at false and spurious inventions. But because the Lord would, at that time, succor the kingdom of Egypt, he drew Pharaoh back, as by main force, from his error.

Note 155. “Pharaoh calls ‘all the magicians of Egypt, and all the wise men thereof,’ that they might interpret the dream by which he is troubled. Now, we find in Egyptian antiquity an order of persons, to whom this is entirely appropriate, which is here ascribed to the magicians. The priests had a double office, the practical worship of the gods, and the pursuit of that which in Egypt was accounted as wisdom. The first belonged to the so — called prophets, the second to the holy scribes. These last were the learned men of the nation; as in the Pentateuch they are called wise men, so the classical writers named them sages. The interpretation of dreams and also divination belonged to the order of the holy scribes,” — Egypt and the Books of Moses, p. 29. — Ed.

There was none that could interpret. By this remedy God provided that the dream should not fail. We know what an inflated and impudent race of men these soothsayers were, and how extravagantly they boasted. How did it then happen that they gave the king no answer, seeing they might have trifled in any way whatever with a credulous man, who willingly suffered himself to be deluded? Therefore, that he might desist from inquiry, he is not allowed to find what he had expected in his magicians: and the Lord so strikes dumb the wicked workers of deceit, that they cannot even find a specious explanation of the dreams. Moreover, by this method, the anxiety of the king is sharpened; because he considers that what has escaped the sagacity of the magicians must be something very serious and secret. By which example we are taught, that the Lord provides the best for us, when he removes the incitements of error from those of us who with to be deceived; and we must regard it as a singular favor, when either false prophets are silenced, or their fatuity is, in any manner, discovered to us. As for the rest, the king might hence easily gather how frivolous and nugatory was the profession of wisdom, in which the Egyptians gloried above all others; for they boasted that they were possessed of the science of divination which ascended above the very heavens. But now, as far as they are concerned, the king is without counsel, and, being disappointed of his hope, is filled with anguish; nevertheless he does not so awake as to shake off his superstition. Thus we see that men, though admonished, remain still in their torpor. Whence we plainly perceive how inexcusable is the obstinacy of the world, which does not desist from following those delusions which are openly condemned as foolishness, from heaven.