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much of their religion from the Egyptians), illi mota hac criminis suspicione præberent. than give this or other such-like interpreta-Deinde haud pauci male intellexerunt votion of these words: particularly, their cabula ia quæ constructione observing the sparkling of the wine in their cohærent cum sic: in quo herus meus libations. For it seems plain to me, that bibit et per quod hic divinare solet. Quum Joseph speaks of the cup he used at his own enim hic nollent reperire calicem sive poculum table; and it is not probable that he used augurationis, quod sic hodieque in Ægypto the same in sacrifices to God. Such vessels ad vaticinandum adhibetur (cfr. Norden, as were used in Divine service were not used Reise nach Egypten und Nubien, p. iii. p. in their own being held sacred; and there- 68. Rosenmuelleri Morgenl., p. i. p. 211, fore separated from common use; and kept ss.): fuerunt, qui in vel ad rem furto abso safe, no doubt, that it was not easy to latam referrent (Vater: und was er doch steal them. He speaks therefore of some ahnden wird) vel passive explicarent (Dathe: divination that was used at their meals: hic de eo facile potuit divinare) vel superwhich doth not signify that Joseph practised fluum iudicarent (Schott: ille profecto it, nor doth his steward say he did; but divinare potuit) vel etiam per eis redderent only asks such a question, as might make | (Calov.: explorando explorabit usque ad illum them think he did. For, being a known scyphum, i. e., donec illum inveniat; aut interpreter of dreams, people, perhaps, qui explicarent: experiendo experitur thought he was skilled also in the arts of vos per illum scyphum, i. e., tentat vos, ut divination. But the words are still capable cognoscat num fures sitis an omnino quoof a more simple interpretation. For modo vos gessuri sitis (vid. Mercer ad h. 1.). nachash sometimes signifies no more than to Alii cum Kimchio convertunt: dominus meus make an experiment: as in the words of interrogat augures, quo venerit scyphus. Laban (xxx. 27). And so the meaning may Calovius mentem verborum sic explanat : be (as Aben Ezra expounds this passage), explorando explorabit illum, i.e., non est, Might you not have considered, that my quod negetis, vos abstulisse scyphum, ex quo master made a trial (so we interpret in the bibit dominus meus, ipse certo certius explomargin), by laying this in your way, whether rabit et indagabit illum, donec se prodat you were honest men or filchers, as you are furtum vestrum, quod occultum manere non now proved to be? Or, as others will have poterit. Tò ƐapaperiKòv. Kaì avtòs Teipaσμậ it, this is the cup wherein he drinks himself, and finds out what is in other men, when they drink liberally with him at his table as you lately did. But the former is more likely to be the meaning.

neɩpášet év avro (cfr. Eichhorn, Einl. ins. A. T., p. i. p. 558). Neque defuerunt, qui, ut illum divinandi modum inusitatum demonstrarent, singulas commentationes scriberent, sicut Wolfg., Balth., Rauner., de Schum.-5] Quum priora Iosepho non e scypho divinante (vid. Thehuius commatis verba LXX., Vulg., et Syro saur. theol. phil. vet. tom. 1, p. 239, ss.) obscuriora visa sint, transtulerunt: furati Io. Casp. Krause de scypho Iosephi Viteb., estis scyphum. Quæ quidem adeo pla- 1706. (vid. Thesaur. theol. phil. nov., tom. 1, cuerunt Houbigantio, ut ea pro sua famosa p. 214, ss.), ideoque i aut perverse inaudacia critica textui inserenda existimaret. tellexerunt aut kaтоñтρоμаνтíaν, ad quam Iis ducibus ellipsin hic alii quoque viderunt, magi speculis vel vasis pellucidis usi fuissent, quam Vater explet voce nonne aut quæ cum aqua et scyatho perficiatur, hoc erat in sarcinis vestris, ex quo bibit acceperunt (cfr. Calovius ad h. 1.) aut denidominus meus? Schott mente addit habetis: que libationem pro vero habuerunt, qua nonne (habetis) id, ex quo, etc. Sed talis veteres numinis favorem explorassent (cfr. ellipsis plane evanescit, si construis Clericus, qui laudat plura huiusmodi excum on hac ratione: nonne de empla). Sed κvaðoμavтeíav a scriptore reeo, in quo bibit dominus meus et per quod spici tam legitima verborum interpretatio idem divinare solet, male egistis quod fecistis? quam historicæ rationes docent, quibus etiam (Habt ihr nicht an dem, woraus mein Herr LXX. et Hieronymus conveniunt. Neque trinkt und auch zu weissagen pflegt, übel eam prohibet contextus, quippe qui ostendat, gethan, was ihr gethan habt?) i. e., nonne auctorem sic scripsisse, ut et rei furtim abpoculo domini mei facinus patrastis? Leviter latæ gravitas elucesceret et furti crimen eo igitur furtum innuit, ut videat, quomodo se maius appareret. Quare etiam Iosephus

v. 15, ex fratribus quærit: cur tandem hoc Booth.-Knew ye not that I should cer-
fecistis? Nonne sciebatis, me potissimum tainly make inquiry?
divinare solere? i.e., quanta fuit vestra
audacia, quod id potissimum furtim abstulistis
cuius absentia facile animadverti debebat,
quia divinando inservit et quia ego is sum,
qui divinare solet et vobis divinationis suæ
exemplum dedit.

Ver. 9, 10.

Rosen.-An nesciebatis virum, similem mei,
parem, principem, qualis sum in Ægypto,
omnino auguraturum, per auguria cogni-
turum quid scypho factum esset? Hoc ex
Ægypti more dicit, in quâ auguria erant
usitata. Non vero hæc sunt ita accipienda,
ut verba præfecti domui Josephi, supra
vs. 5, hoc sensu : num ignorastis virum
mihi parem augurari per illum scyphum?
hic

Sed hoc vult, illos non ita perfide et temere
secum agere debuisse, quem scire potuerint

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in tanto rerum fastigio facile divinatione et אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה־לִי עָבֶד וְאַתֶּם

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auguriis cogniturum, ut alioqui Ægyptii
solent, quis suum scyphum surripuisset.

9 παρ ̓ ᾧ ἂν εὔρῃς τὸ κόνδυ τῶν παίδων σου, ἀποθνησκέτω. καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν. 10 ὁ δὲ εἶπε, καὶ νῦν ὡς τής λέγετε οὕτως ἔσται. παρ ̓ ᾧ ἂν εὑρεθῇ τὸ κόνδυ, ἔσται μου παῖς, ὑμεῖς δὲ ἔσεσθε καθαροί. Au. Ver.-9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.

10 And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. Ged., Booth.-9 With whomsoever of thy servants the cup [so the LXX.] shall be found, &c.

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καὶ εἴπαμεν τῷ κυρίῳ. ἔστιν ἡμῖν πατὴρ πρεσβύτερος, καὶ παιδίον γήρους νεώτερον αὐτῷ, κ.τ.λ.

Au. Ver.-20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

Ged. And we said unto my lord, We have an aged father, and a younger brother, the child of age; and his, &c.

Ver. 21.

10 Then he said, Now be it so far according unto your words [Ged., your own words]: let him with whom the cup [so theizy-by LXX.] shall be found become my slave, but in izby SANAL

ye shall be blameless [Ged., be acquitted].

Ver. 15.

וְאָשִׂימָה עֵינִי עָלָיו :

εἶπας δὲ τοῖς παισί σου. καταγάγετε αὐτὸν πρὸς μὲ, καὶ ἐπιμελοῦμαι αὐτοῦ.

Au. Ver.-21 And thou saidst unto thy

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servants, Bring him down unto me, that i אֲשֶׁר עֲשִׂיתֶם הֲלוֹא יְדַעְתֶּם כִּי־נַחֵשׁ

,Pool-That I may set mine eyes upon him יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמְנִי:

may set mine eyes upon him.

εἶπε δὲ αὐτοῖς Ἰωσήφ. τί τὸ πρᾶγμα τοῦτο i. e., See him with my own eyes, and thereby ἐποιήσατε; οὐκ οἴδατε ὅτι οἰωνισμῷ οἰωνιεῖται be satisfied of the truth of what you say.

ὁ ἄνθρωπος, οἷος ἐγώ ;

Au. Ver.-15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine [or, make trial, ver. 5]?

Bp. Patrick.-Wot ye not that such a man as I can certainly divine?] Could not I who foretold this grievous famine discover such a theft as this, which you have committed? Ken.-Wot ye not that such a man as I could certainly discover it?

Compare Gen. xlii. 15, 16. Elsewhere this
phrase signifies to show favour to a person,
as Jer. xxxix. 12; xl. 4. But though that
was Joseph's intention, as yet he was minded
to conceal it from them.

So also Schumann who objects to the ex-
planation which Rosenmüller and Gesenius
give of this phrase in this verse. See his
note below.

Gesen. to cast one's eye upon, one has commonly the definite sense, to look

D, to look | said unto us, Ye know that my wife bare me

My father.

Ged, Booth.-Our father. So LXX., Syr., Arab., and K. 109.

upon one graciously, (as
angrily upon one), e. g., Gen. xliv. 22: two sons:
"mix, I will be gracious to him.
Alex. eñiμeλoûμai avrov. Jer. xxxix. 12; xl. 4;
Job xxiv. 23; Ezra v. 5. With Ps.
xxxiii. 18, xxxiv. 16; with 4, Deut. xi. 12
(comp. also Zech. xii. 4; 1 Kings viii. 29,
52). Only in Amos ix. 4, 8, is used in a
bad sense, of the angry look of Jehovah
(otherwise expressed by □). So in verse
4, with the addition, on the contrary,
Jer. xxiv. 6, in a good sense with

In the New Testament, comp. 1 Pet. iii. 12.
Since several passions, e.g., envy, pride,
pity, desire, are expressed by the eye,
hence, according to a frequent figure in
biblical idiom, that which should be attri-
buted to the person is ascribed to the eye.

Rosen.-Et ponam oculum meum super eum, i. e., ut eum videam, Aben Esra exponente. Sed recte LXX., ἐπιμελοῦμαι αὐτοῦ. Ejus curam habebo, ei prospiciam; cf. Jer. xxiv. 6; xxxix. 12.

Schum. Ut convertam, figam oculum meum in eum, i. e., ut eum videam. Contra contextum cum LXX. videtur Rosenmueller

Ver. 29.

וְקָרָהוּ אָסוֹן וגו'

καὶ συμβῇ αὐτῷ μαλακία ἐν τῇ ὁδῷ, κ.τ.λ.

Au. Ver.-29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

And mischief befall him. So the Heb.
Ged. And mischief befall him in the

way. So the LXX.

Ver. 30.

Au. Ver.-30 Now therefore when I come to thy servant my father, &c. My father.

Ged., Booth.-Our father.

Syr., Vulg.

Ver. 31.

So LXX.,

Au. Ver.-31 It shall come to pass, when

will die, &c.

that he

With us. These words are supplied in Sam., LXX., Syr., Chald.-Rosen.

Ver. 32.

transferre; eius curam habebo, ei prospiciam. he seeth that the lad is not with us, Nam secundum xlii. 20. Iosephus Beniaminum vult ad se adductum, ut fratrum verbis fidem habere possit. Cui loco consentanea est Iudæ oratio: ad servos tuos dixisti deducite eum ad me, ut eum videam Au. Ver.-32 For thy servant became (adde mente: et sic vobis fidem habeam). surety for the lad unto my father, saying, Neque tamen non significant hæc verba: prospicere, bene cupere Ier. xxiv. 6, quia coniuncta sunt cum, eademque Ier. xxxix. 12, quia sequuntur verba:

mque idem exprimunt, quod . Hæc eo magis animadvertenda cen

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CHAP. XLV. 7.

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וַיִּשְׁלָחֵנִי אֱלֹהִים לִפְנֵיכֶם לָשׂוּם לָכֶם .semus, quod etiam Gesenius in Lex. ed. iii

שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה will ihm gnädig seyn, neque quidquam deliae

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ἀπέστειλε γάρ με ὁ θεὸς ἔμπροσθεν ὑμῶν, ὑπολείπεσθαι ὑμῖν κατάλειμμα ἐπὶ τῆς γῆς, καὶ ἐκθρέψαι ὑμῶν κατάλειψιν μεγάλην.

Au. Ver., and most commentators.-7 And God sent me before you to preserve you a posterity [Heb., to put for you a remnant] in the earth, and to save your lives by a great deliverance.

Bp. Horsley."To preserve you a posterity in the earth, and to save your lives by a great deliverance." The grammatical Au. Ver.-27 And thy servant my father construction is not easily made out, unless

Ver. 27.

the word be taken in a very unusual sic coniunge: deus me misit ante vos, ut sense, namely, not for the remnant pre- frumenti copiis per me servemini servatique served, but for the means of preserving it. superstites maneatis multi.

your

"To establish in the land the means of preservation [to lay a sure foundation for

Ver. 10.

Au. Ver.-10 And thou shalt dwell in the

it], and to save [me] alive for you, for a land of Goshen, and thou shalt be near great deliverance." Ut vobis essem sospi

tatori magno.

Schum.-7 Vocc.

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in terra; Syrus: as yonsa,
ad ponendam vobis posteritatem.
annuerunt omnes recentiores interpretes,
ut superstites

quod interpretantur vel:

unto me, &c.

Ged., Booth. That thou mayest be near unto me, &c.

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Ged., Booth.And all his servants. So

maneatis (vidd. Mercer, Clericus, Dathe, the Vulg., Arab., and two MSS. Rosenmueller) vel: ut (deus) vos superstites

Ver. 18.

in terra servaret (vid. Schott.) At longe Au. Ver.-18 And I will give you the rectius, nisi egregie fallimur, residuum good of the land of Egypt, &c. Of the land of Egypt.

cum coalescere iudicamus, ita ut residuum frumenti intelligatur, quod terra præter id, quod incolarum victui inserviebat, &c. produxerit. Nam vix dubitandum est, quin auctor, quod hic ut sæpius idem sig

Ged., Booth. Of all the land of Egypt,

Ver. 19.

וְאַתָּה עֲנִיתָה זֹאת עֲשׂוּ קְחוּ לָכֶם alioquin cum accusativo נָתַן nificat quod

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personæ construxisset hoc modo: ut constituam vos residuum in terra. Deinde

come.

you waggons out of the

Now thou art commanded, this do.

σὺ δὲ ἔντειλαι ταῦτα. λαβεῖν αὐτοῖς ἁμάξας ratio non satis apparet, cur non Iosephus, ἐκ γῆς Αἰγύπτου τοῖς παιδίοις ὑμῶν, κ.τ.λ. si dixisset: ut in terra superstites maneatis, Au. Ver.-19 Now thou art commanded, nomen terræ commemoraverit, in qua fu- this do turi sint superstites; ea tamen luculenter land of Egypt for your little ones, and for take ye; apparet, si fruges terræ intelligis, cuius v. 6, mentio fit vocc. 17, i.e., in your wives, and bring your father, and Ægypto, de qua Iosephus loquitur v. 4 et 5. Denique in seqq. in sensus mihi videtur latere, quem interpretes in antecedd. viderunt, nimirum hic: et ut vitam conservem vobis, manui magnæ conservatæ, i.e., ut in posterum quoque frumenti copiis alamini et conservemini (dass euch, einer grossen geretteten Mannschaft, das Leben erhalten werde). Sed voces ip?, quæ

a

Ged. This also thou hast my command to bid them do.

Booth. Now thou art commanded to say
to them, do this. So Rosen., Schum.
Et tu jussus es iis præcipere: hoc agite.
-Schum.

Ver. 22.

לְכָלָם נָתַן לָאִישׁ חֲלִפְוֹת שְׁמָלֹת לָכֶם per appositionem referenda sunt ad וּלְבִנְיָמִן נָתַן שְׁלֹשׁ מֵאוֹת כָּסֶף וְחָמֵשׁ :plerisque perperam explicita videntur vel

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in liberationem magnam (Onk. Clericus al.)
vel: ut mirum in modum servemini (Dathe
et Rosenmueller) vel: magna posteritate
(vid. Mercer). enim significat, si
usum loquendi consulis, collective manum ἐξαλλασσούσας στολάς.
servatam. Cfr. Ex. x. 5; 2 Sam. xv. 14;
2 Reg. xix. 30, s. Sic vocaverit autem
Iosephus omnes omnino Iacobidas, quorum
catalogum expositum vides cap. xlvi. prop-
terea, quod iam antea semel frumento ex
Ægypto asportato servati erant. Hæc igitur

καὶ πᾶσιν ἔδωκε δισσὰς στολάς. τῷ δὲ Beviaμìv edwкe тpiakoσíovs xpvσovs, kaì tévte

Au. Ver.-22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. Changes of raiment.

Ged., Booth.-Suits of raiment.

Gesen.-Changes of raiment, i.e., complete dresses.

Bp. Patrick.-To-each man changes of raiment ;] Two vests, or robes, as St. Jerome translates it: otherwise there would not have been a change. These were part of the ancient riches, as much as money.

Pool. Changes of raiment; new and handsome garments, which upon their coming into Pharaoh's presence, and on other occasions, they might wear instead of those more old and homely ones, which they brought with them from Canaan. Compare Judg. xiv. 13, 19; 2 Kings v. 5.

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

After this manner. So Rosenmüller and Schumann, who refer to what follows; others refer to what precedes; but in this case it should be -Rosen.

Bp. Patrick.-After this manner;] The Hebrew word cezoth signifies, according to that which he had given to Benjamin, i.e., money, and several changes of raiment: besides what follows, "ten asses laden with the good things of Egypt," &c.

Pool. After this manner; Heb., according to this. What? Either what went before, changes of raiment, or what follows, ten asses, &c.

Rosen. Omnibus dedit, unicuique mutationes vestium, i.e., vestes splendidas, quibus priores permutarent. Saadias vertit el quo nomine vestis pretiosior, qua quis a principe honoris ergo donatur, designatur. Onk.: ppp, stolas vestimentorum. Alii geminas vestes intelligunt, quia vestes, ut mutari queant, geminas saltem esse oportet. Ita reddiderunt LXX. dooàs σToλàs, Hiero- the Sam., Syr.

nymus binas stolas, et Syrus: ? ho

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par vestimentorum. Textus Samaritanus singularem habet, n', cum quo tres codices Hebræi consentiunt. Ceterum ex itinerum commentariis constat, vestimenta etiamnum in Oriente regum et magnatum munera esse, quibus eos, quibus favent, ornant.

Ged., Booth. And to his father he sent, likewise, ten, &c.

Au. Ver.-Of Egypt.
Ged., Booth.

Of the land of Egypt. So

Ver. 24.

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μὴ ὀργίζεσθε ἐν τῇ ὁδῷ.

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

See that ye fall not out by the way. So
Geddes, Boothroyd, Patrick, and Pool.
See that ye fall not out, &c.] About what
you have formerly done to me, or anything

else that I have said to you.

reflect

But when you

vidence of God, which by that means
upon your selling me, adore the pro-

Patrick.

Schum.-Mutationes vestium, i.e., vestes mutatorias ac pretiosas sive eas, quæ, ne pretii signum, eximium candorem amitterent, sæpius invicem permutabantur (Homer Od.,. viii. 249, vocantur eiμara éέnμoißá; xiv. 513, χιτῶνες ἐπημοιβοί). Cfr. Jud. xiv. 12, s. 19. | Itaque LXX. et Hieron. binas vestes et brought about your happiness and mine.— Syrus par vestimentorum intellexerunt. Rosenmuellerus explicat ea: vestes splendidas, quibus priores permutarent. Sed hæc translatio minus placet quam sententia eorum, qui hic prima reperere vestigia moris illius, ex quo etiamnum in Oriente reges ac principes eos, quibus bene volunt, vestimentis donant. Cfr. Rosenmuelleri Morgenl., p. i.,

p. 217.

Ver. 23.

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Rosen. Either, Be not afraid in the way, or, Quarrel not in the way.

,verti possunt vel אַל־תִּרְנְוּ בַּדֶּרֶךְ Verba

nolite timere in via sive in itinere, vel
nolite rixari in itinere. Verbum enim
significat et pavore commoveri, ut Exod.

irasci, ira commoveri, i.e., rixari, ut Pro

xv. 14; Deut. ii. 25; Ps. iv. 8, occurrit, et

verb. xxix. 9; et Es. xxviii. 21; Ps. iv. 5. Si priorem significationem h. 1. adhibemus, sensus hic erit, nihil timeatis, ut eos moneret, ne iter facientes tale quid vererentur, quod 121 077 218? eis in priore itinere accidisset; si vero posKai T TаTρì avтoù ȧñéσTeide κarà Tà teriorem, ne irascimini, scil. alii aliis, erit: αὐτά. καὶ δέκα ὄνους αἴροντας ἀπὸ πάντων ne rixemini, venditionem meam vobis inτῶν ἀγαθῶν Αἰγύπτου, κ.τ.λ.

vicem exprobrantes.-Rosen.

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