Keeper. Pererius thinks this was the same Putiphar, who, recognizing the innocence of Joseph, allows him every indulgence in prison; but does not liberate him, for fear of the dishonour and resentment of his wife. (Calmet) --- He had before put him in irons. (Psalm civ. 18; Wisdom x. 13.) Joseph here exercises at once the four cardinal virtues. Prudence, in keeping out of the company of his mistress, as the Hebrew express it, ver. 10: "He yielded not to lie with her, or to be in her company." (Haydock) --- Justice, in regard to his master. Fortitude, in bearing with all sorts of hardships, loss of character, &c. And Temperance, by refusing to gratify the most violent of all passions, at an age when it is the most insidious and ungovernable. This makes the fathers exclaim, We wonder more at the conduct of Joseph, than at the delivery of the three children from the Babylonian furnace. [Daniel iii.] For, like them, Joseph continues unhurt, and more shining, in the midst of the flames. (St. Chrysostom) (Tirinus) --- The stories of Hippolitus, Bellerophon, &c., seem to be copied from this. (Calmet) CHAPTER XXXIX. Two eunuchs; chief officers, and high in dignity, as the Hebrew expresses it, ver. 2. (Haydock) --- Offended, perhaps, by stealing, or by some treasonable conspiracy. (Menochius) And, &c. Hebrew, "Pharao was enraged against two of his officers; against the chief of the butlers," &c. Mashkim. St. Jerome translates this word procurator domus, "steward of the house," chap. xv. 2. No slave was entrusted with these high offices in the courts of Egypt and of Persia. Commander. Putiphar. (Calmet) --- Prisoner, though his chains were struck off. (Menochius) According to, &c. foreshewing what would happen to them, as Joseph afterwards interpreted the dreams. (Tirinus) Doth not interpretation belong to God? When dreams are from God, as these were, the interpretation of them is a gift of God. But the generality of dreams are not of this sort; but either proceed from the natural complexions and dispositions of persons, or the roving of their imaginations in the day on such objects as they are much affected with, or from their mind being disturbed with cares and troubles, and oppressed with bodily infirmities: or they are suggested by evil spirits, to flatter, or to terrify weak minds; in order to gain belief, and so draw them into error or superstition; or at least to trouble them in their sleep, whom they cannot move while they are awake: so that the general rule, with regard to dreams, is not to observe them, nor to give any credit to them. (Challoner) --- Physicians indeed, sometimes from some judgment of the nature of a distemper from dreams; on which subject, Hippocrates and Galen have written. But to pretend to discover by them the future actions of free agents, would be superstitious, Deuteronomy xviii. 10. (Tirinus) --- Justin (xxxvi. 2,) says, "Joseph was the first interpreter of dreams, and often gave proofs of his knowledge," &c. Prison, after examining into the justice of my cause. Hebrews. Chanaan, a foreign land with respect to Egypt, as was also Mesopotamia, where he was born. (Haydock) --- Joseph only maintains his own innocence, without accusing any one. (Menochius) Of meal. Hebrew may also mean "white, full of holes," &c. From thee, by decapitation. This was customary, when a person's body was to be hung on the cross or gibbet. (Deuteronomy xxi. 22; Josue x. 26; Lamentations v. 12; 1 Kings xxxi. 10.) --- Birds. So Horace says, pasces in cruce corvos. Birth-day. This was a common practice among the pagans. (St. Matthew xiv. 6; 2 Machabees vi. 7.) (Calmet) CHAPTER XL. That, &c. Thus was verified the prediction of Joseph. (Menochius) Forgot. A thing too common among those who enjoy prosperity! (Haydock) --- God would not have his servants to trust in men. (Du Hamel) --- The butler was a figure of the good thief, as the baker represented the impenitent one, between whom our Saviour hung on the cross. (Calmet) River; or the branch of the Nile which ran to Tanis, his capital. There were seven principal canals, and this was the most to the east, except that of Pelusium. (Calmet) Marshy. Hebrew Achu; a word which the Septuagint and Siracides retain. (Du Hamel) Very bank; to shew that the Nile had not inundated far, and that consequently a great famine would prevail, as the fertility of Egypt depends greatly on the overflowing of the Nile. "When the river rises 12 cubits, sterility pervades Egypt; when 13, famine is still felt. Fourteen cubits bring joy, 15 security, 16 delight. It has never yet been known to rise above 18 cubits." (Pliny, Natural History v. 9.) This successive depression of the waters was an effect of God's judgments, which no astrologers could foretel. (Tirinus) Another dream of the same import, (ver. 25,) to convince Pharao that the event would certainly take place, ver. 32. Thus Daniel had a double vision, Daniel vii. 2, 3. --- One stalk. It was of the species which Pliny (Natural History xviii. 10,) calls ramosum, branchy. What would strike Pharao the most was, that the last ears should devour the former ones. (Calmet) Blasted with the eastern wind, blowing from the deserts of Arabia, Osee xiii. 15. (Menochius) Rest. Hebrew adds, "and behold a dream" sent by God, like Solomon's, 3 Kings iii. 15. The king's mind was quite full of what he had seen. Interpreters: chartumim is probably an Egyptian word; denoting magicians, priests, and interpreters of their sacred books, hieroglyphics, &c. K. Ptolemy consulted them. (Tacitus, Hist. iv.) My sin against your majesty, and my ingratitude towards Joseph. (Calmet) Servant. Chap. xxxix. 4. He waited also upon the prisoners of rank, chap. xl. 4. (Haydock) Shaved him. The Egyptians let their hair grow, and neglected their persons, when they were in mourning or prison. But on other occasions they cut their hair in their youth. (Herod. ii. 36. iii. 12.) It was not lawful to appear in court in mourning attire. (Esther iv. 2; Genesis l. 4.) (Calmet) Without, &c. The interpretation does not proceed from any natural acquirement, but from God alone. (Chaldean) (Tirinus) --- The Samaritan and Aquila read, "Without me God will not give," &c. See Matthew x. 20. CHAPTER XLI. The land of Egypt, and the adjacent countries. Fifth part. This was a tax laid upon all the Egyptians, (Calmet) unless Pharao paid for what corn was laid up. (Haydock) --- This quantity would be sufficient, as the people would be content with a smaller allowance during the famine; and the environs of the Nile would produce something, though not worth mentioning, chap. xlv. 6. (Menochius) God. Hebrew, of the gods Elohim. Pharao was probably an idolater. Obey. Hebrew Yishak; which may signify also "kiss" you, or their hand, in testimony of respect; or "shall be fed, governed, and led forth," &c. He made him master of his house, and ruler, &c. (Psalm civ. 21; Wisdom x. 14.) His ring, the sign of power. Thus Alexander appointed Perdiccas to be his successor. (Curtius x. 5.) Assuerus gave his authority to Aman and to Mardocheus, Esther iii. and viii. --- Silk, or fine cotton; shesh (or ssoss). See byssus, Exodus xxv. 4. --- Chain, with which the president of the senate in Egypt, or the chief justice, was adorned. The three chief officers among the Chaldees wore chains, Daniel v. 7, 16. (Calmet) Second chariot. On public occasions the king was followed by an empty chariot, (2 Paralipomenon xxxv. 24,) or the chariot here spoken of, was destined for the person who was next in dignity to the king. (Calmet) --- That all, &c. Hebrew, "crying Abroc ," which Aquila explains in the same sense as the Vulgate. Others think it is an exclamation of joy, (Grotius) like huzza! (Haydock) or it may mean father of the king, or tender father, chap. xlv. 8. Pharao, or the king. This is the preamble to the decree for the exaltation of Joseph, which subjected to him the armies and all the people of Egypt. The saviour of the world. Tsaphenath pahneach. (Challoner) --- In the Coptic language, which is derived from the Egyptian, Psotemphane is said to mean the saviour of the world. St. Jerome supposed this word was not Hebrew; and therefore he added, in the Egyptian tongue, though he knew it might be interpreted in Hebrew "a revealer of secrets." (q. Heb.) --- Putiphare. Whether this person be the same with his old master, cannot easily be decided. Most people think he was not. See St. Chrysostom, 63. hom. --- Priest. None were esteemed more noble in Egypt. --- Heliopolis. Hebrew On, "the city of the sun," built on the banks of the Nile, about half a day's journey to the north of Memphis. Sheaves. The straw would serve to feed the cattle, and would hinder the corn from spoiling for 50 years, if kept from the air. (Varro.; Pliny, Natural History xviii. 30.) (Calmet) Manasses. That is, oblivion, or forgetting. (Challoner) --- Father's house, or the injuries received from my brethren. (Haydock) Ephraim. That is, fruitful, or growing. (Challoner) --- Being in the plural number, it means "productions." --- Poverty; where I have been poor and afflicted, though now advanced in honour. (Haydock) World. Round about Egypt; such as Chanaan, Syria, &c. (Menochius) --- There was. The Syriac and some Latin copies, read not, &c.: there was a famine. We must adhere to the Vulgate and Hebrew. All provinces in the neighbourhood: for the stores laid up would not have supplied all mankind even for a few months. (Calmet) Careless. Hebrew, "gazing at one another," like idle people. To him. Conformably to the prophetic dreams, chap. xxxvii. 7, 9. (Menochius) --- Joseph was like a prince or sultan, shallit , with sovereign authority. (Calmet) By them. Years and change of situation, had made such an alteration in him. God was pleased that Jacob should remain so long ignorant of his son's fate, that, by sorrow, he might do penance, and purify himself from every stain; and that he might not attempt to redeem Joseph, whose slavery was to be the source of so much good to his family. (Menochius) --- Joseph did not make himself known at first; in order to bring his brethren to a true sense of their duty, that they might obtain pardon for their sin. Thus pastors must sometimes treat their penitents with a degree of severity. (St. Gregory, hom. 22, Ezec.; St. Augustine, ser. 82, de Tem.) (Worthington) You are spies. This he said by way of examining them, to see what they would answer. (Challoner) --- Aquila translates "vagrants" going from place to place, as if to discover the weakest parts. Joseph was a person in authority. It was his duty to guard against invasion. He knew how his brethren had treated Sichem, and how they had behaved to himself; and though he might not suppose, that they had any evil design upon Egypt, yet he had a right to make them give an account of themselves. (Haydock) --- He wished also to extort from them a true account respecting Jacob and Benjamin. (Menochius) Health. This oath implies, that he is willing that even Pharao, whom he so much revered, should perish, if he did not execute what he said: (Haydock) or, as Pharao is now in health, so true it is you should not all depart, till your youngest brother come. (Calmet) Or else by the health of Pharao you are spies. That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by means of affliction to a sense of their former sin, and a sincere repentance for it. God. I shall do nothing contrary to justice or good faith, as I know I have a superior in heaven, to whom I must give an account. (Menochius) We deserve. Conscience upbraids. "Punishment opens the mouth, which sin had shut," St. Gregory. (Menochius) --- They had sold Joseph about 22 years before! (Calmet) His blood. Ruben supposed his brother was dead, (ver. 13,) and judging that Jacob would not let Benjamin come, he thought they must all perish. (Haydock) Interpreter, to keep them at a greater distance. It does not appear that the sons of Jacob were ignorant of the language of the country. (Calmet) Simeon. If he had joined himself to Ruben and Juda, who seemed inclined to protect Joseph, they might easily have prevented the cruel act, by overawing their younger brothers. Hence he was most guilty. (Menochius) --- Presence. That they might learn to condole with an afflicted brother. And you may, &c. Joseph had said, (ver. 20,) and you may not die, which they thus interpret. (Haydock) Astonished. One had before made the discovery, ver. 28. Now all find their purses among the corn, which renews their astonishment. (Calmet) Without. Through excess of grief, Jacob speaks with a degree of exaggeration; or he thought his children were now taken from him so fast, that he would soon have none left. Kill, &c. By this proposal, he meant to signify his utmost care and zeal to bring back young Benjamin safe to his father. Alone: the son of my beloved Rachel. (Haydock) --- To hell. That is, to that place where the souls then remained, as above, chap. xxxvii. ver. 35, (Challoner) though with respect to his grey hairs, and body, it may signify the grave. (Haydock)