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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Pharaoh's dreams. (1–8)
Joseph interprets Pharaoh's dreams. (9–32)
Joseph's counsel, He is highly advanced. (33–45)
Joseph's children, The beginning of the (46–57)
famine.

Two things Providence is here bringing about:-- I. The advancement of Joseph. II. The maintenance of Jacob and his family in a time of famine; for the eyes of the Lord run to and fro through the earth, and direct the affairs of the children of men for the benefit of those few whose hearts are upright with him. In order to these, we have here, 1. Pharaoh's dreams, ver. 1-8. 2. The recommendation of Joseph to him for an interpreter, ver. 9-13. 3. The interpretation of the dreams, and the prediction of seven years of plenty and seven years of famine in Egypt, with the prudent advice given to Pharaoh thereupon, ver. 14-36. 4. The preferment of Joseph to a place of the highest power and trust in Egypt, ver. 37-45. 5. The accomplishment of Joseph's prediction, and his fidelity to his trust, ver. 46, &c.
Adam Clarke: Commentary on the Bible - 1831
Pharaoh's dream of the seven well-favored and seven ill-favored kine, Gen 41:1-4. His dream of the seven full and seven thin ears of corn, Gen 41:5-7. The magicians and wise men applied to for the interpretation of them, but could give no solution, Gen 41:8. The chief butler recollects and recommends Joseph, Gen 41:9-13. Pharaoh commands him to be brought out of prison, Gen 41:14. Joseph appears before Pharaoh, Gen 41:15, Gen 41:16. Pharaoh repeats his dreams, Gen 41:17-24. Joseph interprets them, Gen 41:25-32, and gives Pharaoh directions how to provide against the approaching scarcity, Gen 41:33-36. Pharaoh, pleased with the counsel, appoints Joseph to be superintendent of all his affairs, Gen 41:37-41. Joseph receives the badges of his new office, Gen 41:42, Gen 41:43, and has his powers defined, Gen 41:44; receives a new name, and marries Asenath, daughter of Poti-Pherah, priest of On, Gen 41:45. Joseph's age when brought before Pharaoh, Gen 41:46. Great fertility of Egypt in the seven plenteous years, Gen 41:47. Joseph hoards up the grain, Gen 41:48, Gen 41:49. Ephraim and Manasseh born, Gen 41:50-52. The seven years of famine commence with great rigour, Gen 41:53-55. Joseph opens the storehouses to the Egyptians, Gen 41:56. People from the neighboring countries come to Egypt to buy corn, the famine being in all those lands, Gen 41:57.
Albert Barnes: Notes on the Bible - 1834
- Joseph Was Exalted
1. יאר ye'or, "river, canal," mostly applied to the Nile. Some suppose the word to be Coptic.
2. אחוּ 'ā chû, "sedge, reed-grass, marsh-grass." This word is probably Coptic.
8. חרטמים charṭ umı̂ ym, ἐξηγηταὶ exē gē tai, ἱερογραμματεῖς hierogrammateis, "sacred scribes, hieroglyphs." חרט chereṭ "stylus," a graving tool.
43. אברך 'abrē k "bend the knee." In this sense it is put for הברך habrē k imperative hiphil of ברך bā rak. Those who take the word to be Coptic render it variously - "bow all, bow the head, cast thyself down."
45. פענח <צפנת tsā penat-pa‛ nē ach, Tsaphenath-pa'neach, in the Septuagint ψονθομ-φανήχ Psonthom-Fanē ch. "Rev_elator occulti," Kimchi. This is founded on an attempted Hebrew derivation. Σωτήρ κόσμου Sō tē r kosmou in Oxford MS., "servator mundi," Jerome. These point to a Coptic origin. Recent Egyptologists give P-sont-em-ph-anh, "the-salvation-of-the-life or world." This is a high-flowing title, in keeping with Eastern phraseology. אסנת 'â snath, Asenath, perhaps belonging to Neith, or worshipper of Neith, a goddess corresponding to Athene of the Greeks. פוטי פרע pô ṭı̂ y-pera‛, Potiphera', seems to be a variation of פוטיפר Pô ṭı̂ yphar, Potiphar Gen 37:36. אן 'ô n or און 'ô n, On =Oein, "light, sun;" on the monuments TA-RA, "house of the sun." ביתשׁמשׁ bê yth shemesh, Jer 43:13, Heliopolis, north of Memphis, on the east bank of the Nile.
51. מנשׁה menasheh, Menasheh, "causing to forget."
52. אפרים 'eprâ yı̂ m Ephraim, "double fruit."
Here we have the double dream of Pharaoh interpreted by Joseph, in consequence of which he is elevated over all the land of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 41:1, Pharaoh has two dreams; Gen 41:9, Joseph interprets them; Gen 41:33, He gives Pharaoh counsel, and is highly advanced, and married; Gen 41:46, The seven years of plenty; Gen 41:50, He begets children; Gen 41:53, The famine begins.
John Gill
INTRODUCTION TO GENESIS 41
In this chapter are related Pharaoh's dreams, which his magicians could not interpret, Gen 41:1, upon which the chief butler now remembering Joseph, recommended him to Pharaoh as an interpreter, having had an happy experience of him as such himself, Gen 41:10, when Joseph was sent for out of prison; and Pharaoh having related his dreams, he interpreted them of seven years of plenty, and seven years of famine, that should be in the land of Egypt, Gen 41:14; and having done, he gave his advice to provide in the years of plenty against the years of famine, and proposed a scheme for doing it, which was approved of by Pharaoh and his ministers, Gen 41:33; and Joseph himself was pitched upon as the most proper person to execute it, and was appointed chief over the kingdom next to Pharaoh, who gave him a new name and a wife upon this occasion, Gen 41:38; accordingly, in the years of plenty he took a tour throughout the whole land, and gathered and laid up food in vast quantities in every city, Gen 41:46; an account is given of two sons born to Joseph, and of their names, Gen 41:50; and of the seven years of famine, beginning to come on at the end of the seven years of plenty, which brought great distress on the land of Egypt, and the countries round about, who all came to Joseph to buy corn, Gen 41:53.
41:141:1: Եւ եղեւ յետ երկուց ամաց աւուրց, ետես փարաւոն երա՛զ։ Թուէր թէ կայցէ յեզր գետոյ[382]։ [382] Այլք. Թէ կայցէ առ եզեր գետոյն։
1 Երկու տարի անց փարաւոնը երազ տեսաւ: Երազում ինքը կանգնած էր գետի եզերքին,
41 Լման երկու տարի յետոյ, Փարաւոն երազին մէջ տեսաւ որ գետին եզերքը կայներ էր։
Եւ եղեւ յետ երկուց ամաց աւուրց ետես փարաւոն երազ. թուէր թէ կայցէ առ եզեր գետոյ:

41:1: Եւ եղեւ յետ երկուց ամաց աւուրց, ետես փարաւոն երա՛զ։ Թուէր թէ կայցէ յեզր գետոյ[382]։
[382] Այլք. Թէ կայցէ առ եզեր գետոյն։
1 Երկու տարի անց փարաւոնը երազ տեսաւ: Երազում ինքը կանգնած էր գետի եզերքին,
41 Լման երկու տարի յետոյ, Փարաւոն երազին մէջ տեսաւ որ գետին եզերքը կայներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
41:11: По прошествии двух лет фараону снилось: вот, он стоит у реки;
41:1 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid δύο δυο two ἔτη ετος year ἡμερῶν ημερα day Φαραω φαραω Pharaō; Farao εἶδεν οραω view; see ἐνύπνιον ενυπνιον dream ᾤετο οιομαι suppose ἑστάναι ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river
41:1 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קֵּ֖ץ qqˌēṣ קֵץ end שְׁנָתַ֣יִם šᵊnāṯˈayim שָׁנָה year יָמִ֑ים yāmˈîm יֹום day וּ û וְ and פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh חֹלֵ֔ם ḥōlˈēm חלם dream וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold עֹמֵ֥ד ʕōmˌēḏ עמד stand עַל־ ʕal- עַל upon הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:1. post duos annos vidit Pharao somnium putabat se stare super fluviumAfter two years Pharao had a dream. He thought he stood by the river,
1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
41:1. After two years, Pharaoh saw a dream. He thought himself to be standing above a river,
41:1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river:

1: По прошествии двух лет фараону снилось: вот, он стоит у реки;
41:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
δύο δυο two
ἔτη ετος year
ἡμερῶν ημερα day
Φαραω φαραω Pharaō; Farao
εἶδεν οραω view; see
ἐνύπνιον ενυπνιον dream
ᾤετο οιομαι suppose
ἑστάναι ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
41:1
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
מִ mi מִן from
קֵּ֖ץ qqˌēṣ קֵץ end
שְׁנָתַ֣יִם šᵊnāṯˈayim שָׁנָה year
יָמִ֑ים yāmˈîm יֹום day
וּ û וְ and
פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh
חֹלֵ֔ם ḥōlˈēm חלם dream
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
עֹמֵ֥ד ʕōmˌēḏ עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:1. post duos annos vidit Pharao somnium putabat se stare super fluvium
After two years Pharao had a dream. He thought he stood by the river,
41:1. After two years, Pharaoh saw a dream. He thought himself to be standing above a river,
41:1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Два года считаются, вероятно, судя по связи речи со ст. 23: гл. 40, от освобождения виночерпия, или же эта дата может обозначать весь срок пребывания Иосифа в темнице. Река, евр. jeor, — без сомнения, Нил, называемый этим нарицательным именем в значении собственного не только в Пятикнижии, но и в других книгах Ветхого Завета (Ис 7:18–19; Иер 2:18; Иез 29:3: и др.). Еврейское название Нила созвучно египетскому lapo — река: можно думать, что и в египетском языке нарицательное первоначально jeor позже стало обозначать только Нил, важнейшую для Египта реку (как urbs в лат. яз. = Roma; astu в греч. — Aqhnai). Фараон, возвысивший Иосифа, был, по предположению, Апофис или Апапи из династии Гиксов, или, по другим, Аменемха III, 12-й египетской династии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: Pharaoh's Portentous Dream.B. C. 1715.
1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 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. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven thin ears and blasted with the east wind sprung up after them. 7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 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 dreams; but there was none that could interpret them unto Pharaoh.
Observe, 1. The delay of Joseph's enlargement. It was not till the end of two full years (v. 1); so long he waited after he had entrusted the chief butler with his case and began to have some prospect of relief. Note, We have need of patience, not only bearing, but waiting, patience. Joseph lay in prison until the time that his word came, Ps. cv. 19. There is a time set for the deliverance of God's people; that time will come, though it seem to tarry; and, when it comes, it will appear to have been the best time, and therefore we ought to wait for it (Hab. ii. 3), and not think two full years too long to continue waiting. 2. The means of Joseph's enlargement, which were Pharaoh's dreams, here related. If we were to look upon them as ordinary dreams, we might observe from them the follies and absurdities of a roving working fancy, how it represents to itself tame cows as beasts of prey (nay, more ravenous than any, eating up those of their own kind), and ears of corn as devouring one another. Surely in the multitude of dreams, nay, even in one dream, there are divers vanities, Eccl. v. 7. Now that God no longer speaks to us in that way, I think it is no matter how little we either heed them or tell them. Foolish dreams related can make no better than foolish talk. But these dreams which Pharaoh dreamed carried their own evidence with them that they were sent of God; and therefore, when he awoke, his spirit was troubled, v. 8. It cannot but put us into a concern to receive any extraordinary message from heaven, because we are conscious to ourselves that we have no reason to expect any good tidings thence. His magicians were puzzled, the rules of their art failed them: these dreams of Pharaoh, it seems, did not fall within the compass of them, so that they could not offer at the interpretation of them. This was to make Joseph's performance by the Spirit of God the more admirable. Human reason, prudence, and foresight, must be nonplussed, that divine revelation may appear the more glorious in the contrivance of our redemption, 1 Cor. ii. 13, 14. Compare with this story, Dan. ii. 27; iv. 7; v. 8. Joseph's own dreams were the occasion of his troubles, and now Pharaoh's dreams were the occasion of his enlargement.
Adam Clarke: Commentary on the Bible - 1831
41:1: Two full years - שנתים ימים shenathayim yamim, two years of days, two complete solar revolutions, after the events mentioned in the preceding chapter.
The river - The Nile, the cause of the fertility of Egypt.
Albert Barnes: Notes on the Bible - 1834
41:1-8
The dreams are recited. "By the river." In the dream Pharaoh supposes himself on the banks of the Nile. "On rite green." The original word denotes the reed, or marsh grass, on the banks of the Nile. The cow is a very significant emblem of fruitful nature among the Egyptians, the hieroglyphic symbol of the earth and of agriculture; and the form in which Isis the goddess of the earth was adored. "Dreamed a second time." The repetition is designed to confirm the warning given, as Joseph afterward explains Gen 41:32. Corn (grain) is the natural emblem of fertility and nurture. "Blasted with the east wind The east wind". The east wind is any wind coming from the east of the meridian, and may be a southeast or a northeast, as well as a direct east. The Hebrews were accustomed to speak only of the four winds, and, therefore, must have used the name of each with great latitude. The blasting wind in Egypt is said to be usually from the southeast. "And, behold, it was a dream." The impression was so distinct as to be taken for the reality, until he awoke and perceived that it was only a dream. "His spirit was troubled." Like the officers in the prison Gen 40:6, he could not get rid of the feeling that the twofold dream portended some momentous event. "The scribes" - the hieroglyphs, who belonged to the priestly caste, and whose primary business was to make hieroglyphic and other inscriptions; while they were accustomed to consult the stars, interpret dreams, practise soothsaying, and pursue the other occult arts. The sages; whose chief business was the cultivation of the various arts above mentioned, while the engraving or inscribing department strictly belonged to the hieroglyphs or scribes. "His dream;" the twofold dream. "Interpreted them" - the two dreams.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:1: am 2289, bc 1715
two full years: Shenathayim yamim, "two years of days," two complete solar Rev_olutions; as a month of days is a full month. Gen 29:14
that Pharaoh: Gen 20:3, Gen 37:5-10, Gen 40:5; Jdg 7:13, Jdg 7:14; Est 6:1; Job 33:15, Job 33:16; Dan 2:1-3; Dan 4:5-18, Dan 7:1-8:27; Mat 27:19
the river: Gen 31:21; Exo 1:22, Exo 4:9; Deu 11:10; Isa 19:5; Eze 29:3, Eze 29:9
Carl Friedrich Keil and Franz Delitzsch
41:1
Pharaoh's Dreams and Their Interpretation. - Two full years afterwards (ימים accus. "in days," as in Gen 29:14) Pharaoh had a dream. He was standing by the Nile, and saw seven fine fat cows ascend from the Nile and feed in the Nile-grass (אחוּ an Egyptian word); and behind them seven others, ugly (according to Gen 41:19, unparalleled in their ugliness), lean (בּשׂר דּקּות "thin in flesh," for which we find in Gen 41:19 דּלּות "fallen away," and בּשׂר רקּות withered in flesh, fleshless), which placed themselves beside those fat ones on the brink of the Nile and devoured them, without there being any effect to show that they had eaten them. He then awoke, but fell asleep again and had a second, similar dream: seven fat (Gen 41:22, full) and fine ears grew upon one blade, and were swallowed up by seven thin (Gen 41:23, "and hardened") ones, which were blasted by the east wind (קדים i.e., the S.E. wind, Chamsin, from the desert of Arabia).
Geneva 1599
41:1 And it came to pass at the end of two full years, that Pharaoh (a) dreamed: and, behold, he stood by the river.
(a) This dream was not so much for Pharaoh, as is was a means to deliver Joseph and to provide for God's Church.
John Gill
41:1 And it came to pass at the end of two full years,.... It is not a clear case, as Aben Ezra observes, from whence these years are to be reckoned, whether from the time of Joseph's being put into prison, or from the time that the chief butler was taken out of it; the latter seems more probable, and better connects this and the preceding chapter:
that Pharaoh dreamed, and, behold, he stood by the river; it seemed to him, in his dream, as if he stood near the river Nile, or some canal or flow of water cut out of that river.
Robert Jamieson, A. R. Fausset and David Brown
41:1 PHARAOH'S DREAM. (Gen. 41:1-24)
at the end of two full years--It is not certain whether these years are reckoned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter--most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.
Pharaoh dreamed--"Pharaoh," from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.
41:241:2: Եւ ահա որպէս թէ ՚ի գետոյ անտի ելանէին եւթն երինջք գեղեցիկ տեսանելով, եւ ընտիրք մարմնով, եւ արածէին ՚ի խաղի անդ։
2 իսկ գետից դուրս էին գալիս տեսքով գեղեցիկ ու մարմնով պարարտ եօթը երինջներ, որոնք արածում էին այնտեղ՝ ճահճուտում:
2 Ահա գետէն գեղեցիկ տեսքով ու պարարտ մարմնով եօթը երինջներ ելան ու մարգագետնին վրայ կ’արածուէին։
Եւ ահա որպէս թէ ի գետոյ անտի ելանէին եւթն երինջք գեղեցիկ տեսանելով եւ ընտիրք մարմնով, եւ արածէին ի խաղի անդ:

41:2: Եւ ահա որպէս թէ ՚ի գետոյ անտի ելանէին եւթն երինջք գեղեցիկ տեսանելով, եւ ընտիրք մարմնով, եւ արածէին ՚ի խաղի անդ։
2 իսկ գետից դուրս էին գալիս տեսքով գեղեցիկ ու մարմնով պարարտ եօթը երինջներ, որոնք արածում էին այնտեղ՝ ճահճուտում:
2 Ահա գետէն գեղեցիկ տեսքով ու պարարտ մարմնով եօթը երինջներ ելան ու մարգագետնին վրայ կ’արածուէին։
zohrab-1805▾ eastern-1994▾ western am▾
41:22: и вот, вышли из реки семь коров, хороших видом и тучных плотью, и паслись в тростнике;
41:2 καὶ και and; even ἰδοὺ ιδου see!; here I am ὥσπερ ωσπερ just as ἐκ εκ from; out of τοῦ ο the ποταμοῦ ποταμος river ἀνέβαινον αναβαινω step up; ascend ἑπτὰ επτα seven βόες βους ox καλαὶ καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even ἐκλεκταὶ εκλεκτος select; choice ταῖς ο the σαρξὶν σαρξ flesh καὶ και and; even ἐβόσκοντο βοσκω pasture; feed ἐν εν in τῷ ο the ἄχει αχι reed-grass
41:2 וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִן־ min- מִן from הַ ha הַ the יְאֹ֗ר yᵊʔˈōr יְאֹר Nile עֹלֹת֙ ʕōlˌōṯ עלה ascend שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פָּרֹ֔ות pārˈôṯ פָּרָה cow יְפֹ֥ות yᵊfˌôṯ יָפֶה beautiful מַרְאֶ֖ה marʔˌeh מַרְאֶה sight וּ û וְ and בְרִיאֹ֣ת vᵊrîʔˈōṯ בָּרִיא fat בָּשָׂ֑ר bāśˈār בָּשָׂר flesh וַ wa וְ and תִּרְעֶ֖ינָה ttirʕˌeʸnā רעה pasture בָּ bā בְּ in † הַ the אָֽחוּ׃ ʔˈāḥû אָחוּ reed
41:2. de quo ascendebant septem boves pulchrae et crassae nimis et pascebantur in locis palustribusOut of which came up seven kine, very beautiful and fat: and they fed in marshy places.
2. And, behold, there came up out of the river seven kine, well favoured and fatfleshed; and they fed in the reed-grass.
41:2. from which ascended seven cows, exceedingly beautiful and stout. And they pastured in marshy places.
41:2. And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.
And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow:

2: и вот, вышли из реки семь коров, хороших видом и тучных плотью, и паслись в тростнике;
41:2
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὥσπερ ωσπερ just as
ἐκ εκ from; out of
τοῦ ο the
ποταμοῦ ποταμος river
ἀνέβαινον αναβαινω step up; ascend
ἑπτὰ επτα seven
βόες βους ox
καλαὶ καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
ἐκλεκταὶ εκλεκτος select; choice
ταῖς ο the
σαρξὶν σαρξ flesh
καὶ και and; even
ἐβόσκοντο βοσκω pasture; feed
ἐν εν in
τῷ ο the
ἄχει αχι reed-grass
41:2
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
מִן־ min- מִן from
הַ ha הַ the
יְאֹ֗ר yᵊʔˈōr יְאֹר Nile
עֹלֹת֙ ʕōlˌōṯ עלה ascend
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פָּרֹ֔ות pārˈôṯ פָּרָה cow
יְפֹ֥ות yᵊfˌôṯ יָפֶה beautiful
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
וּ û וְ and
בְרִיאֹ֣ת vᵊrîʔˈōṯ בָּרִיא fat
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
וַ wa וְ and
תִּרְעֶ֖ינָה ttirʕˌeʸnā רעה pasture
בָּ בְּ in
הַ the
אָֽחוּ׃ ʔˈāḥû אָחוּ reed
41:2. de quo ascendebant septem boves pulchrae et crassae nimis et pascebantur in locis palustribus
Out of which came up seven kine, very beautiful and fat: and they fed in marshy places.
41:2. from which ascended seven cows, exceedingly beautiful and stout. And they pastured in marshy places.
41:2. And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Нил, в своих периодических разливах (с июня по октябрь), является главным источником плодородия Египта, то большего, то меньшего, смотря по обилию воды (ср. Втор 11:10). Эта специфически египетская черта сновидения фараона восполняется далее столь же характерными для Египта чертами: из Нила выходят коровы (рогатый скот в жарких странах подолгу остается в воде). Животные эти чрезвычайно ценились в древнем Египте, служа и предметами культа. Бык — особенно известный Апис — был символом Нила и Озириса (последнее имя жрецы усвоили и Нилу), а потому и земледелия, плодородия. Корова же в египетской символике — тип земли, также плодородия, олицетворение самого Египта (ср. Иер 46:20–21). Как бык посвящался Озирису, изобретателю земледелия, так корова — Изиде, богине плодородия и любви. Коровы пасутся в «тростнике» — нильском растении, по-еврейски achu (ср. Иов 8:11). LXX в одних кодексах: en tw acei, в др.: en th ocqh; слав.: по брегу; Vulg. — ближе к мысли еврейского текста: in locis palustribus. 7: тучных коров, выходящих из Нила, были символом 7-кратного плодородия египетской почвы по влиянию Нила. По противоположности с этим 7: тощих коров, выходящих тоже из Нила, — 7: периодов-годов голода, в зависимости от Нила же, именно меньшего разлития его и засухи.
Adam Clarke: Commentary on the Bible - 1831
41:2: There came up out of the river seven well-favored kine - This must certainly refer to the hippopotamus or river horse, as the circumstances of coming up out of the river and feeding in the field characterize that animal alone. The hippopotamus is the well-known inhabitant of the Nile, and frequently by night comes out of the river to feed in the fields, or in the sedge by the river side.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:2: there came: Gen 41:17-27
a meadow: Or, rather, "on, or among the reeds or sedges;" for so achoo is generally supposed to denote (see note on Job 8:11); so called, according to Mr. Parkhurst, from its fitness for making ropes, or the like, to connect or join things together, from achah, to join, connect. thus the Latin juncus, a bulrush, a jungendo, from joining, for the same reason. He supposes it to be that sort of reed growing near the Nile which Hasselquist describes as "having scarce any branches, but numerous leaves, which are narrow, smooth, channelled on the upper surface, and the plant about eleven feet high. The Egyptians make ropes of the leaves.
John Gill
41:2 And, behold, there came up out of the river seven well favoured kine, and fatfleshed,.... Seven cows or heifers, sleek, fat, and plump, goodly to look at; these seemed in the dream, as if they came out of the river, because they were fed with the fruits of the earth, which the overflowing of the river Nile, and its canals, produced:
and they fed in a meadow; adjoining to the river, where there was good pasture for them, and gives a reason of their being in so good a condition.
41:341:3: Եւ ա՛յլ եւս եւթն երինջք ելանէին յետ նոցա ՚ի գետոյ անտի. զազիրք տեսանելով. եւ վտիտք մարմնով. եւ արածէին առ այլ երնջովքն առ եզեր գետոյն[383]։ [383] Ոմանք. Եւ ահա այլ եւս եւթն.. տեսլեամբք եւ վտիտք մար՛՛.. առ եզերբ գետոյն։
3 Դրանցից յետոյ գետից դուրս էին գալիս տեսքով տգեղ ու մարմնով նիհար եօթը այլ երինջներ եւ միւս երինջների հետ արածում գետի եզերքին:
3 Անոնց ետեւէն՝ գետէն ուրիշ եօթը երինջներ ելան զազիր տեսքով ու նիհար մարմնով ու միւս երինջներուն քով գետին եզերքը կայնեցան։
Եւ ահա այլ եւս եւթն երինջք ելանէին յետ նոցա ի գետոյ անտի, զազիրք տեսլեամբ եւ վտիտք մարմնովք. եւ արածէին առ այլ երնջովքն առ եզերբ գետոյն:

41:3: Եւ ա՛յլ եւս եւթն երինջք ելանէին յետ նոցա ՚ի գետոյ անտի. զազիրք տեսանելով. եւ վտիտք մարմնով. եւ արածէին առ այլ երնջովքն առ եզեր գետոյն[383]։
[383] Ոմանք. Եւ ահա այլ եւս եւթն.. տեսլեամբք եւ վտիտք մար՛՛.. առ եզերբ գետոյն։
3 Դրանցից յետոյ գետից դուրս էին գալիս տեսքով տգեղ ու մարմնով նիհար եօթը այլ երինջներ եւ միւս երինջների հետ արածում գետի եզերքին:
3 Անոնց ետեւէն՝ գետէն ուրիշ եօթը երինջներ ելան զազիր տեսքով ու նիհար մարմնով ու միւս երինջներուն քով գետին եզերքը կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
41:33: но вот, после них вышли из реки семь коров других, худых видом и тощих плотью, и стали подле тех коров, на берегу реки;
41:3 ἄλλαι αλλος another; else δὲ δε though; while ἑπτὰ επτα seven βόες βους ox ἀνέβαινον αναβαινω step up; ascend μετὰ μετα with; amid ταύτας ουτος this; he ἐκ εκ from; out of τοῦ ο the ποταμοῦ ποταμος river αἰσχραὶ αισχρος sordid; shameful τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even λεπταὶ λεπτος the σαρξὶν σαρξ flesh καὶ και and; even ἐνέμοντο νεμω from; by τὰς ο the βόας βους ox παρὰ παρα from; by τὸ ο the χεῖλος χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river
41:3 וְ wᵊ וְ and הִנֵּ֞ה hinnˈē הִנֵּה behold שֶׁ֧בַע šˈevaʕ שֶׁבַע seven פָּרֹ֣ות pārˈôṯ פָּרָה cow אֲחֵרֹ֗ות ʔᵃḥērˈôṯ אַחֵר other עֹלֹ֤ות ʕōlˈôṯ עלה ascend אַחֲרֵיהֶן֙ ʔaḥᵃrêhˌen אַחַר after מִן־ min- מִן from הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile רָעֹ֥ות rāʕˌôṯ רַע evil מַרְאֶ֖ה marʔˌeh מַרְאֶה sight וְ wᵊ וְ and דַקֹּ֣ות ḏaqqˈôṯ דַּק thin בָּשָׂ֑ר bāśˈār בָּשָׂר flesh וַֽ wˈa וְ and תַּעֲמֹ֛דְנָה ttaʕᵃmˈōḏᵊnā עמד stand אֵ֥צֶל ʔˌēṣel אֵצֶל side הַ ha הַ the פָּרֹ֖ות ppārˌôṯ פָּרָה cow עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:3. aliae quoque septem emergebant de flumine foedae confectaeque macie et pascebantur in ipsa amnis ripa in locis virentibusOther seven also came up out of the river, ill favoured, and lean fleshed: and they fed on the very bank of the river, in green places:
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.
41:3. Likewise, another seven emerged from the river, filthy and thoroughly emaciated. And they pastured on the same bank of the river, in green places.
41:3. 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.
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: но вот, после них вышли из реки семь коров других, худых видом и тощих плотью, и стали подле тех коров, на берегу реки;
41:3
ἄλλαι αλλος another; else
δὲ δε though; while
ἑπτὰ επτα seven
βόες βους ox
ἀνέβαινον αναβαινω step up; ascend
μετὰ μετα with; amid
ταύτας ουτος this; he
ἐκ εκ from; out of
τοῦ ο the
ποταμοῦ ποταμος river
αἰσχραὶ αισχρος sordid; shameful
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
λεπταὶ λεπτος the
σαρξὶν σαρξ flesh
καὶ και and; even
ἐνέμοντο νεμω from; by
τὰς ο the
βόας βους ox
παρὰ παρα from; by
τὸ ο the
χεῖλος χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
41:3
וְ wᵊ וְ and
הִנֵּ֞ה hinnˈē הִנֵּה behold
שֶׁ֧בַע šˈevaʕ שֶׁבַע seven
פָּרֹ֣ות pārˈôṯ פָּרָה cow
אֲחֵרֹ֗ות ʔᵃḥērˈôṯ אַחֵר other
עֹלֹ֤ות ʕōlˈôṯ עלה ascend
אַחֲרֵיהֶן֙ ʔaḥᵃrêhˌen אַחַר after
מִן־ min- מִן from
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
רָעֹ֥ות rāʕˌôṯ רַע evil
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
דַקֹּ֣ות ḏaqqˈôṯ דַּק thin
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
וַֽ wˈa וְ and
תַּעֲמֹ֛דְנָה ttaʕᵃmˈōḏᵊnā עמד stand
אֵ֥צֶל ʔˌēṣel אֵצֶל side
הַ ha הַ the
פָּרֹ֖ות ppārˌôṯ פָּרָה cow
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:3. aliae quoque septem emergebant de flumine foedae confectaeque macie et pascebantur in ipsa amnis ripa in locis virentibus
Other seven also came up out of the river, ill favoured, and lean fleshed: and they fed on the very bank of the river, in green places:
41:3. Likewise, another seven emerged from the river, filthy and thoroughly emaciated. And they pastured on the same bank of the river, in green places.
41:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:3: ill favoured: Gen 41:4, Gen 41:20, Gen 41:21
John Gill
41:3 And, behold, seven other kine came up after them out of the river, ill favoured, and leanfleshed,.... Thin and haggard, their bones stuck out, having scarce any flesh upon them, and made a wretched figure:
and stood by the other kine; and looked so much the worse, when compared with them:
upon the brink of the river; it not being overflowed, so that there was no grass to be had, but just upon the bank, where these kept for that purpose; for the fruitfulness of Egypt was owing to the river Nile; as that overflowed or did not, there was plenty or famine; hence both these sorts of creatures came up out of that.
41:441:4: Եւ ուտէին եւթն երինջքն զազիրք տեսլեամբ եւ վտիտք մարմնովք, զեւթն երինջս գեղեցիկս տեսլեամբ եւ զընտիրս։ Զարթեաւ փարաւոն.
4 Տեսքով տգեղ ու մարմնով նիհար եօթը երինջներն ուտում էին տեսքով գեղեցիկ ու պարարտ եօթը երինջներին: Զարթնեց փարաւոնը: Նորից քուն մտաւ:
4 Եւ զազիր տեսքով ու նիհար մարմնով երինջները կերան եօթը գեղեցիկ տեսքով ու պարարտ երինջները։
Եւ ուտէին եւթն երինջքն զազիրք տեսլեամբ եւ վտիտք մարմնովք զեւթն երինջսն գեղեցիկս տեսլեամբ եւ զընտիրս: Զարթեաւ փարաւոն:

41:4: Եւ ուտէին եւթն երինջքն զազիրք տեսլեամբ եւ վտիտք մարմնովք, զեւթն երինջս գեղեցիկս տեսլեամբ եւ զընտիրս։ Զարթեաւ փարաւոն.
4 Տեսքով տգեղ ու մարմնով նիհար եօթը երինջներն ուտում էին տեսքով գեղեցիկ ու պարարտ եօթը երինջներին: Զարթնեց փարաւոնը: Նորից քուն մտաւ:
4 Եւ զազիր տեսքով ու նիհար մարմնով երինջները կերան եօթը գեղեցիկ տեսքով ու պարարտ երինջները։
zohrab-1805▾ eastern-1994▾ western am▾
41:44: и съели коровы худые видом и тощие плотью семь коров хороших видом и тучных. И проснулся фараон,
41:4 καὶ και and; even κατέφαγον κατεσθιω consume; eat up αἱ ο the ἑπτὰ επτα seven βόες βους ox αἱ ο the αἰσχραὶ αισχρος sordid; shameful καὶ και and; even λεπταὶ λεπτος the σαρξὶν σαρξ flesh τὰς ο the ἑπτὰ επτα seven βόας βους ox τὰς ο the καλὰς καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even τὰς ο the ἐκλεκτάς εκλεκτος select; choice ἠγέρθη εγειρω rise; arise δὲ δε though; while Φαραω φαραω Pharaō; Farao
41:4 וַ wa וְ and תֹּאכַ֣לְנָה ttōḵˈalnā אכל eat הַ ha הַ the פָּרֹ֗ות ppārˈôṯ פָּרָה cow רָעֹ֤ות rāʕˈôṯ רַע evil הַ ha הַ the מַּרְאֶה֙ mmarʔˌeh מַרְאֶה sight וְ wᵊ וְ and דַקֹּ֣ת ḏaqqˈōṯ דַּק thin הַ ha הַ the בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh אֵ֚ת ˈʔēṯ אֵת [object marker] שֶׁ֣בַע šˈevaʕ שֶׁבַע seven הַ ha הַ the פָּרֹ֔ות ppārˈôṯ פָּרָה cow יְפֹ֥ת yᵊfˌōṯ יָפֶה beautiful הַ ha הַ the מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight וְ wᵊ וְ and הַ ha הַ the בְּרִיאֹ֑ת bbᵊrîʔˈōṯ בָּרִיא fat וַ wa וְ and יִּיקַ֖ץ yyîqˌaṣ יקץ awake פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:4. devoraveruntque eas quarum mira species et habitudo corporum erat expergefactus PharaoAnd they devoured them, whose bodies were very beautiful and well conditioned. So Pharao awoke.
4. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.
41:4. And they devoured those whose appearance and condition of body was so wonderful. Pharaoh, having been awakened,
41:4. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.
And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke:

4: и съели коровы худые видом и тощие плотью семь коров хороших видом и тучных. И проснулся фараон,
41:4
καὶ και and; even
κατέφαγον κατεσθιω consume; eat up
αἱ ο the
ἑπτὰ επτα seven
βόες βους ox
αἱ ο the
αἰσχραὶ αισχρος sordid; shameful
καὶ και and; even
λεπταὶ λεπτος the
σαρξὶν σαρξ flesh
τὰς ο the
ἑπτὰ επτα seven
βόας βους ox
τὰς ο the
καλὰς καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
τὰς ο the
ἐκλεκτάς εκλεκτος select; choice
ἠγέρθη εγειρω rise; arise
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
41:4
וַ wa וְ and
תֹּאכַ֣לְנָה ttōḵˈalnā אכל eat
הַ ha הַ the
פָּרֹ֗ות ppārˈôṯ פָּרָה cow
רָעֹ֤ות rāʕˈôṯ רַע evil
הַ ha הַ the
מַּרְאֶה֙ mmarʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
דַקֹּ֣ת ḏaqqˈōṯ דַּק thin
הַ ha הַ the
בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh
אֵ֚ת ˈʔēṯ אֵת [object marker]
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
הַ ha הַ the
פָּרֹ֔ות ppārˈôṯ פָּרָה cow
יְפֹ֥ת yᵊfˌōṯ יָפֶה beautiful
הַ ha הַ the
מַּרְאֶ֖ה mmarʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
הַ ha הַ the
בְּרִיאֹ֑ת bbᵊrîʔˈōṯ בָּרִיא fat
וַ wa וְ and
יִּיקַ֖ץ yyîqˌaṣ יקץ awake
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:4. devoraveruntque eas quarum mira species et habitudo corporum erat expergefactus Pharao
And they devoured them, whose bodies were very beautiful and well conditioned. So Pharao awoke.
41:4. And they devoured those whose appearance and condition of body was so wonderful. Pharaoh, having been awakened,
41:4. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Семь годов голода следуют непосредственно после семи годов плодородия и всецело уничтожают все запасы и само воспоминание о последнем (ср. ст. 30–31): это обозначается фантастическою чертою, понятною лишь в сновидении, — истребление сытых коров худыми.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:4: So Pharaoh awoke: Kg1 3:15
John Gill
41:4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine,.... So it seemed in the dream as if this was done, was very strange and surprising that animals should devour one another; and especially that tame ones, cows or heifers, should eat those of their own species, which was never known to be done:
so Pharaoh awoke; through surprise at the strange sight he had in his dream.
41:541:5: եւ անդրէն ՚ի քուն եմուտ։ Եւ ետես երազ երկրորդ. եւ ահա եւթն հասկ ելանէին ՚ի միում փնջի՝ ընտիրք եւ գեղեցիկք։
5 Նա տեսաւ մի երկրորդ երազ. ահա մէկ ցօղունից բուսնում էին ընտիր ու գեղեցիկ եօթը հասկեր:
5 Ետքը Փարաւոնը արթնցաւ։ Եւ քնացաւ ու երկրորդ անգամ երազին մէջ տեսաւ որ մէկ ծղօտի վրայ եօթը պարարտ ու աղէկ հասկեր կ’ելլէին։
Եւ անդրէն ի քուն եմուտ, եւ ետես երազ երկրորդ. եւ ահա եւթն հասկ ելանէին ի միում փնջի ընտիրք եւ գեղեցիկք:

41:5: եւ անդրէն ՚ի քուն եմուտ։ Եւ ետես երազ երկրորդ. եւ ահա եւթն հասկ ելանէին ՚ի միում փնջի՝ ընտիրք եւ գեղեցիկք։
5 Նա տեսաւ մի երկրորդ երազ. ահա մէկ ցօղունից բուսնում էին ընտիր ու գեղեցիկ եօթը հասկեր:
5 Ետքը Փարաւոնը արթնցաւ։ Եւ քնացաւ ու երկրորդ անգամ երազին մէջ տեսաւ որ մէկ ծղօտի վրայ եօթը պարարտ ու աղէկ հասկեր կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
41:55: и заснул опять, и снилось ему в другой раз: вот, на одном стебле поднялось семь колосьев тучных и хороших;
41:5 καὶ και and; even ἐνυπνιάσθη ενυπνιαζομαι dream τὸ ο the δεύτερον δευτερος second καὶ και and; even ἰδοὺ ιδου see!; here I am ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain ἀνέβαινον αναβαινω step up; ascend ἐν εν in πυθμένι πυθμην one; unit ἐκλεκτοὶ εκλεκτος select; choice καὶ και and; even καλοί καλος fine; fair
41:5 וַ wa וְ and יִּישָׁ֕ן yyîšˈān ישׁן sleep וַֽ wˈa וְ and יַּחֲלֹ֖ם yyaḥᵃlˌōm חלם dream שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שִׁבֳּלִ֗ים šibbᵒlˈîm שִׁבֹּלֶת grain עֹלֹ֛ות ʕōlˈôṯ עלה ascend בְּ bᵊ בְּ in קָנֶ֥ה qānˌeh קָנֶה reed אֶחָ֖ד ʔeḥˌāḏ אֶחָד one בְּרִיאֹ֥ות bᵊrîʔˌôṯ בָּרִיא fat וְ wᵊ וְ and טֹבֹֽות׃ ṭōvˈôṯ טֹוב good
41:5. rursum dormivit et vidit alterum somnium septem spicae pullulabant in culmo uno plenae atque formonsaeHe slept again, and dreamed another dream: Seven ears of corn came up upon one stalk full and fair:
5. And he slept and dreamed a second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
41:5. slept again, and he saw another dream. Seven ears of grain sprung up on one stalk, full and well-formed.
41:5. And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good:

5: и заснул опять, и снилось ему в другой раз: вот, на одном стебле поднялось семь колосьев тучных и хороших;
41:5
καὶ και and; even
ἐνυπνιάσθη ενυπνιαζομαι dream
τὸ ο the
δεύτερον δευτερος second
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
ἀνέβαινον αναβαινω step up; ascend
ἐν εν in
πυθμένι πυθμην one; unit
ἐκλεκτοὶ εκλεκτος select; choice
καὶ και and; even
καλοί καλος fine; fair
41:5
וַ wa וְ and
יִּישָׁ֕ן yyîšˈān ישׁן sleep
וַֽ wˈa וְ and
יַּחֲלֹ֖ם yyaḥᵃlˌōm חלם dream
שֵׁנִ֑ית šēnˈîṯ שֵׁנִי second
וְ wᵊ וְ and
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שִׁבֳּלִ֗ים šibbᵒlˈîm שִׁבֹּלֶת grain
עֹלֹ֛ות ʕōlˈôṯ עלה ascend
בְּ bᵊ בְּ in
קָנֶ֥ה qānˌeh קָנֶה reed
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
בְּרִיאֹ֥ות bᵊrîʔˌôṯ בָּרִיא fat
וְ wᵊ וְ and
טֹבֹֽות׃ ṭōvˈôṯ טֹוב good
41:5. rursum dormivit et vidit alterum somnium septem spicae pullulabant in culmo uno plenae atque formonsae
He slept again, and dreamed another dream: Seven ears of corn came up upon one stalk full and fair:
41:5. slept again, and he saw another dream. Seven ears of grain sprung up on one stalk, full and well-formed.
41:5. And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Повторение сна в другой форме, по понятиям древности означавшее тождество смысла обоих снов и безусловную сбываемость их, имело возбудить внимание фараона и веру его в провиденциальное значение сна первого; притом второй сон, отображающий земледельческий быт и плодородие Египта, удобопонятнее: произрастание 7: колосьев (полных) на одном стебле — явление очень знакомое в плодоносной долине Нила.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:5: seven ears: A species of wheat, which grows in Egypt, bears, when perfect, seven ears on one stalk, as its natural conformation. It differs from ours in having a solid stem, or at least a stem full of pith, in order to yield sufficient nourishment and support to so great a weight as the ears which it bears.
rank: Heb. fat, Deu 32:14
Geneva 1599
41:5 And he slept and dreamed the (b) second time: and, behold, seven ears of corn came up upon one stalk, rank and good.
(b) All these means God used to deliver his servant, and to bring him into favour and authority.
John Gill
41:5 And he slept, and dreamed the second time,.... He fell asleep again quickly, and dreamed another dream the same night, and to the same purpose, being much of the like kind with the former:
and, behold, seven ears of corn came up upon one stalk, rank and good; which were very uncommon even in those fruitful countries; though Dr. Shaw (e) observes of Barbary, which vied with Egypt for fruitfulness, that it sometimes happens that one stalk of wheat will bear two ears, while each of these ears will as often shoot out into a number of lesser ones, thereby affording a most plentiful increase.
(e) Travels, p. 137. Ed. 2.
41:641:6: Եւ ահա եւթն այլ հասկք սինք եւ խորշակահարք ելանէին յետ նոցա[384]։ [384] ՚Ի լուս՛՛. Այլ հասկք ոսինք. համաձայն բազմաց ՚ի բնաբ՛՛։
6 Ապա բուսան չորուկ ու խորշակահար եօթը այլ հասկեր,
6 Ահա անոնց ետեւէն եօթը նիհար ու խորշակահար հասկեր կը բուսնէին։
Եւ ահա եւթն այլ հասկք ոսինք եւ խորշակահարք ելանէին յետ նոցա:

41:6: Եւ ահա եւթն այլ հասկք սինք եւ խորշակահարք ելանէին յետ նոցա[384]։
[384] ՚Ի լուս՛՛. Այլ հասկք ոսինք. համաձայն բազմաց ՚ի բնաբ՛՛։
6 Ապա բուսան չորուկ ու խորշակահար եօթը այլ հասկեր,
6 Ահա անոնց ետեւէն եօթը նիհար ու խորշակահար հասկեր կը բուսնէին։
zohrab-1805▾ eastern-1994▾ western am▾
41:66: но вот, после них выросло семь колосьев тощих и иссушенных восточным ветром;
41:6 ἄλλοι αλλος another; else δὲ δε though; while ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain λεπτοὶ λεπτος and; even ἀνεμόφθοροι ανεμοφθορος with; amid αὐτούς αυτος he; him
41:6 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שִׁבֳּלִ֔ים šibbᵒlˈîm שִׁבֹּלֶת grain דַּקֹּ֖ות daqqˌôṯ דַּק thin וּ û וְ and שְׁדוּפֹ֣ת šᵊḏûfˈōṯ שׁדף scorch קָדִ֑ים qāḏˈîm קָדִים east צֹמְחֹ֖ות ṣōmᵊḥˌôṯ צמח sprout אַחֲרֵיהֶֽן׃ ʔaḥᵃrêhˈen אַחַר after
41:6. aliae quoque totidem spicae tenues et percussae uredine oriebanturThen seven other ears sprung up thin and blasted,
6. And, behold, seven ears, thin and blasted with the east wind, sprung up after them.
41:6. Likewise, other ears of grain, of the same number, rose up, thin and struck with blight,
41:6. And, behold, seven thin ears and blasted with the east wind sprung up after them.
And, behold, seven thin ears and blasted with the east wind sprung up after them:

6: но вот, после них выросло семь колосьев тощих и иссушенных восточным ветром;
41:6
ἄλλοι αλλος another; else
δὲ δε though; while
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
λεπτοὶ λεπτος and; even
ἀνεμόφθοροι ανεμοφθορος with; amid
αὐτούς αυτος he; him
41:6
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שִׁבֳּלִ֔ים šibbᵒlˈîm שִׁבֹּלֶת grain
דַּקֹּ֖ות daqqˌôṯ דַּק thin
וּ û וְ and
שְׁדוּפֹ֣ת šᵊḏûfˈōṯ שׁדף scorch
קָדִ֑ים qāḏˈîm קָדִים east
צֹמְחֹ֖ות ṣōmᵊḥˌôṯ צמח sprout
אַחֲרֵיהֶֽן׃ ʔaḥᵃrêhˈen אַחַר after
41:6. aliae quoque totidem spicae tenues et percussae uredine oriebantur
Then seven other ears sprung up thin and blasted,
41:6. Likewise, other ears of grain, of the same number, rose up, thin and struck with blight,
41:6. And, behold, seven thin ears and blasted with the east wind sprung up after them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Напротив, 7: тонких колосьев произрастают изолированно; их опаляет «восточный» — по отношению к Аравии и Палестине, но северо-восточный — в отношении Египта, ветер, хамсин (ср. Иер 18:17; Иез 17:10; 19:12; Ос 13:15).
Adam Clarke: Commentary on the Bible - 1831
41:6: Blasted with the east wind - It has been very properly observed that all the mischief done to corn or fruit, by blasting, smutting, mildews, locusts, etc., is attributed to the east wind. See Exo 10:13; Exo 14:21; Psa 78:26; Eze 17:10; Jon 4:8. In Egypt it is peculiarly destructive, because it comes through the parched deserts of Arabia, often destroying vast numbers of men and women. The destructive nature of the simoom or smoom is mentioned by almost all travelers. Mr. Bruce speaks of it in his Travels in Egypt. On their way to Syene, Idris their guide, seeing one of these destroying blasts coming, cried out with a loud voice to the company, "Fall upon your faces, for here is the simoom! I saw," says Mr. B., "from the S. E. a haze come, in color like the purple part of the rainbow, but not so compressed or thick. It did not occupy twenty yards in breadth, and was about twelve feet high from the ground. It was a kind of blush upon the air, and it moved very rapidly, for I scarce could turn to fall upon the ground, with my head northward, when I felt the heat of its current plainly upon my face. We all lay flat upon the ground, as if dead, till Idris told us it was blown over. The meteor or purple haze which I saw was indeed passed, but the light air that still blew was of a heat to threaten suffocation. for my part, I found distinctly in my breast that I had imbibed a part of it; nor was I free from an asthmatic sensation till I had been some months in Italy, at the bathe of Poretta, near two years afterwards." - Travels, vol. vi., p. 462. On another occasion the whole company were made ill by one of these pestilential blasts, so that they had scarcely strength to load their camels - ibid., p. 484. The action of this destructive wind is referred to by the Prophet Hos 13:15 : Though he be fruitful among his brethren, an East Wind shall come, the wind of the Lord shall come up From The Wilderness, and his spring shall Become Dry, and his fountain shall be Dried up: he shall spoil the treasure of all pleasant vessels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:6: blasted: Eze 17:10, Eze 19:12; Hos 13:15
John Gill
41:6 And, behold, seven thin ears, and blasted with the east wind,.... Which is very fatal to corn, to dry, burn, smite, or blast it; and especially to the corn in Egypt, whither it blew from the desert of Arabia: these
sprung up after them; after the seven full ears, in the same place the other did, or near unto them.
41:741:7: Եւ կլանէին եւթն հասկքն սինք եւ խորշակահարք զեւթն հասկսն՝ զընտիրս եւ զատոքս։ Զարթեաւ փարաւոն, եւ էր երազ[385]։ [385] Ոմանք. Եւ կլանէին ոսինքն զեւթն հասկսն։
7 եւ չորուկ ու խորշակահար եօթը հասկերը կուլ տուեցին ընտիր ու լի եօթը հասկերը:
7 Այս նիհար հասկերը կլլեցին եօթը պարարտ ու լեցուն հասկերը։
եւ կլանէին եւթն հասկքն ոսինք [544]եւ խորշակահարք`` զեւթն հասկսն զընտիրս եւ զատոքս: Զարթեաւ փարաւոն, եւ էր երազ:

41:7: Եւ կլանէին եւթն հասկքն սինք եւ խորշակահարք զեւթն հասկսն՝ զընտիրս եւ զատոքս։ Զարթեաւ փարաւոն, եւ էր երազ[385]։
[385] Ոմանք. Եւ կլանէին ոսինքն զեւթն հասկսն։
7 եւ չորուկ ու խորշակահար եօթը հասկերը կուլ տուեցին ընտիր ու լի եօթը հասկերը:
7 Այս նիհար հասկերը կլլեցին եօթը պարարտ ու լեցուն հասկերը։
zohrab-1805▾ eastern-1994▾ western am▾
41:77: и пожрали тощие колосья семь колосьев тучных и полных. И проснулся фараон и [понял, что] это сон.
41:7 καὶ και and; even κατέπιον καταπινω swallow; consume οἱ ο the ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain οἱ ο the λεπτοὶ λεπτος and; even ἀνεμόφθοροι ανεμοφθορος the ἑπτὰ επτα seven στάχυας σταχυς.1 head of grain τοὺς ο the ἐκλεκτοὺς εκλεκτος select; choice καὶ και and; even τοὺς ο the πλήρεις πληρης full ἠγέρθη εγειρω rise; arise δὲ δε though; while Φαραω φαραω Pharaō; Farao καὶ και and; even ἦν ειμι be ἐνύπνιον ενυπνιον dream
41:7 וַ wa וְ and תִּבְלַ֨עְנָה֙ ttivlˈaʕnā בלע swallow הַ ha הַ the שִּׁבֳּלִ֣ים ššibbᵒlˈîm שִׁבֹּלֶת grain הַ ha הַ the דַּקֹּ֔ות ddaqqˈôṯ דַּק thin אֵ֚ת ˈʔēṯ אֵת [object marker] שֶׁ֣בַע šˈevaʕ שֶׁבַע seven הַֽ hˈa הַ the שִּׁבֳּלִ֔ים ššibbᵒlˈîm שִׁבֹּלֶת grain הַ ha הַ the בְּרִיאֹ֖ות bbᵊrîʔˌôṯ בָּרִיא fat וְ wᵊ וְ and הַ ha הַ the מְּלֵאֹ֑ות mmᵊlēʔˈôṯ מָלֵא full וַ wa וְ and יִּיקַ֥ץ yyîqˌaṣ יקץ awake פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold חֲלֹֽום׃ ḥᵃlˈôm חֲלֹום dream
41:7. devorantes omnem priorum pulchritudinem. Evigilans Pharao post quietemAnd devoured all the beauty of the former. Pharao awaked after his rest:
7. And the thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.
41:7. devouring all the beauty of the first. Pharaoh, when he awakened after his rest,
41:7. And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, [it was] a dream.
And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, [it was] a dream:

7: и пожрали тощие колосья семь колосьев тучных и полных. И проснулся фараон и [понял, что] это сон.
41:7
καὶ και and; even
κατέπιον καταπινω swallow; consume
οἱ ο the
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
οἱ ο the
λεπτοὶ λεπτος and; even
ἀνεμόφθοροι ανεμοφθορος the
ἑπτὰ επτα seven
στάχυας σταχυς.1 head of grain
τοὺς ο the
ἐκλεκτοὺς εκλεκτος select; choice
καὶ και and; even
τοὺς ο the
πλήρεις πληρης full
ἠγέρθη εγειρω rise; arise
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἦν ειμι be
ἐνύπνιον ενυπνιον dream
41:7
וַ wa וְ and
תִּבְלַ֨עְנָה֙ ttivlˈaʕnā בלע swallow
הַ ha הַ the
שִּׁבֳּלִ֣ים ššibbᵒlˈîm שִׁבֹּלֶת grain
הַ ha הַ the
דַּקֹּ֔ות ddaqqˈôṯ דַּק thin
אֵ֚ת ˈʔēṯ אֵת [object marker]
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
הַֽ hˈa הַ the
שִּׁבֳּלִ֔ים ššibbᵒlˈîm שִׁבֹּלֶת grain
הַ ha הַ the
בְּרִיאֹ֖ות bbᵊrîʔˌôṯ בָּרִיא fat
וְ wᵊ וְ and
הַ ha הַ the
מְּלֵאֹ֑ות mmᵊlēʔˈôṯ מָלֵא full
וַ wa וְ and
יִּיקַ֥ץ yyîqˌaṣ יקץ awake
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
חֲלֹֽום׃ ḥᵃlˈôm חֲלֹום dream
41:7. devorantes omnem priorum pulchritudinem. Evigilans Pharao post quietem
And devoured all the beauty of the former. Pharao awaked after his rest:
41:7. devouring all the beauty of the first. Pharaoh, when he awakened after his rest,
41:7. And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, [it was] a dream.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Живость образов обоих снов была столь велика, что лишь по окончательном пробуждении фараон понял, что виденное было сном.

Мудрецы Египта и Иосиф.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:7: a dream: Gen 20:3, Gen 37:5
Carl Friedrich Keil and Franz Delitzsch
41:7
"Then Pharaoh awoke, and behold it was a dream." The dream was so like reality, that in was only when he woke that he perceived it was a dream.
John Gill
41:7 And the seven thin ears devoured the seven rank and full ears,.... So it appeared to Pharaoh in his dream, which must be very amazing to behold, and unaccountable how it should be:
and Pharaoh awoke, and, behold, it was a dream; not a real fact, but a dream; yet not a common dream, but had some important signification in it; it not vanishing from his mind, but abode upon it, which made him conclude there was something more than common in it, and made him very desirous to have the interpretation of it.
41:841:8: Եւ եղեւ առաւօտ, եւ խռովեցաւ անձն նորա։ Եւ առաքեաց կոչեաց զամենայն երազահանսն Եգիպտոսի, եւ զամենայն իմաստունս նորա, եւ պատմեաց փարաւոն զերազն իւր։ Եւ ո՛չ ոք էր որ մեկնէր զերազն փարաւոնի։
8 Զարթնեց փարաւոնը եւ տեսաւ, որ երազ էր: Առաւօտեան խռովուեց նրա հոգին: Նա մարդ ուղարկեց, կանչել տուեց Եգիպտոսի բոլոր երազահաններին, երկրի բոլոր իմաստուններին եւ պատմեց իր երազները, բայց չգտնուեց մէկը, որ կարողանար մեկնել փարաւոնի երազները:
8 Փարաւոն արթնցաւ եւ ահա երազ էր։ Առտուն անոր հոգին նեղուեցաւ ու կանչել տուաւ Եգիպտոսի բոլոր մոգերը եւ բոլոր իմաստունները ու Փարաւոն պատմեց անոնց իր երազները, բայց մէկը չկար, որ զանոնք Փարաւոնին մեկնէր։
Եւ եղեւ առաւօտ, եւ խռովեցաւ անձն նորա, եւ առաքեաց կոչեաց զամենայն երազահանսն Եգիպտոսի եւ զամենայն իմաստունս նորա. եւ պատմեաց փարաւոն զերազսն իւր, եւ ոչ ոք էր որ մեկնէր զերազսն փարաւոնի:

41:8: Եւ եղեւ առաւօտ, եւ խռովեցաւ անձն նորա։ Եւ առաքեաց կոչեաց զամենայն երազահանսն Եգիպտոսի, եւ զամենայն իմաստունս նորա, եւ պատմեաց փարաւոն զերազն իւր։ Եւ ո՛չ ոք էր որ մեկնէր զերազն փարաւոնի։
8 Զարթնեց փարաւոնը եւ տեսաւ, որ երազ էր: Առաւօտեան խռովուեց նրա հոգին: Նա մարդ ուղարկեց, կանչել տուեց Եգիպտոսի բոլոր երազահաններին, երկրի բոլոր իմաստուններին եւ պատմեց իր երազները, բայց չգտնուեց մէկը, որ կարողանար մեկնել փարաւոնի երազները:
8 Փարաւոն արթնցաւ եւ ահա երազ էր։ Առտուն անոր հոգին նեղուեցաւ ու կանչել տուաւ Եգիպտոսի բոլոր մոգերը եւ բոլոր իմաստունները ու Փարաւոն պատմեց անոնց իր երազները, բայց մէկը չկար, որ զանոնք Փարաւոնին մեկնէր։
zohrab-1805▾ eastern-1994▾ western am▾
41:88: Утром смутился дух его, и послал он, и призвал всех волхвов Египта и всех мудрецов его, и рассказал им фараон сон свой; но не было никого, кто бы истолковал его фараону.
41:8 ἐγένετο γινομαι happen; become δὲ δε though; while πρωὶ πρωι early καὶ και and; even ἐταράχθη ταρασσω stir up; trouble ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἀποστείλας αποστελλω send off / away ἐκάλεσεν καλεω call; invite πάντας πας all; every τοὺς ο the ἐξηγητὰς εξηγητης Aigyptos; Eyiptos καὶ και and; even πάντας πας all; every τοὺς ο the σοφοὺς σοφος wise αὐτῆς αυτος he; him καὶ και and; even διηγήσατο διηγεομαι narrate; describe αὐτοῖς αυτος he; him Φαραω φαραω Pharaō; Farao τὸ ο the ἐνύπνιον ενυπνιον dream καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀπαγγέλλων απαγγελλω report αὐτὸ αυτος he; him τῷ ο the Φαραω φαραω Pharaō; Farao
41:8 וַ wa וְ and יְהִ֤י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning וַ wa וְ and תִּפָּ֣עֶם ttippˈāʕem פעם move רוּחֹ֔ו rûḥˈô רוּחַ wind וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֲכָמֶ֑יהָ ḥᵃḵāmˈeʸhā חָכָם wise וַ wa וְ and יְסַפֵּ֨ר yᵊsappˌēr ספר count פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh לָהֶם֙ lāhˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] חֲלֹמֹ֔ו ḥᵃlōmˈô חֲלֹום dream וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] פֹּותֵ֥ר pôṯˌēr פתר interpret אֹותָ֖ם ʔôṯˌām אֵת [object marker] לְ lᵊ לְ to פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
41:8. et facto mane pavore perterritus misit ad coniectores Aegypti cunctosque sapientes et accersitis narravit somnium nec erat qui interpretareturAnd when morning was come, being struck with fear, he sent to all the interpreters of Egypt, and to all the wise men: and they being called for, he told them his dream, and there was not any one that could interpret it.
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.
41:8. and when morning arrived, being terrified with fear, sent to all the interpreters of Egypt and to all of the wise men. And when they were summoned, he explained to them his dream; but there was no one who could interpret it.
41:8. 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.
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: Утром смутился дух его, и послал он, и призвал всех волхвов Египта и всех мудрецов его, и рассказал им фараон сон свой; но не было никого, кто бы истолковал его фараону.
41:8
ἐγένετο γινομαι happen; become
δὲ δε though; while
πρωὶ πρωι early
καὶ και and; even
ἐταράχθη ταρασσω stir up; trouble
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
ἀποστείλας αποστελλω send off / away
ἐκάλεσεν καλεω call; invite
πάντας πας all; every
τοὺς ο the
ἐξηγητὰς εξηγητης Aigyptos; Eyiptos
καὶ και and; even
πάντας πας all; every
τοὺς ο the
σοφοὺς σοφος wise
αὐτῆς αυτος he; him
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
αὐτοῖς αυτος he; him
Φαραω φαραω Pharaō; Farao
τὸ ο the
ἐνύπνιον ενυπνιον dream
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἀπαγγέλλων απαγγελλω report
αὐτὸ αυτος he; him
τῷ ο the
Φαραω φαραω Pharaō; Farao
41:8
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
בַ va בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
וַ wa וְ and
תִּפָּ֣עֶם ttippˈāʕem פעם move
רוּחֹ֔ו rûḥˈô רוּחַ wind
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חַרְטֻמֵּ֥י ḥarṭummˌê חַרְטֹם magician
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֲכָמֶ֑יהָ ḥᵃḵāmˈeʸhā חָכָם wise
וַ wa וְ and
יְסַפֵּ֨ר yᵊsappˌēr ספר count
פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh
לָהֶם֙ lāhˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
חֲלֹמֹ֔ו ḥᵃlōmˈô חֲלֹום dream
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
פֹּותֵ֥ר pôṯˌēr פתר interpret
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לְ lᵊ לְ to
פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
41:8. et facto mane pavore perterritus misit ad coniectores Aegypti cunctosque sapientes et accersitis narravit somnium nec erat qui interpretaretur
And when morning was come, being struck with fear, he sent to all the interpreters of Egypt, and to all the wise men: and they being called for, he told them his dream, and there was not any one that could interpret it.
41:8. and when morning arrived, being terrified with fear, sent to all the interpreters of Egypt and to all of the wise men. And when they were summoned, he explained to them his dream; but there was no one who could interpret it.
41:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Смущение фараона, естественное вообще после сновидений (40:7), могло вызываться еще следующими обстоятельствами: повторением сна, воззрением древности, что судьбы народов могут открываться их правителям (ср. Дан 10:7), наконец, господством в Египте системы иероглифов, в которой представления выражались символическими знаками. Это последнее и побуждает фараона созвать волхвов, chartummim (ср. Исх 7:11, 22; 8:7; 9:11) и всех вообще мудрецов Египта. Этимология cnartummim не установлена; корень этого слова искали не только в еврейском (от cheret — резец, орудие письма), но также в сирийском, арабском и египетском языках, напр., производили (с сомнительной филологической основательностью) от двух арамейских слов: chur, видеть, и tum (= евр. taman), скрывать: толкователь тайн.

По более принятому толкованию хартуммим — специалисты (из жрецов) в чтении иероглифов (LXX: exhghtaV, Vulg.: conjutores), так наз. ierogrammateiV (по свидетельствам древности, жрецы египетские делились на три класса: profhtai, ierogrammateiV, newkoroi). Конечно, чтением иероглифов они не ограничивались, но, как известно из кн. Исход, они были вместе и собственно волхвами, пытавшимися творить чудеса. К ним именно обращался фараон потому, что сам сон его заключал в себе своего рода иероглифы. Обратился он и вообще к мудрецам Египта, к числу которых относится и известный уже виночерпий.
Adam Clarke: Commentary on the Bible - 1831
41:8: Called for all the magicians - חרטמים chartummim. The word here used may probably mean no more than interpreters of abstruse and difficult subjects; and especially of the Egyptian hieroglyphics, an art which is now entirely lost. It is most likely that the term is Egyptian, and consequently its etymology must remain unknown to us. If Hebrew, Mr. Parkhurst's definition may be as good as any: "חרט cheret, a pen or instrument to write or draw with, and תם tam, to perfect or accomplish; those who were perfect in drawing their sacred, astrological, and hieroglyphical figures or characters, and who, by means of them, pretended to extraordinary feats, among which was the interpretation of dreams. They seem to have been such persons as Josephus (Ant., lib. ii., c. 9, s. 2) calls Ἱερογραμματεις sacred scribes, or professors of sacred learning."
Wise men - חכמיה chacameyha, the persons who, according to Porphyry, "addicted themselves to the worship of God and the study of wisdom, passing their whole life in the contemplation of Divine things. Contemplation of the stars, self-purification, arithmetic, and geometry, and singing hymns in honor of their gods, was their continual employment." - See Dodd. It was probably among these that Pythagoras conversed, and from whom he borrowed that modest name by which he wished his countrymen to distinguish him, viz., φιλοσοφος, a philosopher, simply, a lover of wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:8: his spirit: Gen 40:6; Dan 2:1-3, Dan 4:5, Dan 4:19, Dan 5:6, Dan 7:28, Dan 8:27; Hab 3:16
the magicians of Egypt: The word here used (chartummim) may mean no more than interpreters of abstruse or difficult subjects; especially of dreams and visions, which formed a considerable part of the ancient pagan religion; and the Egyptian priests were the first who professed this art. The word may be of affinity with, or derived from, the Persian chiradmand, wise, learned, judicious, intelligent, from chirad, understanding, judgment, and mand, endowed with. They seem to have been such persons as Josephus calls sacred scribes; or professors of sacred learning. Exo 7:11, Exo 7:22, Exo 8:7, Exo 8:18, Exo 8:19, Exo 9:11; Lev 19:31, Lev 20:6; Deu 18:9-14; Isa 8:19; Isa 19:3, Isa 29:14, Isa 47:12, Isa 47:13; Dan 1:20, Dan 2:2, Dan 4:7, Dan 5:7, Dan 5:11; Act 17:18
the wise men: Mat 2:1; Act 7:22
but there: Gen 40:8; Job 5:12, Job 5:13; Psa 25:14; Isa 19:11-13, Isa 29:14; Dan 2:4-11, Dan 2:27, Dan 2:28; Dan 5:8; Co1 1:19, Co1 3:18-20
Carl Friedrich Keil and Franz Delitzsch
41:8
Being troubled about this double dream, Pharaoh sent the next morning for all the scribes and wise men of Egypt, to have it interpreted. חרטתּים, from חרט a stylus (pencil), and the ίερογραμματεῖς, men of the priestly caste, who occupied themselves with the sacred arts and sciences of the Egyptians, the hieroglyphic writings, astrology, the interpretation of dreams, the foretelling of events, magic, and conjuring, and who were regarded as the possessors of secret arts (vid., Ex 7:11) and the wise men of the nation. But not one of these could interpret it, although the clue to the interpretation was to be found in the religious symbols of Egypt. For the cow was the symbol of Isis, the goddess of the all-sustaining earth, and in the hieroglyphics it represented the earth, agriculture, and food; and the Nile, by its overflowing, was the source of the fertility of the land. But however simple the explanation of the fat and lean cows ascending out of the Nile appears to be, it is "the fate of the wisdom of this world, that where it suffices it is compelled to be silent. For it belongs to the government of God to close the lips of the eloquent, and take away the understanding of the aged (Job 12:20)." Baumgarten.
Geneva 1599
41:8 And it came to pass in the morning that his spirit was (c) 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.
(c) This fear was enough to teach him that this vision was sent by God.
John Gill
41:8 And it came to pass in the morning, that his spirit was troubled,.... With the thoughts of his dreams; they were uppermost in his mind; he was continually thinking of them; it was as if he had always the same images before him now awake, as well as when asleep, and therefore could not be easy without getting knowledge of the meaning of them:
and he sent and called for all the magicians of Egypt, and all the wise men thereof; who pretended to have great skill in the things of nature, and in astrology and other sciences, by which they pretended to know future events, and to interpret dreams among other things; and show what they portended, and what things would happen for the accomplishment of them:
and Pharaoh told them his dream; both his dreams, which for the similarity of them, and there being so little interruption between them, are represented as one dream; for that both were told them appears by what follows:
but there was none that could interpret them unto Pharaoh; they were nonplussed and confounded, and did not know what to say; the things were so strange and surprising that he related, that they could not offer any conjectures about them, or, if they did, they were very unsatisfactory to Pharaoh.
John Wesley
41:8 His spirit was troubled - It cannot but put us into a concern to receive any extraordinary message from heaven. And his magicians were puzzled; the rules of their art failed them; these dreams of Pharaoh did not fall within the compass of them. This was to make Joseph's performance by the Spirit of God the more admirable.
Robert Jamieson, A. R. Fausset and David Brown
41:8 he called for all the magicians of Egypt--It is not possible to define the exact distinction between "magicians" and "wise men"; but they formed different branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences, in revealing mysteries, explaining portents, and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian brethren (Dan 2:4), they did not pretend to know the meaning of the symbols contained in them, and the providence of God had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might appear the more remarkable.
41:941:9: Եւ խօսեցաւ տակառապետն առաջի փարաւոնի՝ եւ ասէ. Զյանցանս իմ յիշեցուցանե՛մ այսօր։
9 Տակառապետը, դիմելով փարաւոնին, ասաց. «Այսօր յիշեցնեմ իմ յանցանքը:
9 Այն ատեն մատռուակապետը խօսեցաւ Փարաւոնին՝ ըսելով. «Այսօր ես իմ յանցանքներս կը յիշեմ։
Եւ խօսեցաւ տակառապետն առաջի փարաւոնի եւ ասէ. Զյանցանս իմ [545]յիշեցուցանեմ այսօր:

41:9: Եւ խօսեցաւ տակառապետն առաջի փարաւոնի՝ եւ ասէ. Զյանցանս իմ յիշեցուցանե՛մ այսօր։
9 Տակառապետը, դիմելով փարաւոնին, ասաց. «Այսօր յիշեցնեմ իմ յանցանքը:
9 Այն ատեն մատռուակապետը խօսեցաւ Փարաւոնին՝ ըսելով. «Այսօր ես իմ յանցանքներս կը յիշեմ։
zohrab-1805▾ eastern-1994▾ western am▾
41:99: И стал говорить главный виночерпий фараону и сказал: грехи мои вспоминаю я ныне;
41:9 καὶ και and; even ἐλάλησεν λαλεω talk; speak ὁ ο the ἀρχιοινοχόος αρχιοινοχοος to; toward Φαραω φαραω Pharaō; Farao λέγων λεγω tell; declare τὴν ο the ἁμαρτίαν αμαρτια sin; fault μου μου of me; mine ἀναμιμνῄσκω αναμιμνησκω remind; recall σήμερον σημερον today; present
41:9 וַ wa וְ and יְדַבֵּר֙ yᵊḏabbˌēr דבר speak שַׂ֣ר śˈar שַׂר chief הַ ha הַ the מַּשְׁקִ֔ים mmašqˈîm שׁקה give drink אֶת־ ʔeṯ- אֵת together with פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אֶת־ ʔeṯ- אֵת [object marker] חֲטָאַ֕י ḥᵃṭāʔˈay חֵטְא offence אֲנִ֖י ʔᵃnˌî אֲנִי i מַזְכִּ֥יר mazkˌîr זכר remember הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
41:9. tunc demum reminiscens pincernarum magister ait confiteor peccatum meumThen at length the chief butler remembering, said: I confess my sin:
9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:
41:9. Then at last the chief cupbearer, remembering, said, “I confess my sin.
41:9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:
Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

9: И стал говорить главный виночерпий фараону и сказал: грехи мои вспоминаю я ныне;
41:9
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
ἀρχιοινοχόος αρχιοινοχοος to; toward
Φαραω φαραω Pharaō; Farao
λέγων λεγω tell; declare
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
μου μου of me; mine
ἀναμιμνῄσκω αναμιμνησκω remind; recall
σήμερον σημερον today; present
41:9
וַ wa וְ and
יְדַבֵּר֙ yᵊḏabbˌēr דבר speak
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
מַּשְׁקִ֔ים mmašqˈîm שׁקה give drink
אֶת־ ʔeṯ- אֵת together with
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אֶת־ ʔeṯ- אֵת [object marker]
חֲטָאַ֕י ḥᵃṭāʔˈay חֵטְא offence
אֲנִ֖י ʔᵃnˌî אֲנִי i
מַזְכִּ֥יר mazkˌîr זכר remember
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
41:9. tunc demum reminiscens pincernarum magister ait confiteor peccatum meum
Then at length the chief butler remembering, said: I confess my sin:
41:9. Then at last the chief cupbearer, remembering, said, “I confess my sin.
41:9. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Сны фараона и потребность их истолкования приводят виночерпию на память Иосифа, и он, наконец, вспоминает о нем, сознавая «грех» свой, т. е. или вину свою пред фараоном, за которую он был заключен в темницу (40:1), или, ближе, грех неблагодарности к Иосифу (40:14, 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-16: Joseph Brought before Pharaoh.B. C. 1715.
9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 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: 11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was there with us a young man, a 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. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. 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. 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. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.
Here is, 1. The recommending of Joseph to Pharaoh for an interpreter. The chief butler did it more in compliment to Pharaoh, to oblige him, than in gratitude to Joseph, or in compassion for his case. He makes a fair confession (v. 9): "I remember my faults this day, in forgetting Joseph." Note, It is best to remember our duty, and to do it in its time; but, if we have neglected that, it is next best to remember our faults, and repent of them, and do our duty at last; better late than never. Some think he means his faults against Pharaoh, for which he was imprisoned; and then he would insinuate that, though Pharaoh had forgiven him, he had not forgiven himself. The story he had to tell was, in short, That there was an obscure young man in the king's prison, who had very properly interpreted his dream, and the chief baker's (the event corresponding in each with the interpretation), and that he would recommend him to the king his master for an interpreter. Note, God's time for the enlargement of his people will appear at last to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained it, it is probable that upon his release he would have gone back to the land of the Hebrews again, which he spoke of so feelingly (ch. xl. 15), and then he would neither have been so blessed himself, nor such a blessing to his family, as afterwards he proved. But staying two years longer, and coming out now upon this occasion, at last, to interpret the king's dreams, way was made for his very great preferment. Those that patiently wait for God shall be paid for their waiting, not only principal but interest, Lam. iii. 26. 2. The introducing of Joseph to Pharaoh. The king's business requires haste. Joseph is sent for out of the dungeon with all speed; Pharaoh's order discharged him both from his imprisonment and from his servitude, and made him a candidate for some of the highest trusts at court. The king can scarcely allow him time, but that decency required it, to shave himself, and to change his raiment, v. 14. It is done with all possible expedition, and Joseph is brought in, perhaps almost as much surprised as Peter was, Acts xii. 9. So suddenly is his captivity brought back that he is as one that dreams, Ps. cxxvi. 1. Pharaoh immediately, without enquiring who or whence he was, tells him his business, that he expected he should interpret his dream, v. 15. To which, Joseph makes him a very modest decent reply, (v. 16), in which, (1.) He gives honour to God. "It is not in me, God must give it." Note, Great gifts appear most graceful and illustrious when those that have them use them humbly, and take not the praise of them to themselves, but give it to God. To such God gives more grace. (2.) He shows respect to Pharaoh, and hearty good-will to him and his government, in supposing that the interpretation would be an answer of peace. Note, Those that consult God's oracles may expect an answer of peace. If Joseph be made the interpreter, hope the best.
Adam Clarke: Commentary on the Bible - 1831
41:9: I do remember my faults - It is not possible he could have forgotten the circumstance to which he here alludes; it was too intimately connected with all that was dear to him, to permit him ever to forget it. But it was not convenient for him to remember this before; and probably he would not have remembered it now, had he not seen, that giving this information in such a case was likely to serve his own interest. We are justified in thinking evil of this man because of his scandalous neglect of a person who foretold the rescue of his life from imminent destruction, and who, being unjustly confined, prayed to have his case fairly represented to the king that justice might be done him; but this courtier, though then in the same circumstances himself, found it convenient to forget the poor, friendless Hebrew slave!
Albert Barnes: Notes on the Bible - 1834
41:9-13
The chief butler now calls Joseph to mind, and mentions his gift to Pharaoh. "My sins." His offence against Pharaoh. His ingratitude in forgetting Joseph for two years does not perhaps occur to him as a sin. "A Hebrew lad." The Egyptians were evidently well acquainted with the Hebrew race, at a time when Israel had only a family. "Him he hanged." The phrase is worthy of note, as a specimen of pithy bRev_ioquence. Him he declared that the dream foreboded that Pharaoh would hang.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:9: I do remember: Gen 40:1-3, Gen 40:14, Gen 40:23
Carl Friedrich Keil and Franz Delitzsch
41:9
In this dilemma the head cup-bearer thought of Joseph; and calling to mind his offence against the king (Gen 40:1), and his ingratitude to Joseph (Gen 40:23), he related to the king how Joseph had explained their dreams to him and the chief baker in the prison, and how entirely the interpretation had come true.
Geneva 1599
41:9 Then spake the chief butler unto Pharaoh, saying, I (e) do remember my faults this day:
(e) He confesses his fault against the king before he speaks of Joseph.
John Gill
41:9 Then spake the chief butler unto Pharaoh,.... When the magicians and wise men could not interpret his dreams, he was in distress of mind on that account:
saying, I do remember my faults this day; which some interpret of his forgetfulness of Joseph and his afflictions, and of his ingratitude to him, and breach of promise in not making mention of him to Pharaoh before this time; but they seem rather to be faults he had committed against Pharaoh, and were the reason of his being wroth with him, as in Gen 41:10; and these were either real faults, which the king had pardoned, or however such as he had been charged with, and cleared from; and which he now in a courtly manner takes to himself, and owns them, that the king's goodness and clemency to him might appear, and lest he should seem to charge the king with injustice in casting him into prison; which circumstance he could not avoid relating in the story he was about to tell.
John Wesley
41:9 I remember my faults this day - in forgetting Joseph. Some think he means his faults against Pharaoh, for which he was imprisoned, and then he would insinuate, that through Pharaoh had forgiven him, he had not forgiven himself. God's time for the enlargement of his people will appear, at last, to be the fittest time. If the chief butler had at first used his interest for Joseph's enlargement, and had obtained, it is probable, he would have gone back to the land of the Hebrews, and then he had neither been so blessed himself, nor such a blessing to his family. But staying two years longer, and coming out upon this occasion to interpret the king's dreams, way was made for his preferment. The king can scarce allow him time, but that decency required it, to shave himself, and to change his raiment, Gen 41:14. It is done with all possible expedition, and Joseph is brought in perhaps almost as much surprised as Peter was, Acts 12:9, so suddenly is his captivity brought back, that he is as one that dreams, Ps 126:1. Pharaoh immediately, without enquiring who or whence he was tells him his business, that he expected he should interpret his dream.
Robert Jamieson, A. R. Fausset and David Brown
41:9 then spake the chief butler unto Pharaoh, saying, I do remember my faults--This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.
41:1041:10: Բարկացա՛ւ փարաւոն ծառայից իւրոց. եւ եդ զմեզ ՚ի բանտի ՚ի տա՛ն դահճապետին. զիս՝ եւ զմատակարարն։
10 Երբ փարաւոնը բարկացել էր իր ծառաների վրայ, ինձ ու մատակարարին արգելափակել էր դահճապետի տանը:
10 Երբ Փարաւոն բարկացաւ իր ծառաներուն ու զիս դահճապետին տունը բանտը դրաւ, զիս ու գլխաւոր հացագործը.
Բարկացաւ փարաւոն ծառայից իւրոց, եւ եդ զմեզ ի բանտի ի տան դահճապետին, զիս եւ զմատակարարն:

41:10: Բարկացա՛ւ փարաւոն ծառայից իւրոց. եւ եդ զմեզ ՚ի բանտի ՚ի տա՛ն դահճապետին. զիս՝ եւ զմատակարարն։
10 Երբ փարաւոնը բարկացել էր իր ծառաների վրայ, ինձ ու մատակարարին արգելափակել էր դահճապետի տանը:
10 Երբ Փարաւոն բարկացաւ իր ծառաներուն ու զիս դահճապետին տունը բանտը դրաւ, զիս ու գլխաւոր հացագործը.
zohrab-1805▾ eastern-1994▾ western am▾
41:1010: фараон прогневался на рабов своих и отдал меня и главного хлебодара под стражу в дом начальника телохранителей;
41:10 Φαραω φαραω Pharaō; Farao ὠργίσθη οργιζω impassioned; anger τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἔθετο τιθημι put; make ἡμᾶς ημας us ἐν εν in φυλακῇ φυλακη prison; watch ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the ἀρχιμαγείρου αρχιμαγειρος me τε τε both; and καὶ και and; even τὸν ο the ἀρχισιτοποιόν αρχισιτοποιος chief baker
41:10 פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh קָצַ֣ף qāṣˈaf קצף be angry עַל־ ʕal- עַל upon עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give אֹתִ֜י ʔōṯˈî אֵת [object marker] בְּ bᵊ בְּ in מִשְׁמַ֗ר mišmˈar מִשְׁמָר guard בֵּ֚ית ˈbêṯ בַּיִת house שַׂ֣ר śˈar שַׂר chief הַ ha הַ the טַּבָּחִ֔ים ṭṭabbāḥˈîm טַבָּח butcher אֹתִ֕י ʔōṯˈî אֵת [object marker] וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שַׂ֥ר śˌar שַׂר chief הָ hā הַ the אֹפִֽים׃ ʔōfˈîm אֹפֶה baker
41:10. iratus rex servis suis me et magistrum pistorum retrudi iussit in carcerem principis militumThe king being angry with his servants, commanded me and the chief baker to be cast into the prison of the captain of the soldiers.
10. Pharaoh was wroth with his servants, and put me in ward in the house of the captain of the guard, me and the chief baker:
41:10. The king, being angry with his servants, ordered me and the chief miller of grain to be forced into the prison of the leader of the military.
41:10. 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:
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: фараон прогневался на рабов своих и отдал меня и главного хлебодара под стражу в дом начальника телохранителей;
41:10
Φαραω φαραω Pharaō; Farao
ὠργίσθη οργιζω impassioned; anger
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθετο τιθημι put; make
ἡμᾶς ημας us
ἐν εν in
φυλακῇ φυλακη prison; watch
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
ἀρχιμαγείρου αρχιμαγειρος me
τε τε both; and
καὶ και and; even
τὸν ο the
ἀρχισιτοποιόν αρχισιτοποιος chief baker
41:10
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
קָצַ֣ף qāṣˈaf קצף be angry
עַל־ ʕal- עַל upon
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
אֹתִ֜י ʔōṯˈî אֵת [object marker]
בְּ bᵊ בְּ in
מִשְׁמַ֗ר mišmˈar מִשְׁמָר guard
בֵּ֚ית ˈbêṯ בַּיִת house
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
טַּבָּחִ֔ים ṭṭabbāḥˈîm טַבָּח butcher
אֹתִ֕י ʔōṯˈî אֵת [object marker]
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
שַׂ֥ר śˌar שַׂר chief
הָ הַ the
אֹפִֽים׃ ʔōfˈîm אֹפֶה baker
41:10. iratus rex servis suis me et magistrum pistorum retrudi iussit in carcerem principis militum
The king being angry with his servants, commanded me and the chief baker to be cast into the prison of the captain of the soldiers.
41:10. The king, being angry with his servants, ordered me and the chief miller of grain to be forced into the prison of the leader of the military.
41:10. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Краткая передача рассказа 40: главы, могущая служить образчиком языка египетских придворных: характерно дипломатичное упоминание о повешенном хлебодаре (в конце стиха 10, см. еврейский текст, — чтобы не возбудить гнева фараона), а также снисходительно-высокомерное упоминание об Иосифе («молодой Еврей раб», ст. 12, — по Мидрашу, в недоброжелательном смысле, из нежелания возвышения Иосифа).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:10: Pharaoh: Gen 39:20, Gen 40:2, Gen 40:3
captain: Gen 37:36
John Gill
41:10 Pharaoh was wroth with his servants,.... Not with all of them, but with the butler and the baker. Aben Ezra observes here, that Pharaoh was not the proper name of this king, but a title of office, and signifies the king; for it cannot be thought that the butler would use such freedom in his presence as to call him by his name: the true name of this prince, according to the eastern writers (f), was Rian ben Walid; others take him to be Aphophis, the third of the Hycsi, or pastor kings: but, according to Bishop Usher (g), his name was Mephramuthosis:
and put me in ward in the captain of the guard's house: in consequence of his wrath and displeasure, for crimes really or supposed to be committed by him; and the captain of the guard's house was a prison, or at least there was a prison in it for such sort of offenders; and this was Potiphar's, Joseph's master's, house:
both me and the chief baker; which explains who the officers were Pharaoh was wroth with, and who were for their offences committed to prison.
(f) Juchasin, fol. 135. 2. (g) Annales Ver. Test. p. 14.
41:1141:11: Եւ տեսաք երկոքին երազ ՚ի միում գիշերի՝ ե՛ս եւ նա. եւ իւրաքանչիւր ըստ երազոյ իւրում տեսանէաք[386]։ [386] Ոմանք. Եւ տեսաք երկոքեանս երազ... ես եւ նա, իւրա՛՛։
11 Մենք երկուսս էլ երազ տեսանք միեւնոյն գիշերը. իւրաքանչիւրս տեսաւ ի՛ր երազը:
11 Նոյն գիշերը ես ու անիկա երազ տեսանք. ամէն մէկս իր երազին նշանակութեանը պէս երազ տեսանք։
Եւ տեսաք երկոքին երազ ի միում գիշերի, ես եւ նա. իւրաքանչիւր [546]ըստ երազոյ իւրում`` տեսանէաք:

41:11: Եւ տեսաք երկոքին երազ ՚ի միում գիշերի՝ ե՛ս եւ նա. եւ իւրաքանչիւր ըստ երազոյ իւրում տեսանէաք[386]։
[386] Ոմանք. Եւ տեսաք երկոքեանս երազ... ես եւ նա, իւրա՛՛։
11 Մենք երկուսս էլ երազ տեսանք միեւնոյն գիշերը. իւրաքանչիւրս տեսաւ ի՛ր երազը:
11 Նոյն գիշերը ես ու անիկա երազ տեսանք. ամէն մէկս իր երազին նշանակութեանը պէս երազ տեսանք։
zohrab-1805▾ eastern-1994▾ western am▾
41:1111: и снился нам сон в одну ночь, мне и ему, каждому снился сон особенного значения;
41:11 καὶ και and; even εἴδομεν οραω view; see ἐνύπνιον ενυπνιον dream ἐν εν in νυκτὶ νυξ night μιᾷ εις.1 one; unit ἐγώ εγω I τε τε both; and καὶ και and; even αὐτός αυτος he; him ἕκαστος εκαστος each κατὰ κατα down; by τὸ ο the αὑτοῦ εαυτου of himself; his own ἐνύπνιον ενυπνιον dream εἴδομεν οραω view; see
41:11 וַ wa וְ and נַּֽחַלְמָ֥ה nnˈaḥalmˌā חלם dream חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream בְּ bᵊ בְּ in לַ֥יְלָה lˌaylā לַיְלָה night אֶחָ֖ד ʔeḥˌāḏ אֶחָד one אֲנִ֣י ʔᵃnˈî אֲנִי i וָ wā וְ and ה֑וּא hˈû הוּא he אִ֛ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as פִתְרֹ֥ון fiṯrˌôn פִּתָּרֹון interpretation חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream חָלָֽמְנוּ׃ ḥālˈāmᵊnû חלם dream
41:11. ubi una nocte uterque vidimus somnium praesagum futurorumWhere in one night both of us dreamed a dream forboding things to come.
11. and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
41:11. There, in one night, both of us saw a dream presaging the future.
41:11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream:

11: и снился нам сон в одну ночь, мне и ему, каждому снился сон особенного значения;
41:11
καὶ και and; even
εἴδομεν οραω view; see
ἐνύπνιον ενυπνιον dream
ἐν εν in
νυκτὶ νυξ night
μιᾷ εις.1 one; unit
ἐγώ εγω I
τε τε both; and
καὶ και and; even
αὐτός αυτος he; him
ἕκαστος εκαστος each
κατὰ κατα down; by
τὸ ο the
αὑτοῦ εαυτου of himself; his own
ἐνύπνιον ενυπνιον dream
εἴδομεν οραω view; see
41:11
וַ wa וְ and
נַּֽחַלְמָ֥ה nnˈaḥalmˌā חלם dream
חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream
בְּ bᵊ בְּ in
לַ֥יְלָה lˌaylā לַיְלָה night
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
אֲנִ֣י ʔᵃnˈî אֲנִי i
וָ וְ and
ה֑וּא hˈû הוּא he
אִ֛ישׁ ʔˈîš אִישׁ man
כְּ kᵊ כְּ as
פִתְרֹ֥ון fiṯrˌôn פִּתָּרֹון interpretation
חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream
חָלָֽמְנוּ׃ ḥālˈāmᵊnû חלם dream
41:11. ubi una nocte uterque vidimus somnium praesagum futurorum
Where in one night both of us dreamed a dream forboding things to come.
41:11. There, in one night, both of us saw a dream presaging the future.
41:11. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:11: Gen 40:5-8
John Gill
41:11 And we dreamed a dream in one night, I and he,.... In one and the same night:
we dreamed each man according to the interpretation of his dream; they both dreamed exactly what should befall them, as it was interpreted to them; the dreams, the interpretation of them, and the events, answered to each other.
41:1241:12: Եւ էր անդ ընդ մեզ պատանի մի մանուկ՝ Եբրայեցի, ծառայ դահճապետին. եւ պատմեցաք նմա։
12 Այնտեղ մեզ հետ էր դահճապետի ծառայ եբրայեցի մի պատանի: Պատմեցինք նրան,
12 Հոն մեզի հետ դահճապետին ծառան, Եբրայեցի պատանի մը կար, որուն պատմեցինք, անիկա մեկնեց մեզի մեր երազները. իւրաքանչիւրիս իր երազին պէս մեկնեց։
Եւ էր անդ ընդ մեզ պատանի մի մանուկ Եբրայեցի, ծառայ դահճապետին, եւ պատմեցաք նմա, եւ մեկնեաց մեզ զերազսն մեր, առն ըստ իւրաքանչիւր երազոյ մեկնեաց:

41:12: Եւ էր անդ ընդ մեզ պատանի մի մանուկ՝ Եբրայեցի, ծառայ դահճապետին. եւ պատմեցաք նմա։
12 Այնտեղ մեզ հետ էր դահճապետի ծառայ եբրայեցի մի պատանի: Պատմեցինք նրան,
12 Հոն մեզի հետ դահճապետին ծառան, Եբրայեցի պատանի մը կար, որուն պատմեցինք, անիկա մեկնեց մեզի մեր երազները. իւրաքանչիւրիս իր երազին պէս մեկնեց։
zohrab-1805▾ eastern-1994▾ western am▾
41:1212: там же был с нами молодой Еврей, раб начальника телохранителей; мы рассказали ему сны наши, и он истолковал нам каждому соответственно с его сновидением;
41:12 ἦν ειμι be δὲ δε though; while ἐκεῖ εκει there μεθ᾿ μετα with; amid ἡμῶν ημων our νεανίσκος νεανισκος young man παῖς παις child; boy Εβραῖος εβραιος Hebrew τοῦ ο the ἀρχιμαγείρου αρχιμαγειρος and; even διηγησάμεθα διηγεομαι narrate; describe αὐτῷ αυτος he; him καὶ και and; even συνέκρινεν συγκρινω compare; interpret ἡμῖν ημιν us
41:12 וְ wᵊ וְ and שָׁ֨ם šˌām שָׁם there אִתָּ֜נוּ ʔittˈānû אֵת together with נַ֣עַר nˈaʕar נַעַר boy עִבְרִ֗י ʕivrˈî עִבְרִי Hebrew עֶ֚בֶד ˈʕeveḏ עֶבֶד servant לְ lᵊ לְ to שַׂ֣ר śˈar שַׂר chief הַ ha הַ the טַּבָּחִ֔ים ṭṭabbāḥˈîm טַבָּח butcher וַ wa וְ and נְּ֨סַפֶּר־ nnᵊˌsapper- ספר count לֹ֔ו lˈô לְ to וַ wa וְ and יִּפְתָּר־ yyiftor- פתר interpret לָ֖נוּ lˌānû לְ to אֶת־ ʔeṯ- אֵת [object marker] חֲלֹמֹתֵ֑ינוּ ḥᵃlōmōṯˈênû חֲלֹום dream אִ֥ישׁ ʔˌîš אִישׁ man כַּ ka כְּ as חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream פָּתָֽר׃ pāṯˈār פתר interpret
41:12. erat ibi puer hebraeus eiusdem ducis militum famulus cui narrantes somniaThere was there a young man a Hebrew, servant to the same captain of the soldiers: to whom we told our dreams,
12. And there was with us there 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.
41:12. In that place, there was a Hebrew, a servant of the same commander of the military, to whom we explained our dreams.
41:12. 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.
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: там же был с нами молодой Еврей, раб начальника телохранителей; мы рассказали ему сны наши, и он истолковал нам каждому соответственно с его сновидением;
41:12
ἦν ειμι be
δὲ δε though; while
ἐκεῖ εκει there
μεθ᾿ μετα with; amid
ἡμῶν ημων our
νεανίσκος νεανισκος young man
παῖς παις child; boy
Εβραῖος εβραιος Hebrew
τοῦ ο the
ἀρχιμαγείρου αρχιμαγειρος and; even
διηγησάμεθα διηγεομαι narrate; describe
αὐτῷ αυτος he; him
καὶ και and; even
συνέκρινεν συγκρινω compare; interpret
ἡμῖν ημιν us
41:12
וְ wᵊ וְ and
שָׁ֨ם šˌām שָׁם there
אִתָּ֜נוּ ʔittˈānû אֵת together with
נַ֣עַר nˈaʕar נַעַר boy
עִבְרִ֗י ʕivrˈî עִבְרִי Hebrew
עֶ֚בֶד ˈʕeveḏ עֶבֶד servant
לְ lᵊ לְ to
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
טַּבָּחִ֔ים ṭṭabbāḥˈîm טַבָּח butcher
וַ wa וְ and
נְּ֨סַפֶּר־ nnᵊˌsapper- ספר count
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּפְתָּר־ yyiftor- פתר interpret
לָ֖נוּ lˌānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
חֲלֹמֹתֵ֑ינוּ ḥᵃlōmōṯˈênû חֲלֹום dream
אִ֥ישׁ ʔˌîš אִישׁ man
כַּ ka כְּ as
חֲלֹמֹ֖ו ḥᵃlōmˌô חֲלֹום dream
פָּתָֽר׃ pāṯˈār פתר interpret
41:12. erat ibi puer hebraeus eiusdem ducis militum famulus cui narrantes somnia
There was there a young man a Hebrew, servant to the same captain of the soldiers: to whom we told our dreams,
41:12. In that place, there was a Hebrew, a servant of the same commander of the military, to whom we explained our dreams.
41:12. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:12: servant: Gen 37:36, Gen 39:1, Gen 39:20
interpreted: Gen 40:12-19
John Gill
41:12 And there was there with us a young man,.... Who was in the prison with them, had the care of them, and waited upon them; he was then about twenty eight years of age; for it was two years ago he speaks of, and Joseph was thirty when he stood before Pharaoh, Gen 41:46,
an Hebrew servant to the captain of the guard; he first describes him by his age, a young man, then by his descent, an Hebrew, and by his state and condition, a servant; neither of them tended much to recommend him to the king:
and we told him; that is, their dreams:
and he interpreted to us our dream, to each man according to his dream did he interpret; told them what their dreams presignified, what the events would be they portended; the interpretation was different according to their dreams.
41:1341:13: Եւ մեկնեաց մեզ զերազսն մեր ※ առն ըստ իւրաքանչիւր երազոյ մեկնեաց։ Եւ եղեւ որպէս մեկնեացն մեզ, նո՛յնպէս եւ պատահեաց. ինձ գալ հասանել յիշխանութիւն. եւ նմա՝ կախել զփայտէ։
13 եւ նա մեկնեց մեզ մեր երազները՝ տալով իւրաքանչիւրիս իր երազի մեկնութիւնը: Եւ եղաւ, որ ինչպէս մեկնել էր մեզ, այնպէս էլ կատարուեց. ես եկայ հասայ իմ պաշտօնին, իսկ նրան կախեցին ծառից»:
13 Ու ինչպէս անիկա մեզի մեկնեց, այնպէս եղաւ. ես իմ պաշտօնիս դարձայ ու անիկա կախուեցաւ»։
Եւ եղեւ որպէս մեկնեացն մեզ` նոյնպէս եւ պատահեաց. [547]ինձ գալ հասանել յիշխանութիւն, եւ նմա կախել զփայտէ:

41:13: Եւ մեկնեաց մեզ զերազսն մեր ※ առն ըստ իւրաքանչիւր երազոյ մեկնեաց։ Եւ եղեւ որպէս մեկնեացն մեզ, նո՛յնպէս եւ պատահեաց. ինձ գալ հասանել յիշխանութիւն. եւ նմա՝ կախել զփայտէ։
13 եւ նա մեկնեց մեզ մեր երազները՝ տալով իւրաքանչիւրիս իր երազի մեկնութիւնը: Եւ եղաւ, որ ինչպէս մեկնել էր մեզ, այնպէս էլ կատարուեց. ես եկայ հասայ իմ պաշտօնին, իսկ նրան կախեցին ծառից»:
13 Ու ինչպէս անիկա մեզի մեկնեց, այնպէս եղաւ. ես իմ պաշտօնիս դարձայ ու անիկա կախուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:1313: и как он истолковал нам, так и сбылось: я возвращен на место мое, а тот повешен.
41:13 ἐγενήθη γινομαι happen; become δὲ δε though; while καθὼς καθως just as / like συνέκρινεν συγκρινω compare; interpret ἡμῖν ημιν us οὕτως ουτως so; this way καὶ και and; even συνέβη συμβαινω converge; occur ἐμέ εμε me τε τε both; and ἀποκατασταθῆναι αποκαθιστημι restore; pay ἐπὶ επι in; on τὴν ο the ἀρχήν αρχη origin; beginning μου μου of me; mine ἐκεῖνον εκεινος that δὲ δε though; while κρεμασθῆναι κρεμαννυμι hang
41:13 וַ wa וְ and יְהִ֛י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] פָּֽתַר־ pˈāṯar- פתר interpret לָ֖נוּ lˌānû לְ to כֵּ֣ן kˈēn כֵּן thus הָיָ֑ה hāyˈā היה be אֹתִ֛י ʔōṯˈî אֵת [object marker] הֵשִׁ֥יב hēšˌîv שׁוב return עַל־ ʕal- עַל upon כַּנִּ֖י kannˌî כֵּן base וְ wᵊ וְ and אֹתֹ֥ו ʔōṯˌô אֵת [object marker] תָלָֽה׃ ṯālˈā תלה hang
41:13. audivimus quicquid postea rei probavit eventus ego enim redditus sum officio meo et ille suspensus est in cruceAnd we heard what afterwards the event of the thing proved to be so. For I was restored to my office: and he was hanged upon a gibbet.
13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
41:13. Whatever we heard was proven afterwards by the event of the matter. For I was restored to my office, and he was suspended on a cross.”
41:13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged:

13: и как он истолковал нам, так и сбылось: я возвращен на место мое, а тот повешен.
41:13
ἐγενήθη γινομαι happen; become
δὲ δε though; while
καθὼς καθως just as / like
συνέκρινεν συγκρινω compare; interpret
ἡμῖν ημιν us
οὕτως ουτως so; this way
καὶ και and; even
συνέβη συμβαινω converge; occur
ἐμέ εμε me
τε τε both; and
ἀποκατασταθῆναι αποκαθιστημι restore; pay
ἐπὶ επι in; on
τὴν ο the
ἀρχήν αρχη origin; beginning
μου μου of me; mine
ἐκεῖνον εκεινος that
δὲ δε though; while
κρεμασθῆναι κρεμαννυμι hang
41:13
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
פָּֽתַר־ pˈāṯar- פתר interpret
לָ֖נוּ lˌānû לְ to
כֵּ֣ן kˈēn כֵּן thus
הָיָ֑ה hāyˈā היה be
אֹתִ֛י ʔōṯˈî אֵת [object marker]
הֵשִׁ֥יב hēšˌîv שׁוב return
עַל־ ʕal- עַל upon
כַּנִּ֖י kannˌî כֵּן base
וְ wᵊ וְ and
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
תָלָֽה׃ ṯālˈā תלה hang
41:13. audivimus quicquid postea rei probavit eventus ego enim redditus sum officio meo et ille suspensus est in cruce
And we heard what afterwards the event of the thing proved to be so. For I was restored to my office: and he was hanged upon a gibbet.
41:13. Whatever we heard was proven afterwards by the event of the matter. For I was restored to my office, and he was suspended on a cross.”
41:13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:13: me he restored: Gen 40:12, Gen 40:20-22; Jer 1:10; Eze 43:3
John Gill
41:13 And it came to pass, as he interpreted to us, so it was,.... The event answered to the interpretation, and showed it to be right; this is frequently hinted and repeated, to show the exactness and certainty of the interpretation given, in order to recommend Joseph to Pharaoh the more:
me he restored unto my office, and him he hanged: that is, Joseph interpreted the butler's dream to such a sense, that he should be restored to his butlership, and accordingly he was; and the baker's dream, that he should be hanged, and so he was. Aben Ezra and Jarchi interpret this of Pharaoh, that he restored the one, and hanged the other, or ordered these things to be done, which answered to Joseph's interpretation of the dreams; but the former sense seems best, for Joseph is the person immediately spoken of in the preceding clause; nor would it have been so decent for the butler, in the presence of Pharaoh, to have spoken of him without naming him, and which would have been contrary to his usage before.
41:1441:14: Առաքեաց փարաւոն եւ կոչեաց զՅովսէփ։ Եւ հանին զնա ՚ի բանտէ անտի. եւ փոքրեցին զհերս նորա, եւ փոխեցին զպատմուճան նորա. եւ եկն առաջի փարաւոնի։
14 Փարաւոնը մարդ ուղարկեց ու կանչել տուեց Յովսէփին: Հանեցին նրան բանտից, երեսն ածիլեցին, փոխեցին նրա պատմուճանը, եւ նա ներկայացաւ փարաւոնին:
14 Այն ատեն Փարաւոն մարդ ղրկեց ու կանչեց Յովսէփը։ Շուտով բանտէն հանեցին զանիկա եւ ածիլուեցաւ ու իր հանդերձները փոխեց ու Փարաւոնին եկաւ։
Առաքեաց փարաւոն եւ կոչեաց զՅովսէփ. եւ հանին զնա ի բանտէ անտի, եւ [548]փոքրեցին զհերս նորա, եւ փոխեցին զպատմուճան նորա``, եւ եկն առաջի փարաւոնի:

41:14: Առաքեաց փարաւոն եւ կոչեաց զՅովսէփ։ Եւ հանին զնա ՚ի բանտէ անտի. եւ փոքրեցին զհերս նորա, եւ փոխեցին զպատմուճան նորա. եւ եկն առաջի փարաւոնի։
14 Փարաւոնը մարդ ուղարկեց ու կանչել տուեց Յովսէփին: Հանեցին նրան բանտից, երեսն ածիլեցին, փոխեցին նրա պատմուճանը, եւ նա ներկայացաւ փարաւոնին:
14 Այն ատեն Փարաւոն մարդ ղրկեց ու կանչեց Յովսէփը։ Շուտով բանտէն հանեցին զանիկա եւ ածիլուեցաւ ու իր հանդերձները փոխեց ու Փարաւոնին եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1414: И послал фараон и позвал Иосифа. И поспешно вывели его из темницы. Он остригся и переменил одежду свою и пришел к фараону.
41:14 ἀποστείλας αποστελλω send off / away δὲ δε though; while Φαραω φαραω Pharaō; Farao ἐκάλεσεν καλεω call; invite τὸν ο the Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἐξήγαγον εξαγω lead out; bring out αὐτὸν αυτος he; him ἐκ εκ from; out of τοῦ ο the ὀχυρώματος οχυρωμα stronghold καὶ και and; even ἐξύρησαν ξυραω shave αὐτὸν αυτος he; him καὶ και and; even ἤλλαξαν αλλασσω change τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward Φαραω φαραω Pharaō; Farao
41:14 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יְרִיצֻ֖הוּ yᵊrîṣˌuhû רוץ run מִן־ min- מִן from הַ ha הַ the בֹּ֑ור bbˈôr בֹּור cistern וַ wa וְ and יְגַלַּח֙ yᵊḡallˌaḥ גלח shave וַ wa וְ and יְחַלֵּ֣ף yᵊḥallˈēf חלף come after שִׂמְלֹתָ֔יו śimlōṯˈāʸw שִׂמְלָה mantle וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֶל־ ʔel- אֶל to פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:14. protinus ad regis imperium eductum de carcere Ioseph totonderunt ac veste mutata obtulerunt eiForthwith at the king's command Joseph was brought out of the prison, and they shaved him: and changing his apparel brought him in to him.
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.
41:14. Immediately, by the king’s authority, Joseph was led out of prison, and they shaved him. And changing his apparel, they presented him to him.
41:14. 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.
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: И послал фараон и позвал Иосифа. И поспешно вывели его из темницы. Он остригся и переменил одежду свою и пришел к фараону.
41:14
ἀποστείλας αποστελλω send off / away
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
ἐκάλεσεν καλεω call; invite
τὸν ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
ὀχυρώματος οχυρωμα stronghold
καὶ και and; even
ἐξύρησαν ξυραω shave
αὐτὸν αυτος he; him
καὶ και and; even
ἤλλαξαν αλλασσω change
τὴν ο the
στολὴν στολη robe
αὐτοῦ αυτος he; him
καὶ και and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
41:14
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יְרִיצֻ֖הוּ yᵊrîṣˌuhû רוץ run
מִן־ min- מִן from
הַ ha הַ the
בֹּ֑ור bbˈôr בֹּור cistern
וַ wa וְ and
יְגַלַּח֙ yᵊḡallˌaḥ גלח shave
וַ wa וְ and
יְחַלֵּ֣ף yᵊḥallˈēf חלף come after
שִׂמְלֹתָ֔יו śimlōṯˈāʸw שִׂמְלָה mantle
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:14. protinus ad regis imperium eductum de carcere Ioseph totonderunt ac veste mutata obtulerunt ei
Forthwith at the king's command Joseph was brought out of the prison, and they shaved him: and changing his apparel brought him in to him.
41:14. Immediately, by the king’s authority, Joseph was led out of prison, and they shaved him. And changing his apparel, they presented him to him.
41:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Слово виночерпия возымело действие: фараон немедленно требует Иосифа к себе, его освобождают из темницы, и он приготовляется к аудиенции у фараона: стрижет голову и бороду и переменяет одежды, — стрижка волос — черта специфически египетская, — египтяне отпускали волосы лишь в печали (Герод. 2:36), обыкновенно же носили короткие волосы и бороду; предстать пред фараоном в трауре и в повседневной одежде не допускал египетский этикет.
Adam Clarke: Commentary on the Bible - 1831
41:14: They brought him hastily out of the dungeon - Pharaoh was in perplexity on account of his dreams; and when he heard of Joseph, he sent immediately to get him brought before him. He shaved himself - having let his beard grow all the time he was in prison, he now trimmed it, for it is not likely that either the Egyptians or Hebrews shaved themselves in our sense of the word: the change of raiment was, no doubt, furnished out of the king's wardrobe; as Joseph, in his present circumstances, could not be supposed to have any changes of raiment.
Albert Barnes: Notes on the Bible - 1834
41:14-24
Pharaoh sends for Joseph, who is hastily brought from the prison. "He shaved." The Egyptians were accustomed to shave the head and beard, except in times of mourning (Herod. 2:32). "Canst hear a dream to interpret it" - needest only to hear in order to interpret it. "Not I God shall answer." According to his uniform habit Joseph ascribes the gift that is in him to God. "To the peace of Pharaoh" - so that Pharaoh may reap the advantage. In form. This takes the place of "in look," in the former account. Other slight variations in the terms occur. "And they went into them" - into their stomachs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:14: sent: Sa1 2:7, Sa1 2:8; Psa 105:19-22, Psa 113:7, Psa 113:8
and they brought him hastily: Heb. made him run, Exo 10:16; Sa1 2:8; Psa 113:7, Psa 113:8; Dan 2:25
he shaved: Sa2 19:24; Kg2 25:29; Est 4:1-4, Est 5:1; Isa 61:3, Isa 61:10; Jer 52:32, Jer 52:33
Carl Friedrich Keil and Franz Delitzsch
41:14
Pharaoh immediately sent for Joseph. As quickly as possible he was fetched from the prison; and after shaving the hair of his head and beard, and changing his clothes, as the customs of Egypt required (see Hengst. Egypt and the Books of Moses, p. 30), he went in to the king. On the king's saying to him, "I have heard of thee (עליך de te), thou hearest a dream to interpret it," - i.e., thou only needest to hear a dream, and thou canst at once interpret it - Joseph replied, "Not I (בּלעדי, lit., "not so far as me," this is not in my power, vid., Gen 14:24), God will answer Pharaoh's good," i.e., what shall profit Pharaoh; just as in Gen 40:8 he had pointed the two prisoners away from himself to God. Pharaoh then related his double dream (Gen 41:17-24), and Joseph gave the interpretation (Gen 41:25-32): "The dream of Pharaoh is one (i.e., the two dreams have the same meaning); God hath showed Pharaoh what He is about to do." The seven cows and seven ears of corn were seven years, the fat ones very fertile years of superabundance, the lean ones very barren years of famine; the latter would follow the former over the whole land of Egypt, so that the years of famine would leave no trace of the seven fruitful years; and, "for that the dream was doubled unto Pharaoh twice" (i.e., so far as this fact is concerned, it signifies) "that the thing is firmly resolved by God, and God will quickly carry it out." In the confidence of this interpretation which looked forward over fourteen years, the divinely enlightened seer's glance was clearly manifested, and could not fail to make an impression upon the king, when contrasted with the perplexity of the Egyptian augurs and wise men. Joseph followed up his interpretation by the advice (Gen 41:33-36), that Pharaoh should "look out (ירא) a man discreet and wise, and set him over the land of Egypt;" and cause יעשׂה) that in the seven years of superabundance he should raise fifths (חמּשׁ), i.e., the fifth part of the harvest, through overseers, and have the corn, or the stores of food (אכל), laid up in the cities "under the hand of the king," i.e., by royal authority and direction, as food for the land for the seven years of famine, that it might not perish through famine.
Geneva 1599
41:14 Then Pharaoh sent and called (f) Joseph, and they brought him hastily out of the dungeon: and he shaved [himself], and changed his raiment, and came in unto Pharaoh.
(f) The wicked seek the prophets of God in their time of need, while in their prosperity they abhor them.
John Gill
41:14 Then Pharaoh sent and called Joseph,.... Sent messengers to him to come to him directly, ordered the captain of the guard, or keeper of prison, to loose him, and let him free, see Ps 105:20,
and they brought him hastily out of the dungeon; that is, out of the prison house; which, as Jarchi says, was made like a ditch or dungeon, or in which the dungeon was where Joseph was first put when he was brought to prison; though it cannot be thought that he continued there when he had so much respect shown him by the keeper, and had other prisoners committed to his care: however, he was fetched in great haste from his place of confinement, by the messengers that were sent for him; or "they made him to run" (h), from the prison to the palace, the king being so eager to have his dream interpreted to him:
and he shaved himself; or the barber shaved him, as Aben Ezra; his beard had not been shaved, nor the hair of his head cut very probably for a considerable time; it being usual for persons in such circumstances to neglect such things:
and changed his raiment; his prison garments being such as were not fit to appear in before a king, and put on others, which either the king sent him, or the captain of the guard his master furnished him with:
and came in unto Pharaoh: into his palace, and his presence; what city it was in which this Pharaoh kept his palace, is no where said; very probably it was which the Scriptures call Zoan, that being the ancient city of Egypt, Num 13:22.
(h) "et currere fecerunt eum", Pagninus, Montanus, Munster, Vatablus; "et fecerunt ut curreret", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
41:14 Then Pharaoh sent and called Joseph--Now that God's set time had come (Ps 105:19), no human power nor policy could detain Joseph in prison. During his protracted confinement, he might have often been distressed with perplexing doubts; but the mystery of Providence was about to be cleared up, and all his sorrows forgotten in the course of honor and public usefulness in which his services were to be employed.
shaved himself--The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.
41:1541:15: Եւ ասէ փարաւոն ցՅովսէփ. Երա՛զ տեսի՝ եւ չի՛ք ոք որ մեկնէ զնա. բայց ես լուայ զքէն, ասեն՝ եթէ լսես զերազս՝ մեկնե՛ս։
15 Փարաւոնն ասաց Յովսէփին. «Երազ եմ տեսել, եւ չկայ մէկը, որ մեկնի այն: Ես լսել եմ քո մասին: Ասում են, որ եթէ երազները պատմեն քեզ, դու կը մեկնես դրանք»:
15 Եւ Փարաւոն ըսաւ Յովսէփին. «Երազ տեսայ ու զանիկա մեկնող մը չկայ եւ քեզի համար լսեցի որ կ’ըսեն, թէ լսած երազդ կը մեկնես»։
Եւ ասէ փարաւոն ցՅովսէփ. Երազ տեսի, եւ չիք ոք որ մեկնէ զնա. բայց ես լուայ զքէն, ասեն, եթէ լսես զերազս, մեկնես:

41:15: Եւ ասէ փարաւոն ցՅովսէփ. Երա՛զ տեսի՝ եւ չի՛ք ոք որ մեկնէ զնա. բայց ես լուայ զքէն, ասեն՝ եթէ լսես զերազս՝ մեկնե՛ս։
15 Փարաւոնն ասաց Յովսէփին. «Երազ եմ տեսել, եւ չկայ մէկը, որ մեկնի այն: Ես լսել եմ քո մասին: Ասում են, որ եթէ երազները պատմեն քեզ, դու կը մեկնես դրանք»:
15 Եւ Փարաւոն ըսաւ Յովսէփին. «Երազ տեսայ ու զանիկա մեկնող մը չկայ եւ քեզի համար լսեցի որ կ’ըսեն, թէ լսած երազդ կը մեկնես»։
zohrab-1805▾ eastern-1994▾ western am▾
41:1515: Фараон сказал Иосифу: мне снился сон, и нет никого, кто бы истолковал его, а о тебе я слышал, что ты умеешь толковать сны.
41:15 εἶπεν επω say; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἐνύπνιον ενυπνιον dream ἑώρακα οραω view; see καὶ και and; even ὁ ο the συγκρίνων συγκρινω compare; interpret οὐκ ου not ἔστιν ειμι be αὐτό αυτος he; him ἐγὼ εγω I δὲ δε though; while ἀκήκοα ακουω hear περὶ περι about; around σοῦ σου of you; your λεγόντων λεγω tell; declare ἀκούσαντά ακουω hear σε σε.1 you ἐνύπνια ενυπνιον dream συγκρῖναι συγκρινω compare; interpret αὐτά αυτος he; him
41:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream חָלַ֔מְתִּי ḥālˈamtî חלם dream וּ û וְ and פֹתֵ֖ר fōṯˌēr פתר interpret אֵ֣ין ʔˈên אַיִן [NEG] אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i שָׁמַ֤עְתִּי šāmˈaʕtî שׁמע hear עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say תִּשְׁמַ֥ע tišmˌaʕ שׁמע hear חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream לִ li לְ to פְתֹּ֥ר fᵊttˌōr פתר interpret אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
41:15. cui ille ait vidi somnia nec est qui edisserat quae audivi te prudentissime conicereAnd he said to him: I have dreamed dreams, and there is no one that can expound them: Now I have heard that thou art very wise at interpreting them:
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 when thou hearest a dream thou canst interpret it.
41:15. And he said to him, “I have seen dreams, and there is no one who can unfold them. I have heard that you are very wise at interpreting these.”
41:15. 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.
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: Фараон сказал Иосифу: мне снился сон, и нет никого, кто бы истолковал его, а о тебе я слышал, что ты умеешь толковать сны.
41:15
εἶπεν επω say; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐνύπνιον ενυπνιον dream
ἑώρακα οραω view; see
καὶ και and; even
ο the
συγκρίνων συγκρινω compare; interpret
οὐκ ου not
ἔστιν ειμι be
αὐτό αυτος he; him
ἐγὼ εγω I
δὲ δε though; while
ἀκήκοα ακουω hear
περὶ περι about; around
σοῦ σου of you; your
λεγόντων λεγω tell; declare
ἀκούσαντά ακουω hear
σε σε.1 you
ἐνύπνια ενυπνιον dream
συγκρῖναι συγκρινω compare; interpret
αὐτά αυτος he; him
41:15
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
חָלַ֔מְתִּי ḥālˈamtî חלם dream
וּ û וְ and
פֹתֵ֖ר fōṯˌēr פתר interpret
אֵ֣ין ʔˈên אַיִן [NEG]
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
שָׁמַ֤עְתִּי šāmˈaʕtî שׁמע hear
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
תִּשְׁמַ֥ע tišmˌaʕ שׁמע hear
חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream
לִ li לְ to
פְתֹּ֥ר fᵊttˌōr פתר interpret
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
41:15. cui ille ait vidi somnia nec est qui edisserat quae audivi te prudentissime conicere
And he said to him: I have dreamed dreams, and there is no one that can expound them: Now I have heard that thou art very wise at interpreting them:
41:15. And he said to him, “I have seen dreams, and there is no one who can unfold them. I have heard that you are very wise at interpreting these.”
41:15. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Фараон, подобно придворным своим (40:8), полагал, что толкование снов есть дело искусства специалистов этого рода. Но Иосиф в том и другом случае отклоняет от себя славу профессионального снотолкователя и свое толкование производит единственно от Бога, и фараон, выслушав Иосифа, признает источником его мудрости божественное вдохновение (ст. 38).

Рассказ снов и толкование их.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:15: I have heard: Gen 41:9-13; Psa 25:14; Dan 5:12, Dan 5:16
that thou canst understand a dream to interpret it: or, when thou hearest a dream, thou canst interpret it
John Gill
41:15 And Pharaoh said unto Joseph,...., Immediately, upon his being introduced to him:
I have dreamed a dream, and there is none that can interpret it; that he could yet meet with; none of his magicians or wise men, who made great pretensions to skill in such matters:
and I have heard say of thee, that thou canst understand a dream to interpret it; it had been reported to him, particularly by the chief butler, that when he heard a dream told him, he had such knowledge and understanding, that he could interpret it, tell the meaning of it, what it portended, and what would be the events signified by it.
Robert Jamieson, A. R. Fausset and David Brown
41:15 Pharaoh said, . . . I have dreamed a dream--The king's brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.
41:1641:16: Պատասխանի ետ Յովսէփ՝ եւ ասէ ցփարաւոն. Առանց Աստուծոյ ո՛չ լինի պատասխանի փրկութեան փարաւոնի[387]։ [387] Այլք. Ոչ լինիցի պատասխանի։
16 Պատասխան տալով՝ Յովսէփն ասաց փարաւոնին. «Առանց Աստծու օգնութեան փարաւոնի համար փրկարար ոչ մի պատասխան չի լինի»:
16 Եւ Յովսէփ պատասխան տուաւ Փարաւոնին ու ըսաւ. «Ոչ թէ ես, այլ Աստուած Փարաւոնին պիտի տայ նպաստաւոր պատասխան մը»։
Պատասխանի ետ Յովսէփ եւ ասէ ցփարաւոն. [549]Առանց Աստուծոյ ոչ լինիցի պատասխանի փրկութեան`` փարաւոնի:

41:16: Պատասխանի ետ Յովսէփ՝ եւ ասէ ցփարաւոն. Առանց Աստուծոյ ո՛չ լինի պատասխանի փրկութեան փարաւոնի[387]։
[387] Այլք. Ոչ լինիցի պատասխանի։
16 Պատասխան տալով՝ Յովսէփն ասաց փարաւոնին. «Առանց Աստծու օգնութեան փարաւոնի համար փրկարար ոչ մի պատասխան չի լինի»:
16 Եւ Յովսէփ պատասխան տուաւ Փարաւոնին ու ըսաւ. «Ոչ թէ ես, այլ Աստուած Փարաւոնին պիտի տայ նպաստաւոր պատասխան մը»։
zohrab-1805▾ eastern-1994▾ western am▾
41:1616: И отвечал Иосиф фараону, говоря: это не мое; Бог даст ответ во благо фараону.
41:16 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif τῷ ο the Φαραω φαραω Pharaō; Farao εἶπεν επω say; speak ἄνευ ανευ without τοῦ ο the θεοῦ θεος God οὐκ ου not ἀποκριθήσεται αποκρινομαι respond τὸ ο the σωτήριον σωτηριος salvation; saving Φαραω φαραω Pharaō; Farao
41:16 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer יֹוסֵ֧ף yôsˈēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say בִּלְעָדָ֑י bilʕāḏˈāy בִּלְעֲדֵי without אֱלֹהִ֕ים ʔᵉlōhˈîm אֱלֹהִים god(s) יַעֲנֶ֖ה yaʕᵃnˌeh ענה answer אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹ֥ום šᵊlˌôm שָׁלֹום peace פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:16. respondit Ioseph absque me Deus respondebit prospera PharaoniJoseph answered: Without me, God shall give Pharao a prosperous answer.
16. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.
41:16. Joseph responded, “Apart from me, God will respond favorably to Pharaoh.”
41:16. And Joseph answered Pharaoh, saying, [It is] not in me: God shall give Pharaoh an answer of peace.
And Joseph answered Pharaoh, saying, [It is] not in me: God shall give Pharaoh an answer of peace:

16: И отвечал Иосиф фараону, говоря: это не мое; Бог даст ответ во благо фараону.
41:16
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
τῷ ο the
Φαραω φαραω Pharaō; Farao
εἶπεν επω say; speak
ἄνευ ανευ without
τοῦ ο the
θεοῦ θεος God
οὐκ ου not
ἀποκριθήσεται αποκρινομαι respond
τὸ ο the
σωτήριον σωτηριος salvation; saving
Φαραω φαραω Pharaō; Farao
41:16
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
יֹוסֵ֧ף yôsˈēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
בִּלְעָדָ֑י bilʕāḏˈāy בִּלְעֲדֵי without
אֱלֹהִ֕ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יַעֲנֶ֖ה yaʕᵃnˌeh ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹ֥ום šᵊlˌôm שָׁלֹום peace
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:16. respondit Ioseph absque me Deus respondebit prospera Pharaoni
Joseph answered: Without me, God shall give Pharao a prosperous answer.
41:16. Joseph responded, “Apart from me, God will respond favorably to Pharaoh.”
41:16. And Joseph answered Pharaoh, saying, [It is] not in me: God shall give Pharaoh an answer of peace.
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Adam Clarke: Commentary on the Bible - 1831
41:16: It is not in me, etc. - בלעדי biladai, without or independently of me - I am not essential to thy comfort, God himself has thee under his care. And he will send thee, or answer thee, peace; thou shalt have prosperity (שלום shelom) howsoever ominous thy dreams may appear. By this answer he not only conciliated the mind of the king, but led him to expect his help from that God from whom alone all comfort, protection, and prosperity, must proceed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:16: It is not: Gen 40:8; Num 12:6; Kg2 6:27; Dan 2:18-23, Dan 2:28-30, Dan 2:47, Dan 4:2; Act 3:7, Act 3:12; Act 14:14, Act 14:15; Co1 15:10; Co2 3:5
peace: Gen 37:14; Luk 19:42
Geneva 1599
41:16 And Joseph answered Pharaoh, saying, (g) [It is] not in me: God shall give Pharaoh an answer of peace.
(g) As though he would say if I interpret your dream it comes from God, and not from me.
John Gill
41:16 And Joseph answered Pharaoh, saying, it is not in me,.... Which expresses his great modesty, that he did not arrogate such skill and wisdom to himself; declaring that he had no such power and abilities in and of himself, to interpret dreams; what he had was a gift of God, and wholly depended upon his influence, and the revelation he was pleased to make to him of such things:
God shall give Pharaoh an answer of peace; such an answer to his request in the interpretation of his dream, as shall give him full content, and make his mind quiet and easy, and which shall tend to the welfare of him and his kingdom. Some render the words as a prayer or wish, "may God give Pharaoh", &c. (i); so as it were addressing his God, that he would be pleased to make known to him his interpretation of the dream to the satisfaction of Pharaoh: but the other sense seems best, which expresses his faith in God, that he would do it, and to whom it should be ascribed, and not unto himself.
(i) "respondeat", Vatablus.
John Wesley
41:16 (1.) He gives honour to God; It is not in me; God must give it. Great gifts then appear most graceful and illustrious, when those that have them use them humbly, and take not the praise of them to themselves, but give it to God, (2.) He shews respect to Pharaoh, and hearty good - will to him, supposing that the interpretation would be an answer of peace. Those that consult God's oracles may expect an answer of peace.
41:1741:17: Խօսեցա՛ւ փարաւոն ընդ Յովսեփայ՝ եւ ասէ. Թուէր ՚ի տեսլեան իմում, եթէ կայի յեզեր գետոյ[388]. [388] Այլք. Առ եզր, կամ՝ առ եզեր գետոյ։
17 Փարաւոնը, դիմելով Յովսէփին, ասաց. «Երազումս ինձ թւում էր, թէ կանգնած էի գետի եզերքին,
17 Փարաւոն ըսաւ Յովսէփին. «Երազիս մէջ տեսայ որ գետին եզերքը կայներ էի
Խօսեցաւ փարաւոն ընդ Յովսեփայ եւ ասէ. Թուէր ի տեսլեան իմում, եթէ կայի առ եզեր գետոյ:

41:17: Խօսեցա՛ւ փարաւոն ընդ Յովսեփայ՝ եւ ասէ. Թուէր ՚ի տեսլեան իմում, եթէ կայի յեզեր գետոյ[388].
[388] Այլք. Առ եզր, կամ՝ առ եզեր գետոյ։
17 Փարաւոնը, դիմելով Յովսէփին, ասաց. «Երազումս ինձ թւում էր, թէ կանգնած էի գետի եզերքին,
17 Փարաւոն ըսաւ Յովսէփին. «Երազիս մէջ տեսայ որ գետին եզերքը կայներ էի
zohrab-1805▾ eastern-1994▾ western am▾
41:1717: И сказал фараон Иосифу: мне снилось: вот, стою я на берегу реки;
41:17 ἐλάλησεν λαλεω talk; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif λέγων λεγω tell; declare ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep μου μου of me; mine ᾤμην οιομαι suppose ἑστάναι ιστημι stand; establish παρὰ παρα from; by τὸ ο the χεῖλος χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river
41:17 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph בַּ ba בְּ in חֲלֹמִ֕י ḥᵃlōmˈî חֲלֹום dream הִנְנִ֥י hinnˌî הִנֵּה behold עֹמֵ֖ד ʕōmˌēḏ עמד stand עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:17. narravit ergo ille quod viderat putabam me stare super ripam fluminisSo Pharao told what he had dreamed: Methought I stood upon the bank of the river,
17. And Pharaoh spake unto Joseph, In my dream, behold, I stood upon the brink of the river:
41:17. Therefore, Pharaoh explained what he had seen: “I thought myself to be standing on the bank of a river,
41:17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

17: И сказал фараон Иосифу: мне снилось: вот, стою я на берегу реки;
41:17
ἐλάλησεν λαλεω talk; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
λέγων λεγω tell; declare
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
μου μου of me; mine
ᾤμην οιομαι suppose
ἑστάναι ιστημι stand; establish
παρὰ παρα from; by
τὸ ο the
χεῖλος χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
41:17
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
בַּ ba בְּ in
חֲלֹמִ֕י ḥᵃlōmˈî חֲלֹום dream
הִנְנִ֥י hinnˌî הִנֵּה behold
עֹמֵ֖ד ʕōmˌēḏ עמד stand
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
41:17. narravit ergo ille quod viderat putabam me stare super ripam fluminis
So Pharao told what he had dreamed: Methought I stood upon the bank of the river,
41:17. Therefore, Pharaoh explained what he had seen: “I thought myself to be standing on the bank of a river,
41:17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-24: Здесь заключается повторение от лица фараона рассказанного выше священнописателем (ст. 1–8), с целью раздельнее сообщить читателю подробности сновидений фараона; здесь же, ст. 21, содержится знаменательное дополнение к первому рассказу, именно: указание, что плодородие первых семи лет не в силах будет покрыть своим излишком скудость 7: последующих лет голода.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17-32: Joseph Interprets Pharaoh's Dream.B. C. 1715.
17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 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: 20 And the lean and the ill favoured kine did eat up the first seven fat kine: 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. 22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 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. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 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. 28 This is the thing which I have spoken unto Pharaoh: What God is about to do he showeth unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 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; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 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.
Here, I. Pharaoh relates his dream. He dreamt that he stood upon the bank of the river Nile, and saw the kine, both the fat ones and the lean ones, come out of the river. For the kingdom of Egypt had no rain, as appears, Zech. xiv. 18, but the plenty of the year depended upon the overflowing of the river, and it was about one certain time of the year that it overflowed. If it rose to fifteen or sixteen cubits, there was plenty; if to twelve or thirteen only, or under, there was scarcity. See how many ways Providence has of dispensing its gifts; yet, whatever the second causes are, our dependence is still the same upon the first Cause, who makes every creature that to us that it is, be it rain or river.
II. Joseph interprets his dream, and tells him that it signified seven years of plenty now immediately to ensue, which should be succeeded by as many years of famine. Observe, 1. The two dreams signified the same thing, but the repetition was to denote the certainty, the nearness, and the importance, of the event, v. 32. Thus God has often shown the immutability of his counsel by two immutable things, Heb. vi. 17, 18. The covenant is sealed with two sacraments; and in the one of them there are both bread and wine, wherein the dream is one, and yet it is doubled, for the thing is certain. 2. Yet the two dreams had a distinct reference to the two things wherein we most experience plenty and scarcity, namely, grass and corn. The plenty and scarcity of grass for the cattle were signified by the fat kine and the lean ones; the plenty and scarcity of herb for the service of man by the full ears and the thin ones. 3. See what changes the comforts of this life are subject to. After great plenty may come great scarcity; how strong soever we may think our mountain stands, if God speak the word, it will soon be moved. We cannot be sure that to-morrow shall be as this day, next year as this, and much more abundant, Isa. lvi. 12. We must learn how to want, as well as how to abound. 4. See the goodness of God in sending the seven years of plenty before those of famine, that provision might be made accordingly. Thus he sets the one over-against the other, Eccl. vii. 14. With what wonderful wisdom has Providence, that great housekeeper, ordered the affairs of this numerous family from the beginning hitherto! Great variety of seasons there have been, and the produce of the earth is sometimes more and sometimes less; yet, take one time with another, what was miraculous concerning the manna is ordinarily verified in the common course of Providence, He that gathers much has nothing over, and he that gathers little has no lack, Exod. xvi. 18. 5. See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive, v. 29-31. Meats for the belly, and the belly for meats, but God shall destroy both it and them, 1 Cor. vi. 13. There is bread which endures to everlasting life, which shall not be forgotten, and which it is worth while to labour for, John vi. 27. Those that make the things of this world their good things will find but little pleasure in remembering that they have received them, Luke xvi. 25. 6. Observe, God revealed this beforehand to Pharaoh, who, as king of Egypt, was to be the father of his country, and to make prudent provision for them. Magistrates are called shepherds, whose care it must be, not only to rule, but to feed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:17: Gen 41:1-7
John Gill
41:17 And Pharaoh said unto Joseph,.... Relating both his dreams in a more ample manner, though to the same purpose, than before related:
in my dream, behold, I stood upon the bank of the river; the river Nile, where he could have a full sight of what were after presented to his view.
Robert Jamieson, A. R. Fausset and David Brown
41:17 Pharaoh said, In my dream, behold, I stood upon the bank of the river--The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.
41:1841:18: եւ որպէս թէ ՚ի գետոյ անտի ելանէին եւթն երինջք ընտիրք մարմնովք եւ գեղեցիկ տեսանելով, եւ արածէին ՚ի խաղի անդ։
18 եւ, իբրեւ թէ, գետից ելնում էին մարմնով պարարտ ու տեսքով գեղեցիկ եօթը երինջներ, որոնք արածում էին այնտեղ՝ ճահճուտում:
18 Եւ ահա գետէն եօթը երինջներ ելան պարարտ մարմնով ու գեղեցիկ տեսքով եւ մարգագետնին վրայ կ’արածուէին։
եւ որպէս թէ ի գետոյ անտի ելանէին եւթն երինջք ընտիրք մարմնովք եւ գեղեցիկք տեսանելով, եւ արածէին ի խաղի անդ:

41:18: եւ որպէս թէ ՚ի գետոյ անտի ելանէին եւթն երինջք ընտիրք մարմնովք եւ գեղեցիկ տեսանելով, եւ արածէին ՚ի խաղի անդ։
18 եւ, իբրեւ թէ, գետից ելնում էին մարմնով պարարտ ու տեսքով գեղեցիկ եօթը երինջներ, որոնք արածում էին այնտեղ՝ ճահճուտում:
18 Եւ ահա գետէն եօթը երինջներ ելան պարարտ մարմնով ու գեղեցիկ տեսքով եւ մարգագետնին վրայ կ’արածուէին։
zohrab-1805▾ eastern-1994▾ western am▾
41:1818: и вот, вышли из реки семь коров тучных плотью и хороших видом и паслись в тростнике;
41:18 καὶ και and; even ὥσπερ ωσπερ just as ἐκ εκ from; out of τοῦ ο the ποταμοῦ ποταμος river ἀνέβαινον αναβαινω step up; ascend ἑπτὰ επτα seven βόες βους ox καλαὶ καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even ἐκλεκταὶ εκλεκτος select; choice ταῖς ο the σαρξὶν σαρξ flesh καὶ και and; even ἐνέμοντο νεμω in τῷ ο the ἄχει αχι reed-grass
41:18 וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִן־ min- מִן from הַ ha הַ the יְאֹ֗ר yᵊʔˈōr יְאֹר Nile עֹלֹת֙ ʕōlˌōṯ עלה ascend שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פָּרֹ֔ות pārˈôṯ פָּרָה cow בְּרִיאֹ֥ות bᵊrîʔˌôṯ בָּרִיא fat בָּשָׂ֖ר bāśˌār בָּשָׂר flesh וִ wi וְ and יפֹ֣ת yfˈōṯ יָפֶה beautiful תֹּ֑אַר tˈōʔar תֹּאַר form וַ wa וְ and תִּרְעֶ֖ינָה ttirʕˌeʸnā רעה pasture בָּ bā בְּ in † הַ the אָֽחוּ׃ ʔˈāḥû אָחוּ reed
41:18. et septem boves de amne conscendere pulchras nimis et obesis carnibus quae in pastu paludis virecta carpebantAnd seven kine came up out of the river, exceeding beautiful and full of flesh: and they grazed on green places in a marshy pasture.
18. and, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in the reed-grass:
41:18. and seven cows climbed up from the river, exceedingly beautiful and full of flesh. And they grazed in a pasture of a marshy greenery.
41:18. And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:
And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

18: и вот, вышли из реки семь коров тучных плотью и хороших видом и паслись в тростнике;
41:18
καὶ και and; even
ὥσπερ ωσπερ just as
ἐκ εκ from; out of
τοῦ ο the
ποταμοῦ ποταμος river
ἀνέβαινον αναβαινω step up; ascend
ἑπτὰ επτα seven
βόες βους ox
καλαὶ καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
ἐκλεκταὶ εκλεκτος select; choice
ταῖς ο the
σαρξὶν σαρξ flesh
καὶ και and; even
ἐνέμοντο νεμω in
τῷ ο the
ἄχει αχι reed-grass
41:18
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
מִן־ min- מִן from
הַ ha הַ the
יְאֹ֗ר yᵊʔˈōr יְאֹר Nile
עֹלֹת֙ ʕōlˌōṯ עלה ascend
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פָּרֹ֔ות pārˈôṯ פָּרָה cow
בְּרִיאֹ֥ות bᵊrîʔˌôṯ בָּרִיא fat
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
וִ wi וְ and
יפֹ֣ת yfˈōṯ יָפֶה beautiful
תֹּ֑אַר tˈōʔar תֹּאַר form
וַ wa וְ and
תִּרְעֶ֖ינָה ttirʕˌeʸnā רעה pasture
בָּ בְּ in
הַ the
אָֽחוּ׃ ʔˈāḥû אָחוּ reed
41:18. et septem boves de amne conscendere pulchras nimis et obesis carnibus quae in pastu paludis virecta carpebant
And seven kine came up out of the river, exceeding beautiful and full of flesh: and they grazed on green places in a marshy pasture.
41:18. and seven cows climbed up from the river, exceedingly beautiful and full of flesh. And they grazed in a pasture of a marshy greenery.
41:18. And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:
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Adam Clarke: Commentary on the Bible - 1831
41:18: Seven kine, fat-fleshed - See Clarke on Gen 41:2 (note). And observe farther, that the seven fat and the seven lean kine coming out of the same river plainly show, at once, the cause both of the plenty and the dearth. It is well known that there is scarcely any rain in Egypt; and that the country depends for its fertility on the overflowing of the Nile; and that the fertility is in proportion to the duration and quantity of the overflow. We may therefore safely conclude that the seven years of plenty were owing to an extraordinary overflowing of the Nile; and that the seven years of dearth were occasioned by a very partial, or total want of this essentially necessary inundation. Thus then the two sorts of cattle, signifying years of plenty and want, might be said to come out of the same river, as the inundation was either complete, partial, or wholly restrained. See Clarke on Gen 41:31 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:18: Jer 24:1-3, Jer 24:5, Jer 24:8
John Gill
41:18 And, behold, there came up out of the river seven kine,.... Cows or heifers; see Gill on Gen 41:2; the account of them is the same here as there, and of the place where they fed, only the words are transposed.
Robert Jamieson, A. R. Fausset and David Brown
41:18 there came up out of the river seven kine--Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river."
and they fed in a meadow--Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.
41:1941:19: Եւ ահա ա՛յլ եւս եւթն երինջք ելանէին զկնի նոցա ՚ի գետոյ անտի, դժընդա՛կք եւ զազիրք տեսանելով յոյժ, եւ վտիտք մարմնովք. որպիսի ո՛չ տեսի յամենայն երկրիս Եգիպտացւոց զազրագոյնս քան զնոսա[389]։ [389] Ոմանք. ՚Ի գետոյ անտի՝ ժանդք եւ զազիրք՝ տեսա՛՛։
19 Ապա, դրանցից յետոյ գետից դուրս էին գալիս տեսքով շատ այլանդակ ու զզուելի եւ մարմնով նիհար եօթը երինջներ, որոնցից աւելի զզուելին չեմ տեսել ողջ Եգիպտացիների երկրում:
19 Անոնց ետեւէն ուրիշ եօթը երինջներ ելան՝ նիհար ու խիստ զազիր տեսքով եւ վտիտ մարմնով, որոնց պէս զազիր բնաւ տեսած չէի Եգիպտոսի բոլոր երկրին մէջ։
Եւ ահա այլ եւս եւթն երինջք ելանէին զկնի նոցա [550]ի գետոյ անտի``, ժանդք եւ զազիրք տեսանելով յոյժ եւ վտիտք մարմնովք, որպիսի ոչ տեսի յամենայն երկրիս Եգիպտացւոց զազրագոյնս քան զնոսա:

41:19: Եւ ահա ա՛յլ եւս եւթն երինջք ելանէին զկնի նոցա ՚ի գետոյ անտի, դժընդա՛կք եւ զազիրք տեսանելով յոյժ, եւ վտիտք մարմնովք. որպիսի ո՛չ տեսի յամենայն երկրիս Եգիպտացւոց զազրագոյնս քան զնոսա[389]։
[389] Ոմանք. ՚Ի գետոյ անտի՝ ժանդք եւ զազիրք՝ տեսա՛՛։
19 Ապա, դրանցից յետոյ գետից դուրս էին գալիս տեսքով շատ այլանդակ ու զզուելի եւ մարմնով նիհար եօթը երինջներ, որոնցից աւելի զզուելին չեմ տեսել ողջ Եգիպտացիների երկրում:
19 Անոնց ետեւէն ուրիշ եօթը երինջներ ելան՝ նիհար ու խիստ զազիր տեսքով եւ վտիտ մարմնով, որոնց պէս զազիր բնաւ տեսած չէի Եգիպտոսի բոլոր երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
41:1919: но вот, после них вышли семь коров других, худых, очень дурных видом и тощих плотью: я не видывал во всей земле Египетской таких худых, как они;
41:19 καὶ και and; even ἰδοὺ ιδου see!; here I am ἑπτὰ επτα seven βόες βους ox ἕτεραι ετερος different; alternate ἀνέβαινον αναβαινω step up; ascend ὀπίσω οπισω in back; after αὐτῶν αυτος he; him ἐκ εκ from; out of τοῦ ο the ποταμοῦ ποταμος river πονηραὶ πονηρος harmful; malignant καὶ και and; even αἰσχραὶ αισχρος sordid; shameful τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even λεπταὶ λεπτος the σαρξίν σαρξ flesh οἵας οιος kind that; what οὐκ ου not εἶδον οραω view; see τοιαύτας τοιουτος such; such as these ἐν εν in ὅλῃ ολος whole; wholly γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos αἰσχροτέρας αισχρος sordid; shameful
41:19 וְ wᵊ וְ and הִנֵּ֞ה hinnˈē הִנֵּה behold שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven פָּרֹ֤ות pārˈôṯ פָּרָה cow אֲחֵרֹות֙ ʔᵃḥērôṯ אַחֵר other עֹלֹ֣ות ʕōlˈôṯ עלה ascend אַחֲרֵיהֶ֔ן ʔaḥᵃrêhˈen אַחַר after דַּלֹּ֨ות dallˌôṯ דַּל poor וְ wᵊ וְ and רָעֹ֥ות rāʕˌôṯ רַע evil תֹּ֛אַר tˈōʔar תֹּאַר form מְאֹ֖ד mᵊʔˌōḏ מְאֹד might וְ wᵊ וְ and רַקֹּ֣ות raqqˈôṯ רַק thin בָּשָׂ֑ר bāśˈār בָּשָׂר flesh לֹֽא־ lˈō- לֹא not רָאִ֧יתִי rāʔˈîṯî ראה see כָ ḵā כְּ as הֵ֛נָּה hˈēnnā הֵנָּה they בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לָ lā לְ to † הַ the רֹֽעַ׃ rˈōₐʕ רֹעַ wickedness
41:19. et ecce has sequebantur aliae septem boves in tantum deformes et macilentae ut numquam tales in terra Aegypti viderimAnd behold, there followed these, other seven kine, so very ill favoured and lean, that I never saw the like in the land of Egypt:
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:
41:19. And behold, there followed after these, another seven cows, with such deformity and emaciation as I had never seen in the land of Egypt.
41:19. 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:
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: но вот, после них вышли семь коров других, худых, очень дурных видом и тощих плотью: я не видывал во всей земле Египетской таких худых, как они;
41:19
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἑπτὰ επτα seven
βόες βους ox
ἕτεραι ετερος different; alternate
ἀνέβαινον αναβαινω step up; ascend
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
ποταμοῦ ποταμος river
πονηραὶ πονηρος harmful; malignant
καὶ και and; even
αἰσχραὶ αισχρος sordid; shameful
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
λεπταὶ λεπτος the
σαρξίν σαρξ flesh
οἵας οιος kind that; what
οὐκ ου not
εἶδον οραω view; see
τοιαύτας τοιουτος such; such as these
ἐν εν in
ὅλῃ ολος whole; wholly
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
αἰσχροτέρας αισχρος sordid; shameful
41:19
וְ wᵊ וְ and
הִנֵּ֞ה hinnˈē הִנֵּה behold
שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven
פָּרֹ֤ות pārˈôṯ פָּרָה cow
אֲחֵרֹות֙ ʔᵃḥērôṯ אַחֵר other
עֹלֹ֣ות ʕōlˈôṯ עלה ascend
אַחֲרֵיהֶ֔ן ʔaḥᵃrêhˈen אַחַר after
דַּלֹּ֨ות dallˌôṯ דַּל poor
וְ wᵊ וְ and
רָעֹ֥ות rāʕˌôṯ רַע evil
תֹּ֛אַר tˈōʔar תֹּאַר form
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
וְ wᵊ וְ and
רַקֹּ֣ות raqqˈôṯ רַק thin
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
לֹֽא־ lˈō- לֹא not
רָאִ֧יתִי rāʔˈîṯî ראה see
כָ ḵā כְּ as
הֵ֛נָּה hˈēnnā הֵנָּה they
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לָ לְ to
הַ the
רֹֽעַ׃ rˈōₐʕ רֹעַ wickedness
41:19. et ecce has sequebantur aliae septem boves in tantum deformes et macilentae ut numquam tales in terra Aegypti viderim
And behold, there followed these, other seven kine, so very ill favoured and lean, that I never saw the like in the land of Egypt:
41:19. And behold, there followed after these, another seven cows, with such deformity and emaciation as I had never seen in the land of Egypt.
41:19. 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:
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John Gill
41:19 And, behold, seven other kine,.... Here some addition is made: these are said not only to be
very ill favoured, and leanfleshed; see Gill on Gen 41:3, but
poor, thin, meagre, exhausted of their flesh and strength through some disease upon them, or want of food: and it follows, what was not before expressed:
such as I never saw in all the land of Egypt, for badness; so poor, so lean, and so ill favoured; for whatever might be seen in other countries, never were such seen in Egypt, which was famous for good cattle.
Robert Jamieson, A. R. Fausset and David Brown
41:19 behold, seven other kine . . . poor and ill-favoured--The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine--the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.
41:2041:20: Եւ ուտէին եւթն երինջքն վտիտք եւ զազիրք զեւթն երինջսն զառաջինս՝ զգեղեցիկսն եւ զընտիրս։
20 Յոթը նիհար ու զզուելի երինջներն ուտում էին գեղեցիկ ու պարարտ առաջին եօթը երինջներին:
20 Եւ նիհար ու զազիր երինջները կերան այն եօթը պարարտ երինջները։
Եւ ուտէին եւթն երինջքն վտիտք եւ զազիրք զեւթն երինջսն զառաջինս` [551]զգեղեցիկսն եւ`` զընտիրս:

41:20: Եւ ուտէին եւթն երինջքն վտիտք եւ զազիրք զեւթն երինջսն զառաջինս՝ զգեղեցիկսն եւ զընտիրս։
20 Յոթը նիհար ու զզուելի երինջներն ուտում էին գեղեցիկ ու պարարտ առաջին եօթը երինջներին:
20 Եւ նիհար ու զազիր երինջները կերան այն եօթը պարարտ երինջները։
zohrab-1805▾ eastern-1994▾ western am▾
41:2020: и съели тощие и худые коровы прежних семь коров тучных;
41:20 καὶ και and; even κατέφαγον κατεσθιω consume; eat up αἱ ο the ἑπτὰ επτα seven βόες βους ox αἱ ο the αἰσχραὶ αισχρος sordid; shameful καὶ και and; even λεπταὶ λεπτος the ἑπτὰ επτα seven βόας βους ox τὰς ο the πρώτας πρωτος first; foremost τὰς ο the καλὰς καλος fine; fair καὶ και and; even ἐκλεκτάς εκλεκτος select; choice
41:20 וַ wa וְ and תֹּאכַ֨לְנָה֙ ttōḵˈalnā אכל eat הַ ha הַ the פָּרֹ֔ות ppārˈôṯ פָּרָה cow הָ hā הַ the רַקֹּ֖ות raqqˌôṯ רַק thin וְ wᵊ וְ and הָ hā הַ the רָעֹ֑ות rāʕˈôṯ רַע evil אֵ֣ת ʔˈēṯ אֵת [object marker] שֶׁ֧בַע šˈevaʕ שֶׁבַע seven הַ ha הַ the פָּרֹ֛ות ppārˈôṯ פָּרָה cow הָ hā הַ the רִאשֹׁנֹ֖ות rišōnˌôṯ רִאשֹׁון first הַ ha הַ the בְּרִיאֹֽת׃ bbᵊrîʔˈōṯ בָּרִיא fat
41:20. quae devoratis et consumptis prioribusAnd they devoured and consumed the former,
20. and the lean and ill favoured kine did eat up the first seven fat kine:
41:20. These devoured and consumed the first,
41:20. And the lean and the ill favoured kine did eat up the first seven fat kine:
And the lean and the ill favoured kine did eat up the first seven fat kine:

20: и съели тощие и худые коровы прежних семь коров тучных;
41:20
καὶ και and; even
κατέφαγον κατεσθιω consume; eat up
αἱ ο the
ἑπτὰ επτα seven
βόες βους ox
αἱ ο the
αἰσχραὶ αισχρος sordid; shameful
καὶ και and; even
λεπταὶ λεπτος the
ἑπτὰ επτα seven
βόας βους ox
τὰς ο the
πρώτας πρωτος first; foremost
τὰς ο the
καλὰς καλος fine; fair
καὶ και and; even
ἐκλεκτάς εκλεκτος select; choice
41:20
וַ wa וְ and
תֹּאכַ֨לְנָה֙ ttōḵˈalnā אכל eat
הַ ha הַ the
פָּרֹ֔ות ppārˈôṯ פָּרָה cow
הָ הַ the
רַקֹּ֖ות raqqˌôṯ רַק thin
וְ wᵊ וְ and
הָ הַ the
רָעֹ֑ות rāʕˈôṯ רַע evil
אֵ֣ת ʔˈēṯ אֵת [object marker]
שֶׁ֧בַע šˈevaʕ שֶׁבַע seven
הַ ha הַ the
פָּרֹ֛ות ppārˈôṯ פָּרָה cow
הָ הַ the
רִאשֹׁנֹ֖ות rišōnˌôṯ רִאשֹׁון first
הַ ha הַ the
בְּרִיאֹֽת׃ bbᵊrîʔˈōṯ בָּרִיא fat
41:20. quae devoratis et consumptis prioribus
And they devoured and consumed the former,
41:20. These devoured and consumed the first,
41:20. And the lean and the ill favoured kine did eat up the first seven fat kine:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
41:20 And the lean and the ill favoured kine,.... The same as previously described; See Gill on Gen 41:4.
41:2141:21: Եւ մտանէին յորովայն նոցա, եւ ո՛չ երեւէին. եւ երեսք նոցա զազիրք իբրեւ զառաջինն։ Զարթեա՛յ, եւ դարձեալ ննջեցի։
21 Նրանք թէեւ կուլ էին տալիս վերջիններիս, բայց չէր երեւում, որ նրանք սրանց կուլ են տուել[26]. նրանց տեսքը առաջուայ պէս զզուելի էր: Զարթնեցի ու նորից քնեցի:[26] որ նրանք սրանց կուլ են տուել հատուածը չի հանդիպում հայերէն բնագրերում: Յաւելումն՝ ըստ յունարէն բնագրի:
21 Անոնց փորը մտնելէն ետքը՝ չէր գիտցուեր թէ անոնք անոնց փորը մտան. հապա անոնց տեսքը առաջուանին պէս զազիր էր։ Ետքը արթնցայ։
Եւ մտանէին յորովայնս նոցա եւ [552]ոչ երեւէին``. եւ երեսք նոցա զազիրք իբրեւ զառաջինն: [553]Զարթեայ եւ դարձեալ ննջեցի:

41:21: Եւ մտանէին յորովայն նոցա, եւ ո՛չ երեւէին. եւ երեսք նոցա զազիրք իբրեւ զառաջինն։ Զարթեա՛յ, եւ դարձեալ ննջեցի։
21 Նրանք թէեւ կուլ էին տալիս վերջիններիս, բայց չէր երեւում, որ նրանք սրանց կուլ են տուել[26]. նրանց տեսքը առաջուայ պէս զզուելի էր: Զարթնեցի ու նորից քնեցի:
[26] որ նրանք սրանց կուլ են տուել հատուածը չի հանդիպում հայերէն բնագրերում: Յաւելումն՝ ըստ յունարէն բնագրի:
21 Անոնց փորը մտնելէն ետքը՝ չէր գիտցուեր թէ անոնք անոնց փորը մտան. հապա անոնց տեսքը առաջուանին պէս զազիր էր։ Ետքը արթնցայ։
zohrab-1805▾ eastern-1994▾ western am▾
41:2121: и вошли [тучные] в утробу их, но не приметно было, что они вошли в утробу их: они были так же худы видом, как и сначала. И я проснулся.
41:21 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὰς ο the κοιλίας κοιλια insides; womb αὐτῶν αυτος he; him καὶ και and; even οὐ ου not διάδηλοι διαδηλος happen; become ὅτι οτι since; that εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὰς ο the κοιλίας κοιλια insides; womb αὐτῶν αυτος he; him καὶ και and; even αἱ ο the ὄψεις οψις sight; face αὐτῶν αυτος he; him αἰσχραὶ αισχρος sordid; shameful καθὰ καθα just as καὶ και and; even τὴν ο the ἀρχήν αρχη origin; beginning ἐξεγερθεὶς εξεγειρω raise up; awakened δὲ δε though; while ἐκοιμήθην κοιμαω doze; fall asleep
41:21 וַ wa וְ and תָּבֹ֣אנָה ttāvˈōnā בוא come אֶל־ ʔel- אֶל to קִרְבֶּ֗נָה qirbˈenā קֶרֶב interior וְ wᵊ וְ and לֹ֤א lˈō לֹא not נֹודַע֙ nôḏˌaʕ ידע know כִּי־ kî- כִּי that בָ֣אוּ vˈāʔû בוא come אֶל־ ʔel- אֶל to קִרְבֶּ֔נָה qirbˈenā קֶרֶב interior וּ û וְ and מַרְאֵיהֶ֣ן marʔêhˈen מַרְאֶה sight רַ֔ע rˈaʕ רַע evil כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the תְּחִלָּ֑ה ttᵊḥillˈā תְּחִלָּה beginning וָ wā וְ and אִיקָֽץ׃ ʔîqˈāṣ יקץ awake
41:21. nullum saturitatis dedere vestigium sed simili macie et squalore torpebant evigilans rursum sopore depressusAnd yet gave no mark of their being full: but were as lean and ill favoured as before. I awoke, and then fell asleep again,
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.
41:21. giving no indication of being full. But they remained in the same state of emaciation and squalor. Awakening, but being weighed down into sleep again,
41:21. 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.
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: и вошли [тучные] в утробу их, но не приметно было, что они вошли в утробу их: они были так же худы видом, как и сначала. И я проснулся.
41:21
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
κοιλίας κοιλια insides; womb
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
διάδηλοι διαδηλος happen; become
ὅτι οτι since; that
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
κοιλίας κοιλια insides; womb
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
ὄψεις οψις sight; face
αὐτῶν αυτος he; him
αἰσχραὶ αισχρος sordid; shameful
καθὰ καθα just as
καὶ και and; even
τὴν ο the
ἀρχήν αρχη origin; beginning
ἐξεγερθεὶς εξεγειρω raise up; awakened
δὲ δε though; while
ἐκοιμήθην κοιμαω doze; fall asleep
41:21
וַ wa וְ and
תָּבֹ֣אנָה ttāvˈōnā בוא come
אֶל־ ʔel- אֶל to
קִרְבֶּ֗נָה qirbˈenā קֶרֶב interior
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
נֹודַע֙ nôḏˌaʕ ידע know
כִּי־ kî- כִּי that
בָ֣אוּ vˈāʔû בוא come
אֶל־ ʔel- אֶל to
קִרְבֶּ֔נָה qirbˈenā קֶרֶב interior
וּ û וְ and
מַרְאֵיהֶ֣ן marʔêhˈen מַרְאֶה sight
רַ֔ע rˈaʕ רַע evil
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
תְּחִלָּ֑ה ttᵊḥillˈā תְּחִלָּה beginning
וָ וְ and
אִיקָֽץ׃ ʔîqˈāṣ יקץ awake
41:21. nullum saturitatis dedere vestigium sed simili macie et squalore torpebant evigilans rursum sopore depressus
And yet gave no mark of their being full: but were as lean and ill favoured as before. I awoke, and then fell asleep again,
41:21. giving no indication of being full. But they remained in the same state of emaciation and squalor. Awakening, but being weighed down into sleep again,
41:21. 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.
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Adam Clarke: Commentary on the Bible - 1831
41:21: And when they had eaten them up, etc. - Nothing can more powerfully mark the excess and severity of the famine than creatures of the beeve or of the hippopotamus kind eating each other, and yet without any effect; remaining as lean and as wretched as they were before. A sense of want increases the appetite, and stimulates the digestive powers to unusual action; hence the concoction of the food becomes very rapid, and it is hurried through the intestines before its nutritive particles can be sufficiently absorbed; and thus, though much is eaten, very little nourishment is derived from it. And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favored, as at the beginning. A most nervous and physically correct description.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:21: eaten them up: Heb. come to the inward parts of them, Eze 3:3; Rev 10:9, Rev 10:10
still: Psa 37:19; Isa 9:20
John Gill
41:21 And when they had eaten them up,.... Or "were come into their bowels" (k), into their inward parts, their bellies, being swallowed and devoured by them:
Tit could not be known that they had eaten them: or were in their bellies, they seemed never the fuller nor the fatter for them:
but they were still ill favoured as at the beginning; looked as thin and as meagre as they did when they first came out of the river, or were first seen by Pharaoh:
so I awoke; surprised at what he had seen; this was his first dream.
(k) "et venerunt ad interiora earum", Pagninus, Montanus; "in ventrem istarum", Junius & Tremellius, Piscator, Drusius, Tigurine version.
41:2241:22: Եւ տեսանէի մի՛ւսանգամ յերազի. որպէս թէ եւթն հասկ ելանէին ՚ի միում փընջի՝ լիք եւ գեղեցիկ։
22 Դարձեալ երազում տեսայ, որ, իբրեւ թէ, մէկ ցօղունից բուսնում էին լի ու գեղեցիկ եօթը հասկեր:
22 Եւ դարձեալ երազիս մէջ տեսայ՝ որ ահա մէկ ծղօտի վրայ եօթը լեցուն ու աղէկ հասկեր կ’ելլէին
Եւ տեսանէի միւսանգամ յերազի, որպէս թէ եւթն հասկք ելանէին ի միում փնջի լիք եւ գեղեցիկք:

41:22: Եւ տեսանէի մի՛ւսանգամ յերազի. որպէս թէ եւթն հասկ ելանէին ՚ի միում փընջի՝ լիք եւ գեղեցիկ։
22 Դարձեալ երազում տեսայ, որ, իբրեւ թէ, մէկ ցօղունից բուսնում էին լի ու գեղեցիկ եօթը հասկեր:
22 Եւ դարձեալ երազիս մէջ տեսայ՝ որ ահա մէկ ծղօտի վրայ եօթը լեցուն ու աղէկ հասկեր կ’ելլէին
zohrab-1805▾ eastern-1994▾ western am▾
41:2222: [Потом] снилось мне: вот, на одном стебле поднялись семь колосьев полных и хороших;
41:22 καὶ και and; even εἶδον ειδω realize; have idea πάλιν παλιν again ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep μου μου of me; mine καὶ και and; even ὥσπερ ωσπερ just as ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain ἀνέβαινον αναβαινω step up; ascend ἐν εν in πυθμένι πυθμην one; unit πλήρεις πληρης full καὶ και and; even καλοί καλος fine; fair
41:22 וָ wā וְ and אֵ֖רֶא ʔˌēre ראה see בַּ ba בְּ in חֲלֹמִ֑י ḥᵃlōmˈî חֲלֹום dream וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שִׁבֳּלִ֗ים šibbᵒlˈîm שִׁבֹּלֶת grain עֹלֹ֛ת ʕōlˈōṯ עלה ascend בְּ bᵊ בְּ in קָנֶ֥ה qānˌeh קָנֶה reed אֶחָ֖ד ʔeḥˌāḏ אֶחָד one מְלֵאֹ֥ת mᵊlēʔˌōṯ מָלֵא full וְ wᵊ וְ and טֹבֹֽות׃ ṭōvˈôṯ טֹוב good
41:22. vidi somnium septem spicae pullulabant in culmo uno plenae atque pulcherrimaeAnd dreamed a dream: Seven ears of corn grew up upon one stalk, full and very fair.
22. And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good:
41:22. I saw a dream. Seven ears of grain sprang up on one stalk, full and very beautiful.
41:22. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:
And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

22: [Потом] снилось мне: вот, на одном стебле поднялись семь колосьев полных и хороших;
41:22
καὶ και and; even
εἶδον ειδω realize; have idea
πάλιν παλιν again
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
μου μου of me; mine
καὶ και and; even
ὥσπερ ωσπερ just as
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
ἀνέβαινον αναβαινω step up; ascend
ἐν εν in
πυθμένι πυθμην one; unit
πλήρεις πληρης full
καὶ και and; even
καλοί καλος fine; fair
41:22
וָ וְ and
אֵ֖רֶא ʔˌēre ראה see
בַּ ba בְּ in
חֲלֹמִ֑י ḥᵃlōmˈî חֲלֹום dream
וְ wᵊ וְ and
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שִׁבֳּלִ֗ים šibbᵒlˈîm שִׁבֹּלֶת grain
עֹלֹ֛ת ʕōlˈōṯ עלה ascend
בְּ bᵊ בְּ in
קָנֶ֥ה qānˌeh קָנֶה reed
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
מְלֵאֹ֥ת mᵊlēʔˌōṯ מָלֵא full
וְ wᵊ וְ and
טֹבֹֽות׃ ṭōvˈôṯ טֹוב good
41:22. vidi somnium septem spicae pullulabant in culmo uno plenae atque pulcherrimae
And dreamed a dream: Seven ears of corn grew up upon one stalk, full and very fair.
41:22. I saw a dream. Seven ears of grain sprang up on one stalk, full and very beautiful.
41:22. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:
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John Gill
41:22 And I saw in my dream,.... Falling asleep again quickly, he dreamed a second time; and this dream being of a like kind with the former, and so small a space between them, they are represented as one, and this is the continuation of it:
and, behold, seven ears, &c. See Gill on Gen 41:5.
Robert Jamieson, A. R. Fausset and David Brown
41:22 I saw in my dream, and, behold, seven ears--that is, of Egyptian wheat, which, when "full and good," is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.
41:2341:23: Եւ ա՛յլ եւթն հասկ ※ ապականեալք, ազազունք եւ խորշակահարք, ելանէին մօտ առ նոսա։
23 Նրանց կողքին բուսան բարակ, չորուկ ու խորշակահար եօթը այլ հասկեր,
23 Եւ ահա անոնց ետեւէն եօթը չոր, նիհար ու խորշակահար հասկեր կը բուսնէին։
Եւ այլ եւս եւթն հասկք ապականեալք, ազազունք եւ խորշակահարք ելանէին [554]մօտ առ նոսա:

41:23: Եւ ա՛յլ եւթն հասկ ※ ապականեալք, ազազունք եւ խորշակահարք, ելանէին մօտ առ նոսա։
23 Նրանց կողքին բուսան բարակ, չորուկ ու խորշակահար եօթը այլ հասկեր,
23 Եւ ահա անոնց ետեւէն եօթը չոր, նիհար ու խորշակահար հասկեր կը բուսնէին։
zohrab-1805▾ eastern-1994▾ western am▾
41:2323: но вот, после них выросло семь колосьев тонких, тощих и иссушенных восточным ветром;
41:23 ἄλλοι αλλος another; else δὲ δε though; while ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain λεπτοὶ λεπτος and; even ἀνεμόφθοροι ανεμοφθορος have; hold αὐτῶν αυτος he; him
41:23 וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שִׁבֳּלִ֔ים šibbᵒlˈîm שִׁבֹּלֶת grain צְנֻמֹ֥ות ṣᵊnumˌôṯ צָנֻם barren דַּקֹּ֖ות daqqˌôṯ דַּק thin שְׁדֻפֹ֣ות šᵊḏufˈôṯ שׁדף scorch קָדִ֑ים qāḏˈîm קָדִים east צֹמְחֹ֖ות ṣōmᵊḥˌôṯ צמח sprout אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
41:23. aliae quoque septem tenues et percussae uredine oriebantur stipulaOther seven also thin and blasted, sprung of the stalk:
23. and, behold, seven ears, withered, thin, blasted with the east wind, sprung up after them:
41:23. Likewise, another seven, thin and struck with blight, rose up from the stalk.
41:23. And, behold, seven ears, withered, thin, [and] blasted with the east wind, sprung up after them:
And, behold, seven ears, withered, thin, [and] blasted with the east wind, sprung up after them:

23: но вот, после них выросло семь колосьев тонких, тощих и иссушенных восточным ветром;
41:23
ἄλλοι αλλος another; else
δὲ δε though; while
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
λεπτοὶ λεπτος and; even
ἀνεμόφθοροι ανεμοφθορος have; hold
αὐτῶν αυτος he; him
41:23
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שִׁבֳּלִ֔ים šibbᵒlˈîm שִׁבֹּלֶת grain
צְנֻמֹ֥ות ṣᵊnumˌôṯ צָנֻם barren
דַּקֹּ֖ות daqqˌôṯ דַּק thin
שְׁדֻפֹ֣ות šᵊḏufˈôṯ שׁדף scorch
קָדִ֑ים qāḏˈîm קָדִים east
צֹמְחֹ֖ות ṣōmᵊḥˌôṯ צמח sprout
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
41:23. aliae quoque septem tenues et percussae uredine oriebantur stipula
Other seven also thin and blasted, sprung of the stalk:
41:23. Likewise, another seven, thin and struck with blight, rose up from the stalk.
41:23. And, behold, seven ears, withered, thin, [and] blasted with the east wind, sprung up after them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:23: withered: or, small
thin: Gen 41:6; Kg2 19:26; Psa 129:6, Psa 129:7; Hos 8:7, Hos 9:16, Hos 13:15
blasted: All the mischief done to corn or fruit by blasting, smutting, mildew, etc. are attributed to the east wind (see parallel passages). In Egypt it is peculiarly destructive, because it comes through the parched deserts of Arabia, often destroying vast numbers of people. The destructive nature of the Sam, Simoom, Smoom, or Samiel, is mentioned by almost all travellers. When this pestilential wind advances, its approach is indicated by a redness in the air. The principal stream of the blast always moves in a line of about 20 yards in breadth, and 12 feet above the surface of the earth; but its parching influence pervades all places to a considerable distance. The only means of preservation from its noxious influence is to lie flat, with the face upon the ground, till the blast be over. Camels and other animals instinctively perceive its approach, and bury their mouths and nostrils in the ground. It rarely last more than seven or eight minutes, but so poisonous are its effects, that it instantly suffocates those who are unfortunate enough to inhale it.
John Gill
41:23 And, behold, seven ears withered,.... Here a new epithet of the bad ears is given, and expressed by a word nowhere else used, which Ben Melech interprets, small, little, according to the use of the word in the Misnah; Aben Ezra, void, empty, such as had no grains of corn in them, nothing but husk or chaff, and observes that some render it images; for the word is so used in the Arabic language, and may signify that these ears were only mere shadows or images of ears, which had no substance in them: Jarchi says, the word, in the Syriac language signifies a rock, and so it denotes that these ears were dry as a rock, and had no moisture in them, laid dried, burnt up, and blasted with the east wind.
Robert Jamieson, A. R. Fausset and David Brown
41:23 blasted with the east wind--destructive everywhere to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, it comes in the character of a hot, blighting wind, that quickly withers all vegetation (compare Ezek 19:12; Hos 13:15).
41:2441:24: Եւ կլանէին եւթն հասկքն ազազունք եւ խորշակահարք՝ զեւթն հասկսն զգեղեցիկս եւ զատոքս։ Եւ պատմեցի երազահանացն, եւ ո՛չ ոք էր որ մեկնէր ինձ։
24 եւ չորուկ ու խորշակահար եօթը հասկերը կուլ էին տալիս գեղեցիկ ու լի հասկերը: Երազներս պատմեցի երազահաններին, բայց ոչ մէկը չկար, որ դրանք մեկնէր ինձ»:
24 Նիհար հասկերը կլլեցին այն եօթը աղէկ հասկերը։ Ու պատմեցի մոգերուն, բայց մէկը չկայ որ ինծի մեկնէ»։
Եւ կլանէին եւթն հասկքն ազազունք [555]եւ խորշակահարք`` զեւթն հասկսն զգեղեցիկս [556]եւ զատոքս``: Եւ պատմեցի երազահանացն, եւ ոչ ոք էր որ մեկնէր ինձ:

41:24: Եւ կլանէին եւթն հասկքն ազազունք եւ խորշակահարք՝ զեւթն հասկսն զգեղեցիկս եւ զատոքս։ Եւ պատմեցի երազահանացն, եւ ո՛չ ոք էր որ մեկնէր ինձ։
24 եւ չորուկ ու խորշակահար եօթը հասկերը կուլ էին տալիս գեղեցիկ ու լի հասկերը: Երազներս պատմեցի երազահաններին, բայց ոչ մէկը չկար, որ դրանք մեկնէր ինձ»:
24 Նիհար հասկերը կլլեցին այն եօթը աղէկ հասկերը։ Ու պատմեցի մոգերուն, բայց մէկը չկայ որ ինծի մեկնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:2424: и пожрали тощие колосья семь колосьев хороших. Я рассказал это волхвам, но никто не изъяснил мне.
41:24 καὶ και and; even κατέπιον καταπινω swallow; consume οἱ ο the ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain οἱ ο the λεπτοὶ λεπτος and; even ἀνεμόφθοροι ανεμοφθορος the ἑπτὰ επτα seven στάχυας σταχυς.1 head of grain τοὺς ο the καλοὺς καλος fine; fair καὶ και and; even τοὺς ο the πλήρεις πληρης full εἶπα επω say; speak οὖν ουν then τοῖς ο the ἐξηγηταῖς εξηγητης and; even οὐκ ου not ἦν ειμι be ὁ ο the ἀπαγγέλλων απαγγελλω report μοι μοι me
41:24 וַ wa וְ and תִּבְלַ֨עְןָ֙ ttivlˈaʕnā בלע swallow הָ hā הַ the שִׁבֳּלִ֣ים šibbᵒlˈîm שִׁבֹּלֶת grain הַ ha הַ the דַּקֹּ֔ת ddaqqˈōṯ דַּק thin אֵ֛ת ʔˈēṯ אֵת [object marker] שֶׁ֥בַע šˌevaʕ שֶׁבַע seven הַֽ hˈa הַ the שִׁבֳּלִ֖ים šibbᵒlˌîm שִׁבֹּלֶת grain הַ ha הַ the טֹּבֹ֑ות ṭṭōvˈôṯ טֹוב good וָֽ wˈā וְ and אֹמַר֙ ʔōmˌar אמר say אֶל־ ʔel- אֶל to הַֽ hˈa הַ the חַרְטֻמִּ֔ים ḥarṭummˈîm חַרְטֹם magician וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַגִּ֖יד maggˌîḏ נגד report לִֽי׃ lˈî לְ to
41:24. quae priorum pulchritudinem devorarunt narravi coniectoribus somnium et nemo est qui edisseratAnd they devoured the beauty of the former: I told this dream to the conjecturers, and there is no man that can expound it.
24. and the thin ears swallowed up the seven good ears: and I told it unto the magicians; but there was none that could declare it to me.
41:24. And they devoured the beauty of the first. I explained this dream to the interpreters, and there is no one who can unfold it.”
41:24. 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.
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: и пожрали тощие колосья семь колосьев хороших. Я рассказал это волхвам, но никто не изъяснил мне.
41:24
καὶ και and; even
κατέπιον καταπινω swallow; consume
οἱ ο the
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
οἱ ο the
λεπτοὶ λεπτος and; even
ἀνεμόφθοροι ανεμοφθορος the
ἑπτὰ επτα seven
στάχυας σταχυς.1 head of grain
τοὺς ο the
καλοὺς καλος fine; fair
καὶ και and; even
τοὺς ο the
πλήρεις πληρης full
εἶπα επω say; speak
οὖν ουν then
τοῖς ο the
ἐξηγηταῖς εξηγητης and; even
οὐκ ου not
ἦν ειμι be
ο the
ἀπαγγέλλων απαγγελλω report
μοι μοι me
41:24
וַ wa וְ and
תִּבְלַ֨עְןָ֙ ttivlˈaʕnā בלע swallow
הָ הַ the
שִׁבֳּלִ֣ים šibbᵒlˈîm שִׁבֹּלֶת grain
הַ ha הַ the
דַּקֹּ֔ת ddaqqˈōṯ דַּק thin
אֵ֛ת ʔˈēṯ אֵת [object marker]
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
הַֽ hˈa הַ the
שִׁבֳּלִ֖ים šibbᵒlˌîm שִׁבֹּלֶת grain
הַ ha הַ the
טֹּבֹ֑ות ṭṭōvˈôṯ טֹוב good
וָֽ wˈā וְ and
אֹמַר֙ ʔōmˌar אמר say
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
חַרְטֻמִּ֔ים ḥarṭummˈîm חַרְטֹם magician
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַגִּ֖יד maggˌîḏ נגד report
לִֽי׃ lˈî לְ to
41:24. quae priorum pulchritudinem devorarunt narravi coniectoribus somnium et nemo est qui edisserat
And they devoured the beauty of the former: I told this dream to the conjecturers, and there is no man that can expound it.
41:24. And they devoured the beauty of the first. I explained this dream to the interpreters, and there is no one who can unfold it.”
41:24. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:24: I told this: Gen 41:8; Exo 8:19; Dan 4:7
John Gill
41:24 And the thin ears devoured the seven good ears,.... See Gill on Gen 41:7,
and I told this unto the magicians; just in the same manner as he had to Joseph:
but there was none that could declare it unto me; the meaning of it; what all this should signify or portend.
Robert Jamieson, A. R. Fausset and David Brown
41:24 the thin ears devoured the seven good ears--devoured is a different word from that used in Gen 41:4 and conveys the idea of destroying, by absorbing to themselves all the nutritious virtue of the soil around them.
41:2541:25: Եւ ասէ Յովսէփ ցփարաւոն. Երազն փարաւոնի մի է. զոր ինչ Աստուած առնելոց է՝ եցոյց փարաւոնի։
25 Յովսէփն ասաց փարաւոնին. «Փարաւոնի տեսած երազները մէկ իմաստ ունեն. Աստուած փարաւոնին յայտնել է այն, ինչ անելու է:
25 Եւ Յովսէփ ըսաւ Փարաւոնին. «Մէկ է Փարաւոնին երազը. Աստուած իր ընելիքը յայտնեց Փարաւոնին։
Եւ ասէ Յովսէփ ցփարաւոն. Երազն փարաւոնի մի է. զոր ինչ Աստուած առնելոց է` եցոյց փարաւոնի:

41:25: Եւ ասէ Յովսէփ ցփարաւոն. Երազն փարաւոնի մի է. զոր ինչ Աստուած առնելոց է՝ եցոյց փարաւոնի։
25 Յովսէփն ասաց փարաւոնին. «Փարաւոնի տեսած երազները մէկ իմաստ ունեն. Աստուած փարաւոնին յայտնել է այն, ինչ անելու է:
25 Եւ Յովսէփ ըսաւ Փարաւոնին. «Մէկ է Փարաւոնին երազը. Աստուած իր ընելիքը յայտնեց Փարաւոնին։
zohrab-1805▾ eastern-1994▾ western am▾
41:2525: И сказал Иосиф фараону: сон фараонов один: что Бог сделает, то Он возвестил фараону.
41:25 καὶ και and; even εἶπεν επω say; speak Ιωσηφ ιωσηφ Iōsēph; Iosif τῷ ο the Φαραω φαραω Pharaō; Farao τὸ ο the ἐνύπνιον ενυπνιον dream Φαραω φαραω Pharaō; Farao ἕν εις.1 one; unit ἐστιν ειμι be ὅσα οσος as much as; as many as ὁ ο the θεὸς θεος God ποιεῖ ποιεω do; make ἔδειξεν δεικνυω show τῷ ο the Φαραω φαραω Pharaō; Farao
41:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh אֶחָ֣ד ʔeḥˈāḏ אֶחָד one ה֑וּא hˈû הוּא he אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) עֹשֶׂ֖ה ʕōśˌeh עשׂה make הִגִּ֥יד higgˌîḏ נגד report לְ lᵊ לְ to פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
41:25. respondit Ioseph somnium regis unum est quae facturus est Deus ostendit PharaoniJoseph answered: The king's dream is one: God hath shewn to Pharao what he is about to do.
25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh.
41:25. Joseph responded: “The dream of the king is one. What God will do, he has revealed to Pharaoh.
41:25. And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do:

25: И сказал Иосиф фараону: сон фараонов один: что Бог сделает, то Он возвестил фараону.
41:25
καὶ και and; even
εἶπεν επω say; speak
Ιωσηφ ιωσηφ Iōsēph; Iosif
τῷ ο the
Φαραω φαραω Pharaō; Farao
τὸ ο the
ἐνύπνιον ενυπνιον dream
Φαραω φαραω Pharaō; Farao
ἕν εις.1 one; unit
ἐστιν ειμι be
ὅσα οσος as much as; as many as
ο the
θεὸς θεος God
ποιεῖ ποιεω do; make
ἔδειξεν δεικνυω show
τῷ ο the
Φαραω φαραω Pharaō; Farao
41:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
חֲלֹ֥ום ḥᵃlˌôm חֲלֹום dream
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
ה֑וּא hˈû הוּא he
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
הִגִּ֥יד higgˌîḏ נגד report
לְ lᵊ לְ to
פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
41:25. respondit Ioseph somnium regis unum est quae facturus est Deus ostendit Pharaoni
Joseph answered: The king's dream is one: God hath shewn to Pharao what he is about to do.
41:25. Joseph responded: “The dream of the king is one. What God will do, he has revealed to Pharaoh.
41:25. And Joseph said unto Pharaoh, The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-32: Приступая к толкованию снов фараона, Иосиф с особенной силой убеждения подчеркивает провиденциальное значение снов (о чем сказал и раньше, ст. 16): через эти сны божественное провидение открывает владыке Египта судьбу страны в следующие годы. При этом доказательство высшего значения снов и непреложности их Иосиф неоднократно указывает в повторении или двойственности сна фараона в двух формах, по сущности тождественных (ст. 25, 26, 32), хотя и могущих наводить на мысль о неодинаковом значении.

В целом толкование Иосифа отличается замечательною простотой, естественностью и полной правдоподобностью (фактически оправданной впоследствии), и этими чертами бесконечно отличается от изречений всех языческих оракулов. В том обстоятельстве, что при всей видимой простоте значения снов, значение это осталось неразгаданным для мудрецов Египта, можно усматривать нарочитое действие Промысла, который через Иосифа имел премудро выполнить свои предначертания относительно потомства Авраама.

В 26–27: параллельно раскрывается значение образов сновидений, а 28–31: ст. делают то же, но без конкретных образов; 32: ст. оттеняет безусловную верность толкования, необходимость и близость его осуществления.

Применение толкования снов — совет Иосифа фараону.
Adam Clarke: Commentary on the Bible - 1831
41:25: God hath showed Pharaoh what he is about to do - Joseph thus shows the Egyptian king that though the ordinary cause of plenty or want is the river Nile, yet its inundations are under the direction of God: the dreams are sent by him, not only to signify beforehand the plenty and want, but to show also that all these circumstances, however fortuitous they may appear to man, are under the direction of an overruling Providence.
Albert Barnes: Notes on the Bible - 1834
41:25-36
Joseph now proceeds to interpret the dream, and offer counsel suitable to the emergency. "What the God is about to do." The God, the one true, living, eternal God, in opposition to all false gods. "And because the dream was repeated." This is explained to denote the certainty and immediateness of the event. The beautiful elucidation of the dream needs no comment. Joseph now naturally passes from the interpreter to the adviser. He is all himself on this critical occasion. His presence of mind never forsakes him. The openness of heart and readiness of speech, for which he was early distinguished, now stand him in good stead. His thorough self-command arises from spontaneously throwing himself, with all his heart, into the great national emergency which is before his mind. And his native simplicity of heart, practical good sense, anti force of character break forth into unasked, but not unaccepted counsel. "A man discreet" - intelligent, capable of understanding the occasion; wise, prudent, capable of acting accordingly. "Let Pharaoh proceed" - take the following steps: "Take the fifth" of the produce of the land. "Under the hand of Pharaoh." Under his supreme control.
The measures here suggested to Pharaoh were, we must suppose in conformity with the civil institutions of the country. Thee exaction of a fifth, or two tithes, during the period of plenty, may have been an extraordinary measure, which the absolute power of the monarch enabled him to enforce for the public safety. The sovereign was probably dependent for his Rev_enues on the produce of the crown lands, certain taxes on exports or imports, and occasional gifts or forced contributions from his subjects. This extraordinary fifth was, probably, of the last description, and was fully warranted by the coming emergency. The "gathering up of all the food" may imply that, in addition to the fifth, large purchases of corn were made by the government out of the surplus produce of the country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:25: God: Gen 41:16; Exo 9:14; Jos 11:6; Psa 98:2; Isa 41:22, Isa 41:23, Isa 43:9; Dan 2:28, Dan 2:29; Dan 2:45, Dan 2:47; Amo 3:7; Mat 24:40; Mar 13:23; Eph 1:17; Rev 4:1
Geneva 1599
41:25 And Joseph said unto Pharaoh, (h) The dream of Pharaoh [is] one: God hath shewed Pharaoh what he [is] about to do.
(h) Both his dreams have the same message.
John Gill
41:25 And Joseph said unto Pharaoh, the dream of Pharaoh is one,.... Though there were two distinct dreams expressed under different images and representations, yet the meaning, sense, and signification of them were the same; one interpretation would do for both:
God hath showed Pharaoh what he is about to do; that is, by the above dreams, when they should be interpreted to him; for as yet he understood them not, and therefore there could be nothing showed him, but when interpreted it would be clear and plain to him what events were quickly to be accomplished: God only knows things future, and those to whom he is pleased to reveal them, and which he did in different ways, by dreams, visions, articulate voices, &c.
Robert Jamieson, A. R. Fausset and David Brown
41:25 JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
Joseph said, . . . The dream . . . is one--They both pointed to the same event--a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.
41:2641:26: Եւթն երինջքն գեղեցիկք՝ եւթն ամ են. եւ եւթն հասկն գեղեցիկք՝ եւթն ամ են։ Երազն փարաւոնի մի՛ է։
26 Եօթը գեղեցիկ երինջները եօթը տարի են նշանակում, եւ եօթը գեղեցիկ հասկերը նոյնպէս եօթը տարի են նշանակում: Փարաւոնի տեսած երազները մէկ իմաստ ունեն:
26 Եօթը աղէկ երինջները եօթը տարի են եւ եօթը աղէկ հասկերը եօթը տարի են. երազը մէկ է։
Եւթն երինջքն գեղեցիկք` եւթն ամ են, եւ եւթն հասկքն գեղեցիկք` եւթն ամ են. երազն փարաւոնի մի է:

41:26: Եւթն երինջքն գեղեցիկք՝ եւթն ամ են. եւ եւթն հասկն գեղեցիկք՝ եւթն ամ են։ Երազն փարաւոնի մի՛ է։
26 Եօթը գեղեցիկ երինջները եօթը տարի են նշանակում, եւ եօթը գեղեցիկ հասկերը նոյնպէս եօթը տարի են նշանակում: Փարաւոնի տեսած երազները մէկ իմաստ ունեն:
26 Եօթը աղէկ երինջները եօթը տարի են եւ եօթը աղէկ հասկերը եօթը տարի են. երազը մէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
41:2626: Семь коров хороших, это семь лет; и семь колосьев хороших, это семь лет: сон один;
41:26 αἱ ο the ἑπτὰ επτα seven βόες βους ox αἱ ο the καλαὶ καλος fine; fair ἑπτὰ επτα seven ἔτη ετος year ἐστίν ειμι be καὶ και and; even οἱ ο the ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain οἱ ο the καλοὶ καλος fine; fair ἑπτὰ επτα seven ἔτη ετος year ἐστίν ειμι be τὸ ο the ἐνύπνιον ενυπνιον dream Φαραω φαραω Pharaō; Farao ἕν εις.1 one; unit ἐστιν ειμι be
41:26 שֶׁ֧בַע šˈevaʕ שֶׁבַע seven פָּרֹ֣ת pārˈōṯ פָּרָה cow הַ ha הַ the טֹּבֹ֗ת ṭṭōvˈōṯ טֹוב good שֶׁ֤בַע šˈevaʕ שֶׁבַע seven שָׁנִים֙ šānîm שָׁנָה year הֵ֔נָּה hˈēnnā הֵנָּה they וְ wᵊ וְ and שֶׁ֤בַע šˈevaʕ שֶׁבַע seven הַֽ hˈa הַ the שִּׁבֳּלִים֙ ššibbᵒlîm שִׁבֹּלֶת grain הַ ha הַ the טֹּבֹ֔ת ṭṭōvˈōṯ טֹוב good שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִ֖ים šānˌîm שָׁנָה year הֵ֑נָּה hˈēnnā הֵנָּה they חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream אֶחָ֥ד ʔeḥˌāḏ אֶחָד one הֽוּא׃ hˈû הוּא he
41:26. septem boves pulchrae et septem spicae plenae septem ubertatis anni sunt eandemque vim somnii conprehenduntThe seven beautiful kine, and the seven full ears, are seven years of plenty: and both contain the same meaning of the dream.
26. The seven good kine are seven years; and the seven good ears are seven years: the dream is one.
41:26. The seven beautiful cows, and the seven full ears of grain, are seven years of abundance. And so the force of the dreams is understood to be the same.
41:26. The seven good kine [are] seven years; and the seven good ears [are] seven years: the dream [is] one.
The seven good kine [are] seven years; and the seven good ears [are] seven years: the dream [is] one:

26: Семь коров хороших, это семь лет; и семь колосьев хороших, это семь лет: сон один;
41:26
αἱ ο the
ἑπτὰ επτα seven
βόες βους ox
αἱ ο the
καλαὶ καλος fine; fair
ἑπτὰ επτα seven
ἔτη ετος year
ἐστίν ειμι be
καὶ και and; even
οἱ ο the
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
οἱ ο the
καλοὶ καλος fine; fair
ἑπτὰ επτα seven
ἔτη ετος year
ἐστίν ειμι be
τὸ ο the
ἐνύπνιον ενυπνιον dream
Φαραω φαραω Pharaō; Farao
ἕν εις.1 one; unit
ἐστιν ειμι be
41:26
שֶׁ֧בַע šˈevaʕ שֶׁבַע seven
פָּרֹ֣ת pārˈōṯ פָּרָה cow
הַ ha הַ the
טֹּבֹ֗ת ṭṭōvˈōṯ טֹוב good
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
שָׁנִים֙ šānîm שָׁנָה year
הֵ֔נָּה hˈēnnā הֵנָּה they
וְ wᵊ וְ and
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
הַֽ hˈa הַ the
שִּׁבֳּלִים֙ ššibbᵒlîm שִׁבֹּלֶת grain
הַ ha הַ the
טֹּבֹ֔ת ṭṭōvˈōṯ טֹוב good
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִ֖ים šānˌîm שָׁנָה year
הֵ֑נָּה hˈēnnā הֵנָּה they
חֲלֹ֖ום ḥᵃlˌôm חֲלֹום dream
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
הֽוּא׃ hˈû הוּא he
41:26. septem boves pulchrae et septem spicae plenae septem ubertatis anni sunt eandemque vim somnii conprehendunt
The seven beautiful kine, and the seven full ears, are seven years of plenty: and both contain the same meaning of the dream.
41:26. The seven beautiful cows, and the seven full ears of grain, are seven years of abundance. And so the force of the dreams is understood to be the same.
41:26. The seven good kine [are] seven years; and the seven good ears [are] seven years: the dream [is] one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:26: are: or, signify, Gen 41:2, Gen 41:5, Gen 41:29, Gen 41:47, Gen 41:53, Gen 40:18; Exo 12:11; Co1 10:4
good ears are seven: Gen 40:12
the dream is one: Gen 2:24; Exo 26:6; Jo1 5:7
John Gill
41:26 The seven good kine are seven years,.... Signify seven years, and these years of plenty, as appears from the antithesis in Gen 41:26,
and the seven good ears are seven years; signify the same:
the dream is one; for though the seven good kine were seen in one dream, the seven good ears in another, yet both dreams were one as to signification.
41:2741:27: Եւ եւթն երինջքն տգեղք եւ վտիտք որ ելանէին զհետ նոցա, եւթն ամ են. եւ եւթն հասկքն ոսինք եւ խորշակահարք. լիցի զեւթն ամ սով[390]։ [390] Ոմանք. Տգեղք եւ վատիտք։
27 Դրանցից յետոյ ելած տգեղ ու վտիտ եօթը երինջները եօթը տարի են նշանակում, իսկ չորուկ ու խորշակահար եօթը հասկերը նշանակում են, որ եօթը տարի սով է լինելու:
27 Եւ անոնց ետեւէն ելած եօթը նիհար ու զազիր երինջները եօթը տարի են եւ եօթը պարապ ու խորշակահար հասկերը եօթը տարուան սով է։
Եւ եւթն երինջքն տգեղք եւ վտիտք որ ելանէին զհետ նոցա` եւթն ամ են, եւ եւթն հասկքն ոսինք եւ խորշակահարք` [557]լիցի զեւթն ամ սով:

41:27: Եւ եւթն երինջքն տգեղք եւ վտիտք որ ելանէին զհետ նոցա, եւթն ամ են. եւ եւթն հասկքն ոսինք եւ խորշակահարք. լիցի զեւթն ամ սով[390]։
[390] Ոմանք. Տգեղք եւ վատիտք։
27 Դրանցից յետոյ ելած տգեղ ու վտիտ եօթը երինջները եօթը տարի են նշանակում, իսկ չորուկ ու խորշակահար եօթը հասկերը նշանակում են, որ եօթը տարի սով է լինելու:
27 Եւ անոնց ետեւէն ելած եօթը նիհար ու զազիր երինջները եօթը տարի են եւ եօթը պարապ ու խորշակահար հասկերը եօթը տարուան սով է։
zohrab-1805▾ eastern-1994▾ western am▾
41:2727: и семь коров тощих и худых, вышедших после тех, это семь лет, также и семь колосьев тощих и иссушенных восточным ветром, это семь лет голода.
41:27 καὶ και and; even αἱ ο the ἑπτὰ επτα seven βόες βους ox αἱ ο the λεπταὶ λεπτος the ἀναβαίνουσαι αναβαινω step up; ascend ὀπίσω οπισω in back; after αὐτῶν αυτος he; him ἑπτὰ επτα seven ἔτη ετος year ἐστίν ειμι be καὶ και and; even οἱ ο the ἑπτὰ επτα seven στάχυες σταχυς.1 head of grain οἱ ο the λεπτοὶ λεπτος and; even ἀνεμόφθοροι ανεμοφθορος be ἑπτὰ επτα seven ἔτη ετος year λιμοῦ λιμος famine; hunger
41:27 וְ wᵊ וְ and שֶׁ֣בַע šˈevaʕ שֶׁבַע seven הַ֠ ha הַ the פָּרֹות ppārôṯ פָּרָה cow הָֽ hˈā הַ the רַקֹּ֨ות raqqˌôṯ רַק thin וְ wᵊ וְ and הָ hā הַ the רָעֹ֜ת rāʕˈōṯ רַע evil הָ hā הַ the עֹלֹ֣ת ʕōlˈōṯ עלה ascend אַחֲרֵיהֶ֗ן ʔaḥᵃrêhˈen אַחַר after שֶׁ֤בַע šˈevaʕ שֶׁבַע seven שָׁנִים֙ šānîm שָׁנָה year הֵ֔נָּה hˈēnnā הֵנָּה they וְ wᵊ וְ and שֶׁ֤בַע šˈevaʕ שֶׁבַע seven הַֽ hˈa הַ the שִׁבֳּלִים֙ šibbᵒlîm שִׁבֹּלֶת grain הָ hā הַ the רֵקֹ֔ות rēqˈôṯ רֵיק empty שְׁדֻפֹ֖ות šᵊḏufˌôṯ שׁדף scorch הַ ha הַ the קָּדִ֑ים qqāḏˈîm קָדִים east יִהְי֕וּ yihyˈû היה be שֶׁ֖בַע šˌevaʕ שֶׁבַע seven שְׁנֵ֥י šᵊnˌê שָׁנָה year רָעָֽב׃ rāʕˈāv רָעָב hunger
41:27. septem quoque boves tenues atque macilentae quae ascenderunt post eas et septem spicae tenues et vento urente percussae septem anni sunt venturae famisAnd the seven lean and thin kine that came up after them, and the seven thin ears that were blasted with the burning wind, are seven years of famine to come:
27. And the seven lean and ill favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine.
41:27. Likewise, the seven thin and emaciated cows, which ascended after them, and the seven thin ears of grain, which were struck with the burning wind, are seven approaching years of famine.
41:27. 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.
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: и семь коров тощих и худых, вышедших после тех, это семь лет, также и семь колосьев тощих и иссушенных восточным ветром, это семь лет голода.
41:27
καὶ και and; even
αἱ ο the
ἑπτὰ επτα seven
βόες βους ox
αἱ ο the
λεπταὶ λεπτος the
ἀναβαίνουσαι αναβαινω step up; ascend
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
ἑπτὰ επτα seven
ἔτη ετος year
ἐστίν ειμι be
καὶ και and; even
οἱ ο the
ἑπτὰ επτα seven
στάχυες σταχυς.1 head of grain
οἱ ο the
λεπτοὶ λεπτος and; even
ἀνεμόφθοροι ανεμοφθορος be
ἑπτὰ επτα seven
ἔτη ετος year
λιμοῦ λιμος famine; hunger
41:27
וְ wᵊ וְ and
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
הַ֠ ha הַ the
פָּרֹות ppārôṯ פָּרָה cow
הָֽ hˈā הַ the
רַקֹּ֨ות raqqˌôṯ רַק thin
וְ wᵊ וְ and
הָ הַ the
רָעֹ֜ת rāʕˈōṯ רַע evil
הָ הַ the
עֹלֹ֣ת ʕōlˈōṯ עלה ascend
אַחֲרֵיהֶ֗ן ʔaḥᵃrêhˈen אַחַר after
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
שָׁנִים֙ šānîm שָׁנָה year
הֵ֔נָּה hˈēnnā הֵנָּה they
וְ wᵊ וְ and
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
הַֽ hˈa הַ the
שִׁבֳּלִים֙ šibbᵒlîm שִׁבֹּלֶת grain
הָ הַ the
רֵקֹ֔ות rēqˈôṯ רֵיק empty
שְׁדֻפֹ֖ות šᵊḏufˌôṯ שׁדף scorch
הַ ha הַ the
קָּדִ֑ים qqāḏˈîm קָדִים east
יִהְי֕וּ yihyˈû היה be
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
שְׁנֵ֥י šᵊnˌê שָׁנָה year
רָעָֽב׃ rāʕˈāv רָעָב hunger
41:27. septem quoque boves tenues atque macilentae quae ascenderunt post eas et septem spicae tenues et vento urente percussae septem anni sunt venturae famis
And the seven lean and thin kine that came up after them, and the seven thin ears that were blasted with the burning wind, are seven years of famine to come:
41:27. Likewise, the seven thin and emaciated cows, which ascended after them, and the seven thin ears of grain, which were struck with the burning wind, are seven approaching years of famine.
41:27. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:27: seven years of famine: Sa2 24:19; Kg2 8:1
John Gill
41:27 And the seven thin and ill favoured kine that came up after them are seven years,.... Signify other seven years, and these different from the former, as follows:
and the seven empty ears blasted with the east wind shall be seven years of famine: or there will be seven years of famine that will answer to them, and are signified by them: Grotius, from the Oneirocritics or interpreters of dreams, observes, that years are signified by kine, and particularly he relates from Achmes, that according to the doctrine of the Egyptians, female oxen (and such these were) signified times and seasons, and if fat (as the good ones here also were) signified fruitful times, but if poor and thin (as the bad ones here were) barren times: it seems as if all this skill of theirs was borrowed from Joseph's interpretation of Pharaoh's dreams here given. Josephus (l) relates a dream of Archelaus the son of Herod, who dreamed that he saw ten ears of corn, full and large, devoured by oxen; he sent for the Chaldeans and others to tell him what they signified; one said one thing and another another; at length one Simon, an Essene, said that the ears signified years, and the oxen changes of affairs, because, when they plough up the earth, they turn it up and change it; so that he should reign as many years as were ears of corn seen, and after many changes should die, as he accordingly did.
(l) Antiqu. l. 17. c. 15. sect. 3. & de Bello Jud. l. 2. c. 7. sect. 3.
41:2841:28: Բանն զոր ասացի փարաւոնի՝ ա՛յն է. զոր ինչ Աստուած առնելոց է, եցո՛յց փարաւոնի։
28 Փարաւոնին ասածիս իմաստն այն է, որ Աստուած փարաւոնին յայտնել է այն, ինչ անելու է:
28 Փարաւոնին յայտնուածը այս է. Աստուած իր ընելիքը Փարաւոնին ցուցուցեր է։
Բանն զոր ասացի փարաւոնի` այն է, զոր ինչ Աստուած առնելոց է` եցոյց փարաւոնի:

41:28: Բանն զոր ասացի փարաւոնի՝ ա՛յն է. զոր ինչ Աստուած առնելոց է, եցո՛յց փարաւոնի։
28 Փարաւոնին ասածիս իմաստն այն է, որ Աստուած փարաւոնին յայտնել է այն, ինչ անելու է:
28 Փարաւոնին յայտնուածը այս է. Աստուած իր ընելիքը Փարաւոնին ցուցուցեր է։
zohrab-1805▾ eastern-1994▾ western am▾
41:2828: Вот почему сказал я фараону: что Бог сделает, то Он показал фараону.
41:28 τὸ ο the δὲ δε though; while ῥῆμα ρημα statement; phrase ὃ ος who; what εἴρηκα ερεω.1 state; mentioned Φαραω φαραω Pharaō; Farao ὅσα οσος as much as; as many as ὁ ο the θεὸς θεος God ποιεῖ ποιεω do; make ἔδειξεν δεικνυω show τῷ ο the Φαραω φαραω Pharaō; Farao
41:28 ה֣וּא hˈû הוּא he הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתִּי dibbˌartî דבר speak אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) עֹשֶׂ֖ה ʕōśˌeh עשׂה make הֶרְאָ֥ה herʔˌā ראה see אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:28. qui hoc ordine conplebunturWhich shall be fulfilled in this order.
28. That is the thing which I spake unto Pharaoh: what God is about to do he hath shewed unto Pharaoh.
41:28. These will be fulfilled in this order.
41:28. This [is] the thing which I have spoken unto Pharaoh: What God [is] about to do he sheweth unto Pharaoh.
This [is] the thing which I have spoken unto Pharaoh: What God [is] about to do he sheweth unto Pharaoh:

28: Вот почему сказал я фараону: что Бог сделает, то Он показал фараону.
41:28
τὸ ο the
δὲ δε though; while
ῥῆμα ρημα statement; phrase
ος who; what
εἴρηκα ερεω.1 state; mentioned
Φαραω φαραω Pharaō; Farao
ὅσα οσος as much as; as many as
ο the
θεὸς θεος God
ποιεῖ ποιεω do; make
ἔδειξεν δεικνυω show
τῷ ο the
Φαραω φαραω Pharaō; Farao
41:28
ה֣וּא hˈû הוּא he
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתִּי dibbˌartî דבר speak
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עֹשֶׂ֖ה ʕōśˌeh עשׂה make
הֶרְאָ֥ה herʔˌā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
41:28. qui hoc ordine conplebuntur
Which shall be fulfilled in this order.
41:28. These will be fulfilled in this order.
41:28. This [is] the thing which I have spoken unto Pharaoh: What God [is] about to do he sheweth unto Pharaoh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:28: What God: Gen 41:16, Gen 41:25
John Gill
41:28 This is the thing which I have spoken unto Pharaoh,.... As an interpretation of his dreams:
what God is about to do, he sheweth unto Pharaoh: the events of fourteen years with respect to plenty and sterility.
41:2941:29: Ահա ամք եւթն եկեսցեն բազո՛ւմ լիութեան յամենայն երկիրս Եգիպտացւոց։
29 Ահա ողջ Եգիպտացիների երկրում լինելու են բերքառատ եօթը տարիներ:
29 Ահա բոլոր Եգիպտոսի երկրին մէջ եօթը տարի մեծ առատութիւն պիտի գայ
Ահա ամք եւթն եկեսցեն բազում լիութեան յամենայն երկրիս Եգիպտացւոց:

41:29: Ահա ամք եւթն եկեսցեն բազո՛ւմ լիութեան յամենայն երկիրս Եգիպտացւոց։
29 Ահա ողջ Եգիպտացիների երկրում լինելու են բերքառատ եօթը տարիներ:
29 Ահա բոլոր Եգիպտոսի երկրին մէջ եօթը տարի մեծ առատութիւն պիտի գայ
zohrab-1805▾ eastern-1994▾ western am▾
41:2929: Вот, наступает семь лет великого изобилия во всей земле Египетской;
41:29 ἰδοὺ ιδου see!; here I am ἑπτὰ επτα seven ἔτη ετος year ἔρχεται ερχομαι come; go εὐθηνία ευθηνια much; many ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
41:29 הִנֵּ֛ה hinnˈē הִנֵּה behold שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִ֖ים šānˌîm שָׁנָה year בָּאֹ֑ות bāʔˈôṯ בוא come שָׂבָ֥ע śāvˌāʕ שָׂבָע satiety גָּדֹ֖ול gāḏˌôl גָּדֹול great בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:29. ecce septem anni venient fertilitatis magnae in universa terra AegyptiBehold, there shall come seven years of great plenty in the whole land of Egypt:
29. Behold, there come seven years of great plenty throughout all the land of Egypt:
41:29. Behold, there will arrive seven years of great fertility throughout the entire land of Egypt.
41:29. Behold, there come seven years of great plenty throughout all the land of Egypt:
Behold, there come seven years of great plenty throughout all the land of Egypt:

29: Вот, наступает семь лет великого изобилия во всей земле Египетской;
41:29
ἰδοὺ ιδου see!; here I am
ἑπτὰ επτα seven
ἔτη ετος year
ἔρχεται ερχομαι come; go
εὐθηνία ευθηνια much; many
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
41:29
הִנֵּ֛ה hinnˈē הִנֵּה behold
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִ֖ים šānˌîm שָׁנָה year
בָּאֹ֑ות bāʔˈôṯ בוא come
שָׂבָ֥ע śāvˌāʕ שָׂבָע satiety
גָּדֹ֖ול gāḏˌôl גָּדֹול great
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:29. ecce septem anni venient fertilitatis magnae in universa terra Aegypti
Behold, there shall come seven years of great plenty in the whole land of Egypt:
41:29. Behold, there will arrive seven years of great fertility throughout the entire land of Egypt.
41:29. Behold, there come seven years of great plenty throughout all the land of Egypt:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:29: Gen 41:26, Gen 41:46, Gen 41:49
John Gill
41:29 Behold, there come seven years of great plenty throughout all the land of Egypt. Not only a sufficiency but an abundance, even to luxury, as when the Nile rose to sixteen cubits, as Pliny observes (m); which, though a natural cause, was owing to God, and that it should thus overflow for seven years successively, and cause such a continued plenty, can be ascribed to no other.
(m) Nat. Hist. l. 5. c. 9.
John Wesley
41:29 See the goodness of God, in sending the seven years of plenty before those of famine, that provision might be made accordingly. How wonderful wisely has Providence, that great house - keeper, ordered the affairs of this numerous family from the beginning! Great variety of seasons there have been and the produce of the earth sometimes more, and sometimes less; yet take one time with another, what was miraculous concerning the manna, is ordinarily verified in the common course of Providence; He that gathers much has nothing over, and he that gathers little has no lack, Ex 16:18.
41:3041:30: Եւ յետ այնորիկ եկեսցէ եւթն ամ սովոյ, եւ մոռասցին զլիութիւնն յամենայն երկիրս Եգիպտացւոց. եւ սպառեսցէ՛ սովն զերկիր[391]։ [391] Ոմանք. Եւ յետ այնորիկ եկեսցեն։
30 Դրանցից յետոյ կը գան սովի եօթը տարիներ, եւ կը մոռացուի երկրում եղած բերքի առատութիւնը:
30 Եւ անոնց ետեւէն եօթը տարի սով պիտի գայ ու Եգիպտոսի երկրին մէջ բոլոր առատութիւնը պիտի մոռցուի եւ սովը պիտի սպառէ երկիրը
Եւ յետ այնորիկ եկեսցէ եւթն ամ սովոյ, եւ մոռասցին զլիութիւնն յամենայն երկրիս Եգիպտացւոց. եւ սպառեսցէ սովն զերկիր:

41:30: Եւ յետ այնորիկ եկեսցէ եւթն ամ սովոյ, եւ մոռասցին զլիութիւնն յամենայն երկիրս Եգիպտացւոց. եւ սպառեսցէ՛ սովն զերկիր[391]։
[391] Ոմանք. Եւ յետ այնորիկ եկեսցեն։
30 Դրանցից յետոյ կը գան սովի եօթը տարիներ, եւ կը մոռացուի երկրում եղած բերքի առատութիւնը:
30 Եւ անոնց ետեւէն եօթը տարի սով պիտի գայ ու Եգիպտոսի երկրին մէջ բոլոր առատութիւնը պիտի մոռցուի եւ սովը պիտի սպառէ երկիրը
zohrab-1805▾ eastern-1994▾ western am▾
41:3030: после них настанут семь лет голода, и забудется все то изобилие в земле Египетской, и истощит голод землю,
41:30 ἥξει ηκω here δὲ δε though; while ἑπτὰ επτα seven ἔτη ετος year λιμοῦ λιμος famine; hunger μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἐπιλήσονται επιλανθανομαι forget τῆς ο the πλησμονῆς πλησμονη repletion; satisfaction ἐν εν in ὅλῃ ολος whole; wholly γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀναλώσει αναλισκω waste; consume ὁ ο the λιμὸς λιμος famine; hunger τὴν ο the γῆν γη earth; land
41:30 וְ֠ wᵊ וְ and קָמוּ qāmˌû קום arise שֶׁ֨בַע šˌevaʕ שֶׁבַע seven שְׁנֵ֤י šᵊnˈê שָׁנָה year רָעָב֙ rāʕˌāv רָעָב hunger אַחֲרֵיהֶ֔ן ʔaḥᵃrêhˈen אַחַר after וְ wᵊ וְ and נִשְׁכַּ֥ח niškˌaḥ שׁכח forget כָּל־ kol- כֹּל whole הַ ha הַ the שָּׂבָ֖ע śśāvˌāʕ שָׂבָע satiety בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and כִלָּ֥ה ḵillˌā כלה be complete הָ hā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
41:30. quos sequentur septem anni alii tantae sterilitatis ut oblivioni tradatur cuncta retro abundantia consumptura est enim fames omnem terramAfter which shall follow other seven years of so great scarcity, that all the abundance before shall be forgotten: for the famine shall consume all the land,
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;
41:30. After this, there will follow another seven years, of such great barrenness that all the former abundance will be delivered into oblivion. For the famine will consume all the land,
41:30. 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;
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: после них настанут семь лет голода, и забудется все то изобилие в земле Египетской, и истощит голод землю,
41:30
ἥξει ηκω here
δὲ δε though; while
ἑπτὰ επτα seven
ἔτη ετος year
λιμοῦ λιμος famine; hunger
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
ἐπιλήσονται επιλανθανομαι forget
τῆς ο the
πλησμονῆς πλησμονη repletion; satisfaction
ἐν εν in
ὅλῃ ολος whole; wholly
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἀναλώσει αναλισκω waste; consume
ο the
λιμὸς λιμος famine; hunger
τὴν ο the
γῆν γη earth; land
41:30
וְ֠ wᵊ וְ and
קָמוּ qāmˌû קום arise
שֶׁ֨בַע šˌevaʕ שֶׁבַע seven
שְׁנֵ֤י šᵊnˈê שָׁנָה year
רָעָב֙ rāʕˌāv רָעָב hunger
אַחֲרֵיהֶ֔ן ʔaḥᵃrêhˈen אַחַר after
וְ wᵊ וְ and
נִשְׁכַּ֥ח niškˌaḥ שׁכח forget
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׂבָ֖ע śśāvˌāʕ שָׂבָע satiety
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
כִלָּ֥ה ḵillˌā כלה be complete
הָ הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
41:30. quos sequentur septem anni alii tantae sterilitatis ut oblivioni tradatur cuncta retro abundantia consumptura est enim fames omnem terram
After which shall follow other seven years of so great scarcity, that all the abundance before shall be forgotten: for the famine shall consume all the land,
41:30. After this, there will follow another seven years, of such great barrenness that all the former abundance will be delivered into oblivion. For the famine will consume all the land,
41:30. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:30: seven years: Gen 41:27, Gen 41:54; Sa2 24:13; Kg1 17:1; Kg2 8:1; Luk 4:25; Jam 5:17
shall be: Gen 41:21, Gen 41:51; Pro 31:7; Isa 65:16
consume: Gen 47:13; Psa 105:16
John Gill
41:30 And there shall arise after them seven years of famine,.... Which might be occasioned by the river Nile not rising so high as to overflow its banks, as, when it did not rise to more than twelve cubits, a famine ensued, as the above writer says (n); and it must be owing to the overruling providence of God that this should be the case for seven years running:
and all the plenty shall be forgotten in the land of Egypt; the seven years of plenty being all spent, it should be as if it never was; the minds of men would be so intent upon their present distressed case and circumstances, that they should wholly forget how it had been with them in time past; or it would be as if they had never enjoyed it, or were never the better for it: this answers to and explains how it was with the ill favoured kine, when they had eaten up the fat kine; they seemed never the better, nor could it be known by their appearance that they had so done:
and the famine shall consume the land: the inhabitants of it, and all the fruits and increase of it the former years produced.
(n) Nat Hist. l. 5. c. 9.
John Wesley
41:30 See the perishing nature of our worldly enjoyments. The great increase of the years of plenty was quite lost and swallowed up in the years of famine; and the overplus of it, which seemed very much, yet did but just serve to keep men alive.
41:3141:31: Եւ ո՛չ ծանիցի լիութիւնն յերեսաց սովոյն որ գայցէ յետ այնորիկ. քանզի սաստի՛կ լինիցի յոյժ։
31 Սովը կը սպառի երկիրը, եւ մարդիկ չեն իմանայ բերքի առատութիւնը դրան յաջորդող սովի պատճառով, քանի որ սովը շատ սաստիկ է լինելու:
31 Ու երկրին մէջ առատութիւնը պիտի չգիտցուի՝ անկէ ետքը գալու սովին պատճառաւ. վասն զի խիստ սաստիկ պիտի ըլլայ։
Եւ ոչ ծանիցի [558]լիութիւնն յերեսաց սովոյն որ գայցէ յետ այնորիկ. քանզի սաստիկ լինիցի յոյժ:

41:31: Եւ ո՛չ ծանիցի լիութիւնն յերեսաց սովոյն որ գայցէ յետ այնորիկ. քանզի սաստի՛կ լինիցի յոյժ։
31 Սովը կը սպառի երկիրը, եւ մարդիկ չեն իմանայ բերքի առատութիւնը դրան յաջորդող սովի պատճառով, քանի որ սովը շատ սաստիկ է լինելու:
31 Ու երկրին մէջ առատութիւնը պիտի չգիտցուի՝ անկէ ետքը գալու սովին պատճառաւ. վասն զի խիստ սաստիկ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
41:3131: и неприметно будет прежнее изобилие на земле, по причине голода, который последует, ибо он будет очень тяжел.
41:31 καὶ και and; even οὐκ ου not ἐπιγνωσθήσεται επιγινωσκω recognize; find out ἡ ο the εὐθηνία ευθηνια in; on τῆς ο the γῆς γη earth; land ἀπὸ απο from; away τοῦ ο the λιμοῦ λιμος famine; hunger τοῦ ο the ἐσομένου ειμι be μετὰ μετα with; amid ταῦτα ουτος this; he ἰσχυρὸς ισχυρος forceful; severe γὰρ γαρ for ἔσται ειμι be σφόδρα σφοδρα vehemently; tremendously
41:31 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִוָּדַ֤ע yiwwāḏˈaʕ ידע know הַ ha הַ the שָּׂבָע֙ śśāvˌāʕ שָׂבָע satiety בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from פְּנֵ֛י ppᵊnˈê פָּנֶה face הָ hā הַ the רָעָ֥ב rāʕˌāv רָעָב hunger הַ ha הַ the ה֖וּא hˌû הוּא he אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֑ן ḵˈēn כֵּן thus כִּֽי־ kˈî- כִּי that כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy ה֖וּא hˌû הוּא he מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
41:31. et ubertatis magnitudinem perditura inopiae magnitudoAnd the greatness of the scarcity shall destroy the greatness of the plenty.
31. and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous.
41:31. and the greatness of this destitution will cause the greatness of the abundance to be lost.
41:31. And the plenty shall not be known in the land by reason of that famine following; for it [shall be] very grievous.
And the plenty shall not be known in the land by reason of that famine following; for it [shall be] very grievous:

31: и неприметно будет прежнее изобилие на земле, по причине голода, который последует, ибо он будет очень тяжел.
41:31
καὶ και and; even
οὐκ ου not
ἐπιγνωσθήσεται επιγινωσκω recognize; find out
ο the
εὐθηνία ευθηνια in; on
τῆς ο the
γῆς γη earth; land
ἀπὸ απο from; away
τοῦ ο the
λιμοῦ λιμος famine; hunger
τοῦ ο the
ἐσομένου ειμι be
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἰσχυρὸς ισχυρος forceful; severe
γὰρ γαρ for
ἔσται ειμι be
σφόδρα σφοδρα vehemently; tremendously
41:31
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִוָּדַ֤ע yiwwāḏˈaʕ ידע know
הַ ha הַ the
שָּׂבָע֙ śśāvˌāʕ שָׂבָע satiety
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
פְּנֵ֛י ppᵊnˈê פָּנֶה face
הָ הַ the
רָעָ֥ב rāʕˌāv רָעָב hunger
הַ ha הַ the
ה֖וּא hˌû הוּא he
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֑ן ḵˈēn כֵּן thus
כִּֽי־ kˈî- כִּי that
כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy
ה֖וּא hˌû הוּא he
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
41:31. et ubertatis magnitudinem perditura inopiae magnitudo
And the greatness of the scarcity shall destroy the greatness of the plenty.
41:31. and the greatness of this destitution will cause the greatness of the abundance to be lost.
41:31. And the plenty shall not be known in the land by reason of that famine following; for it [shall be] very grievous.
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Adam Clarke: Commentary on the Bible - 1831
41:31: The plenty shall not be known in the land by reason of that famine following - As Egypt depends for its fertility on the flowing of the Nile, and this flowing is not always equal, there must be a point to which it must rise to saturate the land sufficiently, in order to produce grain sufficient for the support of its inhabitants. Pliny, Hist. Nat., lib. v., cap. 9, has given us a scale by which the plenty and dearth may be ascertained; and, from what I have been able to collect from modern travelers, this scale may be yet considered as perfectly correct.
Justum incrementum est cubitorum 16. Minores aquae non omnia rigant, ampliores detinent, tardius recedendo. Hae serendi tempora absumunt, solo madente, Illae non dant, sitiente. Utrumque reputat provincia. In 12. cubitis famen sentit. In 13. etiamnum esurit; 14. cubita hilaritatem afferunt; 15. securitatem; 16. delicias.
"The ordinary height of the inundations is sixteen cubits. When the waters are lower than this standard they do not overflow the whole ground; when above this standard, they are too long in running off. In the first case the ground is not saturated: by the second, the waters are detained so long on the ground that seed-time is lost. The province marks both. If it rise only twelve cubits, a famine is the consequence. Even at thirteen cubits hunger prevails; fourteen cubits produces general rejoicing; fifteen, perfect security; and sixteen, all the luxuries of life."
When the Nile rises to eighteen cubits it prevents the sowing of the land in due season, and as necessarily produces a famine as when it does not overflow its banks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:31: the plenty: It is well known, that in Egypt there is scarcely any rain, the country depending for its fertility upon the overflowing of the Nile; and that the fertility is in proportion to the duration and quality of the overflow, in order to saturate the land and prepare for the seed. Pliny has given a scale, by which the plenty or dearth may be ascertained; which may be considered as perfectly correct. The ordinary height of the inundations is 16 cubits. When the waters are lower than this standard, they do not overflow the whole ground; when above this standard they are too long in running off. In the first case, the ground is not saturated; by the second, the waters are detained so long on the ground that seed-time is lost. The province marks both. If it rise only 12 cubits, a famine is the consequence; at 13 hunger pRev_ails; 14 produces general rejoicing; 15 perfect security; and 16 all the luxuries of life.
grievous: Heb. heavy, Sa1 5:6; Isa 24:20
John Gill
41:31 And the plenty shall not be known in the land, by reason of that famine following,.... That is, before it would be over; otherwise the former plenty was in some measure known by the stores of provisions laid up in the seven years of it, and which were brought forth when the famine became very pressing; but by that time, and before the seven years of it were ended, there were no traces of the foregoing plenty to be observed:
for it shall be very grievous; as it was both in Egypt and in all the countries round about.
41:3241:32: Այլ վասն կրկնելոյ երազոյն փարաւոնի երկիցս անգամ. զի ճշմարի՛տ է բանն առ ՚ի յԱստուծոյ, եւ փութասցի Աստուած առնել զնա[392]։ [392] Ոմանք. Զի ճշմարիտ իցէ բանն։
32 Փարաւոնի երազի երկու անգամ կրկնուելը վկայում է, որ Աստծու խօսքը հաստատապէս կատարուելու է, եւ Աստուած չի յապաղի այն ի կատար ածելուց:
32 Երազը երկու անգամ Փարաւոնին կրկնուելուն պատճառը այս է, որ այս բանը Աստուծմէ հաստատուեցաւ եւ Աստուած շուտով պիտի ընէ զայն։
Այլ վասն կրկնելոյ երազոյն փարաւոնի երկիցս անգամ, զի ճշմարիտ իցէ բանն առ ի յԱստուծոյ, եւ փութասցի Աստուած առնել զնա:

41:32: Այլ վասն կրկնելոյ երազոյն փարաւոնի երկիցս անգամ. զի ճշմարի՛տ է բանն առ ՚ի յԱստուծոյ, եւ փութասցի Աստուած առնել զնա[392]։
[392] Ոմանք. Զի ճշմարիտ իցէ բանն։
32 Փարաւոնի երազի երկու անգամ կրկնուելը վկայում է, որ Աստծու խօսքը հաստատապէս կատարուելու է, եւ Աստուած չի յապաղի այն ի կատար ածելուց:
32 Երազը երկու անգամ Փարաւոնին կրկնուելուն պատճառը այս է, որ այս բանը Աստուծմէ հաստատուեցաւ եւ Աստուած շուտով պիտի ընէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
41:3232: А что сон повторился фараону дважды, [это значит], что сие истинно слово Божие, и что вскоре Бог исполнит сие.
41:32 περὶ περι about; around δὲ δε though; while τοῦ ο the δευτερῶσαι δευτεροω the ἐνύπνιον ενυπνιον dream Φαραω φαραω Pharaō; Farao δίς δις twice ὅτι οτι since; that ἀληθὲς αληθης true ἔσται ειμι be τὸ ο the ῥῆμα ρημα statement; phrase τὸ ο the παρὰ παρα from; by τοῦ ο the θεοῦ θεος God καὶ και and; even ταχυνεῖ ταχυνω the θεὸς θεος God τοῦ ο the ποιῆσαι ποιεω do; make αὐτό αυτος he; him
41:32 וְ wᵊ וְ and עַ֨ל ʕˌal עַל upon הִשָּׁנֹ֧ות hiššānˈôṯ שׁנה change הַ ha הַ the חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream אֶל־ ʔel- אֶל to פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh פַּעֲמָ֑יִם paʕᵃmˈāyim פַּעַם foot כִּֽי־ kˈî- כִּי that נָכֹ֤ון nāḵˈôn כון be firm הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word מֵ mē מִן from עִ֣ם ʕˈim עִם with הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and מְמַהֵ֥ר mᵊmahˌēr מהר hasten הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לַ la לְ to עֲשֹׂתֹֽו׃ ʕᵃśōṯˈô עשׂה make
41:32. quod autem vidisti secundo ad eandem rem pertinens somnium firmitatis indicium est eo quod fiat sermo Dei et velocius impleaturAnd for that thou didst see the second time a dream pertaining to the same thing: it is a token of the certainty, and that the word of God cometh to pass, and is fulfilled speedily.
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.
41:32. Now, as to what you saw the second time, it is a dream pertaining to the same thing. It is an indication of its firmness, because the word of God shall be done, and it shall be completed swiftly.
41:32. 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.
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: А что сон повторился фараону дважды, [это значит], что сие истинно слово Божие, и что вскоре Бог исполнит сие.
41:32
περὶ περι about; around
δὲ δε though; while
τοῦ ο the
δευτερῶσαι δευτεροω the
ἐνύπνιον ενυπνιον dream
Φαραω φαραω Pharaō; Farao
δίς δις twice
ὅτι οτι since; that
ἀληθὲς αληθης true
ἔσται ειμι be
τὸ ο the
ῥῆμα ρημα statement; phrase
τὸ ο the
παρὰ παρα from; by
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ταχυνεῖ ταχυνω the
θεὸς θεος God
τοῦ ο the
ποιῆσαι ποιεω do; make
αὐτό αυτος he; him
41:32
וְ wᵊ וְ and
עַ֨ל ʕˌal עַל upon
הִשָּׁנֹ֧ות hiššānˈôṯ שׁנה change
הַ ha הַ the
חֲלֹ֛ום ḥᵃlˈôm חֲלֹום dream
אֶל־ ʔel- אֶל to
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
פַּעֲמָ֑יִם paʕᵃmˈāyim פַּעַם foot
כִּֽי־ kˈî- כִּי that
נָכֹ֤ון nāḵˈôn כון be firm
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
מֵ מִן from
עִ֣ם ʕˈim עִם with
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
מְמַהֵ֥ר mᵊmahˌēr מהר hasten
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לַ la לְ to
עֲשֹׂתֹֽו׃ ʕᵃśōṯˈô עשׂה make
41:32. quod autem vidisti secundo ad eandem rem pertinens somnium firmitatis indicium est eo quod fiat sermo Dei et velocius impleatur
And for that thou didst see the second time a dream pertaining to the same thing: it is a token of the certainty, and that the word of God cometh to pass, and is fulfilled speedily.
41:32. Now, as to what you saw the second time, it is a dream pertaining to the same thing. It is an indication of its firmness, because the word of God shall be done, and it shall be completed swiftly.
41:32. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:32: doubled: Gen 37:7, Gen 37:9; Job 33:14, Job 33:15; Co2 13:1
it is because: Num 23:19; Isa 14:24-27, Isa 46:10, Isa 46:11; Mat 24:35
established by: or, prepared of, Isa 30:33; Mat 25:34, Mat 25:41; Mar 10:40; Co1 2:9; Rev 9:15
John Gill
41:32 And for that the dream was doubled unto Pharaoh twice,.... Or was repeated to him under different figures and images:
Tit is because the thing is established by God; by a firm decree of his, and is sure, and will most certainly be accomplished; of which Pharaoh might be assured, and to assure him of it was the repetition of the dream made:
and God will shortly bring it to pass: or "make haste to do it" (o), that is, would soon begin to accomplish these events; for, as Bishop Usher (p) observes, from the harvest of this (the then present) year, the seven years of plenty are reckoned.
(o) "festinans Deus ad faciendum", Montanus; "accelerat facere", Drusius; "festinat facere", Piscator. (p) Annal. Ver. Test. p. 15.
41:3341:33: Եւ արդ՝ տե՛ս. խնդրեա՛ այր մի իմաստո՛ւն եւ խորհրդական փարաւոնի. եւ կացուսցես զնա ՚ի վերայ երկրիս Եգիպտացւոց։
33 Արդ, տե՛ս, գտի՛ր խոհեմ ու իմաստուն մի մարդու, որ դառնայ փարաւոնի խորհրդականը, եւ նրան վերակացու նշանակի՛ր Եգիպտացիների երկրի վրայ:
33 Ուստի հիմա թող Փարաւոն հանճարեղ ու իմաստուն մարդ մը գտնէ ու զանիկա Եգիպտոսի երկրին վրայ կեցնէ։
Եւ արդ տես, խնդրեա այր մի իմաստուն եւ խորհրդական փարաւոնի, եւ կացուսցես զնա ի վերայ երկրիս Եգիպտացւոց:

41:33: Եւ արդ՝ տե՛ս. խնդրեա՛ այր մի իմաստո՛ւն եւ խորհրդական փարաւոնի. եւ կացուսցես զնա ՚ի վերայ երկրիս Եգիպտացւոց։
33 Արդ, տե՛ս, գտի՛ր խոհեմ ու իմաստուն մի մարդու, որ դառնայ փարաւոնի խորհրդականը, եւ նրան վերակացու նշանակի՛ր Եգիպտացիների երկրի վրայ:
33 Ուստի հիմա թող Փարաւոն հանճարեղ ու իմաստուն մարդ մը գտնէ ու զանիկա Եգիպտոսի երկրին վրայ կեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:3333: И ныне да усмотрит фараон мужа разумного и мудрого и да поставит его над землею Египетскою.
41:33 νῦν νυν now; present οὖν ουν then σκέψαι σκεπτομαι person; human φρόνιμον φρονιμος prudent; conceited καὶ και and; even συνετὸν συνετος comprehending; intelligent καὶ και and; even κατάστησον καθιστημι establish; appoint αὐτὸν αυτος he; him ἐπὶ επι in; on γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:33 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יֵרֶ֣א yērˈe ראה see פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh אִ֖ישׁ ʔˌîš אִישׁ man נָבֹ֣ון nāvˈôn בין understand וְ wᵊ וְ and חָכָ֑ם ḥāḵˈām חָכָם wise וִ wi וְ and ישִׁיתֵ֖הוּ yšîṯˌēhû שׁית put עַל־ ʕal- עַל upon אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:33. nunc ergo provideat rex virum sapientem et industrium et praeficiat eum terrae AegyptiNow therefore let the king provide a wise and industrious man, and make him ruler over the land of Egypt:
33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
41:33. Now therefore, let the king provide a wise and industrious man, and place him over the land of Egypt,
41:33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt:

33: И ныне да усмотрит фараон мужа разумного и мудрого и да поставит его над землею Египетскою.
41:33
νῦν νυν now; present
οὖν ουν then
σκέψαι σκεπτομαι person; human
φρόνιμον φρονιμος prudent; conceited
καὶ και and; even
συνετὸν συνετος comprehending; intelligent
καὶ και and; even
κατάστησον καθιστημι establish; appoint
αὐτὸν αυτος he; him
ἐπὶ επι in; on
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:33
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יֵרֶ֣א yērˈe ראה see
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
אִ֖ישׁ ʔˌîš אִישׁ man
נָבֹ֣ון nāvˈôn בין understand
וְ wᵊ וְ and
חָכָ֑ם ḥāḵˈām חָכָם wise
וִ wi וְ and
ישִׁיתֵ֖הוּ yšîṯˌēhû שׁית put
עַל־ ʕal- עַל upon
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:33. nunc ergo provideat rex virum sapientem et industrium et praeficiat eum terrae Aegypti
Now therefore let the king provide a wise and industrious man, and make him ruler over the land of Egypt:
41:33. Now therefore, let the king provide a wise and industrious man, and place him over the land of Egypt,
41:33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-36: Великая, богопросвещенная мудрость Иосифа особенно выражается в том, что, убежденный в близком, по его предведению, наступлении в Египте сначала 7: лет редкого плодородия, а затем — чрезвычайного голода в течение 7: других лет, он обращает внимание фараона на необходимость предупредить возможными мерами бедствия голода, воспользовавшись для того годами плодородия. Именно он дает совет фараону: 1) поставить над Египтом мужа практически-мудрого и сведущего, и ему подчинить надзирателей за сбережением хлеба в житницах египетских, и 2) для этой последней цели установить закон, чтобы вся страна давала в течение 7: лет плодородия пятую часть всех произведений земли, причем эти запасы могли складываться в рассеянные по стране магазины царские (ср. ст. 56).

Вероятно, десятина или 1/10: произведений земли была обычною податью, взимаемою фараонами и другими царями древнего Востока (ср. 1: Цар 8:15, 17: десятина предполагается обычною данью, платимою царям) со своих подданных; теперь, по случаю необычайного плодородия и ввиду приближающегося голода, Иосиф советует удвоить обычную подать (ср. 47:24); возможно, однако, что за этот излишек взимаемого количества произведений земли из сумм фараона или государства платима была жителям какая-либо, хотя бы и очень низкая, цена.

Предлагая фараону избрать мудрого мужа для заведования делом государственных сбережений, Иосиф, без сомнения, не имел в виду рекомендовать фараону себя самого для этой цели; напротив, он всецело охвачен не только ясным предвидением грядущих судеб Египта, но и искренним желанием предотвратить бедствие голодной смерти в Египте, — «дабы земля не погибла от голода» (ст. 36), и о себе лично вовсе не думает. Притом проектируемая им должность заведующего сборами запасов гораздо ниже и специальнее, чем должность и положение верховного правителя Египта, какое предоставляет фараон Иосифу.

Возвышение Иосифа и его государственная деятельность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33-45: Joseph's Exaltation.B. C. 1715.
33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 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. 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. 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. 37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 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? 39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: 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. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 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; 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. 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. 45 And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt.
Here is, I. The good advice that Joseph gave to Pharaoh, which was, 1. That in the years of plenty he should lay up for the years of famine, buy up corn when it was cheap, that he might both enrich himself and supply the country when it would be dear and scarce. Note, Fair warning should always be followed with good counsel. Therefore the prudent man foresees the evil, that he may hide himself. God has in his word told us of a day of trial and exigence before us, when we shall need all the grace we can get, and all little enough, "Now, therefore, provide accordingly." Note, further, Times of gathering must be diligently improved, because there will come a time of spending. Let us go to the ant, and learn of her this wisdom, Prov. vi. 6-8. 2. Because that which is everybody's work commonly proves nobody's work, he advises Pharaoh to appoint officers who should make it their business, and to select some one person to preside in the affair, v. 33. Probably, if Joseph had not advised this, it would not have been done; Pharaoh's counsellors could no more improve the dream than his magicians interpret it; therefore it is said of him (Ps. cv. 22) that he taught the senators wisdom. Hence we may justly infer with Solomon (Eccl. iv. 13), Better is a poor and a wise child than an old and foolish king.
II. The great honour that Pharaoh did to Joseph. 1. He gave him an honourable testimony: He is a man in whom the Spirit of God is; and this puts a great excellency upon any man; such men ought to be valued, v. 38. He is a nonsuch for prudence: There is none so discreet and wise as thou art, v. 39. Now he is abundantly recompensed for the disgrace that had been done him; and his righteousness is as the morning-light, Ps. xxxvii. 6. 2. He put him into an honourable office; not only employed him to buy up corn, but made him prime-minister of state, comptroller of the household--Thou shalt be over my house, chief justice of the kingdom--according to thy word shall all my people be ruled, or armed, as some read it, and then it bespeaks him general of the forces. Him commission was very ample: I have set thee over all the land of Egypt (v. 41); without thee shall no man lift up his hand or foot (v. 44); all the affairs of the kingdom must pass through his hand. Nay (v. 40), only in the throne will I be greater than thou. Note, It is the wisdom of princes to prefer those, and the happiness of people to have those preferred, to places of power and trust, in whom the Spirit of God is. It is probable that there were those about the court who opposed Joseph's preferment, which occasioned Pharaoh so often to repeat the grant, and with that solemn sanction (v. 44), I am Pharaoh. When the proposal was made that there should be a corn-master-general nominated, it is said (v. 37), Pharaoh's servants were all pleased with the proposal, each hoping for the place; but when Pharaoh said to them, "Joseph shall be the man," we do not read that they made him any answer, being uneasy at it, and acquiescing only because they could not help it. Joseph had enemies, no doubt, archers that shot at him, and hated him (ch. xlix. 23), as Daniel, ch. vi. 4. 3. He put upon him all the marks of honour imaginable, to recommend him to the esteem and respect of the people as the king's favourite, and one whom he delighted to honour. (1.) He gave him his own ring, as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. (2.) He put fine clothes upon him, instead of his prison garments. For those that are in kings' palaces must wear soft clothing; he that, in the morning, was dragging his fetters of iron, before night was adorned with a chain of gold. (3.) He made him ride in the second chariot to his own, and ordered all to do homage to him: "Bow the knee, as to Pharaoh himself." (4.) He gave him a new name, to show his authority over him, and yet such a name as bespoke the value he had for him, Zaphnath-paaneah--A revealer of secrets. (5.) He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph was, [1.] An abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of Providence, and an encouragement to all good people to trust in a good God. [2.] It was typical of the exaltation of Christ, that great revealer of secrets (John i. 18), or, as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are put upon him, the highest trust is lodged in his hand, and all power is given to him both in heaven and earth. He is gatherer, keeper, and disposer, of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him, "Bow the knee; kiss the Son."
Adam Clarke: Commentary on the Bible - 1831
41:33: A man discreet and wise - As it is impossible that Joseph could have foreseen his own elevation, consequently he gave this advice without any reference to himself. The counsel therefore was either immediately inspired by God, or was dictated by policy, prudence, and sound sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:33: therefore: Dan 4:27
look out: Exo 18:19-22; Deu 1:13; Act 6:3
Geneva 1599
41:33 Now therefore let Pharaoh (i) look out a man discreet and wise, and set him over the land of Egypt.
(i) The office of a true prophet is not only to show the evils to come, but also the remedies for the same.
John Gill
41:33 Now therefore let Pharaoh look out a man discreet and wise,.... Of good judgment and conduct, of abilities equal to the execution of a scheme hereafter proposed: it can scarcely be thought consistent with the great modesty of Joseph that he meant himself, or that indeed, he ventured to give any advice at all, until it was first asked of him by the king; who being so well satisfied with the interpretation of his dreams, thought him a proper person to consult with what to be done in this case; who, as a true father of his country, as every king should be, was concerned for the good of it, and to provide against the worst for them:
and set him over the land of Egypt; not to be governor of it in general, but with a particular respect to the present case, to take care of provision for it.
Robert Jamieson, A. R. Fausset and David Brown
41:33 Now therefore let Pharaoh look out a man--The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.
41:3441:34: Եւ արասցէ՛, եւ կացուսցէ գործակալս փարաւոնի ՚ի վերայ երկրիս։ Եւ հինգերորդեսցե՛ն զարմտիս երկրիս Եգիպտացւոց զեւթն ամացն լիութեան[393]։ [393] Ոսկան. Գործակալս փարաւոն ՚ի վերայ երկ՛՛։
34 Փարաւոնը երկրի վրայ նաեւ գործակալներ թող նշանակի, որ Եգիպտացիների երկրի առատութեան եօթը տարիների ընթացքում բերքի մէկ հինգերորդ մասը հարկ վերցնեն:
34 Թող Փարաւոն այսպէս ընէ ու երկրի վրայ գործակալներ դնէ ու Եգիպտոսի երկրին արմտիքներէն առատութեան եօթը տարիներուն մէջ հինգէն մէկը առնէ։
Եւ արասցէ, եւ կացուսցէ գործակալս փարաւոնի ի վերայ երկրիս, եւ հինգերորդեսցեն զարմտիս երկրիս Եգիպտացւոց զեւթն ամացն լիութեան:

41:34: Եւ արասցէ՛, եւ կացուսցէ գործակալս փարաւոնի ՚ի վերայ երկրիս։ Եւ հինգերորդեսցե՛ն զարմտիս երկրիս Եգիպտացւոց զեւթն ամացն լիութեան[393]։
[393] Ոսկան. Գործակալս փարաւոն ՚ի վերայ երկ՛՛։
34 Փարաւոնը երկրի վրայ նաեւ գործակալներ թող նշանակի, որ Եգիպտացիների երկրի առատութեան եօթը տարիների ընթացքում բերքի մէկ հինգերորդ մասը հարկ վերցնեն:
34 Թող Փարաւոն այսպէս ընէ ու երկրի վրայ գործակալներ դնէ ու Եգիպտոսի երկրին արմտիքներէն առատութեան եօթը տարիներուն մէջ հինգէն մէկը առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
41:3434: Да повелит фараон поставить над землею надзирателей и собирать в семь лет изобилия пятую часть с земли Египетской;
41:34 καὶ και and; even ποιησάτω ποιεω do; make Φαραω φαραω Pharaō; Farao καὶ και and; even καταστησάτω καθιστημι establish; appoint τοπάρχας τοπαρχης in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἀποπεμπτωσάτωσαν αποπεμπτοω all; every τὰ ο the γενήματα γεννημα spawn; product τῆς ο the γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τῶν ο the ἑπτὰ επτα seven ἐτῶν ετος year τῆς ο the εὐθηνίας ευθηνια prosperity
41:34 יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and יַפְקֵ֥ד yafqˌēḏ פקד miss פְּקִדִ֖ים pᵊqiḏˌîm פָּקִיד officer עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and חִמֵּשׁ֙ ḥimmˌēš חמשׁ array אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in שֶׁ֖בַע šˌevaʕ שֶׁבַע seven שְׁנֵ֥י šᵊnˌê שָׁנָה year הַ ha הַ the שָּׂבָֽע׃ śśāvˈāʕ שָׂבָע satiety
41:34. qui constituat praepositos per singulas regiones et quintam partem fructuum per septem annos fertilitatisThat he may appoint overseers over all the countries: and gather into barns the fifth part of the fruits, during the seven fruitful years,
34. Let Pharaoh do , and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.
41:34. so that he may appoint overseers throughout all the regions. And let a fifth part of the fruits, throughout the seven fertile years
41:34. 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.
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: Да повелит фараон поставить над землею надзирателей и собирать в семь лет изобилия пятую часть с земли Египетской;
41:34
καὶ και and; even
ποιησάτω ποιεω do; make
Φαραω φαραω Pharaō; Farao
καὶ και and; even
καταστησάτω καθιστημι establish; appoint
τοπάρχας τοπαρχης in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀποπεμπτωσάτωσαν αποπεμπτοω all; every
τὰ ο the
γενήματα γεννημα spawn; product
τῆς ο the
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τῶν ο the
ἑπτὰ επτα seven
ἐτῶν ετος year
τῆς ο the
εὐθηνίας ευθηνια prosperity
41:34
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
יַפְקֵ֥ד yafqˌēḏ פקד miss
פְּקִדִ֖ים pᵊqiḏˌîm פָּקִיד officer
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
חִמֵּשׁ֙ ḥimmˌēš חמשׁ array
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
שְׁנֵ֥י šᵊnˌê שָׁנָה year
הַ ha הַ the
שָּׂבָֽע׃ śśāvˈāʕ שָׂבָע satiety
41:34. qui constituat praepositos per singulas regiones et quintam partem fructuum per septem annos fertilitatis
That he may appoint overseers over all the countries: and gather into barns the fifth part of the fruits, during the seven fruitful years,
41:34. so that he may appoint overseers throughout all the regions. And let a fifth part of the fruits, throughout the seven fertile years
41:34. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:34: Let him appoint officers - פקדים pekidim, visitors, overseers: translated by Ainsworth, bishops; see Gen 39:1.
Take up the fifth part of the land - What is still called the meery, or that part of the produce which is claimed by the king by way of tax. It is probable that in Joseph's time it was not so much as a fifth part, most likely a tenth: but as this was an extraordinary occasion, and the earth brought forth by handfuls, Gen 41:47, the king would be justified in requiring a fifth; and from the great abundance, the people could pay this increased tax without feeling it to be oppressive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:34: officers: or, overseers, Num 31:14; Kg2 11:11, Kg2 11:12; Ch2 34:12; Neh 11:9
and take: Job 5:20; Psa 33:19; Pro 6:6-8, Pro 22:3, Pro 27:12; Luk 16:5
John Gill
41:34 Let Pharaoh do this,.... Appoint such a person; who as a sovereign prince could do it of himself:
and let him appoint officers over the land; not Pharaoh, but the wise and discreet governor he should set over the land, who should have a power of appointing officers or overseers under him to manage things according to his direction:
and take up the fifth part of the land of Egypt in the seven plenteous years; not the officers appointed, but the appointer of them, the chief governor under Pharaoh, for the word is singular; it is proposed that he should, in Pharaoh's name, and by his order, take a fifth part of all the corn in the land of Egypt during seven years of plenty; not by force, which so good a man as Joseph would never advise to, whatever power Pharaoh might have, and could exercise if he pleased; but by making a purchase of it, which in such time of plenty would be bought cheap, and which so great a prince as Pharaoh was capable of. It is commonly asked, why an half part was not ordered to be took up, since there were to be as many years of famine as of plenty? and to this it is usually replied, that besides this fifth part taken up, as there might be an old stock of former years, so there would be something considerable remain of these seven years of plenty, which men of substance would lay up, as Pharaoh did; and besides, a fifth part might be equal to the crop of an ordinary year, or near it: to which may be added, that in times of famine men live more sparingly, as they are obliged, and therefore such a quantity would go the further; as well as it may be considered, that notwithstanding the barrenness of the land in general, yet in some places, especially on the banks of the Nile, some corn might be produced; so that upon the whole a fifth part might be judged sufficient to answer the extremity of the seven years of famine, and even to allow a distribution to other countries.
Robert Jamieson, A. R. Fausset and David Brown
41:34 and let him appoint officers over the land--overseers, equivalent to the beys of modern Egypt.
take up the fifth part of the land--that is, of the land's produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.
41:3541:35: Եւ ժողովեսցեն զամենայն կերակուրս զեւթն ամացն բարեաց եկելոց։ Եւ ժողովեսցի՛ ցորեան ընդ ձեռամբ փարաւոնի. եւ կերակո՛ւրք ՚ի քաղաքս պահեսցին։
35 Նրանք թող հաւաքեն առաջին եօթը տարիների բերքի ամբողջ պաշարը, ցորենը թող դրուի փարաւոնի տրամադրութեան տակ, եւ պարէնը թող պահուի քաղաքներում:
35 Եւ այն գալու աղէկ տարիներուն բոլոր պաշարը հաւաքեն ու Փարաւոնին ձեռքին տակ ցորեն դիզեն եւ քաղաքներուն մէջ պաշար պահեն։
Եւ ժողովեսցեն զամենայն կերակուրս [559]զեւթն ամացն բարեաց եկելոց, եւ ժողովեսցի ցորեանն ընդ ձեռամբ փարաւոնի, եւ կերակուրք ի քաղաքս պահեսցին:

41:35: Եւ ժողովեսցեն զամենայն կերակուրս զեւթն ամացն բարեաց եկելոց։ Եւ ժողովեսցի՛ ցորեան ընդ ձեռամբ փարաւոնի. եւ կերակո՛ւրք ՚ի քաղաքս պահեսցին։
35 Նրանք թող հաւաքեն առաջին եօթը տարիների բերքի ամբողջ պաշարը, ցորենը թող դրուի փարաւոնի տրամադրութեան տակ, եւ պարէնը թող պահուի քաղաքներում:
35 Եւ այն գալու աղէկ տարիներուն բոլոր պաշարը հաւաքեն ու Փարաւոնին ձեռքին տակ ցորեն դիզեն եւ քաղաքներուն մէջ պաշար պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
41:3535: пусть они берут всякий хлеб этих наступающих хороших годов и соберут в городах хлеб под ведение фараона в пищу, и пусть берегут;
41:35 καὶ και and; even συναγαγέτωσαν συναγω gather πάντα πας all; every τὰ ο the βρώματα βρωμα food τῶν ο the ἑπτὰ επτα seven ἐτῶν ετος year τῶν ο the ἐρχομένων ερχομαι come; go τῶν ο the καλῶν καλος fine; fair τούτων ουτος this; he καὶ και and; even συναχθήτω συναγω gather ὁ ο the σῖτος σιτος wheat ὑπὸ υπο under; by χεῖρα χειρ hand Φαραω φαραω Pharaō; Farao βρώματα βρωμα food ἐν εν in ταῖς ο the πόλεσιν πολις city φυλαχθήτω φυλασσω guard; keep
41:35 וְ wᵊ וְ and יִקְבְּצ֗וּ yiqbᵊṣˈû קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֹ֨כֶל֙ ʔˈōḵel אֹכֶל food הַ ha הַ the שָּׁנִ֣ים ššānˈîm שָׁנָה year הַ ha הַ the טֹּבֹ֔ת ṭṭōvˈōṯ טֹוב good הַ ha הַ the בָּאֹ֖ת bbāʔˌōṯ בוא come הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and יִצְבְּרוּ־ yiṣbᵊrû- צבר heap בָ֞ר vˈār בַּר grain תַּ֧חַת tˈaḥaṯ תַּחַת under part יַד־ yaḏ- יָד hand פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh אֹ֥כֶל ʔˌōḵel אֹכֶל food בֶּ be בְּ in † הַ the עָרִ֖ים ʕārˌîm עִיר town וְ wᵊ וְ and שָׁמָֽרוּ׃ šāmˈārû שׁמר keep
41:35. qui iam nunc futuri sunt congreget in horrea et omne frumentum sub Pharaonis potestate condatur serveturque in urbibusThat shall now presently ensue: and let all the corn be laid up, under Pharao's hands, and be reserved in the cities.
35. And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it.
41:35. that now have already begun to occur, be gathered into storehouses. And let all the grain be stored away, under the power of Pharaoh, and let it be kept in the cities.
41:35. 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.
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: пусть они берут всякий хлеб этих наступающих хороших годов и соберут в городах хлеб под ведение фараона в пищу, и пусть берегут;
41:35
καὶ και and; even
συναγαγέτωσαν συναγω gather
πάντα πας all; every
τὰ ο the
βρώματα βρωμα food
τῶν ο the
ἑπτὰ επτα seven
ἐτῶν ετος year
τῶν ο the
ἐρχομένων ερχομαι come; go
τῶν ο the
καλῶν καλος fine; fair
τούτων ουτος this; he
καὶ και and; even
συναχθήτω συναγω gather
ο the
σῖτος σιτος wheat
ὑπὸ υπο under; by
χεῖρα χειρ hand
Φαραω φαραω Pharaō; Farao
βρώματα βρωμα food
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
φυλαχθήτω φυλασσω guard; keep
41:35
וְ wᵊ וְ and
יִקְבְּצ֗וּ yiqbᵊṣˈû קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹ֨כֶל֙ ʔˈōḵel אֹכֶל food
הַ ha הַ the
שָּׁנִ֣ים ššānˈîm שָׁנָה year
הַ ha הַ the
טֹּבֹ֔ת ṭṭōvˈōṯ טֹוב good
הַ ha הַ the
בָּאֹ֖ת bbāʔˌōṯ בוא come
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
יִצְבְּרוּ־ yiṣbᵊrû- צבר heap
בָ֞ר vˈār בַּר grain
תַּ֧חַת tˈaḥaṯ תַּחַת under part
יַד־ yaḏ- יָד hand
פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh
אֹ֥כֶל ʔˌōḵel אֹכֶל food
בֶּ be בְּ in
הַ the
עָרִ֖ים ʕārˌîm עִיר town
וְ wᵊ וְ and
שָׁמָֽרוּ׃ šāmˈārû שׁמר keep
41:35. qui iam nunc futuri sunt congreget in horrea et omne frumentum sub Pharaonis potestate condatur serveturque in urbibus
That shall now presently ensue: and let all the corn be laid up, under Pharao's hands, and be reserved in the cities.
41:35. that now have already begun to occur, be gathered into storehouses. And let all the grain be stored away, under the power of Pharaoh, and let it be kept in the cities.
41:35. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:35: Under the hand of Pharaoh - To be completely at the disposal of the king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:35: gather: Gen 41:48, Gen 41:49, Gen 41:56, Gen 45:6, Gen 45:7
hand: Exo 4:13
John Gill
41:35 And let them, gather all the food of those good years that come,.... That is, let the under officers collect together the fifth part of all fruits of the land during the seven years of plenty:
and lay up corn under the hand of Pharaoh; as his property, and only to be disposed of by his orders; for as it was to be purchased with his money, it was right that it should be in his hands, or in the hands of his officers appointed by him, as the Targum of Jonathan:
and let them keep food in the cities; reserve it in the several cities throughout the land, against the years of famine.
41:3641:36: Եւ եղիցի կերակուրքն պահեալ երկրիս յեւթն ամս սովոյն որ լինիցին յերկրիս Եգիպտացւոց. եւ մի՛ սատակեսցի երկիրս ՚ի սովոյ։
36 Երկրի պարէնը թող պահուի Եգիպտացիների երկրի վրայ տարածուելիք սովի եօթը տարիների համար, որպէսզի երկիրը սովից չկոտորուի»:
36 Եգիպտոսի մէջ գալիք եօթը տարուան սովին դէմ այս պաշարը երկրին համար պահուի, որպէս զի երկիրը սովէն չկորսուի»։
Եւ եղիցին կերակուրքն պահեալ երկրիս յեւթն ամս սովոյն որ լինիցին յերկրիս Եգիպտացւոց, եւ մի՛ սատակեսցի երկիրս ի սովոյ:

41:36: Եւ եղիցի կերակուրքն պահեալ երկրիս յեւթն ամս սովոյն որ լինիցին յերկրիս Եգիպտացւոց. եւ մի՛ սատակեսցի երկիրս ՚ի սովոյ։
36 Երկրի պարէնը թող պահուի Եգիպտացիների երկրի վրայ տարածուելիք սովի եօթը տարիների համար, որպէսզի երկիրը սովից չկոտորուի»:
36 Եգիպտոսի մէջ գալիք եօթը տարուան սովին դէմ այս պաշարը երկրին համար պահուի, որպէս զի երկիրը սովէն չկորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
41:3636: и будет сия пища в запас для земли на семь лет голода, которые будут в земле Египетской, дабы земля не погибла от голода.
41:36 καὶ και and; even ἔσται ειμι be τὰ ο the βρώματα βρωμα food πεφυλαγμένα φυλασσω guard; keep τῇ ο the γῇ γη earth; land εἰς εις into; for τὰ ο the ἑπτὰ επτα seven ἔτη ετος year τοῦ ο the λιμοῦ λιμος famine; hunger ἃ ος who; what ἔσονται ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even οὐκ ου not ἐκτριβήσεται εκτριβω the γῆ γη earth; land ἐν εν in τῷ ο the λιμῷ λιμος famine; hunger
41:36 וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be הָ hā הַ the אֹ֤כֶל ʔˈōḵel אֹכֶל food לְ lᵊ לְ to פִקָּדֹון֙ fiqqāḏôn פִּקָּדֹון deposit לָ lā לְ to † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע seven שְׁנֵ֣י šᵊnˈê שָׁנָה year הָ hā הַ the רָעָ֔ב rāʕˈāv רָעָב hunger אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּהְיֶ֖יןָ tihyˌeʸnā היה be בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִכָּרֵ֥ת ṯikkārˌēṯ כרת cut הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בָּ bā בְּ in † הַ the רָעָֽב׃ rāʕˈāv רָעָב hunger
41:36. et paretur futurae septem annorum fami quae pressura est Aegyptum et non consumetur terra inopiaAnd let it be in readiness, against the famine of seven years to come, which shall oppress Egypt, and the land shall not be consumed with scarcity.
36. And the food shall be for a 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.
41:36. And let it be prepared for the future famine of seven years, which will oppress Egypt, and then the land will not be consumed by destitution.”
41:36. 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.
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: и будет сия пища в запас для земли на семь лет голода, которые будут в земле Египетской, дабы земля не погибла от голода.
41:36
καὶ και and; even
ἔσται ειμι be
τὰ ο the
βρώματα βρωμα food
πεφυλαγμένα φυλασσω guard; keep
τῇ ο the
γῇ γη earth; land
εἰς εις into; for
τὰ ο the
ἑπτὰ επτα seven
ἔτη ετος year
τοῦ ο the
λιμοῦ λιμος famine; hunger
ος who; what
ἔσονται ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
οὐκ ου not
ἐκτριβήσεται εκτριβω the
γῆ γη earth; land
ἐν εν in
τῷ ο the
λιμῷ λιμος famine; hunger
41:36
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
הָ הַ the
אֹ֤כֶל ʔˈōḵel אֹכֶל food
לְ lᵊ לְ to
פִקָּדֹון֙ fiqqāḏôn פִּקָּדֹון deposit
לָ לְ to
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע seven
שְׁנֵ֣י šᵊnˈê שָׁנָה year
הָ הַ the
רָעָ֔ב rāʕˈāv רָעָב hunger
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּהְיֶ֖יןָ tihyˌeʸnā היה be
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִכָּרֵ֥ת ṯikkārˌēṯ כרת cut
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בָּ בְּ in
הַ the
רָעָֽב׃ rāʕˈāv רָעָב hunger
41:36. et paretur futurae septem annorum fami quae pressura est Aegyptum et non consumetur terra inopia
And let it be in readiness, against the famine of seven years to come, which shall oppress Egypt, and the land shall not be consumed with scarcity.
41:36. And let it be prepared for the future famine of seven years, which will oppress Egypt, and then the land will not be consumed by destitution.”
41:36. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:36: that the: Gen 47:13-25
perish not: Heb. be not cut off, Gen 41:30
John Gill
41:36 And that food shall be for store to the land,.... A deposit in the said cities, to be brought forth and used in a time of public distress; the Targum of Jonathan is, it"shall be hidden in a cave in the earth:"
against the seven years of famine which shall be in the land of Egypt: and so be a supply to the inhabitants of the land, when they should be sore pressed with a famine, and know not what to do, nor where to go for food:
that the land perish not through the famine; that is, that the people of the land perish not, as the above Targum, which, without such a provision, they would have been in great danger of perishing. Justin, an Heathen writer (q), confirms this account of the advice of Joseph, of whom he says, that"he was exceeding sagacious of things wonderful, and first found out the meaning of dreams; and nothing of right, divine or human, seemed unknown to him, so that he could foresee the barrenness of land many years beforehand; and all Egypt would have perished with the famine, if the king, by his advice, had not commanded an edict, that the fruits of the earth, for many years, should be preserved.''
(q) E. Trogo, l. 36. c. 32.
41:3741:37: Եւ հաճո՛յ թուեցաւ բանքն առաջի փարաւոնի, եւ առաջի ամենայն ծառայից իւրոց[394]։ [394] Ոմանք. Եւ հաճոյ թուեցան բա՛՛։
37 Յովսէփի խօսքերը հաճելի թուացին փարաւոնին ու նրա բոլոր պաշտօնեաներին:
37 Այս բանը Փարաւոնին աչքին ու անոր բոլոր ծառաներուն աչքին աղէկ երեւցաւ։
Եւ հաճոյ թուեցաւ բանն առաջի փարաւոնի եւ առաջի ամենայն ծառայից իւրոց:

41:37: Եւ հաճո՛յ թուեցաւ բանքն առաջի փարաւոնի, եւ առաջի ամենայն ծառայից իւրոց[394]։
[394] Ոմանք. Եւ հաճոյ թուեցան բա՛՛։
37 Յովսէփի խօսքերը հաճելի թուացին փարաւոնին ու նրա բոլոր պաշտօնեաներին:
37 Այս բանը Փարաւոնին աչքին ու անոր բոլոր ծառաներուն աչքին աղէկ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:3737: Сие понравилось фараону и всем слугам его.
41:37 ἤρεσεν αρεσκω accommodate; please δὲ δε though; while τὰ ο the ῥήματα ρημα statement; phrase ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before πάντων πας all; every τῶν ο the παίδων παις child; boy αὐτοῦ αυτος he; him
41:37 וַ wa וְ and יִּיטַ֥ב yyîṭˌav יטב be good הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וּ û וְ and בְ vᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
41:37. placuit Pharaoni consilium et cunctis ministris eiusThe counsel pleased Pharao, and all his servants.
37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
41:37. The counsel pleased Pharaoh and all his ministers.
41:37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants:

37: Сие понравилось фараону и всем слугам его.
41:37
ἤρεσεν αρεσκω accommodate; please
δὲ δε though; while
τὰ ο the
ῥήματα ρημα statement; phrase
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
πάντων πας all; every
τῶν ο the
παίδων παις child; boy
αὐτοῦ αυτος he; him
41:37
וַ wa וְ and
יִּיטַ֥ב yyîṭˌav יטב be good
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
41:37. placuit Pharaoni consilium et cunctis ministris eius
The counsel pleased Pharao, and all his servants.
41:37. The counsel pleased Pharaoh and all his ministers.
41:37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-39: Фараону и придворным его открылась сверхъестественная мудрость Иосифа в предвидении его и предначертании необходимых мер на случай голода: данное им толкование снов вполне оправдывалось знакомою им египетскою символикою, а данный Иосифом практический совет поражал египетских мудрецов своею целесообразностью и применимостью в интересах государственной экономии. То и другое, при кажущейся простоте своей, не было ими разгадано и предложено. Потому вместе с царем своим они усматривают источник мудрости Иосифа в Боге — высшем разумном Существе, давшем разум и мудрость Иосифу. Признавая разумность и предречения, и совета Иосифа, фараон ставит немедленно вопрос о том, кто мог бы выполнить его предначертания в интересах страны, — и решает этот вопрос в пользу Иосифа.
Adam Clarke: Commentary on the Bible - 1831
41:37: The thing was good - Pharaoh and his courtiers saw that the counsel was prudent, and should be carefully followed.
Albert Barnes: Notes on the Bible - 1834
41:37-46
Pharaoh approves of his counsel, and selects him as "the discreet and wise man" for carrying it into effect. "In whom is the Spirit of God." He acknowledges the gift that is in Joseph to be from God. "All my people behave" - dispose or order their conduct, a special meaning of this word, which usually signifies to kiss. "His ring." His signet-ring gave Joseph the delegated power of the sovereign, and constituted him his prime minister or grand vizier. "Vestures of fine linen." Egypt was celebrated for its flax, and for the fineness of its textures. The priests were arrayed in official robes of linen, and no man was allowed to enter a temple in a woolen garment (Herodotus ii. 37, 81). "A gold chain about his neck." This was a badge of office worn in Egypt by the judge and the prime minister. It had a similar use in Persia and Babylonia Dan 5:7. "The second chariot." Egypt was noted for chariots, both for peaceful and for warlike purposes (Herodotus ii. 108). The second in the public procession was assigned to Joseph. "Bow the knee." The various explications of this proclamation agree in denoting a form of obeisance, with which Joseph was to be honored. I am Pharaoh, the king Gen 12:15. "Without thee shall no man lift up his hand or foot." Thou art next to me, and without thee no man shall act or move. "Zaphenath-paneah." Pharaoh designates him the preserver of life, as the interpreter of the dream and the proposer of the plan by which the country was saved from famine. He thus naturalizes him so far as to render his civil status compatible with his official rank. "Asenath." The priests were the highest and most privileged class in Egypt. Intermarriage with this caste at once determined the social position of the wonderous foreigner. His father-in-law was priest of On, a city dedicated to the worship of the sun.
With our Western and modern habit we may at the first glance be surprised to find a stranger of a despised race suddenly elevated to the second place in the kingdom. But in ancient and Eastern governments, which were of a despotic character, such changes, depending on the will of the sovereign, were by no means unusual. Secondly, the conviction that "the Spirit of God was in" the mysterious stranger, was sufficient to overbear all opposing feelings or customs. And, lastly, it was assumed and acted on, as a self-evident fact, that the illustrious stranger could have no possible objection to be incorporated into the most ancient of nations, and allied with its noblest families. We may imagine that Joseph would find an insuperable difficulty in becoming a citizen of Egypt or a son-in-law of the priest of the sun. But we should not forget that the world was yet too young to have arrived at the rigid and sharplydefined systems of polytheism or allotheism to which we are accustomed. Some gray streaks of a pure monotheism, of the knowledge of the one true God, still gleamed across the sky of human memory. Some faint traces of one common brotherhood among mankind still lingered in the recollections of the past. The Pharaoh of Abraham's day feels the power of him whose name is Yahweh Gen 12:17. Abimelek acknowledges the God of Abraham and Isaac Gen 20:3-7; Gen 21:22-23; Gen 26:28-29. And while Joseph is frank and faithful in acknowledging the true God before the king of Egypt, Pharaoh himself is not slow to recognize the man in whom the Spirit of God is. Having experienced the omniscience and omnipotence of Joseph's God, he was prepared, no doubt, not only himself to offer him such adoration as he was accustomed to pay to his national gods, but also to allow Joseph full liberty to worship the God of his fathers, and to bring up his family in that faith.
Joseph was now in his thirtieth year, and had consequently been thirteen years in Egypt, most part of which interval he had probably spent in prison. This was the age for manly service Num 4:3. He immediately enters upon his office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:37: the thing: Psa 105:19; Pro 10:20, Pro 25:11; Act 7:10
good: Jos 22:30; Sa2 3:36; Kg1 21:2
Carl Friedrich Keil and Franz Delitzsch
41:37
Joseph's Promotion. - This counsel pleased Pharaoh and all his servants, so that he said to them, "Shall we find a man like this one, in whom the Spirit of God is?" "The Spirit of Elohim," i.e., the spirit of supernatural insight and wisdom. He then placed Joseph over his house, and over all Egypt; in other words, he chose him as hid grand vizier, saying to him, "After God hath showed thee all this, there is none discreet and wise as thou." ישּׁק על־פּיך, "according to thy mouth (i.e., command, Gen 45:21) shall my whole people arrange itself." נשׁק does not mean to kiss (Rabb., Ges., etc.), for על נשׁק is not Hebrew, and kissing the mouth was not customary as an act of homage, but "to dispose, arrange one's self" (ordine disposuit). "Only in the throne will I be greater than thou."
John Gill
41:37 And the thing was good in the eyes of Pharaoh,.... He approved of the advice Joseph gave, and of the scheme and plan which he proposed:
and in the eyes of all his servants; his nobles, ministers of state and courtiers, all highly commended and applauded it; and it was with the general and unanimous consent of all agreed that it should be put into execution: but then the next question, and the thing to be considered, was, who was a person fit to be engaged in such an affair?
41:3841:38: Եւ ասէ փարաւոն ցամենայն ծառայս իւր. Միթէ գտանիցե՞մք այր այնպիսի՝ որ ունիցի զոգի Աստուծոյ յանձին իւրում։
38 Փարաւոնն ասաց իր բոլոր պաշտօնեաներին. «Մի՞թէ կը գտնենք այսպիսի մի մարդ, որ իր անձի մէջ կրի Աստծու ոգին»:
38 Եւ Փարաւոն ըսաւ իր ծառաներուն. «Կրնա՞նք գտնել ասոր պէս մէկը, որ իր ներսիդին Աստուծոյ Հոգին ունենայ»։
Եւ ասէ փարաւոն ցամենայն ծառայս իւր. Միթէ գտանիցե՞մք այր այնպիսի որ ունիցի զոգի Աստուծոյ յանձին իւրում:

41:38: Եւ ասէ փարաւոն ցամենայն ծառայս իւր. Միթէ գտանիցե՞մք այր այնպիսի՝ որ ունիցի զոգի Աստուծոյ յանձին իւրում։
38 Փարաւոնն ասաց իր բոլոր պաշտօնեաներին. «Մի՞թէ կը գտնենք այսպիսի մի մարդ, որ իր անձի մէջ կրի Աստծու ոգին»:
38 Եւ Փարաւոն ըսաւ իր ծառաներուն. «Կրնա՞նք գտնել ասոր պէս մէկը, որ իր ներսիդին Աստուծոյ Հոգին ունենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:3838: И сказал фараон слугам своим: найдем ли мы такого, как он, человека, в котором был бы Дух Божий?
41:38 καὶ και and; even εἶπεν επω say; speak Φαραω φαραω Pharaō; Farao πᾶσιν πας all; every τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him μὴ μη not εὑρήσομεν ευρισκω find ἄνθρωπον ανθρωπος person; human τοιοῦτον τοιουτος such; such as these ὃς ος who; what ἔχει εχω have; hold πνεῦμα πνευμα spirit; wind θεοῦ θεος God ἐν εν in αὐτῷ αυτος he; him
41:38 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant הֲ hᵃ הֲ [interrogative] נִמְצָ֣א nimṣˈā מצא find כָ ḵā כְּ as זֶ֔ה zˈeh זֶה this אִ֕ישׁ ʔˈîš אִישׁ man אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] ר֥וּחַ rˌûₐḥ רוּחַ wind אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בֹּֽו׃ bˈô בְּ in
41:38. locutusque est ad eos num invenire poterimus talem virum qui spiritu Dei plenus sitAnd he said to them: Can we find such another man, that is full of the spirit of God?
38. And Pharaoh said unto his servants, Can we find such a one as this, a man in whom the spirit of God is?
41:38. And he said to them, “Would we be able to find another such man, who is full of the Spirit of God?”
41:38. And Pharaoh said unto his servants, Can we find [such a one] as this [is], a man in whom the Spirit of God [is]?
And Pharaoh said unto his servants, Can we find [such a one] as this [is], a man in whom the Spirit of God:

38: И сказал фараон слугам своим: найдем ли мы такого, как он, человека, в котором был бы Дух Божий?
41:38
καὶ και and; even
εἶπεν επω say; speak
Φαραω φαραω Pharaō; Farao
πᾶσιν πας all; every
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
μὴ μη not
εὑρήσομεν ευρισκω find
ἄνθρωπον ανθρωπος person; human
τοιοῦτον τοιουτος such; such as these
ὃς ος who; what
ἔχει εχω have; hold
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
ἐν εν in
αὐτῷ αυτος he; him
41:38
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
הֲ hᵃ הֲ [interrogative]
נִמְצָ֣א nimṣˈā מצא find
כָ ḵā כְּ as
זֶ֔ה zˈeh זֶה this
אִ֕ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
ר֥וּחַ rˌûₐḥ רוּחַ wind
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בֹּֽו׃ bˈô בְּ in
41:38. locutusque est ad eos num invenire poterimus talem virum qui spiritu Dei plenus sit
And he said to them: Can we find such another man, that is full of the spirit of God?
41:38. And he said to them, “Would we be able to find another such man, who is full of the Spirit of God?”
41:38. And Pharaoh said unto his servants, Can we find [such a one] as this [is], a man in whom the Spirit of God [is]?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
41:38: In whom the Spirit of God is? - רוח אלהים ruach Elohim, the identical words used Gen 1:2; and certainly to be understood here as in the preceding place. If the Egyptians were idolaters, they acknowledged Joseph's God; and it is not to be supposed that they only became acquainted with him on this occasion. The knowledge of the true God was in Egypt long before; but it is very likely that though they acknowledged his influence with respect to Joseph, as they saw most clearly that he acted under an influence far beyond that of their magicians, for he interpreted dreams which they could not; yet they might, notwithstanding, have their gods many and their lords many at this time, for we know that in religious matters they were exceedingly corrupt afterwards.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:38: in whom: Num 27:18; Job 32:8; Dan 4:6, Dan 4:8, Dan 4:18, Dan 5:11, Dan 5:14, Dan 6:3
Geneva 1599
41:38 And Pharaoh said unto his servants, Can we find [such a one] as this [is], a man in whom the (k) Spirit of God [is]?
(k) No one should be honoured who does not have gifts from God fitting for the same.
John Gill
41:38 And Pharaoh said unto his servants,.... That were about him, and with whom he was consulting about a proper person to be over this affair of gathering in the fruits of the earth in the time of plenty, and laying them up against a time of famine:
can we find such an one as this is, in whom the Spirit of God is? if we search among all the ranks and degrees of men throughout the kingdom, let them be of what character they will, we shall never find a man like this, who appears to have the Spirit of God, or "of the gods", as he in his Heathenish way spoke, and which he concluded from his vast knowledge of things; and especially of things future: hence the Targums of Onkelos and Jonathan interpret it, the spirit of prophecy from the Lord.
Robert Jamieson, A. R. Fausset and David Brown
41:38 JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
Pharaoh said unto his servants--The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.
a man in whom the Spirit of God is--An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.
41:3941:39: Եւ ասէ փարաւոն ցՅովսէփ. Որովհետեւ եցոյց քեզ Աստուած զայդ ամենայն. չի՛ք այր իմաստնագոյն եւ խորհրդական քան զքեզ։
39 Եւ փարաւոնն ասաց Յովսէփին. «Քանի որ Աստուած քեզ յայտնեց այդ ամէնը, ուրեմն քեզնից աւելի իմաստուն ու խելացի մարդ չկայ:
39 Փարաւոն ըսաւ Յովսէփին. «Որովհետեւ Աստուած այս ամէնը քեզի գիտցուց, քեզի պէս հանճարեղ ու իմաստուն չկայ։
Եւ ասէ փարաւոն ցՅովսէփ. Որովհետեւ եցոյց քեզ Աստուած զայդ ամենայն, չիք այր իմաստնագոյն եւ խորհրդական քան զքեզ:

41:39: Եւ ասէ փարաւոն ցՅովսէփ. Որովհետեւ եցոյց քեզ Աստուած զայդ ամենայն. չի՛ք այր իմաստնագոյն եւ խորհրդական քան զքեզ։
39 Եւ փարաւոնն ասաց Յովսէփին. «Քանի որ Աստուած քեզ յայտնեց այդ ամէնը, ուրեմն քեզնից աւելի իմաստուն ու խելացի մարդ չկայ:
39 Փարաւոն ըսաւ Յովսէփին. «Որովհետեւ Աստուած այս ամէնը քեզի գիտցուց, քեզի պէս հանճարեղ ու իմաստուն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
41:3939: И сказал фараон Иосифу: так как Бог открыл тебе все сие, то нет столь разумного и мудрого, как ты;
41:39 εἶπεν επω say; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἐπειδὴ επειδη since in fact ἔδειξεν δεικνυω show ὁ ο the θεός θεος God σοι σοι you πάντα πας all; every ταῦτα ουτος this; he οὐκ ου not ἔστιν ειμι be ἄνθρωπος ανθρωπος person; human φρονιμώτερος φρονιμος prudent; conceited καὶ και and; even συνετώτερός συνετος comprehending; intelligent σου σου of you; your
41:39 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after הֹודִ֧יעַ hôḏˈîₐʕ ידע know אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זֹ֑את zˈōṯ זֹאת this אֵין־ ʔên- אַיִן [NEG] נָבֹ֥ון nāvˌôn בין understand וְ wᵊ וְ and חָכָ֖ם ḥāḵˌām חָכָם wise כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
41:39. dixit ergo ad Ioseph quia ostendit Deus tibi omnia quae locutus es numquid sapientiorem et similem tui invenire poteroHe said therefore to Joseph: Seeing God hath shewn thee all that thou hast said, can I find one wiser and one like unto thee?
39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou:
41:39. Therefore, he said to Joseph: “Because God has revealed to you all that you have said, would I be able to find anyone wiser and as much like you?
41:39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, [there is] none so discreet and wise as thou [art]:
And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, [there is] none so discreet and wise as thou:

39: И сказал фараон Иосифу: так как Бог открыл тебе все сие, то нет столь разумного и мудрого, как ты;
41:39
εἶπεν επω say; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐπειδὴ επειδη since in fact
ἔδειξεν δεικνυω show
ο the
θεός θεος God
σοι σοι you
πάντα πας all; every
ταῦτα ουτος this; he
οὐκ ου not
ἔστιν ειμι be
ἄνθρωπος ανθρωπος person; human
φρονιμώτερος φρονιμος prudent; conceited
καὶ και and; even
συνετώτερός συνετος comprehending; intelligent
σου σου of you; your
41:39
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אַחֲרֵ֨י ʔaḥᵃrˌê אַחַר after
הֹודִ֧יעַ hôḏˈîₐʕ ידע know
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker]
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
זֹ֑את zˈōṯ זֹאת this
אֵין־ ʔên- אַיִן [NEG]
נָבֹ֥ון nāvˌôn בין understand
וְ wᵊ וְ and
חָכָ֖ם ḥāḵˌām חָכָם wise
כָּמֹֽוךָ׃ kāmˈôḵā כְּמֹו like
41:39. dixit ergo ad Ioseph quia ostendit Deus tibi omnia quae locutus es numquid sapientiorem et similem tui invenire potero
He said therefore to Joseph: Seeing God hath shewn thee all that thou hast said, can I find one wiser and one like unto thee?
41:39. Therefore, he said to Joseph: “Because God has revealed to you all that you have said, would I be able to find anyone wiser and as much like you?
41:39. And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, [there is] none so discreet and wise as thou [art]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:39: Gen 41:16, Gen 41:25, Gen 41:28, Gen 41:33
John Gill
41:39 And Pharaoh said unto Joseph,.... After his servants had agreed to his being the man: at least Pharaoh had declared his mind that he should be the person; which if any of them disliked, as probably might be the case of some through envy, and as desirous of the post themselves, yet durst not make any opposition to it:
forasmuch as God hath shewed thee all this; the interpretation of his dreams, what would be hereafter for fourteen years to come, what was advisable to be done for the good of the nation, and had proposed a plan so well contrived and formed:
there is none so discreet and wise as thou art; and consequently none so fit for this business, since he was so divinely qualified; and Justin, the Heathen writer (r), observes that he had such knowledge and experience of things, that his answers seemed to be given not from men, but from God.
(r) E. Trogo, l. 36. c. 32.
41:4041:40: Դո՛ւ լիցիս ՚ի վերայ տան իմոյ. եւ բերանո՛յ քում հնազա՛նդ լիցի ամենայն ժողովուրդ իմ. բայց միայն աթոռո՛վս ՚ի վերոյ եղէց ե՛ս քան զքեզ։
40 Դո՛ւ եղիր իմ տան վերակացուն, եւ քո հրամանին թող ենթարկուի իմ ամբողջ ժողովուրդը: Իմ գահո՛վ միայն ես քեզնից բարձր կը լինեմ»:
40 Դուն իմ տանս վրայ կեցիր եւ իմ բոլոր ժողովուրդս քու բերանդ նային։ Ես միայն աթոռով քեզմէ մեծ ըլլամ»։
Դու լիցիս ի վերայ տան իմոյ, եւ բերանոյ քում հնազանդ լիցի ամենայն ժողովուրդ իմ. բայց միայն աթոռովս ի վերոյ եղէց ես քան զքեզ:

41:40: Դո՛ւ լիցիս ՚ի վերայ տան իմոյ. եւ բերանո՛յ քում հնազա՛նդ լիցի ամենայն ժողովուրդ իմ. բայց միայն աթոռո՛վս ՚ի վերոյ եղէց ե՛ս քան զքեզ։
40 Դո՛ւ եղիր իմ տան վերակացուն, եւ քո հրամանին թող ենթարկուի իմ ամբողջ ժողովուրդը: Իմ գահո՛վ միայն ես քեզնից բարձր կը լինեմ»:
40 Դուն իմ տանս վրայ կեցիր եւ իմ բոլոր ժողովուրդս քու բերանդ նային։ Ես միայն աթոռով քեզմէ մեծ ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:4040: ты будешь над домом моим, и твоего слова держаться будет весь народ мой; только престолом я буду больше тебя.
41:40 σὺ συ you ἔσῃ ειμι be ἐπὶ επι in; on τῷ ο the οἴκῳ οικος home; household μου μου of me; mine καὶ και and; even ἐπὶ επι in; on τῷ ο the στόματί στομα mouth; edge σου σου of you; your ὑπακούσεται υπακουω listen to πᾶς πας all; every ὁ ο the λαός λαος populace; population μου μου of me; mine πλὴν πλην besides; only τὸν ο the θρόνον θρονος throne ὑπερέξω υπερεχω excel; prevail σου σου of you; your ἐγώ εγω I
41:40 אַתָּה֙ ʔattˌā אַתָּה you תִּהְיֶ֣ה tihyˈeh היה be עַל־ ʕal- עַל upon בֵּיתִ֔י bêṯˈî בַּיִת house וְ wᵊ וְ and עַל־ ʕal- עַל upon פִּ֖יךָ pˌîḵā פֶּה mouth יִשַּׁ֣ק yiššˈaq נשׁק kiss כָּל־ kol- כֹּל whole עַמִּ֑י ʕammˈî עַם people רַ֥ק rˌaq רַק only הַ ha הַ the כִּסֵּ֖א kkissˌē כִּסֵּא seat אֶגְדַּ֥ל ʔeḡdˌal גדל be strong מִמֶּֽךָּ׃ mimmˈekkā מִן from
41:40. tu eris super domum meam et ad tui oris imperium cunctus populus oboediet uno tantum regni solio te praecedamThou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.
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.
41:40. You will be over my house, and to the authority of your mouth, all the people will show obedience. Only in one way, in the throne of the kingdom, will I go before you.”
41:40. 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.
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: ты будешь над домом моим, и твоего слова держаться будет весь народ мой; только престолом я буду больше тебя.
41:40
σὺ συ you
ἔσῃ ειμι be
ἐπὶ επι in; on
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
στόματί στομα mouth; edge
σου σου of you; your
ὑπακούσεται υπακουω listen to
πᾶς πας all; every
ο the
λαός λαος populace; population
μου μου of me; mine
πλὴν πλην besides; only
τὸν ο the
θρόνον θρονος throne
ὑπερέξω υπερεχω excel; prevail
σου σου of you; your
ἐγώ εγω I
41:40
אַתָּה֙ ʔattˌā אַתָּה you
תִּהְיֶ֣ה tihyˈeh היה be
עַל־ ʕal- עַל upon
בֵּיתִ֔י bêṯˈî בַּיִת house
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פִּ֖יךָ pˌîḵā פֶּה mouth
יִשַּׁ֣ק yiššˈaq נשׁק kiss
כָּל־ kol- כֹּל whole
עַמִּ֑י ʕammˈî עַם people
רַ֥ק rˌaq רַק only
הַ ha הַ the
כִּסֵּ֖א kkissˌē כִּסֵּא seat
אֶגְדַּ֥ל ʔeḡdˌal גדל be strong
מִמֶּֽךָּ׃ mimmˈekkā מִן from
41:40. tu eris super domum meam et ad tui oris imperium cunctus populus oboediet uno tantum regni solio te praecedam
Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the kingly throne will I be above thee.
41:40. You will be over my house, and to the authority of your mouth, all the people will show obedience. Only in one way, in the throne of the kingdom, will I go before you.”
41:40. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-41: Фараон поставляет Иосифа одновременно правителем двора своего (такого рода домоправители бывали впоследствии у царей израильских и иудейских, 3: Цар 18:3; 4: Цар 18:18) и правителем, первым после царя, всей страны. Такое мгновенное возвышение иноземного раба на степень первого министра в государстве вполне совместимо с обычаями и нравами царей-деспотов не только древнего Востока (ср. Дан 2:48), но и современного («великий визирь» у турецкого султана, вельможи у персидского шаха нередко достигают своих высоких постов из низкого общественного состояния).
Adam Clarke: Commentary on the Bible - 1831
41:40: According unto thy word shall all my people be ruled - Literally, At thy mouth shall all my people kiss. In the eastern countries it is customary to kiss any thing that comes from a superior, and this is done by way of testifying respect and submission. In this sense the words in the text are to be understood: All the people shall pay the profoundest respect and obedience to all thy orders and commands.
Only in the throne will I be greater than thou - This, in one word, is a perfect description of a prime minister. Thou shalt have the sole management, under me, of all state affairs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:40: Thou shalt: Gen 39:4-6, Gen 45:8, Gen 45:9, Gen 45:26; Psa 105:21, Psa 105:22; Pro 22:29; Dan 2:46-48, Dan 5:29, Dan 6:3
be ruled: Heb. be armed, or kiss, Sa1 10:1; Job 31:27; Psa 2:12
Geneva 1599
41:40 Thou shalt be over my house, and according unto thy (l) word shall all my people be ruled: only in the throne will I be greater than thou.
(l) Some read, "the people will kill your mouth", that is obey you in all things.
John Gill
41:40 Thou shall be over my house,...., Have the care of his domestic affairs, and be the principal man in his palace and court:
and according unto thy word shall all my people be ruled; not only in his family, but in his whole kingdom; whatever he ordered and commanded them to do, they should it, or "all my people shall kiss" (s), that is, either their hand at the sight of him, or meeting him, in token of respect and veneration shall yield a ready and cheerful obedience to him, of which the kiss was a sign, see Ps 2:12. The Targum of Onkelos renders it, "shall be fed" (t), supplied with corn, and with all necessary provisions, and so Jarchi interprets it; which is restraining it to that part of his office which concerned the gathering and laying up their stores for time to come; but the Targum of Jonathan is, "shall be armed" (u); and so Aben Ezra makes him the prince or general of the army, or who had the militia at his command, and could arm them when he pleased; but it seems to denote a more large and unlimited power than either of these, even the government of the whole land under the king, who only excepts himself:
only in the throne will I be greater than thou; that is, he alone would be king, wear the crown sit upon the throne, and have all the ensigns of royal majesty, in which Joseph was to have no share; otherwise he was to have an executive power and authority over all his subjects in the land, even to bind his princes at pleasure, and to teach, instruct, and direct his senators, Ps 105:21.
(s) "osculabitur", Montanus, Junius, & Tremellius, Piscator, Schmidt. (t) Cibabitur, Fagius; "cibum capiet", Tigurine version. (u) Armabitur, Pagninus, Munster, Drusius, Cartwright; so Kimchi.
Robert Jamieson, A. R. Fausset and David Brown
41:40 Thou shalt be over my house--This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.
according unto thy word shall all my people be ruled--literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [WILKINSON].
41:4141:41: Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ կացուցի զքեզ այսօր ՚ի վերայ երկրիս Եգիպտացւոց։
41 Փարաւոնն ասաց Յովսէփին. «Ահա այսօր քեզ վերակացու եմ կարգում Եգիպտացիների երկրի վրայ»:
41 Եւ Փարաւոն ըսաւ Յովսէփին. «Ահա քեզ Եգիպտոսի բոլոր երկրին վրայ կեցուցի»։
Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ կացուցի զքեզ այսօր ի վերայ երկրիս Եգիպտացւոց:

41:41: Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ կացուցի զքեզ այսօր ՚ի վերայ երկրիս Եգիպտացւոց։
41 Փարաւոնն ասաց Յովսէփին. «Ահա այսօր քեզ վերակացու եմ կարգում Եգիպտացիների երկրի վրայ»:
41 Եւ Փարաւոն ըսաւ Յովսէփին. «Ահա քեզ Եգիպտոսի բոլոր երկրին վրայ կեցուցի»։
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41:4141: И сказал фараон Иосифу: вот, я поставляю тебя над всею землею Египетскою.
41:41 εἶπεν επω say; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἰδοὺ ιδου see!; here I am καθίστημί καθιστημι establish; appoint σε σε.1 you σήμερον σημερον today; present ἐπὶ επι in; on πάσης πας all; every γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:41 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph רְאֵה֙ rᵊʔˌē ראה see נָתַ֣תִּי nāṯˈattî נתן give אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker] עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:41. dicens quoque rursum Pharao ad Ioseph ecce constitui te super universam terram AegyptiAnd again Pharao said to Joseph: Behold, I have appointed thee over the whole land of Egypt.
41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
41:41. And again, Pharaoh said to Joseph, “Behold, I have appointed you over the entire land of Egypt.”
41:41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt:

41: И сказал фараон Иосифу: вот, я поставляю тебя над всею землею Египетскою.
41:41
εἶπεν επω say; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἰδοὺ ιδου see!; here I am
καθίστημί καθιστημι establish; appoint
σε σε.1 you
σήμερον σημερον today; present
ἐπὶ επι in; on
πάσης πας all; every
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:41
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
רְאֵה֙ rᵊʔˌē ראה see
נָתַ֣תִּי nāṯˈattî נתן give
אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker]
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:41. dicens quoque rursum Pharao ad Ioseph ecce constitui te super universam terram Aegypti
And again Pharao said to Joseph: Behold, I have appointed thee over the whole land of Egypt.
41:41. And again, Pharaoh said to Joseph, “Behold, I have appointed you over the entire land of Egypt.”
41:41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:41: Gen 41:44, Gen 39:5, Gen 39:22; Est 10:3; Pro 17:2, Pro 22:29; Dan 2:7, Dan 2:8, Dan 4:2, Dan 4:3, Dan 6:3; Mat 28:18; Phi 2:9-11
John Gill
41:41 And Pharaoh said unto Joseph,.... He continued speaking to him for the greater confirmation of what he had said, and for further explanation of it:
see, I have set thee over all the land of Egypt; not merely as the corn master general, to take care of a provision of corn in time of plenty, against a time of scarcity, but as a viceroy or deputy governor over the whole land, as appears by the ensigns of honour and dignity bestowed on him; of which in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
41:41 Pharaoh said, . . . See, I have set thee over all the land--These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly--
41:4241:42: Եւ հանեալ փարաւոնի զմատանին իւր ՚ի ձեռանէ իւրմէ՝ եդ ՚ի ձեռին Յովսեփայ. եւ զգեցոյց նմա պատմուճան բեհեզեայ, եւ ա՛րկ մանեակ ոսկի ՚ի պարանոց նորա։
42 Եւ փարաւոնը մատից հանելով իր մատանին՝ դրեց Յովսէփի մատին, նրան հագցրեց բեհեզեայ պատմուճան, ոսկէ մանեակ անցկացրեց նրա պարանոցին,
42 Եւ Փարաւոն իր ձեռքէն մատանին հանեց ու Յովսէփին մատը դրաւ եւ անոր բեհեզէ հանդերձներ հագցուց ու անոր պարանոցը ոսկի մանեակ անցուց։
Եւ հանեալ փարաւոնի զմատանին իւր ի ձեռանէ իւրմէ` եդ ի ձեռին Յովսեփայ, եւ զգեցոյց նմա պատմուճան բեհեզեայ, եւ արկ մանեակ ոսկի ի պարանոց նորա:

41:42: Եւ հանեալ փարաւոնի զմատանին իւր ՚ի ձեռանէ իւրմէ՝ եդ ՚ի ձեռին Յովսեփայ. եւ զգեցոյց նմա պատմուճան բեհեզեայ, եւ ա՛րկ մանեակ ոսկի ՚ի պարանոց նորա։
42 Եւ փարաւոնը մատից հանելով իր մատանին՝ դրեց Յովսէփի մատին, նրան հագցրեց բեհեզեայ պատմուճան, ոսկէ մանեակ անցկացրեց նրա պարանոցին,
42 Եւ Փարաւոն իր ձեռքէն մատանին հանեց ու Յովսէփին մատը դրաւ եւ անոր բեհեզէ հանդերձներ հագցուց ու անոր պարանոցը ոսկի մանեակ անցուց։
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41:4242: И снял фараон перстень свой с руки своей и надел его на руку Иосифа; одел его в виссонные одежды, возложил золотую цепь на шею ему;
41:42 καὶ και and; even περιελόμενος περιαιρεω disconnect; remove Φαραω φαραω Pharaō; Farao τὸν ο the δακτύλιον δακτυλιος ring ἀπὸ απο from; away τῆς ο the χειρὸς χειρ hand αὐτοῦ αυτος he; him περιέθηκεν περιτιθημι put around / on αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the χεῖρα χειρ hand Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἐνέδυσεν ενδυω dress in; wear αὐτὸν αυτος he; him στολὴν στολη robe βυσσίνην βυσσινος fine linen καὶ και and; even περιέθηκεν περιτιθημι put around / on κλοιὸν κλοιος of gold; golden περὶ περι about; around τὸν ο the τράχηλον τραχηλος neck αὐτοῦ αυτος he; him
41:42 וַ wa וְ and יָּ֨סַר yyˌāsar סור turn aside פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] טַבַּעְתֹּו֙ ṭabbaʕtˌô טַבַּעַת sealing ring מֵ mē מִן from עַ֣ל ʕˈal עַל upon יָדֹ֔ו yāḏˈô יָד hand וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] עַל־ ʕal- עַל upon יַ֣ד yˈaḏ יָד hand יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יַּלְבֵּ֤שׁ yyalbˈēš לבשׁ cloth אֹתֹו֙ ʔōṯˌô אֵת [object marker] בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment שֵׁ֔שׁ šˈēš שֵׁשׁ linen וַ wa וְ and יָּ֛שֶׂם yyˈāśem שׂים put רְבִ֥ד rᵊvˌiḏ רָבִיד necklace הַ ha הַ the זָּהָ֖ב zzāhˌāv זָהָב gold עַל־ ʕal- עַל upon צַוָּארֹֽו׃ ṣawwārˈô צַוָּאר neck
41:42. tulit anulum de manu sua et dedit in manu eius vestivitque eum stola byssina et collo torquem auream circumposuitAnd he took his ring from his own hand, and gave it into his hand: and he put upon him a robe of silk, and put a chain of gold about his neck.
42. And Pharaoh took off his signet 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;
41:42. And he took the ring from his own hand, and he gave it into his hand. And he clothed him with a robe of fine linen, and he placed a necklace of gold around his neck.
41:42. 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;
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: И снял фараон перстень свой с руки своей и надел его на руку Иосифа; одел его в виссонные одежды, возложил золотую цепь на шею ему;
41:42
καὶ και and; even
περιελόμενος περιαιρεω disconnect; remove
Φαραω φαραω Pharaō; Farao
τὸν ο the
δακτύλιον δακτυλιος ring
ἀπὸ απο from; away
τῆς ο the
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
περιέθηκεν περιτιθημι put around / on
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
χεῖρα χειρ hand
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἐνέδυσεν ενδυω dress in; wear
αὐτὸν αυτος he; him
στολὴν στολη robe
βυσσίνην βυσσινος fine linen
καὶ και and; even
περιέθηκεν περιτιθημι put around / on
κλοιὸν κλοιος of gold; golden
περὶ περι about; around
τὸν ο the
τράχηλον τραχηλος neck
αὐτοῦ αυτος he; him
41:42
וַ wa וְ and
יָּ֨סַר yyˌāsar סור turn aside
פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
טַבַּעְתֹּו֙ ṭabbaʕtˌô טַבַּעַת sealing ring
מֵ מִן from
עַ֣ל ʕˈal עַל upon
יָדֹ֔ו yāḏˈô יָד hand
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
עַל־ ʕal- עַל upon
יַ֣ד yˈaḏ יָד hand
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יַּלְבֵּ֤שׁ yyalbˈēš לבשׁ cloth
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment
שֵׁ֔שׁ šˈēš שֵׁשׁ linen
וַ wa וְ and
יָּ֛שֶׂם yyˈāśem שׂים put
רְבִ֥ד rᵊvˌiḏ רָבִיד necklace
הַ ha הַ the
זָּהָ֖ב zzāhˌāv זָהָב gold
עַל־ ʕal- עַל upon
צַוָּארֹֽו׃ ṣawwārˈô צַוָּאר neck
41:42. tulit anulum de manu sua et dedit in manu eius vestivitque eum stola byssina et collo torquem auream circumposuit
And he took his ring from his own hand, and gave it into his hand: and he put upon him a robe of silk, and put a chain of gold about his neck.
41:42. And he took the ring from his own hand, and he gave it into his hand. And he clothed him with a robe of fine linen, and he placed a necklace of gold around his neck.
41:42. 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-43: Чисто египетским и вообще специфически-восточным характером отличаются регалии и почести, даруемые Иосифу по воле фараона. Так, снятие перстня с руки своей и возложение его на руку человека, облекаемого новою высокою властью, было очень обычно у царей древнего Востока (Есф 3:10; 8:2). Одежда виссонная, из матери schesch или luz, выделывавшейся из растущего только в Египте хлопчатобумажника (ср. Иез 27:7), — собственная принадлежность быта высших классов в Египте. Равным образом шейная золотая цепь и торжественная колесница, на которой провозился Иосиф («вторая» — т. е. после собственной колесницы фараона), были туземными в Египте знаками, так сказать, придворной инвеституры; возложение на Иосифа виссонной одежды, по мнению некоторых, означало посвящение его в касту жрецов.

О возвышении Иосифа объявлял всенародно герольд, провозивший его колесницу, с восклицанием: «abrech». Последнее слово большинство толкователей признает египетским (как египетского корня доселе встретившаяся нам jeor, achu, ст. 1, 2), но значение его определяется неодинаково. Одни (Гроций, Яблонский и др.), сближая это слово с коптским «аперех» или «уверех», передают его: «преклоните главу». В этом или сходном значении, именно о коленопреклонении, понимают Акила, Вульгата («ut omnes coram eum genu flecterent»). По Таргумам, «абрех» означает «отец царя» — титул, который, по-видимому, действительно носил Иосиф (45:8). По еврейским толкователям, слово это однозначаще с евр. barach в ф. гиф. — преклонять колена (греческ. и слав. перев. принимают слово abrech за название герольда).
Adam Clarke: Commentary on the Bible - 1831
41:42: And Pharaoh took off his ring - and put it upon Joseph's hand - In this ring was probably set the king's signet, by which the royal instruments were sealed; and thus Joseph was constituted what we would call Lord Chancellor, or Lord Keeper of the Privy Seal.
Vestures of fine linen - שש shesh. Whether this means linen or cotton is not known. It seems to have been a term by which both were denominated; or it may be some other substance or cloth with which we are unacquainted. If the fine linen of Egypt was such as that which invests the bodies of the mummies, and these in general were persons of the first distinction, and consequently were enveloped in cloth of the finest quality, it was only fine comparatively speaking, Egypt being the only place at that time where such cloth was manufactured. I have often examined the cloth about the bodies of the most splendidly ornamented mummies, and found it sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. "By comparing," says Parkhurst, "Exo 25:4, Exo 26:1, with Ch2 2:14, and Exo 26:31, with Ch2 3:14, it appears that בוץ buts, cotton, is called שש shesh; and by comparing Exo 28:42, with Exo 39:28, that בד bad, linen, is also called שש shesh; so that shesh seems a name expressive of either of these, from their cheerful vivid whiteness."
Put a gold chain about his neck - This was not merely a badge of office. The chain might be intended to point out the union which should subsist between all parts of the government - the king, his ministers, and the people; as also that necessary dependence which they had reciprocally on each other, as well as the connection which must be preserved between the different members of the body politic, and the laws and institutions by which they were to be governed. Its being of gold might be intended to show the excellence, utility, and permanence of a government constituted on wise, just, and equal laws. We are justified in drawing such inferences as these, because in ancient times, in all nations, every thing was made an emblem or representation of some spiritual or moral subject it is strange that, probably without adverting to the reasons, the chain of gold worn about the neck is in different nations an emblem of civil authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:42: his ring: Est 3:10, Est 3:12, Est 6:7-12, Est 8:2, Est 8:8, Est 8:10, Est 8:15, Est 10:3; Dan 2:46, Dan 2:47, Dan 5:7, Dan 5:29; Luk 15:22
fine linen: or, silk, Eze 27:7
a gold chain: Pro 1:9, Pro 31:22, Pro 31:24; Sol 1:10; Eze 16:10, Eze 16:11; Dan 5:7, Dan 5:16, Dan 5:29; Luk 19:16-19
Carl Friedrich Keil and Franz Delitzsch
41:42
As an installation in this post of honour, the king handed him his signet-ring, the seal which the grand vizier or prime minister wore, to give authority to the royal edicts (Esther 3:10), clothed him in a byssus dress (שׁשׁ, fine muslin or white cotton fabric),
(Note: See my Bibl. Antiquities, 17, 5. The reference, no doubt, is to the ἐσθῆτα λινέην, worn by the Egyptian priests, which was not made of linen, but of the frutex quem aliqui gossipion vocant, plures xylon et ideo LINA inde facta xylina. Nec ulla sunt eis candore mollitiave praeferenda. - Vestes inde sacerdotibus Aegypti gratissimae. Plin. h.n. xix. 1.)
and put upon his neck the golden chain, which was usually worn in Egypt as a mark of distinction, as the Egyptian monuments show (Hgst. pp. 30, 31).
John Gill
41:42 And Pharaoh took off his ring from his hand, and put it upon Joseph's hand,.... Which, as it was expressive of the interest he had in his royal favour, so was a token of that high office and great dignity to which he was promoted: thus among the Romans, in later times, when anyone was put into the equestrian order, a ring was given to him (w); for originally none but knights were allowed to wear rings; and it was sometimes used to design a successor in the kingdom, as, when Alexander was dying, he took his ring from off his finger, and gave it to Perdicca (x), which was understood, though he did not express it, that he should be his successor, in the Apocrypha:"14 Then called he for Philip, one of his friends, who he made ruler over all his realm, 15 And gave him the crown, and his robe, and his signet, to the end he should bring up his son Antiochus, and nourish him up for the kingdom.'' (1 Maccabees 6)Now, though Pharaoh did not by this intend to point out Joseph for his successor in the kingdom, yet he gave him his ring as a mark of honour, and as being in place next unto his viceroy or deputy: and besides, as it is observed by many, this might be his signet, or the ring which had his seal upon it, by which he sealed patents and public deeds, and which he gave to Joseph to make use of in his name; though Schmidt doubts whether this was such a ring, since kings and princes have been used to have larger for such purposes, than what are wore on the finger: by this it appears, that Pliny (y) was mistaken that there were no rings in and before the time of Troy:
and arrayed him in vestures of fine linen; of which there was the best sort in Egypt, and which great personages used to wear:
and put a gold chain about his neck; another badge of honour and dignity, see Dan 5:16.
(w) Plin. Nat. Hist. l. 33. c. 1. (x) Diodor. Sic. Bibliothec. l. 18. p. 587. Justin. e. Trogo, l. 12. c. 15. (y) Nat. Hist. l. 33. c. 1.
41:4341:43: Եւ եհան զնա յերկրո՛րդ կառս իւր. եւ քարո՛զ կարդայր առաջի նորա։ Եւ կացոյց զնա ՚ի վերայ երկրին Եգիպտացւոց։
43 նրան նստեցրեց իր երկրորդ կառքը: Մունետիկը Յովսէփի առաջից գնալով՝ այդ մասին ազդարարեց, եւ նա վերակացու կարգուեց Եգիպտացիների երկրի վրայ:
43 Ապա՝ զանիկա իր երկրորդ կառքը հեծցուց ու կը պոռային անոր առջեւէն. «Ծնրադրեցէ՛ք» եւ Եգիպտոսի բոլոր երկրին վրայ կեցուց զանիկա։
Եւ եհան զնա յերկրորդ կառս իւր. եւ քարոզ կարդայր առաջի [560]նորա. եւ կացոյց զնա ի վերայ երկրին Եգիպտացւոց:

41:43: Եւ եհան զնա յերկրո՛րդ կառս իւր. եւ քարո՛զ կարդայր առաջի նորա։ Եւ կացոյց զնա ՚ի վերայ երկրին Եգիպտացւոց։
43 նրան նստեցրեց իր երկրորդ կառքը: Մունետիկը Յովսէփի առաջից գնալով՝ այդ մասին ազդարարեց, եւ նա վերակացու կարգուեց Եգիպտացիների երկրի վրայ:
43 Ապա՝ զանիկա իր երկրորդ կառքը հեծցուց ու կը պոռային անոր առջեւէն. «Ծնրադրեցէ՛ք» եւ Եգիպտոսի բոլոր երկրին վրայ կեցուց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
41:4343: велел везти его на второй из своих колесниц и провозглашать пред ним: преклоняйтесь! И поставил его над всею землею Египетскою.
41:43 καὶ και and; even ἀνεβίβασεν αναβιβαζω pull up; mount αὐτὸν αυτος he; him ἐπὶ επι in; on τὸ ο the ἅρμα αρμα chariot τὸ ο the δεύτερον δευτερος second τῶν ο the αὐτοῦ αυτος he; him καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him κῆρυξ κηρυξ herald καὶ και and; even κατέστησεν καθιστημι establish; appoint αὐτὸν αυτος he; him ἐφ᾿ επι in; on ὅλης ολος whole; wholly γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:43 וַ wa וְ and יַּרְכֵּ֣ב yyarkˈēv רכב ride אֹתֹ֗ו ʔōṯˈô אֵת [object marker] בְּ bᵊ בְּ in מִרְכֶּ֤בֶת mirkˈeveṯ מִרְכֶּבֶת chariot הַ ha הַ the מִּשְׁנֶה֙ mmišnˌeh מִשְׁנֶה second אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to וַ wa וְ and יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call לְ lᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face אַבְרֵ֑ךְ ʔavrˈēḵ אַבְרֵךְ [uncertain] וְ wᵊ וְ and נָתֹ֣ון nāṯˈôn נתן give אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:43. fecitque ascendere super currum suum secundum clamante praecone ut omnes coram eo genuflecterent et praepositum esse scirent universae terrae AegyptiAnd he made him go up into his second chariot, the crier proclaiming that all should bow their knee before him, and that they should know he was made governor over the whole land of Egypt.
43. and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he set him over all the land of Egypt.
41:43. And he caused him to ascend upon his second swift chariot, with the herald proclaiming that everyone should bend their knee before him, and that they should know that he was governor over the entire land of Egypt.
41:43. 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.
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: велел везти его на второй из своих колесниц и провозглашать пред ним: преклоняйтесь! И поставил его над всею землею Египетскою.
41:43
καὶ και and; even
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
ἅρμα αρμα chariot
τὸ ο the
δεύτερον δευτερος second
τῶν ο the
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκήρυξεν κηρυσσω herald; proclaim
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
κῆρυξ κηρυξ herald
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
αὐτὸν αυτος he; him
ἐφ᾿ επι in; on
ὅλης ολος whole; wholly
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:43
וַ wa וְ and
יַּרְכֵּ֣ב yyarkˈēv רכב ride
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
בְּ bᵊ בְּ in
מִרְכֶּ֤בֶת mirkˈeveṯ מִרְכֶּבֶת chariot
הַ ha הַ the
מִּשְׁנֶה֙ mmišnˌeh מִשְׁנֶה second
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call
לְ lᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
אַבְרֵ֑ךְ ʔavrˈēḵ אַבְרֵךְ [uncertain]
וְ wᵊ וְ and
נָתֹ֣ון nāṯˈôn נתן give
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:43. fecitque ascendere super currum suum secundum clamante praecone ut omnes coram eo genuflecterent et praepositum esse scirent universae terrae Aegypti
And he made him go up into his second chariot, the crier proclaiming that all should bow their knee before him, and that they should know he was made governor over the whole land of Egypt.
41:43. And he caused him to ascend upon his second swift chariot, with the herald proclaiming that everyone should bend their knee before him, and that they should know that he was governor over the entire land of Egypt.
41:43. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:43: He made him to ride in the second chariot - That which usually followed the king's chariot in public ceremonies.
Bow the knee - אברך abrech, which we translate bow the knee, and which we might as well translate any thing else, is probably an Egyptian word, the signification of which is utterly unknown. If we could suppose it to be a Hebrew word, it might be considered as compounded of אב ab, father, and רך rach, tender; for Joseph might be denominated a father, because of his care over the people, and the provision he was making for their preservation; and tender because of his youth. Or it may be compounded of אב ab, father, and ברך barech, blessing, the latter ב beth being easily lost in the preceding one; and Joseph might have this epithet as well as the other, on account of the care he was taking to turn aside the heavy curse of the seven years of famine, by accumulating the blessings of the seven years of plenty. Besides, father seems to have been a name of office, and probably father of the king or father of Pharaoh might signify the same as the king's minister among us; see on Gen 45:8 (note). But if it be an Egyptian word, it is vain to look for its signification in Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:43: and they: Est 6:8, Est 6:9
Bow the knee: or, Tender father, Gen 45:8, Heb. Abrech, Phi 2:10
ruler: Gen 42:6, Gen 42:30, Gen 42:33, Gen 45:8, Gen 45:26; Act 7:10
Carl Friedrich Keil and Franz Delitzsch
41:43
He then had him driven in the second chariot, the chariot which followed immediately upon the king's state-carriage; that is to say, he directed a solemn procession to be made through the city, in which they (heralds) cried before him אברך (i.e., bow down), - an Egyptian word, which has been pointed by the Masorites according to the Hiphil or Aphel of בּרך. In Coptic it is abork, projicere, with the signs of the imperative and the second person. Thus he placed him over all Egypt. ונתון inf. absol. as a continuation of the finite verb (vid., Ex 8:11; Lev 25:14, etc.).
Geneva 1599
41:43 And he made him to ride in the second chariot which he had; and they cried before him, (m) Bow the knee: and he made him [ruler] over all the land of Egypt.
(b) Or "Abrech": a sign of honour; a word some translate, tender father or father of the king, or kneel down.
John Gill
41:43 And he made him to ride in the second chariot which he had,.... By which it appeared that he was next to Pharaoh, but not above him; as kings were wont to have more chariots than one, those were distinguished by first, second, &c. being of greater state the one than the other, see 2Chron 35:24,
and they cried before him, bow the knee; that is, his guard that attended him, when he rode out in his chariot, called to the people, as they passed along, to bow the knee to Joseph, as a token of veneration and respect; or they proclaimed him "Abrech", which Onkelos paraphrases, this is the father of the king; and so Jarchi, who observes, that "Rech" signifies a king in the Syriac language; and this agrees with what Joseph himself says, that God had made him a father to Pharaoh, Gen 45:8. Others render it a tender father; and the Targums of Jonathan and Jerusalem take in both senses,"this is the father of the king, (or let the father of the king live, so the Jerusalem,) who is great in wisdom, and tender in years:''though rather he may be so called, because he acted the part of a tender father to the country, in providing corn for them against a time of scarcity:
and he made him ruler over all the land of Egypt; appointed him to be governor of the whole land, and invested him with that office, and made him appear to be so, by the grandeur he raised him to.
Robert Jamieson, A. R. Fausset and David Brown
41:43 they cried before him, Bow the knee--abrech, an Egyptian term, not referring to prostration, but signifying, according to some, "father" (compare Gen 45:8); according to others, "native prince"--that is, proclaimed him naturalized, in order to remove all popular dislike to him as a foreigner.
41:4441:44: Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ ես փարաւոն. առանց քո ո՛չ ոք համբարձցէ զձեռս իւր եւ զոտս իւր ՚ի վերայ ամենայն երկրիս Եգիպտացւոց։
44 Փարաւոնն ասաց Յովսէփին. «Ահա ես փարաւոնն եմ: Ամբողջ Եգիպտացիների երկրում ոչ ոք իրաւունք չունի նոյնիսկ իր ոտքը կամ ձեռքը բարձրացնելու առանց քո հրամանի»:
44 Եւ Փարաւոն ըսաւ Յովսէփին. «Ես Փարաւոն եմ առանց քեզի բնաւ մէկը իր ձեռքը կամ իր ոտքը չվերցնէ Եգիպտոսի բոլոր երկրին մէջ»։
Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ ես փարաւոն, առանց քո ոչ ոք համբարձցէ զձեռս իւր եւ զոտս իւր ի վերայ ամենայն երկրիս Եգիպտացւոց:

41:44: Եւ ասէ փարաւոն ցՅովսէփ. Ահաւասիկ ես փարաւոն. առանց քո ո՛չ ոք համբարձցէ զձեռս իւր եւ զոտս իւր ՚ի վերայ ամենայն երկրիս Եգիպտացւոց։
44 Փարաւոնն ասաց Յովսէփին. «Ահա ես փարաւոնն եմ: Ամբողջ Եգիպտացիների երկրում ոչ ոք իրաւունք չունի նոյնիսկ իր ոտքը կամ ձեռքը բարձրացնելու առանց քո հրամանի»:
44 Եւ Փարաւոն ըսաւ Յովսէփին. «Ես Փարաւոն եմ առանց քեզի բնաւ մէկը իր ձեռքը կամ իր ոտքը չվերցնէ Եգիպտոսի բոլոր երկրին մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
41:4444: И сказал фараон Иосифу: я фараон; без тебя никто не двинет ни руки своей, ни ноги своей во всей земле Египетской.
41:44 εἶπεν επω say; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao τῷ ο the Ιωσηφ ιωσηφ Iōsēph; Iosif ἐγὼ εγω I Φαραω φαραω Pharaō; Farao ἄνευ ανευ without σοῦ σου of you; your οὐκ ου not ἐξαρεῖ εξαιρω lift out / up; remove οὐθεὶς ουδεις no one; not one τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:44 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh אֶל־ ʔel- אֶל to יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph אֲנִ֣י ʔᵃnˈî אֲנִי i פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וּ û וְ and בִלְעָדֶ֗יךָ vilʕāḏˈeʸḵā בִּלְעֲדֵי without לֹֽא־ lˈō- לֹא not יָרִ֨ים yārˌîm רום be high אִ֧ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֛ו yāḏˈô יָד hand וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רַגְלֹ֖ו raḡlˌô רֶגֶל foot בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:44. dixit quoque rex ad Ioseph ego sum Pharao absque tuo imperio non movebit quisquam manum aut pedem in omni terra AegyptiAnd the king said to Joseph: I am Pharao: without thy commandment no man shall move hand or foot in all the land of Egypt.
44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.
41:44. Likewise, the king said to Joseph: “I am Pharaoh: apart from your authority, no one will move hand or foot in all the land of Egypt.”
41:44. 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.
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: И сказал фараон Иосифу: я фараон; без тебя никто не двинет ни руки своей, ни ноги своей во всей земле Египетской.
41:44
εἶπεν επω say; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τῷ ο the
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐγὼ εγω I
Φαραω φαραω Pharaō; Farao
ἄνευ ανευ without
σοῦ σου of you; your
οὐκ ου not
ἐξαρεῖ εξαιρω lift out / up; remove
οὐθεὶς ουδεις no one; not one
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:44
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh
אֶל־ ʔel- אֶל to
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
אֲנִ֣י ʔᵃnˈî אֲנִי i
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וּ û וְ and
בִלְעָדֶ֗יךָ vilʕāḏˈeʸḵā בִּלְעֲדֵי without
לֹֽא־ lˈō- לֹא not
יָרִ֨ים yārˌîm רום be high
אִ֧ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֛ו yāḏˈô יָד hand
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלֹ֖ו raḡlˌô רֶגֶל foot
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:44. dixit quoque rex ad Ioseph ego sum Pharao absque tuo imperio non movebit quisquam manum aut pedem in omni terra Aegypti
And the king said to Joseph: I am Pharao: without thy commandment no man shall move hand or foot in all the land of Egypt.
41:44. Likewise, the king said to Joseph: “I am Pharaoh: apart from your authority, no one will move hand or foot in all the land of Egypt.”
41:44. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44-45: Подтверждая свои полномочия Иосифу, фараон, с целью приближения его к египетскому типу и слияния его интересов с египетской национальностью и страной, дает Иосифу новое, без сомнения, египетское имя «Цафнаф-панеах» (LXX: Yonqomfanhc) и женит его на дочери жреца. Значение нового имени Иосифа — «спаситель мира» (Vulg.: salvator mundi), или «открыватель тайн» (по Иосифу Флавию), «питатель жизни», или «дух, обтекающий мир» — с точностью не установлено; во всяком случае новое имя Иосифа выражало ту мысль фараона, что Иосиф есть посланный Богом и имеющий послужить спасению Египта человек.

Асенефа (Асваф), LXX: Asenneq, с египетского — служительница богини Нейт (египетской Минервы), дочь Потифера; последний (имя его означает служителя бога солнца) различен от Пентефрия, бывшего господина Иосифа, хотя еврейские толкователи и, может быть, LXX, смешивали одного и другого. Отец Асенефы был жрецом в г. Оне, по-египетски Ану (к северу от Мемфиса), иначе называвшемся Гелиополис или Бет-Шемеш (Иер 43:13) — «дом или город солнца», здесь был известный храм солнца; каста жрецов здесь была особенно влиятельна. Фараон посредством этого брака вводит Иосифа в ряды высшей египетской аристократии, из среды которой происходил и фараон. Иудейская традиция отрицала это родство Иосифа с домом жреца идолопоклонников. Но Иосиф, при сходстве с египтянами внешнего быта его, всегда оставался верен вере отцов (41:51–52; 42:18; 43:29; 45:5–9; 50:19–24).
Adam Clarke: Commentary on the Bible - 1831
41:44: I am Pharaoh - The same as if he had said, I am the king; for Pharaoh was the common title of the sovereigns of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:44: lift up his hand: Exo 11:7
Carl Friedrich Keil and Franz Delitzsch
41:44
"I am Pharaoh," he said to him, "and without thee shall no man lift his hand or foot in all the land of Egypt;" i.e., I am the actual king, and thou, the next to me, shalt rule over all my people.
John Gill
41:44 And Pharaoh said unto Joseph, I am Pharaoh,.... Or I am king, which the word Pharaoh signifies, as Josephus (z) says; and that this is not a proper name, but a title of office, seems plain from these words; and the sense either is, that though Pharaoh had raised Joseph to such high honour and dignity, yet he alone was king: or this he said to show his power and authority to do what he had done, and would stand by him, and support him in his office and grandeur:
and without thee shall not a man lift up his hand or foot in all the land of Egypt; which is to be taken not in a strict literal sense, but proverbially, signifying, that nothing should be done in the nation of any moment or importance, relating to political affairs, but what was by his order and authority; the hands and feet being the principal instruments of action. The Targum of Jonathan is,"without thy word (or order) a man shall not lift up his hand to gird on armour, or his foot to mount a horse;''signifying thereby, that all things relating to war and peace should be altogether under his direction.
(z) Antiqu. l. 8. c. 6. sect. 2.
John Wesley
41:44 Without thee shall no man lift up his hand or foot - All the affairs of the kingdom must pass through his hand. Only in the throne will I be greater than thou - It is probable there were those about court that opposed Joseph's preferment, which occasioned Pharaoh so oft to repeat the grant, and with that solemn sanction, I am Pharaoh. He gave him his own ring as a ratification of his commission, and in token of peculiar favour; or it was like delivering him the great seal. He put fine clothes upon him instead of his prison garments, and adorned him with a chain of gold. He made him ride in the second chariot next his own, and ordered all to do obeisance to him, as to Pharaoh himself; he gave him a new name and such a name as spoke the value he had for him, Zaphnath - paaneah, a Revealer of secrets. He married him honourably to a prince's daughter. Where God had been liberal in giving wisdom and other merits, Pharaoh was not sparing in conferring honours. Now this preferment of Joseph, was, 1st, an abundant recompense for his innocent and patient suffering, a lasting instance of the equity and goodness of providence, and an encouragement to all to trust in a good God. 2dly, It was typical of the exaltation of Christ, that great revealer of secrets, (Jn 1:18,) or as some translate Joseph's new name, the Saviour of the world. The brightest glories of the upper world are upon him, the highest trusts lodged in his hand, and all power given him both in heaven and earth. He is gatherer, keeper, and disposer of all the stores of divine grace, and chief ruler of the kingdom of God among men. The work of ministers is to cry before him; Bow the knee; kiss the Son.
Robert Jamieson, A. R. Fausset and David Brown
41:44 These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.
I am Pharaoh, and without thee, &c.--a proverbial mode of expression for great power.
41:4541:45: Եւ կոչեաց փարաւոն զանուն Յովսեփայ՝ Փսոմփթոմփանէ։ Եւ ետ նմա զԱսանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի կնութեան։ Եւ ե՛լ Յովսէփ յերեսաց փարաւոնի[395]։ [395] Յօրինակին պակասէր. փարաւոն զանուն Յովսեփայ Փս՛՛։
45 Եւ փարաւոնը Յովսէփի անունը դրեց Փսոմփթոմբանէ, իսկ Արեգ քաղաքի քուրմ Պետափրէսի դուստր Ասանէթին նրան տուեց կնութեան: Եւ Յովսէփը գնաց փարաւոնի մօտից:
45 Փարաւոն Յովսէփին անունը Փսոմփթոմփանէ* դրաւ եւ Արեգ քաղաքին Պետափրա քուրմին աղջիկը Ասանէթը անոր կնութեան տուաւ։ Յովսէփ Եգիպտոսի երկիրը պտըտելու ելաւ։
Եւ կոչեաց փարաւոն զանուն Յովսեփայ [561]Փսոմփթոմփանէ, եւ ետ նմա զԱսանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի կնութեան. եւ ել Յովսէփ [562]յերեսաց փարաւոնի:

41:45: Եւ կոչեաց փարաւոն զանուն Յովսեփայ՝ Փսոմփթոմփանէ։ Եւ ետ նմա զԱսանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի կնութեան։ Եւ ե՛լ Յովսէփ յերեսաց փարաւոնի[395]։
[395] Յօրինակին պակասէր. փարաւոն զանուն Յովսեփայ Փս՛՛։
45 Եւ փարաւոնը Յովսէփի անունը դրեց Փսոմփթոմբանէ, իսկ Արեգ քաղաքի քուրմ Պետափրէսի դուստր Ասանէթին նրան տուեց կնութեան: Եւ Յովսէփը գնաց փարաւոնի մօտից:
45 Փարաւոն Յովսէփին անունը Փսոմփթոմփանէ* դրաւ եւ Արեգ քաղաքին Պետափրա քուրմին աղջիկը Ասանէթը անոր կնութեան տուաւ։ Յովսէփ Եգիպտոսի երկիրը պտըտելու ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:4545: И нарек фараон Иосифу имя: Цафнаф-панеах, и дал ему в жену Асенефу, дочь Потифера, жреца Илиопольского. И пошел Иосиф по земле Египетской.
41:45 καὶ και and; even ἐκάλεσεν καλεω call; invite Φαραω φαραω Pharaō; Farao τὸ ο the ὄνομα ονομα name; notable Ιωσηφ ιωσηφ Iōsēph; Iosif Ψονθομφανηχ ψονθομφανηχ and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him τὴν ο the Ασεννεθ ασεννεθ daughter Πετεφρη πετεφρης priest Ἡλίου ηλιος sun πόλεως πολις city αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
41:45 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh שֵׁם־ šēm- שֵׁם name יֹוסֵף֮ yôsēf יֹוסֵף Joseph צָֽפְנַ֣ת פַּעְנֵחַ֒ ṣˈāfᵊnˈaṯ paʕnēₐḥ צָפְנַת פַּעְנֵחַ Zaphenath-Paneah וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֣ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] אָֽסְנַ֗ת ʔˈāsᵊnˈaṯ אָסְנַת Asenath בַּת־ baṯ- בַּת daughter פֹּ֥וטִי פֶ֛רַע pˌôṭî fˈeraʕ פֹּוטִי פֶרַע Potiphera כֹּהֵ֥ן kōhˌēn כֹּהֵן priest אֹ֖ן ʔˌōn אֹן [Heliopolis] לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph עַל־ ʕal- עַל upon אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:45. vertitque nomen illius et vocavit eum lingua aegyptiaca Salvatorem mundi dedit quoque illi uxorem Aseneth filiam Putiphare sacerdotis Heliopoleos egressus itaque Ioseph ad terram AegyptiAnd he turned his name, and called him in the Egyptian tongue the saviour of the world. And he gave him to wife Aseneth, the daughter of Putiphare, priest of Heliopolis. Then Joseph went out to the land of Egypt.
45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.
41:45. And he changed his name and called him, in the Egyptian tongue: ‘Savior of the world.’ And he gave him as a wife, Asenath, the daughter of Potiphera, priest of Heliopolis. And so Joseph went out into the land of Egypt.
41:45. 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.
And Pharaoh called Joseph' s name Zaphnath- paaneah; and he gave him to wife Asenath the daughter of Poti- pherah priest of On. And Joseph went out over [all] the land of Egypt:

45: И нарек фараон Иосифу имя: Цафнаф-панеах, и дал ему в жену Асенефу, дочь Потифера, жреца Илиопольского. И пошел Иосиф по земле Египетской.
41:45
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Φαραω φαραω Pharaō; Farao
τὸ ο the
ὄνομα ονομα name; notable
Ιωσηφ ιωσηφ Iōsēph; Iosif
Ψονθομφανηχ ψονθομφανηχ and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
τὴν ο the
Ασεννεθ ασεννεθ daughter
Πετεφρη πετεφρης priest
Ἡλίου ηλιος sun
πόλεως πολις city
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
41:45
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
פַרְעֹ֣ה farʕˈō פַּרְעֹה pharaoh
שֵׁם־ šēm- שֵׁם name
יֹוסֵף֮ yôsēf יֹוסֵף Joseph
צָֽפְנַ֣ת פַּעְנֵחַ֒ ṣˈāfᵊnˈaṯ paʕnēₐḥ צָפְנַת פַּעְנֵחַ Zaphenath-Paneah
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֣ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
אָֽסְנַ֗ת ʔˈāsᵊnˈaṯ אָסְנַת Asenath
בַּת־ baṯ- בַּת daughter
פֹּ֥וטִי פֶ֛רַע pˌôṭî fˈeraʕ פֹּוטִי פֶרַע Potiphera
כֹּהֵ֥ן kōhˌēn כֹּהֵן priest
אֹ֖ן ʔˌōn אֹן [Heliopolis]
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
עַל־ ʕal- עַל upon
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:45. vertitque nomen illius et vocavit eum lingua aegyptiaca Salvatorem mundi dedit quoque illi uxorem Aseneth filiam Putiphare sacerdotis Heliopoleos egressus itaque Ioseph ad terram Aegypti
And he turned his name, and called him in the Egyptian tongue the saviour of the world. And he gave him to wife Aseneth, the daughter of Putiphare, priest of Heliopolis. Then Joseph went out to the land of Egypt.
41:45. And he changed his name and called him, in the Egyptian tongue: ‘Savior of the world.’ And he gave him as a wife, Asenath, the daughter of Potiphera, priest of Heliopolis. And so Joseph went out into the land of Egypt.
41:45. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
41:45: Zaphnath-paaneah - The meaning of this title is as little known as that of abrech in the preceding verse. Some translate it, The revealer of secrets; others, The treasury of glorious comfort. St. Jerome translates the whole verse in the most arbitrary manner. Vertitque nomen ejus, et vocavit eum, lingua Aegyptiaca, Salvatorem mundi. "And he changed his name, and called him in the Egyptian language, The savior of the world." None of the Asiatic versions acknowledge this extraordinary gloss, and it is certainly worthy of no regard. The Anglo-Saxon nearly copies the Vulgate: And named him in Egyptian, The healer of the world. All the etymologies hitherto given of this word are, to say the least of them, doubtful. I believe it also to be an Egyptian epithet, designating the office to which he was now raised; and similar to our compound terms, Prime-Minister, Lord Chancellor, High-Treasurer, Chief Justice, etc.
Asenath the daughter of Poti-pherah - There is no likelihood that the Poti-pherah mentioned here is the same as the Potiphar who had purchased Joseph, and, on the false accusations of his wife, cast him into prison. 1. The Scripture gives no intimation that they were one and the same person. 2. Poti-pherah had children, and Potiphar was an eunuch; See Clarke on Gen 37:36 (note); for though eunuchs often kept women, there is no proof that they had any issue by them.
Priest of On - For the signification of the word כהן cohen or priest, See Clarke on Gen 14:18 (note). On is rendered Heliopolis (the city of the sun) by the Septuagint and Anglo-Saxon; and it is very likely that this Poti-pherah was intendant of that nome or province, under Pharaoh.
Joseph went out over all the land - No doubt for the building of granaries, and appointing proper officers to receive the corn in every place, as Dr. Dodd has very properly conjectured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:45: Zaphnathpaaneah: Which in Coptic signifies a Rev_ealer of secrets, or, the man to whom secrets are Rev_ealed. Jerome says this name signified in Egyptian, Savatorem mundi, "the Saviour of the world;" and Psotem-phaneh, in Coptic, is certainly "salvation of the world," from CΩ T, for σωτηρια [Strong's G4991], salvation, em, the sign of the genitive case, and ΦΕΝΕΗ, world. If this interpretation be correct, Pharaoh must have meant Egypt by the world, or which Joseph might be justly termed the Saviour. We know that the Romans called their empire Universis Orbis-Orbis Terrarum, "all the world:" the Chinese say the same of their empire at the present day, and the phrase is used in the East: Nadir Shah is described on his coins as "Conqueror of the World," i. e., Persia. See the same phraseology applied to Syria, Palestine, etc. Luk 2:1; Act 11:28
priest of: or, prince, Gen 14:18; Exo 2:16 *marg. Sa2 8:18, Sa2 20:26 *Heb:
On: Gen 46:20; Eze 30:17, Aven
Carl Friedrich Keil and Franz Delitzsch
41:45
But in order that Joseph might be perfectly naturalized, the king gave him an Egyptian name, Zaphnath-Paaneah, and married him to Asenath, the daughter of Potipherah, the priest at On. The name Zaphnath-Paaneah (a form adapted to the Hebrew, for Ψονθομφανήχ lxx; according to a Greek scholium, σωτὴρ κόσμον, "salvator mundi" (Jerome), answers to the Coptic P-sote-m-ph-eneh, - P the article, sote salvation, m the sign of the genitive, ph the article, and eneh the world (lit., aetas, seculum); or perhaps more correctly, according to Rosellini and more recent Egyptologists, to the Coptic P-sont-em-ph-anh, i.e., sustentator vitae, support or sustainer of life, with reference to the call entrusted to him by God.
(Note: Luther in his version, "privy councillor," follows the rabbinical explanation, which was already to be found in Josephus (Ant. ii. 6, 1): κρυπτῶν εὑρετής, from צפנת = צפנות occulta, and פענח revelator.)
Asenath, Ἀσενέθ (lxx), possibly connected with the name Neith, the Egyptian Pallas. Poti-Phera, Πετεφρῆ (lxx), a Coptic name signifying ille qui solis est, consecrated to the sun (φρη with the aspirated article signifies the sun in Memphitic). On was the popular name for Heliopolis (Ἡλιούπολις, lxx), and according to Cyrill. Alex. and Hos 5:8 signifies the sun; whilst the name upon the monuments is ta-R or pa-R, house of the sun (Brugsch, Reisebericht, p. 50). From a very early date there was a celebrated temple of the sun here, with a learned priesthood, which held the first place among the priests' colleges of Egypt (Herod. 2, 3; Hengst. pp. 32ff.). This promotion of Joseph, from the position of a Hebrew slave pining in prison to the highest post of honour in the Egyptian kingdom, is perfectly conceivable, on the one hand, from the great importance attached in ancient times to the interpretation of dreams and to all occult science, especially among the Egyptians, and on the other hand, from the despotic form of government in the East; but the miraculous power of God is to be seen in the fact, that God endowed Joseph with the gift of infallible interpretation, and so ordered the circumstances that this gift opened the way for him to occupy that position in which he became the preserver, not of Egypt alone, but of his own family also. And the same hand of God, by which he had been so highly exalted after deep degradation, preserved him in his lofty post of honour from sinking into the heathenism of Egypt; although, by his alliance with the daughter of a priest of the sun, the most distinguished caste in the land, he had fully entered into the national associations and customs of the land.
John Gill
41:45 And Pharaoh called Joseph's name Zaphnathpaaneah,.... Which, according to the paraphrase of Onkelos, signifies one to whom hidden things are revealed; or, as Jonathan, a revealer of secrets; and so most of the Jewish writers explain it; and which seems to be given him from his interpreting Pharaoh's dreams, and revealing what was hereafter to come to pass. The word is only used in this place, at least the latter part of it and Aben Ezra confesses his ignorance of it, whether it is an Egyptian word or not; Kircher (a) most asserts it, and says it signifies a prophet (or foreteller) of future things. Though some think the first part of the name has some respect to the Egyptian idol Baal Zephon, Ex 14:2, and that, in this new name Pharaoh gave Joseph upon his promotion, he inserted the name of his god, as Nebuchadnezzar, when he gave new names to Daniel and his comparisons, Dan 1:7,
and he gave him to wife Asenath the daughter of Potipherah; not the same with Potiphar, Joseph's master, as Jarchi says, not only their, names differ, but also their offices; nor would Joseph, it is imagined, marry the daughter of such a woman, so wicked as his mistress was, and had so much abused him, and been the cause of all his troubles; nor was this Asenath the daughter of Dinah by Shechem, as some Jewish writers (b) assert, whom Potiphar's wife, having no child, brought up as her own, which is not at all probable; but an Egyptian woman, the daughter of the person before named: who was
priest of On: the same with Aven; See Gill on Ezek 30:17; and which in Ptolemy (c) is called Onii, about twenty two miles from Memphis, and said to be the metropolis of the "Heliopolitan home"; and has been since called "Heliopolis", as it is here in the Septuagint version, which signifies the city of the sun, and is the same with Bethshemesh, the house of the sun, Jer 43:13; where, as Herodotus (d) says, the sun was worshipped, and sacrifice offered to it, and the inhabitants of this place are by him said to be the wisest and most rational of the Egyptians (e); here Potipherah, Joseph's father-in-law, was "priest"; and Strabo (f) says, at Heliopolis we saw large houses, in which the priests dwelt; for here especially of old it was said, that this was the habitation of priests, of philosophers, and such as were given to astronomy: the Septuagint version and Josephus (g) call this man Petephre; and an Heathen writer (h), Pentephre, a priest of Heliopolis; which a very learned man (i) says, in the Egyptian tongue, signifies a priest of the sun; and so Philo says (k), that Joseph married the daughter of a famous man in Egypt, who had the priesthood of the sun. But the word may as well be rendered "prince" (l), as it is when there is nothing to determine its sense otherwise, as there is none here; and it is more likely, that Pharaoh should marry his prime minister into the family of one of his princes than of his priests; this seems to be more agreeable to the high rank that Joseph was raised to, as well as more suitable to his character as a worshipper of the true God, who would not choose to marry the daughter of an idolatrous priest: though, according to Diodorus Siculus (m), the Egyptian priests were second to the king in honour and authority, and were always about him, and were of his council; and Aelianus, says (n), that formerly with the Egyptians the judges were priests, and the eldest of them was a prince, and had the power of judging all; and even Sethon, king of Egypt, was a priest of Vulcan: whether this prince or priest was of the king's family, or whether the kings of Egypt had a power to dispose of the daughters of their subjects, especially of their priests or princes when dead, is not certain: perhaps no more, as Bishop Patrick observes, is meant, than that Pharaoh made this match, and which was a mark of great honour and affection to Joseph; and which, if even disagreeable to him, being an idolater, he could not well refuse:
and Joseph went out over all the land of Egypt; either the name and fame of him, as Aben Ezra interprets it, see Mt 4:24; or rather he himself went forth in all his grandeur before related, and took a tour, throughout the whole land to observe the fruitfulness of it, and make choice of proper places to lay up his intended stores.
(a) Prodrom. Copt. p. 124, &c. (b) Targ. Jon. in loc. Shalshalet Hakabala, fol. 3. 2. Pirke Eliezer, c. 38. (c) Geograph l. 4. c. 5. (d) Euterpe, sive, l. 2. c. 59. 63. (e) Ib. c. 3. (f) Geograph. l. 17. p. 554. (g) Antiqu. l. 2. c. 6. sect. 1. (h) Polyhistor. ex Demetrio apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 424. (i) Jablonski de Terra Goshen. Dissert. 8. sect. 4. (k) De Josepho, p. 543. (l) "praesidis", Junius & Tremellius, Piscator; "principis", Pagninus, Vatablus; so the Targums of Onkelos and Jonathan. (m) Bibliothec. l. 1. p. 66. (n) Var. Hist. l. 14. c. 34.
Robert Jamieson, A. R. Fausset and David Brown
41:45 Zaphnath-paaneah--variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"--that is, adultery.
gave him to wife Asenath, the daughter of--His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.
On--called Aven (Ezek 30:17) and also Beth-shemesh (Jer 43:13). In looking at this profusion of honors heaped suddenly upon Joseph, it cannot be doubted that he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his checkered course to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Church of God, but learn the great lesson that a Providence directs the minutest events of human life.
41:4641:46: Եւ էր Յովսէփ ամա՛ց երեսնից յորժամ ընծայեցաւ առաջի փարաւոնի արքային Եգիպտացւոց։ Ե՛լ Յովսէփ յերեսաց փարաւոնի, եւ շրջեցաւ ընդ ամենայն Եգիպտոս։
46 Յովսէփը երեսուն տարեկան էր, երբ ներկայացաւ եգիպտացիների փարաւոն արքային: Յովսէփը, գնալով փարաւոնի մօտից, շրջեց ողջ Եգիպտոսում:
46 Եւ Յովսէփ Եգիպտոսի Փարաւոն թագաւորին առջեւ ելած ատեն երեսուն տարեկան էր։ Յովսէփ Փարաւոնին առջեւէն ելաւ ու Եգիպտոսի բոլոր երկիրը պտըտեցաւ։
Եւ էր Յովսէփ ամաց երեսնից` յորժամ ընծայեցաւ առաջի փարաւոնի արքային Եգիպտացւոց: Ել Յովսէփ յերեսաց փարաւոնի, եւ շրջեցաւ ընդ ամենայն Եգիպտոս:

41:46: Եւ էր Յովսէփ ամա՛ց երեսնից յորժամ ընծայեցաւ առաջի փարաւոնի արքային Եգիպտացւոց։ Ե՛լ Յովսէփ յերեսաց փարաւոնի, եւ շրջեցաւ ընդ ամենայն Եգիպտոս։
46 Յովսէփը երեսուն տարեկան էր, երբ ներկայացաւ եգիպտացիների փարաւոն արքային: Յովսէփը, գնալով փարաւոնի մօտից, շրջեց ողջ Եգիպտոսում:
46 Եւ Յովսէփ Եգիպտոսի Փարաւոն թագաւորին առջեւ ելած ատեն երեսուն տարեկան էր։ Յովսէփ Փարաւոնին առջեւէն ելաւ ու Եգիպտոսի բոլոր երկիրը պտըտեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:4646: Иосифу было тридцать лет от рождения, когда он предстал пред лице фараона, царя Египетского. И вышел Иосиф от лица фараонова и прошел по всей земле Египетской.
41:46 Ιωσηφ ιωσηφ Iōsēph; Iosif δὲ δε though; while ἦν ειμι be ἐτῶν ετος year τριάκοντα τριακοντα thirty ὅτε οτε when ἔστη ιστημι stand; establish ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao βασιλέως βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif ἐκ εκ from; out of προσώπου προσωπον face; ahead of Φαραω φαραω Pharaō; Farao καὶ και and; even διῆλθεν διερχομαι pass through; spread πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:46 וְ wᵊ וְ and יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph בֶּן־ ben- בֵּן son שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year בְּ bᵊ בְּ in עָמְדֹ֕ו ʕāmᵊḏˈô עמד stand לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וַֽ wˈa וְ and יַּעְבֹ֖ר yyaʕᵊvˌōr עבר pass בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:46. triginta autem erat annorum quando stetit in conspectu regis Pharaonis circuivit omnes regiones Aegypti(Now he was thirty years old when he stood before king Pharao), and he went round all the countries of Egypt.
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.
41:46. (Now he was thirty years old when he stood in the sight of king Pharaoh.) And he traveled throughout the regions of Egypt.
41:46. 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.
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: Иосифу было тридцать лет от рождения, когда он предстал пред лице фараона, царя Египетского. И вышел Иосиф от лица фараонова и прошел по всей земле Египетской.
41:46
Ιωσηφ ιωσηφ Iōsēph; Iosif
δὲ δε though; while
ἦν ειμι be
ἐτῶν ετος year
τριάκοντα τριακοντα thirty
ὅτε οτε when
ἔστη ιστημι stand; establish
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
βασιλέως βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
Φαραω φαραω Pharaō; Farao
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
41:46
וְ wᵊ וְ and
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
בֶּן־ ben- בֵּן son
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
עָמְדֹ֕ו ʕāmᵊḏˈô עמד stand
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וַֽ wˈa וְ and
יַּעְבֹ֖ר yyaʕᵊvˌōr עבר pass
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:46. triginta autem erat annorum quando stetit in conspectu regis Pharaonis circuivit omnes regiones Aegypti
(Now he was thirty years old when he stood before king Pharao), and he went round all the countries of Egypt.
41:46. (Now he was thirty years old when he stood in the sight of king Pharaoh.) And he traveled throughout the regions of Egypt.
41:46. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: 30: лет от роду, следовательно 13: лет спустя после невольного своего прибытия в Египет, вступает Иосиф в исполнение обязанностей своего поста.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
46: The Famine in Egypt and Canaan.B. C. 1706.
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. 47 And in the seven plenteous years the earth brought forth by handfuls. 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. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. 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. 52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. 53 And the seven years of plenteousness, that was in the land of Egypt, were ended. 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. 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. 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. 57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.
Observe here, I. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, v. 50-52. In the names he gave them, he owned the divine Providence giving this happy turn to his affairs, 1. He was made to forget his misery, Job xi. 16. We should bear our afflictions when they are present as those that know not but Providence may so outweigh them by after-comforts as that we may even forget them when they are past. But could he be so unnatural as to forget all his father's house? He means the unkindness he received from his brethren, or perhaps the wealth and honour he expected from his father, with the birthright. The robes he now wore made him forget the coat of divers colours which he wore in his father's house. 2. He was made fruitful in the land of his affliction. It had been the land of his affliction, and in some sense it was still so, for it was not Canaan, the land of promise. His distance from his father was still his affliction. Note, Light is sometimes sown for the righteous in a barren and unlikely soil; and yet if God sow it, and water it, it will come up again. The afflictions of the saints promote their fruitfulness. Ephraim signifies fruitfulness, and Manasseh forgetfulness, for these two often go together; when Jeshurun waxed fat, he forgot God his Maker.
II. The accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of them, perhaps finding in his own mind, beyond what another person could, an exact correspondence between them and his dreams, as between the key and the lock; and the event showed that he was not deceived. The seven plenteous years came (v. 47), and, at length, they were ended, v. 53. Note, We ought to foresee the approaching period of the days both of our prosperity and of our opportunity, and therefore must not be secure in the enjoyment of our prosperity nor slothful in the improvement of our opportunity; years of plenty will end, therefore, Whatever thy hand finds to do do it; and gather in gathering time. The morning cometh and also the night (Isa. xxi. 12), the plenty and also the famine. The seven years of dearth began to come, v. 54. See what changes of condition we are liable to in this world, and what need we have to be joyful in a day of prosperity and in a day of adversity to consider, Eccl. vii. 14. This famine, it seems, was not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries; fruitful lands are soon turned into barrenness for the iniquity of those that dwell therein, Ps. cvii. 34. It is here said that in the land of Egypt there was bread, meaning probably, not only that which Joseph had bought up for the king, but that which private persons, by his example, and upon the public notice of this prediction, as well as by the rules of common prudence, had laid up.
III. The performance of Joseph's trust. He was found faithful to it, as a steward ought to be. 1. He was diligent in laying up, while the plenty lasted, v. 48, 49. He that thus gathers is a wise son. 2. He was prudent and careful in giving out, when the famine came, and kept the markets low by furnishing them at reasonable rates out of his stores. The people in distress cried to Pharaoh, as that woman to the king of Israel (2 Kings vi. 26), Help, my lord, O king: he sent them to his treasurer, Go to Joseph. Thus God in the gospel directs those that apply to him for mercy and grace to go to the Lord Jesus, in whom all fulness dwells; and, What he saith to you, do. Joseph, no doubt, with wisdom and justice fixed the price of the corn he sold, so that Pharaoh, whose money had bought it up, might have a reasonable profit, and yet the country might not be oppressed, nor advantage taken of their prevailing necessity; while he that withholdest corn when it is dear, in hopes it will yet grow dearer, though people perish for want of it, has many a curse for so doing (and it is not a curse causeless), blessings shall be upon the head of him that thus selleth it, Prov. xi. 26. And let the price be determined by that golden rule of justice, to do as we would be done by.
Adam Clarke: Commentary on the Bible - 1831
41:46: Joseph was thirty years old - As he was seventeen years old when he was sold into Egypt, Gen 37:2, and was now thirty, he must have been thirteen years in slavery.
Stood before Pharaoh - This phrase always means admission to the immediate presence of the sovereign, and having the honor of his most unlimited confidence. Among the Asiatic princes, the privilege of coming even to their seat, of standing before them, etc., was granted only to the highest favorites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:46: years: Gen 37:2; Num 4:3; Sa2 5:4; Luk 3:23
he stood: Sa1 16:21; Kg1 12:6, Kg1 12:8; Pro 22:29; Dan 1:19; Luk 21:36; Jde 1:24
Carl Friedrich Keil and Franz Delitzsch
41:46
Joseph was 30 years old when he stood before Pharaoh, and went out from him and passed through all the land of Egypt, i.e., when he took possession of his office; consequently he had been in Egypt for 13 years as a slave, and at least three years in prison.
Geneva 1599
41:46 And Joseph [was] (n) 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.
(n) His age is mentioned both to show that his authority came from God, and also that he endured imprisonment and exile for twelve years or more.
John Gill
41:46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt,.... Interpreting his dreams, and had such honour conferred upon him as to be made his prime minister; from whence it appears that Joseph had now been thirteen years in Egypt, partly in Potiphar's house, and partly in prison, since he was seventeen years of age when he was sold thither, see Gen 37:2,
and Joseph went out from the presence of Pharaoh; from standing before him, and ministering to him as his counsellor and chief statesman, or he went out from his court and palace for a while:
and went throughout all the land of Egypt: this seems to be a second tour; before he went to survey the land, and pitch upon the most proper places for granaries to lay up store of corn in; and now he went through it, to gather in and give directions about it, and see it performed, for the years of plenty were now begun.
Robert Jamieson, A. R. Fausset and David Brown
41:46 Joseph was thirty years old when he stood before Pharaoh--seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.
went out . . . all the land--made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.
41:4741:47: Եւ արար երկիրն յեւթն ամս լիութեանն արդի՛ւնս։
47 Երկիրը առատութեան եօթը տարիների ընթացքում հարուստ բերք տուեց:
47 Եւ առատութեան եօթը տարիներուն մէջ երկիրը խիստ շատ արդիւնք տուաւ։
Եւ արար երկիրն յեւթն ամս լիութեանն արդիւնս:

41:47: Եւ արար երկիրն յեւթն ամս լիութեանն արդի՛ւնս։
47 Երկիրը առատութեան եօթը տարիների ընթացքում հարուստ բերք տուեց:
47 Եւ առատութեան եօթը տարիներուն մէջ երկիրը խիստ շատ արդիւնք տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:4747: Земля же в семь лет изобилия приносила [из зерна] по горсти.
41:47 καὶ και and; even ἐποίησεν ποιεω do; make ἡ ο the γῆ γη earth; land ἐν εν in τοῖς ο the ἑπτὰ επτα seven ἔτεσιν ετος year τῆς ο the εὐθηνίας ευθηνια handful; sheaf
41:47 וַ wa וְ and תַּ֣עַשׂ ttˈaʕaś עשׂה make הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in שֶׁ֖בַע šˌevaʕ שֶׁבַע seven שְׁנֵ֣י šᵊnˈê שָׁנָה year הַ ha הַ the שָּׂבָ֑ע śśāvˈāʕ שָׂבָע satiety לִ li לְ to קְמָצִֽים׃ qᵊmāṣˈîm קֹמֶץ handful
41:47. venitque fertilitas septem annorum et in manipulos redactae segetes congregatae sunt in horrea AegyptiAnd the fruitfulness of the seven years came: and the corn being bound up into sheaves, was gathered together into the barns of Egypt.
47. And in the seven plenteous years the earth brought forth by handfuls.
41:47. And the fertility of the seven years arrived. And when the grain fields were reduced to sheaves, these were gathered into the storehouses of Egypt.
41:47. And in the seven plenteous years the earth brought forth by handfuls.
And in the seven plenteous years the earth brought forth by handfuls:

47: Земля же в семь лет изобилия приносила [из зерна] по горсти.
41:47
καὶ και and; even
ἐποίησεν ποιεω do; make
ο the
γῆ γη earth; land
ἐν εν in
τοῖς ο the
ἑπτὰ επτα seven
ἔτεσιν ετος year
τῆς ο the
εὐθηνίας ευθηνια handful; sheaf
41:47
וַ wa וְ and
תַּ֣עַשׂ ttˈaʕaś עשׂה make
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
שְׁנֵ֣י šᵊnˈê שָׁנָה year
הַ ha הַ the
שָּׂבָ֑ע śśāvˈāʕ שָׂבָע satiety
לִ li לְ to
קְמָצִֽים׃ qᵊmāṣˈîm קֹמֶץ handful
41:47. venitque fertilitas septem annorum et in manipulos redactae segetes congregatae sunt in horrea Aegypti
And the fruitfulness of the seven years came: and the corn being bound up into sheaves, was gathered together into the barns of Egypt.
41:47. And the fertility of the seven years arrived. And when the grain fields were reduced to sheaves, these were gathered into the storehouses of Egypt.
41:47. And in the seven plenteous years the earth brought forth by handfuls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47-49: ст. изображают картину чрезвычайного плодородия в Египте в первые 7: лет, когда родилось «из одного зерна по горсти» (47), — грандиозную деятельность Иосифа по собиранию хлеба и всяких плодов по районам в городские магазины царские (48), причем город на время голода должен был стать житницей окружающих его селений; общее количество собранного хлеба не могло быть даже сосчитано вследствие множества (49).

Рождение детей; начало голода.
Adam Clarke: Commentary on the Bible - 1831
41:47: The earth brought forth by handfuls - This probably refers principally to rice, as it grows in tufts, a great number of stalks proceeding from the same seed. In those years the Nile probably rose sixteen cubits; See Clarke on Gen 41:31 (note).
Albert Barnes: Notes on the Bible - 1834
41:47-49
The fulfillment of the dream here commences. "By handfuls." Not in single stalks or grains, but in handfuls compared with the former yield. It is probable that a fifth of the present unprecedented yield was sufficient for the sustenance of the inhabitants. Another fifth was rendered to the government, and the remaining three fifths were stored up or sold to the state or the foreign broker at a low price. "He left numbering because there was no number." This denotes that the store was immense, and not perhaps that modes of expressing the number failed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:47: From am 2289, bc 1715, to am 2296, bc 1708, handfuls. Gen 26:12; Psa 72:16
Carl Friedrich Keil and Franz Delitzsch
41:47
For the seven years of superabundance the land bore לקמצים, in full hands or bundles; and Joseph gathered all the provisional store of these years (i.e., the fifth part of the produce, which was levied) into the cities. "The food of the field of the city, which was round about it, he brought into the midst of it;" i.e., he provided granaries in the towns, in which the corn of the whole surrounding country was stored. In this manner he collected as much corn "as the sand of the sea," until he left off reckoning the quantity, or calculating the number of bushels, which the monuments prove to have been the usual mode adopted (vid., Hengst. p. 36).
John Gill
41:47 And in the seven plenteous years the earth brought forth by handfuls. Such as the gatherers take up in their hands when reaped, in order to bind up in sheaves: now such was the fruitfulness of the land during the seven years of plenty, that either one stalk produced as many ears as a man could hold in his hand; or one grain produced an handful, as Ben Melech observes; though Onkelos paraphrases the words,"the inhabitants of the earth in the seven years of plenty gathered even into their treasuries:''and this they did by the order and direction of Joseph as he passed through the land; what he bought of them they brought, and put into the granaries, as he directed them.
Robert Jamieson, A. R. Fausset and David Brown
41:47 the earth brought forth by handfuls--a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.
41:4841:48: Եւ ժողովեաց զամենայն կերակուրս ամացն իւթանց, յորս է՛ր լիութիւնն յերկրին Եգիպտացւոց։ Եւ համբարեաց կերակուրս ՚ի քաղաքս. զկերակուր դաշտաց քաղաքին որ շուրջ զնովաւ։
48 Յովսէփը հաւաքեց Եգիպտացիների երկրի առատութեան եօթը տարիների ողջ բերքը՝ ամէն մի քաղաքի շուրջը գտնուող դաշտերի բերքը ամբարելով այդ քաղաքում:
48 Եգիպտոսի եօթը տարիներուն բոլոր պաշարը հաւաքեց ու քաղաքներու մէջ դրաւ պաշարը. ամէն քաղաքի բոլորտիքը եղած արտերուն պաշարը նոյն քաղաքին մէջ դրաւ։
Եւ ժողովեաց զամենայն կերակուրս ամացն եւթանց, [563]յորս էր լիութիւն` յերկրին Եգիպտացւոց. եւ համբարեաց կերակուրս ի քաղաքս, զկերակուրս դաշտաց քաղաքին որ շուրջ զնովաւ, համբարեաց ի նմա:

41:48: Եւ ժողովեաց զամենայն կերակուրս ամացն իւթանց, յորս է՛ր լիութիւնն յերկրին Եգիպտացւոց։ Եւ համբարեաց կերակուրս ՚ի քաղաքս. զկերակուր դաշտաց քաղաքին որ շուրջ զնովաւ։
48 Յովսէփը հաւաքեց Եգիպտացիների երկրի առատութեան եօթը տարիների ողջ բերքը՝ ամէն մի քաղաքի շուրջը գտնուող դաշտերի բերքը ամբարելով այդ քաղաքում:
48 Եգիպտոսի եօթը տարիներուն բոլոր պաշարը հաւաքեց ու քաղաքներու մէջ դրաւ պաշարը. ամէն քաղաքի բոլորտիքը եղած արտերուն պաշարը նոյն քաղաքին մէջ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:4848: И собрал он всякий хлеб семи лет, которые были [плодородны] в земле Египетской, и положил хлеб в городах; в [каждом] городе положил хлеб полей, окружающих его.
41:48 καὶ και and; even συνήγαγεν συναγω gather πάντα πας all; every τὰ ο the βρώματα βρωμα food τῶν ο the ἑπτὰ επτα seven ἐτῶν ετος year ἐν εν in οἷς ος who; what ἦν ειμι be ἡ ο the εὐθηνία ευθηνια in γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἔθηκεν τιθημι put; make τὰ ο the βρώματα βρωμα food ἐν εν in ταῖς ο the πόλεσιν πολις city βρώματα βρωμα food τῶν ο the πεδίων πεδιον the πόλεως πολις city τῶν ο the κύκλῳ κυκλω circling; in a circle αὐτῆς αυτος he; him ἔθηκεν τιθημι put; make ἐν εν in αὐτῇ αυτος he; him
41:48 וַ wa וְ and יִּקְבֹּ֞ץ yyiqbˈōṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֹ֣כֶל׀ ʔˈōḵel אֹכֶל food שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֗ים šānˈîm שָׁנָה year אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הָיוּ֙ hāyˌû היה be בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יִּתֶּן־ yyitten- נתן give אֹ֖כֶל ʔˌōḵel אֹכֶל food בֶּ be בְּ in † הַ the עָרִ֑ים ʕārˈîm עִיר town אֹ֧כֶל ʔˈōḵel אֹכֶל food שְׂדֵה־ śᵊḏē- שָׂדֶה open field הָ hā הַ the עִ֛יר ʕˈîr עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹתֶ֖יהָ sᵊvîvōṯˌeʸhā סָבִיב surrounding נָתַ֥ן nāṯˌan נתן give בְּ bᵊ בְּ in תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst
41:48. omnis etiam frugum abundantia in singulis urbibus condita estAnd all the abundance of grain was laid up in every city.
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.
41:48. And now all the abundance of grain was stored away in every city.
41:48. 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.
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: И собрал он всякий хлеб семи лет, которые были [плодородны] в земле Египетской, и положил хлеб в городах; в [каждом] городе положил хлеб полей, окружающих его.
41:48
καὶ και and; even
συνήγαγεν συναγω gather
πάντα πας all; every
τὰ ο the
βρώματα βρωμα food
τῶν ο the
ἑπτὰ επτα seven
ἐτῶν ετος year
ἐν εν in
οἷς ος who; what
ἦν ειμι be
ο the
εὐθηνία ευθηνια in
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἔθηκεν τιθημι put; make
τὰ ο the
βρώματα βρωμα food
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
βρώματα βρωμα food
τῶν ο the
πεδίων πεδιον the
πόλεως πολις city
τῶν ο the
κύκλῳ κυκλω circling; in a circle
αὐτῆς αυτος he; him
ἔθηκεν τιθημι put; make
ἐν εν in
αὐτῇ αυτος he; him
41:48
וַ wa וְ and
יִּקְבֹּ֞ץ yyiqbˈōṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹ֣כֶל׀ ʔˈōḵel אֹכֶל food
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֗ים šānˈîm שָׁנָה year
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הָיוּ֙ hāyˌû היה be
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
אֹ֖כֶל ʔˌōḵel אֹכֶל food
בֶּ be בְּ in
הַ the
עָרִ֑ים ʕārˈîm עִיר town
אֹ֧כֶל ʔˈōḵel אֹכֶל food
שְׂדֵה־ śᵊḏē- שָׂדֶה open field
הָ הַ the
עִ֛יר ʕˈîr עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹתֶ֖יהָ sᵊvîvōṯˌeʸhā סָבִיב surrounding
נָתַ֥ן nāṯˌan נתן give
בְּ bᵊ בְּ in
תֹוכָֽהּ׃ ṯôḵˈāh תָּוֶךְ midst
41:48. omnis etiam frugum abundantia in singulis urbibus condita est
And all the abundance of grain was laid up in every city.
41:48. And now all the abundance of grain was stored away in every city.
41:48. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:48: Gen 41:34-36, Gen 47:21
John Gill
41:48 And he gathered up all the food of the seven years,.... That is, of plenty; not all the fruits of the earth, or all that was eatable, but the corn, as in Gen 41:49; and not all of that the earth produced, but the fifth part of it, as he proposed, which he bought with Pharaoh's money, and therefore: had a right to sell it again as he did:
which were in the land of Egypt; in which only he had a concern, and where only was this plenty:
and laid up the food in the cities; in places built for that purpose, and whither the people round about could easily bring it, and fetch it, when it was wanted:
the food of the field, which was round about every city, laid he up in the same; which was very wisely done, for present carriage, and for the convenience of the people in time of famine. At this day, at old Cairo, is an edifice the most considerable in it, called Joseph's granary; it occupies a square, surrounded by a wall, and has divers partitions contrived within it, where is deposited the corn, that is paid as a tax to the Gram Seignior, brought from different parts of Egypt (o).
(o) Norden's Travels in Egypt, &c. vol. 1. p. 72.
Robert Jamieson, A. R. Fausset and David Brown
41:48 he gathered up all the food of the seven years--It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.
41:4941:49: Եւ համբարեաց ՚ի նմա։ Եւ ժողովեաց Յովսէփ զցորեան իբրեւ զաւազ ծովու բազում յոյժ. մինչեւ ո՛չ կարէր համարել. քանզի ո՛չ գոյր թիւ[396]։ [396] Ոմանք. Մինչեւ ո՛չ կարէր համբարել. քանզի։
49 Յովսէփը ծովի աւազի չափ շատ ցորեն հաւաքեց ու ամբարեց այնտեղ այնքան, որ հնարաւոր չէր հաշուել, քանի որ անթիւ-անհամար էր:
49 Յովսէփ ծովու աւազին չափ խիստ շատ ցորեն դիզեց. այնպէս որ հաշիւի չգալուն համար չափելը ձգեց։
Եւ ժողովեաց Յովսէփ զցորեան իբրեւ զաւազ ծովու բազում յոյժ, մինչեւ ոչ կարէր համարել, քանզի ոչ գոյր թիւ:

41:49: Եւ համբարեաց ՚ի նմա։ Եւ ժողովեաց Յովսէփ զցորեան իբրեւ զաւազ ծովու բազում յոյժ. մինչեւ ո՛չ կարէր համարել. քանզի ո՛չ գոյր թիւ[396]։
[396] Ոմանք. Մինչեւ ո՛չ կարէր համբարել. քանզի։
49 Յովսէփը ծովի աւազի չափ շատ ցորեն հաւաքեց ու ամբարեց այնտեղ այնքան, որ հնարաւոր չէր հաշուել, քանի որ անթիւ-անհամար էր:
49 Յովսէփ ծովու աւազին չափ խիստ շատ ցորեն դիզեց. այնպէս որ հաշիւի չգալուն համար չափելը ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
41:4949: И скопил Иосиф хлеба весьма много, как песку морского, так что перестал и считать, ибо не стало счета.
41:49 καὶ και and; even συνήγαγεν συναγω gather Ιωσηφ ιωσηφ Iōsēph; Iosif σῖτον σιτος wheat ὡσεὶ ωσει as if; about τὴν ο the ἄμμον αμμος sand τῆς ο the θαλάσσης θαλασσα sea πολὺν πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἕως εως till; until οὐκ ου not ἠδύναντο δυναμαι able; can ἀριθμῆσαι αριθμεω number οὐ ου not γὰρ γαρ for ἦν ειμι be ἀριθμός αριθμος number
41:49 וַ wa וְ and יִּצְבֹּ֨ר yyiṣbˌōr צבר heap יֹוסֵ֥ף yôsˌēf יֹוסֵף Joseph בָּ֛ר bˈār בַּר grain כְּ kᵊ כְּ as חֹ֥ול ḥˌôl חֹול sand הַ ha הַ the יָּ֖ם yyˌom יָם sea הַרְבֵּ֣ה harbˈē רבה be many מְאֹ֑ד mᵊʔˈōḏ מְאֹד might עַ֛ד ʕˈaḏ עַד unto כִּי־ kî- כִּי that חָדַ֥ל ḥāḏˌal חדל cease לִ li לְ to סְפֹּ֖ר sᵊppˌōr ספר count כִּי־ kî- כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מִסְפָּֽר׃ mispˈār מִסְפָּר number
41:49. tantaque fuit multitudo tritici ut harenae maris coaequaretur et copia mensuram excederetAnd there was so great abundance of wheat, that it was equal to the sand of the sea, and the plenty exceeded measure.
49. And Joseph laid up corn as the sand of the sea, very much, until he left numbering; for it was without number.
41:49. And there was such a great abundance of wheat that it was comparable to the sands of the sea, and its bounty exceeded all measure.
41:49. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for [it was] without number.
And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for [it was] without number:

49: И скопил Иосиф хлеба весьма много, как песку морского, так что перестал и считать, ибо не стало счета.
41:49
καὶ και and; even
συνήγαγεν συναγω gather
Ιωσηφ ιωσηφ Iōsēph; Iosif
σῖτον σιτος wheat
ὡσεὶ ωσει as if; about
τὴν ο the
ἄμμον αμμος sand
τῆς ο the
θαλάσσης θαλασσα sea
πολὺν πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
ἕως εως till; until
οὐκ ου not
ἠδύναντο δυναμαι able; can
ἀριθμῆσαι αριθμεω number
οὐ ου not
γὰρ γαρ for
ἦν ειμι be
ἀριθμός αριθμος number
41:49
וַ wa וְ and
יִּצְבֹּ֨ר yyiṣbˌōr צבר heap
יֹוסֵ֥ף yôsˌēf יֹוסֵף Joseph
בָּ֛ר bˈār בַּר grain
כְּ kᵊ כְּ as
חֹ֥ול ḥˌôl חֹול sand
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
הַרְבֵּ֣ה harbˈē רבה be many
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
עַ֛ד ʕˈaḏ עַד unto
כִּי־ kî- כִּי that
חָדַ֥ל ḥāḏˌal חדל cease
לִ li לְ to
סְפֹּ֖ר sᵊppˌōr ספר count
כִּי־ kî- כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
מִסְפָּֽר׃ mispˈār מִסְפָּר number
41:49. tantaque fuit multitudo tritici ut harenae maris coaequaretur et copia mensuram excederet
And there was so great abundance of wheat, that it was equal to the sand of the sea, and the plenty exceeded measure.
41:49. And there was such a great abundance of wheat that it was comparable to the sands of the sea, and its bounty exceeded all measure.
41:49. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for [it was] without number.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:49: Gen 22:17; Jdg 6:5, Jdg 7:12; Sa1 13:5; Job 1:3; Psa 78:27; Jer 33:22
John Gill
41:49 And Joseph gathered corn as the sand of the sea, very much,
until he left numbering,.... At first he took an account of the quantities that were bought and laid up, how much there was in each granary, until it amounted to so much, that there was no end of numbering it; it was like the sand of the sea, an hyperbolical expression, denoting the great abundance of it:
for it was without number; not only the grains of corn, but even the measures of it, whatever were used; so Artapanus, an Heathen writer, says (p), Joseph, when governor of Egypt, got together the corn of seven years, an immense quantity.
(p) Apud Euseb. Praepar. Evangel. l. 9. c. 23. p. 430.
41:5041:50: Եւ եղեն Յովսեփու երկու որդիք մինչ չեւ՛ եկեալ էր եւթն ամացն սովոյ. զորս ծնաւ նմա Ասանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի[397]։ [397] Ոմանք. Եւ եղեւ Յովսեփայ երկու։
50 Երբ դեռ չէր եկել եօթը տարուայ սովը, Յովսէփն ունեցաւ երկու որդի, որոնց ծնել էր Արեգ քաղաքի քուրմ Պետափրէսի դուստր Ասանէթը նրա համար:
50 Սովին տարիներուն գալէն առաջ՝ Յովսէփին երկու որդի ծնան, որ Արեգ քաղաքին Պետափրա քուրմին աղջիկը Ասանէթ ծնաւ անոր։
Եւ եղեն Յովսեփու երկու որդիք` մինչչեւ եկեալ էր եւթն ամացն սովոյ, զորս ծնաւ նմա Ասանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի:

41:50: Եւ եղեն Յովսեփու երկու որդիք մինչ չեւ՛ եկեալ էր եւթն ամացն սովոյ. զորս ծնաւ նմա Ասանէթ դուստր Պետափրեայ քրմի Արեգ քաղաքի[397]։
[397] Ոմանք. Եւ եղեւ Յովսեփայ երկու։
50 Երբ դեռ չէր եկել եօթը տարուայ սովը, Յովսէփն ունեցաւ երկու որդի, որոնց ծնել էր Արեգ քաղաքի քուրմ Պետափրէսի դուստր Ասանէթը նրա համար:
50 Սովին տարիներուն գալէն առաջ՝ Յովսէփին երկու որդի ծնան, որ Արեգ քաղաքին Պետափրա քուրմին աղջիկը Ասանէթ ծնաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
41:5050: До наступления годов голода, у Иосифа родились два сына, которых родила ему Асенефа, дочь Потифера, жреца Илиопольского.
41:50 τῷ ο the δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif ἐγένοντο γινομαι happen; become υἱοὶ υιος son δύο δυο two πρὸ προ before; ahead of τοῦ ο the ἐλθεῖν ερχομαι come; go τὰ ο the ἑπτὰ επτα seven ἔτη ετος year τοῦ ο the λιμοῦ λιμος famine; hunger οὓς ος who; what ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him Ασεννεθ ασεννεθ daughter Πετεφρη πετεφρης priest Ἡλίου ηλιος sun πόλεως πολις city
41:50 וּ û וְ and לְ lᵊ לְ to יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph יֻלַּד֙ yullˌaḏ ילד bear שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בָנִ֔ים vānˈîm בֵּן son בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning תָּבֹ֖וא tāvˌô בוא come שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year הָ hā הַ the רָעָ֑ב rāʕˈāv רָעָב hunger אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָֽלְדָה־ yˈālᵊḏā- ילד bear לֹּו֙ llˌô לְ to אָֽסְנַ֔ת ʔˈāsᵊnˈaṯ אָסְנַת Asenath בַּת־ baṯ- בַּת daughter פֹּ֥וטִי פֶ֖רַע pˌôṭî fˌeraʕ פֹּוטִי פֶרַע Potiphera כֹּהֵ֥ן kōhˌēn כֹּהֵן priest אֹֽון׃ ʔˈôn אֹן [Heliopolis]
41:50. nati sunt autem Ioseph filii duo antequam veniret fames quos ei peperit Aseneth filia Putiphare sacerdotis HeliopoleosAnd before the famine came, Joseph had two sons born: whom Aseneth, the daughter of Putiphare, priest of Heliopolis, bore unto him.
50. And unto Joseph were born two sons before the year of famine came, which Asenath the daughter of Poti-phera priest of On bare unto him.
41:50. Then, before the famine arrived, Joseph had two sons born, whom Asenath, the daughter of Potiphera, priest of Heliopolis, bore for him.
41:50. 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.
And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti- pherah priest of On bare unto him:

50: До наступления годов голода, у Иосифа родились два сына, которых родила ему Асенефа, дочь Потифера, жреца Илиопольского.
41:50
τῷ ο the
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐγένοντο γινομαι happen; become
υἱοὶ υιος son
δύο δυο two
πρὸ προ before; ahead of
τοῦ ο the
ἐλθεῖν ερχομαι come; go
τὰ ο the
ἑπτὰ επτα seven
ἔτη ετος year
τοῦ ο the
λιμοῦ λιμος famine; hunger
οὓς ος who; what
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
Ασεννεθ ασεννεθ daughter
Πετεφρη πετεφρης priest
Ἡλίου ηλιος sun
πόλεως πολις city
41:50
וּ û וְ and
לְ lᵊ לְ to
יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph
יֻלַּד֙ yullˌaḏ ילד bear
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בָנִ֔ים vānˈîm בֵּן son
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
תָּבֹ֖וא tāvˌô בוא come
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
הָ הַ the
רָעָ֑ב rāʕˈāv רָעָב hunger
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָֽלְדָה־ yˈālᵊḏā- ילד bear
לֹּו֙ llˌô לְ to
אָֽסְנַ֔ת ʔˈāsᵊnˈaṯ אָסְנַת Asenath
בַּת־ baṯ- בַּת daughter
פֹּ֥וטִי פֶ֖רַע pˌôṭî fˌeraʕ פֹּוטִי פֶרַע Potiphera
כֹּהֵ֥ן kōhˌēn כֹּהֵן priest
אֹֽון׃ ʔˈôn אֹן [Heliopolis]
41:50. nati sunt autem Ioseph filii duo antequam veniret fames quos ei peperit Aseneth filia Putiphare sacerdotis Heliopoleos
And before the famine came, Joseph had two sons born: whom Aseneth, the daughter of Putiphare, priest of Heliopolis, bore unto him.
41:50. Then, before the famine arrived, Joseph had two sons born, whom Asenath, the daughter of Potiphera, priest of Heliopolis, bore for him.
41:50. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50-52: В годы плодородия, может быть, во вторую половину этого периода, у Иосифа от Асенефы родились 2: сына, потомки которых в последующей истории Израиля имели весьма большое значение: о рождении их священнописатель говорит здесь, держась хронологии событий и желая дать полные сведения о новом периоде жизни Иосифа в Египте (ср. ст. 45).

Знаменательны имена обоих сыновей Иосифа, поскольку они отображают его душевное настроение. Манассия (евр. Менаше) — «заставляющий забыть» именно все злоключения, пережитые им со времени оставления отеческого дома и даже еще во время пребывания его там; лишь постольку, поскольку воспоминание о доме отца вызывало в Иосифе горечь печали, он забыл его и все бедствия, вследствие милости Божьей к нему. Если, таким образом, имя первенца имеет более отрицательный смысл, хотя и заключает благодарение Богу со стороны Иосифа, то имя 2-го сына Иосифа — Ефрем (евр. Ефраим) — «двойное плодородие», указывает положительное следствие возвышения его в Египте: избавление от бедствий и прославление.
Adam Clarke: Commentary on the Bible - 1831
41:50: Two sons - Whom he called by names expressive of God's particular and bountiful providence towards him. Manasseh, מנשה menashsheh, signifies forgetfulness, from נשה nashah, to forget; and Ephraim, אפרים ephrayim, fruitfulness, from פרה parah, to be fruitful; and he called his sons by these names, because God had enabled him to forget all his toil, disgrace, and affliction, and had made him fruitful in the very land in which he had suffered the greatest misfortune and indignities.
Albert Barnes: Notes on the Bible - 1834
41:50-52
Two sons were born to Joseph during the seven years of plenty. "Menasseh." God made him forget his toil and his father's house. Neither absolutely. He remembered his toils in the very utterance of this sentence. And he tenderly and intensely remembered his father's house. But he is grateful to God, who builds him a home, with all its soothing joys, even in the land of his exile. His heart again responds to long untasted joys. "Fruitful in the land of my affliction." It is still, we perceive, the land of his affliction. But why does no message go from Joseph to his mourning father? For many reasons. First, he does not know the state of things at home. Secondly, he may not wish to open up the dark and bloody treachery of his brothers to his aged parent. But, thirdly, he bears in mind those early dreams of his childhood. All his subsequent experience has confirmed him in the belief that they will one day be fulfilled. But that fulfillment implies the submission not only of his brothers, but of his father. This is too delicate a matter for him to interfere in. He will leave it entirely to the all-wise providence of his God to bring about that strange issue. Joseph, therefore, is true to his life-long character. He leaves all in the hand of God, and awaits in anxious, but silent hope, the days when he will see his father and his brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:50: unto Joseph: Gen 46:20, Gen 48:5
Asenath: Gen 41:45, Gen 46:20
priest: or, prince, Sa2 8:18
Carl Friedrich Keil and Franz Delitzsch
41:50
During the fruitful years two sons were born to Joseph. The first-born he named Manasseh, i.e., causing to forget; "for, he said, God hath made me forget all my toil and all my father's house (נשּׁני, an Aram. Piel form, for נשּׁני, on account of the resemblance in sound to מנשּׁה)." Haec pia est, ac sancta gratiarum actio, quod Deus oblivisci eum fecit pristinas omnes areumnas: sed nullus honor tanti esse debuit, ut desiderium et memoriam paternae domus ex animo deponeret (Calvin). But the true answer to that question, whether it was a Christian boast for him to make, that he had forgotten father and mother, is given by Luther: "I see that God would take away the reliance which I placed upon my father; for God is a jealous God, and will not suffer the heart to have any other foundation to rely upon, but Him alone." This also meets the objection raised by Theodoret, why Joseph did not inform his father of his life and promotion, but allowed so may years to pass away, until he was led to do so at last in consequence of the arrival of his brothers. The reason of this forgetfulness and silence can only be found in the fact, that through the wondrous alteration in his condition he had been led to see, that he was brought to Egypt according to the counsel of God, and was redeemed by God from slavery and prison, and had been exalted by Him to be lord over Egypt; so that, knowing he was in the hand of God, the firmness of his faith led him to renounce all wilful interference with the purposes of God, which pointed to a still broader and more glorious goal (Baumgarten, Delitzsch).
John Gill
41:50 And unto Joseph were born two sons,.... The word for "born" is singular; hence Ben Melech conjectures that they were twins: and this was
before the years of famine came; or "the year of famine" (q); the first year:
which Asenath, the daughter of Potipherah priest of On, bare unto him; which is observed, to show that he had them by his lawful wife; whom the Targum of Jonathan wrongly again makes the daughter of Dinah, and her father prince of Tanis, the same with Zoan; whereas this was "On" or "Heliopolis", a very different place; so Artapanus says (r), that Joseph married the daughter of the priest of Heliopolis, by whom he had children; and another Heathen writer (s) mentions their names, Ephraim and Manesseh.
(q) "annus famis", Tigurine version, Pagninus, Montanus, Drusius; "annus (primus) famis", Schmidt. (r) Apud Euseb. Praepar. Evangel. l. 9. c. 23. p. 429. (s) Polyhistor. apud ib. p. 424.
John Wesley
41:50 Two sons - In the names he gave them, he owned the divine Providence giving this happy turn to his affairs. He was made to forget his misery, but could he be so unnatural as to forget all his father's house? And he was made fruitful in the land of his affliction. It had been the land of his affliction, and, in some sense, it was still so, for his distance from his father was still his affliction. Ephraim signifies fruitfulness, and Manasseh forgetfulness.
Robert Jamieson, A. R. Fausset and David Brown
41:50 unto Joseph were born two sons--These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.
41:5141:51: Եւ կոչեաց Յովսէփ զանուն անդրանկանն Մանասէ. զի ասէ՝ թէ մոռացո՛յց ինձ Աստուած զամենայն զվիշտս իմ, եւ զամենայն վիշտս հօր իմոյ։
51 Յովսէփն անդրանիկ որդու անունը դրեց Մանասէ, «Որովհետեւ, - ասում է, - Աստուած ինձ մոռացնել տուեց իմ ու իմ հօր բոլոր վշտերը»:
51 Յովսէփ անդրանիկին անունը Մանասէ* դրաւ. քանզի ըսաւ. «Աստուած ինծի մոռցուց իմ բոլոր վիշտերս ու իմ հօրս բոլոր տունը»։
Եւ կոչեաց Յովսէփ զանուն անդրանկանն [564]Մանասէ. զի ասէ` թէ Մոռացոյց ինձ Աստուած զամենայն վիշտս իմ, եւ զամենայն [565]վիշտս հօր իմոյ:

41:51: Եւ կոչեաց Յովսէփ զանուն անդրանկանն Մանասէ. զի ասէ՝ թէ մոռացո՛յց ինձ Աստուած զամենայն զվիշտս իմ, եւ զամենայն վիշտս հօր իմոյ։
51 Յովսէփն անդրանիկ որդու անունը դրեց Մանասէ, «Որովհետեւ, - ասում է, - Աստուած ինձ մոռացնել տուեց իմ ու իմ հօր բոլոր վշտերը»:
51 Յովսէփ անդրանիկին անունը Մանասէ* դրաւ. քանզի ըսաւ. «Աստուած ինծի մոռցուց իմ բոլոր վիշտերս ու իմ հօրս բոլոր տունը»։
zohrab-1805▾ eastern-1994▾ western am▾
41:5151: И нарек Иосиф имя первенцу: Манассия, потому что [говорил он] Бог дал мне забыть все несчастья мои и весь дом отца моего.
41:51 ἐκάλεσεν καλεω call; invite δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif τὸ ο the ὄνομα ονομα name; notable τοῦ ο the πρωτοτόκου πρωτοτοκος firstborn Μανασση μανασσης Manassēs; Manassis ὅτι οτι since; that ἐπιλαθέσθαι επιλανθανομαι forget με με me ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God πάντων πας all; every τῶν ο the πόνων πονος pain μου μου of me; mine καὶ και and; even πάντων πας all; every τῶν ο the τοῦ ο the πατρός πατηρ father μου μου of me; mine
41:51 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the בְּכֹ֖ור bbᵊḵˌôr בְּכֹר first-born מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh כִּֽי־ kˈî- כִּי that נַשַּׁ֤נִי naššˈanî נשׁה forget אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲמָלִ֔י ʕᵃmālˈî עָמָל labour וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house אָבִֽי׃ ʔāvˈî אָב father
41:51. vocavitque nomen primogeniti Manasse dicens oblivisci me fecit Deus omnium laborum meorum et domum patris meiAnd he called the name of the firstborn Manasses, saying: God hath made me to forget all my labours, and my father's house.
51. And Joseph called the name of the firstborn Manasseh: For, , God hath made me forget all my toil, and all my father’s house.
41:51. And he called the name of the firstborn Manasseh, saying, “God has caused me to forget all my labors and the house of my father.”
41:51. 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.
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: И нарек Иосиф имя первенцу: Манассия, потому что [говорил он] Бог дал мне забыть все несчастья мои и весь дом отца моего.
41:51
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
πρωτοτόκου πρωτοτοκος firstborn
Μανασση μανασσης Manassēs; Manassis
ὅτι οτι since; that
ἐπιλαθέσθαι επιλανθανομαι forget
με με me
ἐποίησεν ποιεω do; make
ο the
θεὸς θεος God
πάντων πας all; every
τῶν ο the
πόνων πονος pain
μου μου of me; mine
καὶ και and; even
πάντων πας all; every
τῶν ο the
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
41:51
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
בְּכֹ֖ור bbᵊḵˌôr בְּכֹר first-born
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
כִּֽי־ kˈî- כִּי that
נַשַּׁ֤נִי naššˈanî נשׁה forget
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲמָלִ֔י ʕᵃmālˈî עָמָל labour
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
אָבִֽי׃ ʔāvˈî אָב father
41:51. vocavitque nomen primogeniti Manasse dicens oblivisci me fecit Deus omnium laborum meorum et domum patris mei
And he called the name of the firstborn Manasses, saying: God hath made me to forget all my labours, and my father's house.
41:51. And he called the name of the firstborn Manasseh, saying, “God has caused me to forget all my labors and the house of my father.”
41:51. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:51: called: am 2292, bc 1712, Gen 48:5, Gen 48:13, Gen 48:14, Gen 48:18-20; Deu 33:17
Manasseh: i. e. Forgetting, Gen 41:30; Psa 45:10; Isa 57:16
forget: Psa 30:5, Psa 30:11; Pro 31:7; Isa 65:16
Geneva 1599
41:51 And Joseph called the name of the firstborn Manasseh: For God, [said he], hath made me forget all my toil, and all my (o) father's house.
(o) Nonetheless, his father's house was the true Church of God: yet the company of the wicked and prosperity caused him to forget it.
John Gill
41:51 And Joseph called the name of the firstborn Manasseh,.... Which signifies forgetfulness, as the reason of it shows:
for God, said he, hath made me forget all my toil, and all my father's house; all his toil and labour in Potiphar's house, and especially in the prison; and all the injuries his brethren had done him; all this he was made to forget by the grandeur and honour, wealth and riches, power and authority he was possessed of; and indeed he had so much business upon his hands, that he had scarce time to think of his father, and his family.
41:5241:52: Եւ զանուն երկրորդին կոչեաց Եփրե՛մ, զի ասէ՝ թէ աճեցոյց զիս Աստուած յերկրի տառապանաց իմոց։
52 Երկրորդ որդու անունը դրեց Եփրեմ, «Որովհետեւ, - ասում է, - Աստուած ինձ բազմացրեց իմ տառապանքների երկրում»:
52 Եւ երկրորդին անունը Եփրեմ* դրաւ, քանզի ըսաւ. «Աստուած իմ տառապանքիս երկրին մէջ աճեցուց զիս»։
Եւ զանուն երկրորդին կոչեաց [566]Եփրեմ, զի ասէ` թէ Աճեցոյց զիս Աստուած յերկրի տառապանաց իմոց:

41:52: Եւ զանուն երկրորդին կոչեաց Եփրե՛մ, զի ասէ՝ թէ աճեցոյց զիս Աստուած յերկրի տառապանաց իմոց։
52 Երկրորդ որդու անունը դրեց Եփրեմ, «Որովհետեւ, - ասում է, - Աստուած ինձ բազմացրեց իմ տառապանքների երկրում»:
52 Եւ երկրորդին անունը Եփրեմ* դրաւ, քանզի ըսաւ. «Աստուած իմ տառապանքիս երկրին մէջ աճեցուց զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
41:5252: А другому нарек имя: Ефрем, потому что [говорил он] Бог сделал меня плодовитым в земле страдания моего.
41:52 τὸ ο the δὲ δε though; while ὄνομα ονομα name; notable τοῦ ο the δευτέρου δευτερος second ἐκάλεσεν καλεω call; invite Εφραιμ εφραιμ Ephraim; Efrem ὅτι οτι since; that ηὔξησέν αυξανω grow; increase με με me ὁ ο the θεὸς θεος God ἐν εν in γῇ γη earth; land ταπεινώσεώς ταπεινωσις humiliation μου μου of me; mine
41:52 וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖י ššēnˌî שֵׁנִי second קָרָ֣א qārˈā קרא call אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim כִּֽי־ kˈî- כִּי that הִפְרַ֥נִי hifrˌanî פרה be fertile אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth עָנְיִֽי׃ ʕonyˈî עֳנִי poverty
41:52. nomen quoque secundi appellavit Ephraim dicens crescere me fecit Deus in terra paupertatis meaeAnd he named the second Ephraim, saying: God hath made me to grow in the land of my poverty.
52. And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction.
41:52. Likewise, he named the second Ephraim, saying, “God has caused me to increase in the land of my poverty.”
41:52. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction:

52: А другому нарек имя: Ефрем, потому что [говорил он] Бог сделал меня плодовитым в земле страдания моего.
41:52
τὸ ο the
δὲ δε though; while
ὄνομα ονομα name; notable
τοῦ ο the
δευτέρου δευτερος second
ἐκάλεσεν καλεω call; invite
Εφραιμ εφραιμ Ephraim; Efrem
ὅτι οτι since; that
ηὔξησέν αυξανω grow; increase
με με me
ο the
θεὸς θεος God
ἐν εν in
γῇ γη earth; land
ταπεινώσεώς ταπεινωσις humiliation
μου μου of me; mine
41:52
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֖י ššēnˌî שֵׁנִי second
קָרָ֣א qārˈā קרא call
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
כִּֽי־ kˈî- כִּי that
הִפְרַ֥נִי hifrˌanî פרה be fertile
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
עָנְיִֽי׃ ʕonyˈî עֳנִי poverty
41:52. nomen quoque secundi appellavit Ephraim dicens crescere me fecit Deus in terra paupertatis meae
And he named the second Ephraim, saying: God hath made me to grow in the land of my poverty.
41:52. Likewise, he named the second Ephraim, saying, “God has caused me to increase in the land of my poverty.”
41:52. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:52: am 2293, bc 1711
called he: Gen 29:32-35, Gen 30:6-13, Gen 50:23
Ephraim: i. e. Fruitful, Gen 48:16-19, Gen 49:22; Isa 40:1, Isa 40:2
the land: Psa 105:17, Psa 105:18; Amo 6:6; Act 7:10
Carl Friedrich Keil and Franz Delitzsch
41:52
The second son he named Ephraim, i.e., double-fruitfulness; "for God hath made me fruitful in the land of my affliction." Even after his elevation Egypt still continued the land of affliction, so that in this word we may see one trace of a longing for the promised land.
John Gill
41:52 And the name of the second called he Ephraim,.... Which signifies fruits or fruitfulness; and being of the dual number, may intend both his spiritual and temporal fruitfulness God had blessed him with:
for God hath caused me to be fruitful in the land of my affliction; in the land of Egypt, where he had been long afflicted, even for the space of thirteen years, more or less, in his master's house, and in the prison; but God had made him fruitful in grace and good works, in holiness, humility, &c. and oftentimes afflictive seasons are the most fruitful ones in this sense. God also bestowed great gifts upon him, as skill in the interpretation of dreams, wisdom in political affairs, a large abundance of wealth, and riches, honour and glory; to which may be added, the fruit of his body, his two children.
41:5341:53: Եւ անցին եւթն ամք լիութեանն, որ եղեն յերկրին Եգիպտացւոց[398]։ [398] Ոմանք. Որ եղեւ յերկրին Եգիպ՛՛։
53 Անցան Եգիպտացիների երկրի առատութեան եօթը տարիները,
53 Ու Եգիպտոսի առատութեան եօթը տարիները անցան։
Եւ անցին եւթն ամք լիութեանն որ եղեն յերկրին Եգիպտացւոց:

41:53: Եւ անցին եւթն ամք լիութեանն, որ եղեն յերկրին Եգիպտացւոց[398]։
[398] Ոմանք. Որ եղեւ յերկրին Եգիպ՛՛։
53 Անցան Եգիպտացիների երկրի առատութեան եօթը տարիները,
53 Ու Եգիպտոսի առատութեան եօթը տարիները անցան։
zohrab-1805▾ eastern-1994▾ western am▾
41:5353: И прошли семь лет изобилия, которое было в земле Египетской,
41:53 παρῆλθον παρερχομαι pass; transgress δὲ δε though; while τὰ ο the ἑπτὰ επτα seven ἔτη ετος year τῆς ο the εὐθηνίας ευθηνια who; what ἐγένοντο γινομαι happen; become ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
41:53 וַ wa וְ and תִּכְלֶ֕ינָה ttiḵlˈeʸnā כלה be complete שֶׁ֖בַע šˌevaʕ שֶׁבַע seven שְׁנֵ֣י šᵊnˈê שָׁנָה year הַ ha הַ the שָּׂבָ֑ע śśāvˈāʕ שָׂבָע satiety אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:53. igitur transactis septem annis ubertatis qui fuerant in AegyptoNow when the seven years of plenty that had been in Egypt were passed:
53. And the seven years of plenty, that was in the land of Egypt, came to an end.
41:53. And so, when the seven years of fertility that occurred in Egypt had passed,
41:53. And the seven years of plenteousness, that was in the land of Egypt, were ended.
And the seven years of plenteousness, that was in the land of Egypt, were ended:

53: И прошли семь лет изобилия, которое было в земле Египетской,
41:53
παρῆλθον παρερχομαι pass; transgress
δὲ δε though; while
τὰ ο the
ἑπτὰ επτα seven
ἔτη ετος year
τῆς ο the
εὐθηνίας ευθηνια who; what
ἐγένοντο γινομαι happen; become
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
41:53
וַ wa וְ and
תִּכְלֶ֕ינָה ttiḵlˈeʸnā כלה be complete
שֶׁ֖בַע šˌevaʕ שֶׁבַע seven
שְׁנֵ֣י šᵊnˈê שָׁנָה year
הַ ha הַ the
שָּׂבָ֑ע śśāvˈāʕ שָׂבָע satiety
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:53. igitur transactis septem annis ubertatis qui fuerant in Aegypto
Now when the seven years of plenty that had been in Egypt were passed:
41:53. And so, when the seven years of fertility that occurred in Egypt had passed,
41:53. And the seven years of plenteousness, that was in the land of Egypt, were ended.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53-57: С прекращением плодородия — в видимой зависимости, как обычно в Египте, от неудовлетворительных разливов Нила — начался голод в Египте и окрестных странах, как-то: Ливия, Аравия, Палестина, Финикия. В первое время голода жители Египта еще могли питаться собственными запасами, скопленными в годы изобилия отдельными семьями, независимо от запасов государственных. Но затем частные запасы истощились, народ стал «вопиять» к фараону, и он послал его к Иосифу. Последний (предлагая, по Мидрашу, Beresch. r. Раr. 90, s. 441, всем обращавшимся к нему египтянам принять обрезание) тогда открывает житницы царские и продает из них хлеб сначала только египтянам (56), а затем и чужестранцам (57). Последнее и послужило поводом к прибытию братьев Иосифа в Египет и свиданию их с проданным братом, спустя приблизительно 21–22: года после продажи его (13: л. + 7: л. + 1(2)).
Albert Barnes: Notes on the Bible - 1834
41:53-57
The commencement and the extent of the famine are now noted. "As Joseph had said." The fulfillment is as perfect in the one part as in the other. "In all the lands" - all the lands adjacent to Egypt; such as Arabia and Palestine. The word all in popular discourse is taken in a relative sense, to be ascertained by the context. We are not aware that this famine was felt beyond the distance of Hebron. "Go unto Joseph" Pharaoh has had reason to trust Joseph more and more, and now he adheres to his purpose of sending his people to him. "All the face of the land of Egypt." "And Joseph opened all places in which there was food" - all the stores in every city. "And sold unto Mizaim." The stores under Pharaoh's hand were public property, obtained either by lawful taxation or by purchase. It was a great public benefit to sell this grain, that had been providently kept in store, at a moderate price, and thus preserve the lives of a nation during a seven years' famine. "All the land." This is to be understood of the countries in the neighborhood of Egypt. Famines in these countries were not unusual. We have read already of two famines in Palestine that did not extend to Egypt Gen 12:10; Gen 26:1.
The fertility of Egypt depends on the rise of the waters of the Nile to a certain point, at which they will reach all the country. If it fall short of that point, there will be a deficiency in the crops proportioned to the deficiency in the rise. The rise of the Nile depends on the tropical rains by which the lake is supplied from which it flows. These rains depend on the clouds wafted by the winds from the basin of the Mediterranean Sea. The amount of these piles of vapor will depend on the access and strength of the solar heat producing evaporation from the surface of that inland sea. The same cause, therefore, may withhold rain from central Africa, and from all the lands that are watered from the Mediterranean. The duration of the extraordinary plenty was indeed wonderful. But such periods of excess are generally followed by corresponding periods of deficiency over the same area. This prepares the way for the arrival of Joseph's kindred in Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:53: am 2296, bc 1708, Gen 41:29-31; Psa 73:20; Luk 16:25
Carl Friedrich Keil and Franz Delitzsch
41:53
When the years of scarcity commenced, at the close of the years of plenty, the famine spread over all (the neighbouring) lands; only in Egypt was there bread. As the famine increased in the land, and the people cried to Pharaoh for bread, he directed them to Joseph, who "opened all in which was" (bread), i.e., all the granaries, and sold corn (שׁבר, denom. from שׁבר, signifies to trade in corn, to buy and sell corn) to the Egyptians, and (as the writer adds, with a view to what follows) to all the world (כּל־הארץ, Gen 41:57), that came thither to buy corn, because the famine was great on every hand. - Years of famine have frequently fallen, like this one, upon Egypt, and the neighbouring countries to the north. The cause of this is to be seen in the fact, that the overflowing of the Nile, to which Egypt is indebted for its fertility, is produced by torrents of rain falling in the alpine regions of Abyssinia, which proceed from clouds formed in the Mediterranean and carried thither by the wind; consequently it has a common origin with the rains of Palestine (see the proofs in Hengst. pp. 37ff.).
John Gill
41:53 And the seven years of plenteousness that was in the land of Egypt were ended. Perhaps quickly after the birth of Ephraim, Joseph's second son; since the account follows upon that, and it is certain that he was born before the years of famine began, Gen 41:50; some connect the words, "moreover when" the seven years of plenty were ended, then began, as follows, seven years of famine; these events were fulfilled just as Joseph had predicted.
Robert Jamieson, A. R. Fausset and David Brown
41:53 The seven years of plenteousness . . . ended--Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.
41:5441:54: Եւ սկան գալ եւթն ամք սովոյն. որպէս ասա՛ց Յովսէփ։ Եւ եղեւ սով յամենայն երկրին. զի յամենայն երկրին Եգիպտացւոց ո՛չ գտանէր հաց[399]։ [399] Ոմանք յաւելուն. Եւ եղեւ սով յամենայն երկրին Եգիպտացւոց։
54 եւ վրայ հասան սովի եօթը տարիները, ինչպէս ասել էր Յովսէփը: Սով եղաւ ամբողջ երկրում, որովհետեւ ողջ Եգիպտացիների երկրում հաց չէր գտնւում[27]:[27] Եբրայերէնում՝ հաց կար:
54 Յովսէփին ըսածին պէս՝ սովի եօթը տարիները գալ սկսան։ Բոլոր երկիրներուն մէջ սով եղաւ, բայց բոլոր Եգիպտոսի մէջ հաց կար։
Եւ սկսան գալ եւթն ամք սովոյն, որպէս եւ ասաց Յովսէփ. եւ եղեւ սով [567]յամենայն երկրին, զի`` յամենայն երկրին Եգիպտացւոց [568]ոչ գտանէր հաց:

41:54: Եւ սկան գալ եւթն ամք սովոյն. որպէս ասա՛ց Յովսէփ։ Եւ եղեւ սով յամենայն երկրին. զի յամենայն երկրին Եգիպտացւոց ո՛չ գտանէր հաց[399]։
[399] Ոմանք յաւելուն. Եւ եղեւ սով յամենայն երկրին Եգիպտացւոց։
54 եւ վրայ հասան սովի եօթը տարիները, ինչպէս ասել էր Յովսէփը: Սով եղաւ ամբողջ երկրում, որովհետեւ ողջ Եգիպտացիների երկրում հաց չէր գտնւում[27]:
[27] Եբրայերէնում՝ հաց կար:
54 Յովսէփին ըսածին պէս՝ սովի եօթը տարիները գալ սկսան։ Բոլոր երկիրներուն մէջ սով եղաւ, բայց բոլոր Եգիպտոսի մէջ հաց կար։
zohrab-1805▾ eastern-1994▾ western am▾
41:5454: и наступили семь лет голода, как сказал Иосиф. И был голод во всех землях, а во всей земле Египетской был хлеб.
41:54 καὶ και and; even ἤρξαντο αρχω rule; begin τὰ ο the ἑπτὰ επτα seven ἔτη ετος year τοῦ ο the λιμοῦ λιμος famine; hunger ἔρχεσθαι ερχομαι come; go καθὰ καθα just as εἶπεν επω say; speak Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land ἐν εν in δὲ δε though; while πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἦσαν ειμι be ἄρτοι αρτος bread; loaves
41:54 וַ wa וְ and תְּחִלֶּ֜ינָה ttᵊḥillˈeʸnā חלל defile שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שְׁנֵ֤י šᵊnˈê שָׁנָה year הָ hā הַ the רָעָב֙ rāʕˌāv רָעָב hunger לָ lā לְ to בֹ֔וא vˈô בוא come כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וַ wa וְ and יְהִ֤י yᵊhˈî היה be רָעָב֙ rāʕˌāv רָעָב hunger בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ֣ hˈā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt הָ֥יָה hˌāyā היה be לָֽחֶם׃ lˈāḥem לֶחֶם bread
41:54. coeperunt venire septem anni inopiae quos praedixerat Ioseph et in universo orbe fames praevaluit in cuncta autem terra Aegypti erat panisThe seven years of scarcity, which Joseph had foretold, began to come: and the famine prevailed in the whole world, but there was bread in all the land of Egypt.
54. And the seven years of famine began to come, according as Joseph had said: and there was famine in all lands; but in all the land of Egypt there was bread.
41:54. the seven years of destitution, which Joseph had predicted, began to arrive. And the famine prevailed throughout the whole world, but there was bread in all the land of Egypt.
41:54. 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.
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: и наступили семь лет голода, как сказал Иосиф. И был голод во всех землях, а во всей земле Египетской был хлеб.
41:54
καὶ και and; even
ἤρξαντο αρχω rule; begin
τὰ ο the
ἑπτὰ επτα seven
ἔτη ετος year
τοῦ ο the
λιμοῦ λιμος famine; hunger
ἔρχεσθαι ερχομαι come; go
καθὰ καθα just as
εἶπεν επω say; speak
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἐγένετο γινομαι happen; become
λιμὸς λιμος famine; hunger
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
ἐν εν in
δὲ δε though; while
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἦσαν ειμι be
ἄρτοι αρτος bread; loaves
41:54
וַ wa וְ and
תְּחִלֶּ֜ינָה ttᵊḥillˈeʸnā חלל defile
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שְׁנֵ֤י šᵊnˈê שָׁנָה year
הָ הַ the
רָעָב֙ rāʕˌāv רָעָב hunger
לָ לְ to
בֹ֔וא vˈô בוא come
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֣ר ʔāmˈar אמר say
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
רָעָב֙ rāʕˌāv רָעָב hunger
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ֣ hˈā הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
הָ֥יָה hˌāyā היה be
לָֽחֶם׃ lˈāḥem לֶחֶם bread
41:54. coeperunt venire septem anni inopiae quos praedixerat Ioseph et in universo orbe fames praevaluit in cuncta autem terra Aegypti erat panis
The seven years of scarcity, which Joseph had foretold, began to come: and the famine prevailed in the whole world, but there was bread in all the land of Egypt.
41:54. the seven years of destitution, which Joseph had predicted, began to arrive. And the famine prevailed throughout the whole world, but there was bread in all the land of Egypt.
41:54. 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.
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Adam Clarke: Commentary on the Bible - 1831
41:54: The seven years of dearth began to come - Owing in Egypt to the Nile not rising more than twelve or thirteen cubits; (See Clarke on Gen 41:31 (note)); but there must have been other causes which affected other countries, not immediately dependent on the Nile, though remotely connected with Egypt and Canaan.
The dearth was in all lands - All the countries dependent on the Nile. And it appears that a general drought had taken place, at least through all Egypt and Canaan; for it is said, Gen 41:57, that the famine was sore in all lands - Egypt and Canaan, and their respective dependencies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:54: the seven: Gen 41:3, Gen 41:4, Gen 41:6, Gen 41:7, Gen 41:27, Gen 45:11; Psa 105:16; Act 7:11
according: Gen 41:30
and the dearth: Gen 42:2, Gen 42:5, Gen 42:6, Gen 43:1, Gen 45:11, Gen 47:13
John Gill
41:54 And the seven years of dearth began to come, as Joseph had said,.... In the interpretation of Pharaoh's dreams; as soon as the seven years of plenty were over, there were quickly some appearances of the famine coming on; as particularly the river Nile not flowing to its usual height at the season of it; hence there was a drought, the earth was parched, and everything began to wither and decay, and the seed that was sown sprung not up:
and the dearth was in all lands; adjoining to Egypt, as Syria, Arabia, Palestine, Canaan, &c.
but in all the land of Egypt there was bread; which was in the hands of everyone, and remained of their old stores in the years of plenty not yet exhausted, and which continued for some time after the dearth began. It is very probable that to this seven years' drought in Egypt Ovid (t) refers, which he makes to be nine; as does also Apollodorus (u).
(t) "Dicitur Aegyptus caruisse juvantibus arva Imbribus, atque annis sicca fuisse novem." --Ovid de Artc Amandi, l. 1. ver. 647. (u) De Deor Orig. l. 2. p. 104.
John Wesley
41:54 The seven years of dearth began to come - Not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries.
41:5541:55: Եւ սովեցաւ ամենայն երկիրն Եգիպտացւոց։ Եւ աղաղակեաց ամենայն ժողովուրդն առ փարաւոն վասն հացի։ Եւ ասէ փարաւոն ցամենայն Եգիպտացիսն. Երթա՛յք առ Յովսէփ, եւ զոր ինչ ասիցէ ձեզ արասջի՛ք։
55 Սովի մատնուեց համայն Եգիպտացիների երկիրը, եւ ամբողջ ժողովուրդը հացի համար աղաղակ բարձրացրեց փարաւոնի առաջ: Փարաւոնն ասաց բոլոր եգիպտացիներին. «Գնացէ՛ք Յովսէփի մօտ, եւ ինչ որ ասի նա ձեզ, կատարեցէ՛ք»:
55 Երբ Եգիպտոսի բոլոր երկիրը անօթեցաւ, ժողովուրդը հացի համար Փարաւոնին աղաղակեց։ Փարաւոն ըսաւ բոլոր Եգիպտացիներուն. «Յովսէփին գացէք. ինչ որ ձեզի ըսէ, զայն ըրէք»։
Եւ սովեցաւ ամենայն երկիրն Եգիպտացւոց, եւ աղաղակեաց [569]ամենայն ժողովուրդն առ փարաւոն վասն հացի. եւ ասէ փարաւոն ցամենայն Եգիպտացիսն. Երթայք առ Յովսէփ, եւ զոր ինչ ասիցէ ձեզ` արասջիք:

41:55: Եւ սովեցաւ ամենայն երկիրն Եգիպտացւոց։ Եւ աղաղակեաց ամենայն ժողովուրդն առ փարաւոն վասն հացի։ Եւ ասէ փարաւոն ցամենայն Եգիպտացիսն. Երթա՛յք առ Յովսէփ, եւ զոր ինչ ասիցէ ձեզ արասջի՛ք։
55 Սովի մատնուեց համայն Եգիպտացիների երկիրը, եւ ամբողջ ժողովուրդը հացի համար աղաղակ բարձրացրեց փարաւոնի առաջ: Փարաւոնն ասաց բոլոր եգիպտացիներին. «Գնացէ՛ք Յովսէփի մօտ, եւ ինչ որ ասի նա ձեզ, կատարեցէ՛ք»:
55 Երբ Եգիպտոսի բոլոր երկիրը անօթեցաւ, ժողովուրդը հացի համար Փարաւոնին աղաղակեց։ Փարաւոն ըսաւ բոլոր Եգիպտացիներուն. «Յովսէփին գացէք. ինչ որ ձեզի ըսէ, զայն ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
41:5555: Но когда и вся земля Египетская начала терпеть голод, то народ начал вопиять к фараону о хлебе. И сказал фараон всем Египтянам: пойдите к Иосифу и делайте, что он вам скажет.
41:55 καὶ και and; even ἐπείνασεν πειναω hungry πᾶσα πας all; every ἡ ο the γῆ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐκέκραξεν κραζω cry δὲ δε though; while ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Φαραω φαραω Pharaō; Farao περὶ περι about; around ἄρτων αρτος bread; loaves εἶπεν επω say; speak δὲ δε though; while Φαραω φαραω Pharaō; Farao πᾶσι πας all; every τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian πορεύεσθε πορευομαι travel; go πρὸς προς to; toward Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ὃ ος who; what ἐὰν εαν and if; unless εἴπῃ επω say; speak ὑμῖν υμιν you ποιήσατε ποιεω do; make
41:55 וַ wa וְ and תִּרְעַב֙ ttirʕˌav רעב be hungry כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יִּצְעַ֥ק yyiṣʕˌaq צעק cry הָ hā הַ the עָ֛ם ʕˈām עַם people אֶל־ ʔel- אֶל to פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לַ la לְ to † הַ the לָּ֑חֶם llˈāḥem לֶחֶם bread וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh לְ lᵊ לְ to כָל־ ḵol- כֹּל whole מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt לְכ֣וּ lᵊḵˈû הלך walk אֶל־ ʔel- אֶל to יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאמַ֥ר yōmˌar אמר say לָכֶ֖ם lāḵˌem לְ to תַּעֲשֽׂוּ׃ taʕᵃśˈû עשׂה make
41:55. qua esuriente clamavit populus ad Pharaonem alimenta petens quibus ille respondit ite ad Ioseph et quicquid vobis dixerit faciteAnd when there also they began to be famished, the people cried to Pharao, for food. And he said to them: Go to Joseph: and do all that he shall say to you.
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.
41:55. And being hungry, the people cried out to Pharaoh, asking for provisions. And he said to them: “Go to Joseph. And do whatever he will tell you.”
41:55. 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.
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: Но когда и вся земля Египетская начала терпеть голод, то народ начал вопиять к фараону о хлебе. И сказал фараон всем Египтянам: пойдите к Иосифу и делайте, что он вам скажет.
41:55
καὶ και and; even
ἐπείνασεν πειναω hungry
πᾶσα πας all; every
ο the
γῆ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐκέκραξεν κραζω cry
δὲ δε though; while
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
περὶ περι about; around
ἄρτων αρτος bread; loaves
εἶπεν επω say; speak
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
πᾶσι πας all; every
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
πορεύεσθε πορευομαι travel; go
πρὸς προς to; toward
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ος who; what
ἐὰν εαν and if; unless
εἴπῃ επω say; speak
ὑμῖν υμιν you
ποιήσατε ποιεω do; make
41:55
וַ wa וְ and
תִּרְעַב֙ ttirʕˌav רעב be hungry
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יִּצְעַ֥ק yyiṣʕˌaq צעק cry
הָ הַ the
עָ֛ם ʕˈām עַם people
אֶל־ ʔel- אֶל to
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לַ la לְ to
הַ the
לָּ֑חֶם llˈāḥem לֶחֶם bread
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
פַּרְעֹ֤ה parʕˈō פַּרְעֹה pharaoh
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
לְכ֣וּ lᵊḵˈû הלך walk
אֶל־ ʔel- אֶל to
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹאמַ֥ר yōmˌar אמר say
לָכֶ֖ם lāḵˌem לְ to
תַּעֲשֽׂוּ׃ taʕᵃśˈû עשׂה make
41:55. qua esuriente clamavit populus ad Pharaonem alimenta petens quibus ille respondit ite ad Ioseph et quicquid vobis dixerit facite
And when there also they began to be famished, the people cried to Pharao, for food. And he said to them: Go to Joseph: and do all that he shall say to you.
41:55. And being hungry, the people cried out to Pharaoh, asking for provisions. And he said to them: “Go to Joseph. And do whatever he will tell you.”
41:55. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:55: When all the land of Egypt was famished - As Pharaoh, by the advice of Joseph, had exacted a fifth part of all the grain during the seven years of plenty, it is very likely that no more was left than what was merely necessary to supply the ordinary demand both in the way of home consumption, and for the purpose of barter or sale to neighboring countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:55: famished: Kg2 6:25-29; Jer 14:1-6; Lam 4:3-10
Go unto: Gen 41:40, Gen 41:41; Psa 105:20-22; Mat 3:17, Mat 17:5; Joh 1:14-16; Phi 4:19; Col 1:19
John Gill
41:55 And when all the land of Egypt was famished,.... Their old stock and store eaten up, and the inhabitants ready to starve with hunger:
the people cried to Pharaoh for bread; as their common father, and knowing that he had stores of provision laid up in all cities against this time:
and Pharaoh said to the Egyptians, go unto Joseph; whom he had appointed over this business of providing and laying up corn against this time, and of distributing it:
what he saith to you, do; give the price for the corn he fixes or requires; for this was the principal thing they had to do with him, to get corn for their money.
41:5641:56: Եւ էր սո՛վ ՚ի վերայ երեսաց ամենայն երկրի։ Եւ եբաց Յովսէփ զամենայն շտեմարանս ցորենոյ. եւ վաճառէր ամենայն Եգիպտացւոցն։ Եւ սաստկացաւ սովն յամենայն երկիրն Եգիպտացւոց։
56 Սով էր ամբողջ երկրում: Յովսէփը բացեց ցորենի բոլոր շտեմարանները եւ ցորեն էր վաճառում բոլոր եգիպտացիներին: Սովը սաստկացաւ Եգիպտացիների երկրում:
56 Ու երկրի բոլոր երեսին վրայ սով եղաւ եւ Յովսէփ բացաւ բոլոր շտեմարանները ու Եգիպտացիներուն պաշար ծախեց։ Սովը սաստկացաւ Եգիպտոսի մէջ։
Եւ էր սով ի վերայ երեսաց ամենայն երկրի. եւ եբաց Յովսէփ զամենայն շտեմարանս ցորենոյ, եւ վաճառէր ամենայն Եգիպտացւոցն. եւ սաստկացաւ սովն [570]յամենայն երկիրն`` Եգիպտացւոց:

41:56: Եւ էր սո՛վ ՚ի վերայ երեսաց ամենայն երկրի։ Եւ եբաց Յովսէփ զամենայն շտեմարանս ցորենոյ. եւ վաճառէր ամենայն Եգիպտացւոցն։ Եւ սաստկացաւ սովն յամենայն երկիրն Եգիպտացւոց։
56 Սով էր ամբողջ երկրում: Յովսէփը բացեց ցորենի բոլոր շտեմարանները եւ ցորեն էր վաճառում բոլոր եգիպտացիներին: Սովը սաստկացաւ Եգիպտացիների երկրում:
56 Ու երկրի բոլոր երեսին վրայ սով եղաւ եւ Յովսէփ բացաւ բոլոր շտեմարանները ու Եգիպտացիներուն պաշար ծախեց։ Սովը սաստկացաւ Եգիպտոսի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
41:5656: И был голод по всей земле; и отворил Иосиф все житницы, и стал продавать хлеб Египтянам. Голод же усиливался в земле Египетской.
41:56 καὶ και and; even ὁ ο the λιμὸς λιμος famine; hunger ἦν ειμι be ἐπὶ επι in; on προσώπου προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land ἀνέῳξεν ανοιγω open up δὲ δε though; while Ιωσηφ ιωσηφ Iōsēph; Iosif πάντας πας all; every τοὺς ο the σιτοβολῶνας σιτοβολων and; even ἐπώλει πωλεω trade; sell πᾶσι πας all; every τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian
41:56 וְ wᵊ וְ and הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger הָיָ֔ה hāyˈā היה be עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole פְּנֵ֣י pᵊnˈê פָּנֶה face הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יִּפְתַּ֨ח yyiftˌaḥ פתח open יֹוסֵ֜ף yôsˈēf יֹוסֵף Joseph אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בָּהֶם֙ bāhˌem בְּ in וַ wa וְ and יִּשְׁבֹּ֣ר yyišbˈōr שׁבר buy grain לְ lᵊ לְ to מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יֶּחֱזַ֥ק yyeḥᵉzˌaq חזק be strong הָֽ hˈā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:56. crescebat autem cotidie fames in omni terra aperuitque Ioseph universa horrea et vendebat Aegyptiis nam et illos oppresserat famesAnd the famine increased daily in all the land: and Joseph opened all the barns, and sold to the Egyptians: for the famine had oppressed them also.
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 was sore in the land of Egypt.
41:56. Then the famine increased daily in all the land. And Joseph opened all of the storehouses and sold to the Egyptians. For the famine had oppressed them also.
41:56. 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.
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: И был голод по всей земле; и отворил Иосиф все житницы, и стал продавать хлеб Египтянам. Голод же усиливался в земле Египетской.
41:56
καὶ και and; even
ο the
λιμὸς λιμος famine; hunger
ἦν ειμι be
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
ἀνέῳξεν ανοιγω open up
δὲ δε though; while
Ιωσηφ ιωσηφ Iōsēph; Iosif
πάντας πας all; every
τοὺς ο the
σιτοβολῶνας σιτοβολων and; even
ἐπώλει πωλεω trade; sell
πᾶσι πας all; every
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
41:56
וְ wᵊ וְ and
הָ הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
הָיָ֔ה hāyˈā היה be
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יִּפְתַּ֨ח yyiftˌaḥ פתח open
יֹוסֵ֜ף yôsˈēf יֹוסֵף Joseph
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בָּהֶם֙ bāhˌem בְּ in
וַ wa וְ and
יִּשְׁבֹּ֣ר yyišbˈōr שׁבר buy grain
לְ lᵊ לְ to
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יֶּחֱזַ֥ק yyeḥᵉzˌaq חזק be strong
הָֽ hˈā הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
41:56. crescebat autem cotidie fames in omni terra aperuitque Ioseph universa horrea et vendebat Aegyptiis nam et illos oppresserat fames
And the famine increased daily in all the land: and Joseph opened all the barns, and sold to the Egyptians: for the famine had oppressed them also.
41:56. Then the famine increased daily in all the land. And Joseph opened all of the storehouses and sold to the Egyptians. For the famine had oppressed them also.
41:56. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:56: Over all the face of the earth - The original, כל פני הארץ col peney haarets, should be translated, all the face of that land, viz., Egypt, as it is explained at the end of the verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:56: the face: Isa 23:17; Zac 5:3; Luk 21:35; Act 17:26
all the storehouses: Heb. all wherein was
sold: Gen 42:6, Gen 47:14-24
John Gill
41:56 And the famine was over all the face of the earth,.... Not over the whole world, but the land of Egypt; all the inhabitants of it were pinched with it, rich and poor; it reached all parts and all sorts of men:
and Joseph opened all the storehouses; in the several cities throughout the land where he had laid up corn:
and sold unto the Egyptians; for, as he had bought it with Pharaoh's money, it was no injustice to sell it; and as it could be sold at a moderate price, and yet Pharaoh get enough by it, being bought cheap in a time of plenty, no doubt but Joseph, who was a kind and benevolent man, sold it at such a price:
and the famine waxed sore in the land of Egypt; there being no overflow of the Nile year after year, and nothing left of the old stock but what was in the storehouses.
41:5741:57: Եւ ամենայն աշխարհք գային յԵգիպտոս գնե՛լ ՚ի Յովսեփայ. զի զօրանա՛յր սովն ընդ ամենայն երկիր[400]։[400] Ոմանք. Եւ ամենայն աշխարհն գային։
57 Եւ բոլոր երկրներից գալիս էին Եգիպտոս՝ Յովսէփից հաց գնելու, որովհետեւ սովը սաստկանում էր ամբողջ աշխարհում:
57 Ու բոլոր աշխարհէն Եգիպտոս կու գային՝ Յովսէփէն պաշար ծախու առնելու. վասն զի ամէն երկրի մէջ սովը սաստկացաւ։
Եւ ամենայն աշխարհք գային յԵգիպտոս գնել ի Յովսեփայ, զի զօրանայր սովն ընդ ամենայն երկիր:

41:57: Եւ ամենայն աշխարհք գային յԵգիպտոս գնե՛լ ՚ի Յովսեփայ. զի զօրանա՛յր սովն ընդ ամենայն երկիր[400]։
[400] Ոմանք. Եւ ամենայն աշխարհն գային։
57 Եւ բոլոր երկրներից գալիս էին Եգիպտոս՝ Յովսէփից հաց գնելու, որովհետեւ սովը սաստկանում էր ամբողջ աշխարհում:
57 Ու բոլոր աշխարհէն Եգիպտոս կու գային՝ Յովսէփէն պաշար ծախու առնելու. վասն զի ամէն երկրի մէջ սովը սաստկացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
41:5757: И из всех стран приходили в Египет покупать хлеб у Иосифа, ибо голод усилился по всей земле.
41:57 καὶ και and; even πᾶσαι πας all; every αἱ ο the χῶραι χωρα territory; estate ἦλθον ερχομαι come; go εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἀγοράζειν αγοραζω buy πρὸς προς to; toward Ιωσηφ ιωσηφ Iōsēph; Iosif ἐπεκράτησεν επικρατεω for ὁ ο the λιμὸς λιμος famine; hunger ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land
41:57 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth בָּ֣אוּ bˈāʔû בוא come מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt לִ li לְ to שְׁבֹּ֖ר šᵊbbˌōr שׁבר buy grain אֶל־ ʔel- אֶל to יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph כִּֽי־ kˈî- כִּי that חָזַ֥ק ḥāzˌaq חזק be strong הָ hā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
41:57. omnesque provinciae veniebant in Aegyptum ut emerent escas et malum inopiae temperarentAnd all provinces came into Egypt, to buy food, and to seek some relief of their want.
57. And all countries came into Egypt to Joseph for to buy corn; because the famine was sore in all the earth.
41:57. And all the provinces came to Egypt, to buy food and to temper the misfortune of their destitution.
41:57. And all countries came into Egypt to Joseph for to buy [corn]; because that the famine was [so] sore in all lands.
And all countries came into Egypt to Joseph for to buy [corn]; because that the famine was [so] sore in all lands:

57: И из всех стран приходили в Египет покупать хлеб у Иосифа, ибо голод усилился по всей земле.
41:57
καὶ και and; even
πᾶσαι πας all; every
αἱ ο the
χῶραι χωρα territory; estate
ἦλθον ερχομαι come; go
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἀγοράζειν αγοραζω buy
πρὸς προς to; toward
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐπεκράτησεν επικρατεω for
ο the
λιμὸς λιμος famine; hunger
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
41:57
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
בָּ֣אוּ bˈāʔû בוא come
מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt
לִ li לְ to
שְׁבֹּ֖ר šᵊbbˌōr שׁבר buy grain
אֶל־ ʔel- אֶל to
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
כִּֽי־ kˈî- כִּי that
חָזַ֥ק ḥāzˌaq חזק be strong
הָ הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
41:57. omnesque provinciae veniebant in Aegyptum ut emerent escas et malum inopiae temperarent
And all provinces came into Egypt, to buy food, and to seek some relief of their want.
41:57. And all the provinces came to Egypt, to buy food and to temper the misfortune of their destitution.
41:57. And all countries came into Egypt to Joseph for to buy [corn]; because that the famine was [so] sore in all lands.
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jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
41:57: All countries came into Egypt - to buy - As there had not been a sufficiency of rains, vapours, etc., to swell the Nile, to effect a proper inundation in Egypt, the same cause would produce drought, and consequently scarcity, in all the neighboring countries; and this may be all that is intended in the text.
1. As the providence of God evidently led the butler and baker of Pharaoh, as well as the king himself, to dream the prophetic dreams mentioned in this and the preceding chapter, so his Spirit in Joseph led to the true interpretation of them. What a proof do all these things give us of a providence that is so general as to extend its influence to every part, and so particular as to notice, influence, and direct the most minute circumstances! Surely God "has way every where, and all things serve his will."
2. Dreams have been on one hand superstitiously regarded, and on the other skeptically disregarded. That some are prophetic there can be no doubt; that others are idle none can hesitate to believe. Dreams may be divided into the six following kinds:
1. Those which are the mere nightly result of the mind's reflections and perplexities during the business of the day.
2. Those which spring from a diseased state of the body, occasioning startings, terrors, etc.
3. Those which spring from an impure state of the heart, mental repetitions of those acts or images of illicit pleasure, riot, and excess, which form the business of a profligate life.
4. Those which proceed from a diseased mind, occupied with schemes of pride, ambition, grandeur, etc. These, as forming the characteristic conduct of the life, are repeatedly reacted in the deep watches of the night, and strongly agitate the soul with illusive enjoyments and disappointments.
5. Those which come immediately from Satan, which instill thoughts and principles opposed to truth and righteousness, leaving strong impressions on the mind suited to its natural bent and turn, which, in the course of the day, by favoring circumstances, may be called into action.
6. Those which come from God, and which necessarily lead to him, whether prophetic of future good or evil, or impressing holy purposes and heavenly resolutions. Whatever leads away from God, truth, and righteousness, must be from the source of evil; whatever leads to obedience to God, and to acts of benevolence to man, must be from the source of goodness and truth. Reader, there is often as much superstition in disregarding as in attending to dreams; and he who fears God will escape it in both.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
41:57: all countries: Gen 42:1, Gen 42:5, Gen 50:20; Deu 9:28; Psa 105:16, Psa 105:17
in all lands: Gen 41:54, Gen 41:56
John Gill
41:57 And all countries came into Egypt to Joseph for to buy corn,.... All the neighbouring nations (Syria, Arabia, Palestine, Canaan, &c.), when they heard there was corn there for money, came from all parts for it, and were glad to get it at such expense and trouble:
because that the famine was so sore in all lands; that there was no bread to be got for money elsewhere. It is thought by many, that for this care of Joseph in laying up provision against this time of need, and which was the preservation of the Egyptians, he was worshipped by them under various names; as the Apis, which was an ox, a sign of fruitfulness; and Serapis, sometimes figured as a young man carrying a basket of bread on his head; and Osiris, who is sometimes represented with a bushel on his head. However, this is certain, that he was an eminent type of Christ in all this, both in his estate of humiliation and exaltation: as Joseph was wrongly charged by his mistress, so was Christ falsely accused by the Jews; as he was cast into prison and bound there, so Christ was taken and bound as a prisoner; as Joseph was raised to great honour and glory in Pharaoh's court, so Christ was exalted by his Father, and crowned with glory and honour; and if the new name given him, "Zaphnathpaaneah", signifies the Saviour of the world, as some interpret it, it agrees well with Christ, who was sent into the world for that purpose; and indeed, if it means a revealer of secrets, it suits with him, who hath declared his Father's mind and will, and revealed the mysteries of his grace to the sons of men: and as Joseph had all the stores of corn under his care, and the needy were bid to go to him for it, so Christ has all the treasures of grace in his hand, and all that are sensible of their need of it are directed to go to him for it; and it is from him that men of all nations and countries receive grace for grace, and have all their supplies, and spiritual sustenance and nourishment.
Robert Jamieson, A. R. Fausset and David Brown
41:57 The famine was sore in all lands--that is, the lands contiguous to Egypt--Canaan, Syria, and Arabia.