Genesis 41
Commentary from 4 fathers
AND it came to pass after two full years that Pharao had a dream. He thought he stood upon [the bank of] the river.
ΕΓΕΝΕΤΟ δὲ μετὰ δύο ἔτη ἡμερῶν, Φαραὼ εἶδεν ἐνύπνιον· ᾤετο ἑστάναι ἐπὶ τοῦ ποταμοῦ,
Бы́сть же по двою̀ лѣ̑тꙋ дні́й, фараѡ́нъ ви́дѣ со́нъ: мнѧ́шесѧ стоѧ́ти при рѣцѣ̀:
And other seven cows came up after these out of the river, ill-favoured and lean-fleshed, and fed by the [other] cows on the bank of the river.
ἄλλαι δὲ ἑπτὰ βόες ἀνέβαινον μετὰ ταύτας ἐκ τοῦ ποταμοῦ αἰσχραὶ τῷ εἴδει καὶ λεπταὶ ταῖς σαρξὶ καὶ ἐνέμοντο παρὰ τὰς βόας ἐπὶ τὸ χεῖλος τοῦ ποταμοῦ·
дрꙋгі̑ѧ же се́дмь кра́въ и҆зыдо́ша по си́хъ и҆з̾ рѣкѝ, ѕлы̑ ви́домъ и҆ тѣлесы̀ хꙋ̑ды, и҆ пасѧ́хꙋсѧ съ кра́вами по бре́гꙋ рѣчно́мꙋ:
And the seven ill-favoured and lean cows devoured the seven well-favoured and choice-fleshed cows; and Pharao awoke.
καὶ κατέφαγον αἱ ἑπτὰ βόες αἱ αἰσχραὶ καὶ λεπταὶ ταῖς σαρξὶ τὰς ἑπτὰ βόας τὰς καλὰς τῷ εἴδει καὶ τὰς ἐκλεκτὰς ταῖς σαρξί. ἠγέρθη δὲ Φαραώ.
и҆ поѧдо́ша се́дмь кра̑вы ѕлы̑ѧ и҆ хꙋды̑ѧ тѣлесы̀ се́дмь кра́въ до́брыхъ ви́домъ и҆ и҆збра́нныхъ тѣлесы̀: (и҆ сїѧ̑ неви̑димы бы́ша, ꙗ҆́кѡ внидо́ша въ чре́сла и҆́хъ). Воста́ же фараѡ́нъ.
And he dreamed again. And, behold, seven ears came up on one stalk, choice and good.
καὶ ἐνυπνιάσθη τὸ δεύτερον, καὶ ἰδοὺ ἑπτὰ στάχυες ἀνέβαινον ἐν τῷ πυθμένι ἑνὶ ἐκλεκτοὶ καὶ καλοί·
И҆ ви́дѣ со́нъ вторы́й: и҆ сѐ, се́дмь кла́си и҆схожда́хꙋ и҆з̾ сте́блїѧ є҆ди́нагѡ и҆збра̑нны и҆ добры̑:
And, behold, seven ears thin and blasted with the wind, grew up after them.
καὶ ἰδοὺ ἑπτὰ στάχυες λεπτοὶ καὶ ἀνεμόφθοροι ἀνεφύοντο μετ᾿ αὐτούς·
дрꙋзі́и же се́дмь кла́си то́нцыи, и҆стонче́ни вѣ́тромъ, и҆зраста́хꙋ по ни́хъ:
And the seven thin ears and blasted with the wind devoured the seven choice and full ears; and Pharao awoke, and it was a dream.
καὶ κατέπιον οἱ ἑπτὰ στάχυες οἱ λεπτοὶ καὶ ἀνεμόφθοροι τοὺς ἑπτὰ στάχυας τοὺς ἐκλεκτοὺς καὶ τοὺς πλήρεις. ἠγέρθη δὲ Φαραώ, καὶ ἦν ἐνύπνιον.
и҆ пожро́ша се́дмь кла́си то́нцыи и҆ и҆стонче́ни вѣ́тромъ се́дмь кла́сѡвъ и҆збра́нныхъ и҆ по́лныхъ. Воста́ же фараѡ́нъ, и҆ бѧ́ше со́нъ.
And it was morning, and his soul was troubled; and he sent and called all the interpreters of Egypt, and all her wise men; and Pharao related to them his dream, and there was no one to interpret it to Pharao.
᾿Εγένετο δὲ πρωΐ καὶ ἐταράχθη ἡ ψυχὴ αὐτοῦ, καὶ ἀποστείλας ἐκάλεσε πάντας τοὺς ἐξηγητὰς Αἰγύπτου καὶ πάντας τοὺς σοφοὺς αὐτῆς, καὶ διηγήσατο αὐτοῖς Φαραὼ τὸ ἐνύπνιον αὐτοῦ, καὶ οὐκ ἦν ὁ ἀπαγγέλλων αὐτὸ τῷ Φαραώ.
Бы́сть же заꙋ́тра, и҆ возмꙋти́сѧ дꙋша̀ є҆гѡ̀: и҆ посла́въ, созва̀ всѧ̑ сказа́тєли є҆гѵ́пєтскїѧ и҆ всѧ̑ мꙋ̑дрыѧ є҆гѡ̀: и҆ повѣ́да и҆̀мъ фараѡ́нъ со́нъ сво́й: и҆ не бѧ́ше сказꙋ́ѧй тогѡ̀ фараѡ́нꙋ.
And the chief cupbearer spoke to Pharao, saying, I this day remember my fault:
καὶ ἐλάλησεν ὁ ἀρχιοινοχόος πρὸς Φαραὼ λέγων· τὴν ἁμαρτίαν μου ἀναμιμνήσκω σήμερον.
И҆ речѐ старѣ́йшина вїна́рскъ къ фараѡ́нꙋ, глаго́лѧ: грѣ́хъ мо́й воспомина́ю дне́сь:
Therefore, being warned in a dream by the king, he said: I remember my sin. Indeed, it is late, but I wish it were a true confession! After the sin, you confess what you should have guarded against before the sin. How quickly you had forgotten: Remember me. You certainly know that at that time this was the discourse: but you had deaf ears due to the pride of power, and being drunk with wine, you did not hear the words of sobriety. Even now, remember me, as you confess your sin late. Why do you ask the servant of Christ, why do you deny the Lord? Be intoxicated not with wine, but with the Holy Spirit. Remember what he suffered, with whom you slept your sleep, and dreamed your dream. And he himself was in charge, and in charge of the king's banquets, which pertained to the work of the bakers. He believed himself to be exalted because he had the power over the king's bread: he did not know the many twists and turns of this power. He threatened others, soon to be handed over to the extreme punishment himself; and he did not listen to him, who, although a servant of the Lord, still spoke as an oracle: that by the king's command, the very king he flattered the most, he would lose his head and become food for birds. And you should have recalled this example in order not to believe in treachery.
On Joseph the Patriarch
See God’s wonderful design. First he let him have recourse to all those considered wise in those parts so that, when their ignorance was demonstrated, then this prisoner, this captive, this slave, this Hebrew, might be brought forward and unravel what was a mystery to so many, and thus Joseph might make clear to everyone the grace that had descended on him from above. So when all the wise men arrived and were unable to say anything or even open their mouths, then the chief cupbearer’s memory returned, and he informed Pharaoh of what had happened to him, saying, “Today I’m going to bring to light my fault.”
Homilies on Genesis 63.13
Pharao was angry with his servants, and put us in prison in the house of the captain of the guard, both me and the chief baker.
Φαραὼ ὠργίσθη τοῖς παισὶν αὐτοῦ καὶ ἔθετο ἡμᾶς ἐν φυλακῇ ἐν τῷ οἴκῳ τοῦ ἀρχιμαγείρου, ἐμέ τε καὶ τὸν ἀρχισιτοποιόν.
фараѡ́нъ разгнѣ́васѧ на рабы̑ своѧ̑ и҆ вве́рже на́съ въ темни́цꙋ въ домꙋ̀ а҆рхїмагі́ра, менѐ и҆ старѣ́йшинꙋ жита́рска:
And we had a dream both in one night, I and he; we saw, each according to his dream.
καὶ εἴδομεν ἐνύπνιον ἀμφότεροι ἐν νυκτὶ μιᾷ ἐγὼ καὶ αὐτός, ἕκαστος κατὰ τὸ αὐτοῦ ἐνύπνιον εἴδομεν.
и҆ ви́дѣхомъ со́нъ ѻ҆́ба є҆ди́ныѧ но́щи а҆́зъ и҆ ѻ҆́нъ, кі́йждо сво́й со́нъ ви́дѣхомъ:
And there was there with us a young man, a Hebrew servant of the captain of the guard; and we related to him [our dreams], and he interpreted [them] to us.
ἦν δὲ ἐκεῖ μεθ᾿ ἡμῶν νεανίσκος παῖς ῾Εβραῖος τοῦ ἀρχιμαγείρου, καὶ διηγησάμεθα αὐτῷ, καὶ συνέκρινεν ἡμῖν.
бѧ́ше же та́мѡ съ на́ми ю҆́ноша, ѻ҆́трокъ є҆вре́инъ а҆рхїмагі́ровъ, и҆ повѣ́дахомъ є҆мꙋ̀, и҆ разсꙋдѝ на́мъ:
And it came to pass, as he interpreted them to us, so also it happened, both that I was restored to my office, and that he was hanged.
ἐγενήθη δέ, καθὼς συνέκρινεν ἡμῖν, οὕτω καὶ συνέβη, ἐμέ τε ἀποκατασταθῆναι ἐπὶ τὴν ἀρχήν μου, ἐκεῖνον δὲ κρεμασθῆναι.
бы́сть же, ꙗ҆́коже сказа̀ на́мъ, та́кѡ и҆ слꙋчи́сѧ, мнѣ̀ па́ки бы́ти во свое́мъ старѣ́йшинствѣ, а҆ ѻ҆́номꙋ повѣ́шенꙋ.
And Pharao having sent, called Joseph; and they brought him out from the prison, and shaved him, and changed his dress, and he came to Pharao.
᾿Αποστείλας δὲ Φαραὼ ἐκάλεσε τὸν ᾿Ιωσήφ, καὶ ἐξήγαγον αὐτὸν ἀπὸ τοῦ ὀχυρώματος καὶ ἐξύρησαν αὐτὸν καὶ ἤλλαξαν τὴν στολὴν αὐτοῦ, καὶ ἦλθε πρὸς Φαραώ.
Посла́въ же фараѡ́нъ, призва̀ і҆ѡ́сифа: и҆ и҆зведо́ша є҆го̀ и҆з̾ тверды́ни, и҆ ѡ҆стриго́ша є҆го̀, и҆ и҆змѣни́ша ри̑зы є҆мꙋ̀, и҆ прїи́де къ фараѡ́нꙋ.
Notice immediately how much esteem Joseph enjoys from the outset. After being completely purified by endurance and emerging from prison like some piece of glittering gold, he was brought into Pharaoh’s presence.Do you see how wonderful a thing it is to be helped by grace from on high? See how many things divine providence had arranged so that the events affecting Joseph should come to pass. After surviving that greatest challenge and avoiding the clutches of that wanton Egyptian, he was thrown into prison. It was arranged that Pharaoh’s chief cupbearer and chief baker should be imprisoned there at the same time and should come to know the man’s wisdom through his interpretation of dreams, so that now at the opportune moment the cupbearer should remember and bring him forward.
Homilies on Genesis 63.13-14
And Pharao said to Joseph, I have seen a vision, and there is no one to interpret it; but I have heard say concerning thee that thou didst hear dreams and interpret them.
εἶπε δὲ Φαραὼ πρὸς ᾿Ιωσήφ· ἐνύπνιον ἑώρακα, καὶ ὁ συγκρίνων οὐκ ἔστιν αὐτό· ἐγὼ δὲ ἀκήκοα περὶ σοῦ λεγόντων, ἀκούσαντά σε ἐνύπνια συγκρῖναι αὐτά.
Рече́ же фараѡ́нъ і҆ѡ́сифꙋ: со́нъ ви́дѣхъ, и҆ сказꙋ́ѧй є҆го̀ нѣ́сть: а҆́зъ же слы́шахъ ѡ҆ тебѣ̀ глаго́лющихъ, ꙗ҆́кѡ слы́шавъ сны̀ разсꙋжда́еши ты̑ѧ.
Notice how Pharaoh was ashamed to say openly, “None of my sages can interpret the dream.” Instead, what? “I had a dream, and there is no one to interpret it; but I have heard them say of you that once you hear of a dream you interpret it.” Consider in this case too, I ask you, Joseph’s good sense and discretion in the way he replies to Pharaoh: “Don’t suspect,” he says, “that I utter anything of myself or interpret them by human wisdom. There is, in fact, no way of coming to knowledge of them without revelation from on high. So be aware that without God it is not possible for me to give you a reply.” Without God, the text says, Pharaoh will not be given the right solution. So, now that you know that the Lord of all is the one who gives this revelation, don’t look for something from human beings (he is saying) that God alone has it in his power to bring to light.See how through his reply Joseph brings Pharaoh to the realization of the limitations of the sages attending him and the power of the Lord. “Since, then, you have learned from me that these utterances of mine spring not from human wisdom or from my own reasoning, tell me what God has communicated to you.”
Homilies on Genesis 63.14-15
And Joseph answered Pharao and said, Without God an answer of safety shall not be given to Pharao.
ἀποκριθεὶς δὲ ᾿Ιωσὴφ τῷ Φαραὼ εἶπεν· ἄνευ τοῦ Θεοῦ οὐκ ἀποκριθήσεται τὸ σωτήριον Φαραώ.
Ѿвѣща́въ же і҆ѡ́сифъ фараѡ́нꙋ, речѐ: без̾ бг҃а не ѿвѣща́етсѧ спⷭ҇нїе фараѡ́нꙋ.
(Verse 16) And Joseph answered Pharaoh, saying: Without God, salvation will not be given to Pharaoh. In Hebrew, it is different: Without me, God will answer peace to Pharaoh. Finally, Symmachus translated more openly in his own way: Not I, but God will answer peace to Pharaoh.
Hebrew Questions on Genesis
And Pharao spoke to Joseph, saying, In my dream methought I stood by the bank of the river;
ἐλάλησε δὲ Φαραὼ τῷ ᾿Ιωσὴφ λέγων· ἐν τῷ ὕπνῳ μου ᾤμην ἑστάναι παρὰ τὸ χεῖλος τοῦ ποταμοῦ,
Рече́ же фараѡ́нъ і҆ѡ́сифꙋ, глаго́лѧ: во снѣ̀ мое́мъ мнѧ́хсѧ стоѧ́ти на бре́зѣ рѣчнѣ́мъ:
and there came up as it were out of the river, seven cows well-favoured and choice-fleshed, and they fed on the sedge.
καὶ ὥσπερ ἐκ τοῦ ποταμοῦ ἀνέβαινον ἑπτὰ βόες καλαὶ τῷ εἴδει καὶ ἐκλεκταὶ ταῖς σαρξί, καὶ ἐνέμοντο ἐν τῷ ῎Αχει.
и҆ а҆́ки и҆з̾ рѣкѝ и҆схожда́хꙋ се́дмь кра̑вы дѡбры̀ ви́домъ и҆ и҆збра̑нны тѣлесы̀, и҆ пасѧ́хꙋсѧ по бре́гꙋ:
And behold seven other cows came up after them out of the river, evil and ill-favoured and lean-fleshed, such that I never saw worse in all the land of Egypt.
καὶ ἰδοὺ ἑπτὰ βόες ἕτεραι ἀνέβαινον ὀπίσω αὐτῶν ἐκ τοῦ ποταμοῦ πονηραὶ καὶ αἰσχραὶ τῷ εἴδει καὶ λεπταὶ ταῖς σαρξίν, οἵας οὐκ εἶδον τοιαύτας ἐν ὅλῃ γῇ Αἰγύπτου αἰσχροτέρας·
и҆ сѐ, дрꙋгі̑ѧ се́дмь кра́въ и҆схожда́хꙋ в̾слѣ́дъ и҆́хъ и҆з̾ рѣкѝ, ѕлы̑ и҆ недѡбры̀ ви́домъ и҆ хꙋ̑ды тѣлесы̀, ꙗ҆ковы́хъ не ви́дѣ таковы́хъ во все́й землѝ є҆гѵ́петстѣй хꙋ́ждшихъ:
And the seven ill-favoured and thin cows ate up the seven first good and choice cows.
καὶ κατέφαγον αἱ ἑπτὰ βόες αἱ αἰσχραὶ καὶ λεπταὶ τὰς ἑπτὰ βόας τὰς πρώτας τὰς καλὰς καὶ τὰς ἐκλεκτάς,
и҆ и҆з̾ѧдо́ша се́дмь кра̑вы ѕлы̑ѧ и҆ хꙋды̑ѧ се́дмь кра́въ пе́рвыхъ до́брыхъ и҆ и҆збра́нныхъ:
And they went into their bellies; and it was not perceptible that they had gone into their bellies, and their appearance was ill-favoured, as also at the beginning; and after I awoke I slept,
καὶ εἰσῆλθον εἰς τὰς κοιλίας αὐτῶν καὶ οὐ διάδηλοι ἐγένοντο, ὅτι εἰσῆλθον εἰς τὰς κοιλίας αὐτῶν, καὶ αἱ ὄψεις αὐτῶν αἰσχραί, καθὰ καὶ τὴν ἀρχήν· ἐξεγερθεὶς δὲ ἐκοιμήθην
и҆ внидо́ша во ᲂу҆трѡ́бы и҆́хъ, и҆ не ꙗ҆ви́шасѧ, ꙗ҆́кѡ внидо́ша во ᲂу҆трѡ́бы и҆́хъ: и҆ ѡ҆бли̑чїѧ и҆́хъ ѕла̑ бы́ша, ꙗ҆́кѡ и҆ и҆спе́рва. Воста́въ же, (па́ки) ᲂу҆снꙋ́хъ,
and saw again in my sleep, and as it were seven ears came up on one stem, full and good.
καὶ εἶδον πάλιν ἐν τῷ ὕπνῳ μου, καὶ ὥσπερ ἑπτὰ στάχυες ἀνέβαινον ἐν πυθμένι ἑνὶ πλήρεις καὶ καλοί·
и҆ ви́дѣхъ па́ки во снѣ̀ мое́мъ, и҆ а҆́ки се́дмь кла́си и҆схожда́хꙋ и҆з̾ є҆ди́нагѡ сте́блїѧ пѡ́лны и҆ добры̑:
And other seven ears, thin and blasted with the wind, sprang up close to them.
ἄλλοι δὲ ἑπτὰ στάχυες λεπτοὶ καὶ ἀνεμόφθοροι ἀνεφύοντο ἐχόμενοι αὐτῶν.
дрꙋзі́и же се́дмь кла́си то́нцыи и҆ вѣ́тромъ и҆стонче́ни и҆зница́хꙋ в̾слѣ́дъ и҆́хъ:
And the seven thin and blasted ears devoured the seven fine and full ears: so I spoke to the interpreters, and there was no one to explain it to me.
καὶ κατέπιον οἱ ἑπτὰ στάχυες οἱ λεπτοὶ καὶ ἀνεμόφθοροι τοὺς ἑπτὰ στάχυας τοὺς καλοὺς καὶ τοὺς πλήρεις. εἶπα οὖν τοῖς ἐξηγηταῖς, καὶ οὐκ ἦν ὁ ἀπαγγέλλων μοι αὐτό.
и҆ пожро́ша се́дмь кла́си то́нцыи и҆ вѣ́тромъ и҆стонче́ни се́дмь кла́сѡвъ до́брыхъ и҆ по́лныхъ. Рѣ́хъ ᲂу҆́бѡ сказа́телємъ, и҆ не бы́сть повѣ́даѧй мнѣ̀ тогѡ̀.
And Joseph said to Pharao, The dream of Pharao is one; whatever God does, he has shewn to Pharao.
Καὶ εἶπεν ᾿Ιωσὴφ τῷ Φαραώ· τὸ ἐνύπνιον Φαραὼ ἕν ἐστιν· ὅσα ὁ Θεὸς ποιεῖ, ἔδειξε τῷ Φαραώ.
И҆ речѐ і҆ѡ́сифъ фараѡ́нꙋ: со́нъ фараѡ́новъ є҆ди́нъ є҆́сть: є҆ли̑ка бг҃ъ твори́тъ, показа̀ фараѡ́нꙋ:
The seven good cows are seven years, and the seven good ears are seven years; the dream of Pharao is one.
αἱ ἑπτὰ βόες αἱ καλαὶ ἑπτὰ ἔτη ἐστί, καὶ οἱ ἑπτὰ στάχυες οἱ καλοὶ ἑπτὰ ἔτη ἐστί· τὸ ἐνύπνιον Φαραὼ ἕν ἐστι,
се́дмь кра̑вы дѡ́брыѧ се́дмь лѣ́тъ сꙋ́ть: и҆ се́дмь кла́си до́брїи се́дмь лѣ́тъ сꙋ́ть: со́нъ фараѡ́новъ є҆ди́нъ є҆́сть:
However, I do not think that this dream is demonstrated to one or two, but to all; because the seven fat years of this world, rich with secular abundance, are absorbed by those ages which are yet to come, in which there will be perpetual rest and observance of the spiritual law, which Ephraem holds dear to God and fruitful for the three patriarchs. A good cow, not one with a distended body but abundant in spiritual milk and grace, on whose beauty God says He will sit, as it is written: Ephraem, the learned cow, loves victory. But I passed over the beauty of her neck. Therefore, our head should not be fattened by the oil of sinners, nor should false fruits delight us, lest it be said of us: You have sown wickedness and harvested iniquity. I am not moved by her thin and rotten ears of grain, for even David was better when he wasted away like a spider's web; and a contrite spirit is a sacrifice to God; and those who have been oppressed by the spirit of evil in this world will be saved by a more excellent one.
On Joseph the Patriarch
And the seven thin kine that came up after them are seven years; and the seven thin and blasted ears are seven years; there shall be seven years of famine.
καὶ αἱ ἑπτὰ βόες αἱ λεπταὶ αἱ ἀναβαίνουσαι ὀπίσω αὐτῶν ἑπτὰ ἔτη ἐστί, καὶ οἱ ἑπτὰ στάχυες οἱ λεπτοὶ καὶ ἀνεμόφθοροι ἔσονται ἑπτὰ ἔτη λιμοῦ.
и҆ се́дмь кра̑вы хꙋды̑ѧ, ꙗ҆̀же и҆зыдо́ша по си́хъ, се́дмь лѣ́тъ сꙋ́ть, и҆ се́дмь кла́си то́нцыи и҆ и҆стонче́ни вѣ́тромъ се́дмь лѣ́тъ сꙋ́ть: бꙋ́дꙋтъ се́дмь лѣ́тъ гла́да:
And as for the word which I have told Pharao, whatsoever God intends to do, he has shewn to Pharao:
τὸ δὲ ρῆμα, ὃ εἴρηκα Φαραώ, ὅσα ὁ Θεὸς ποιεῖ, ἔδειξε τῷ Φαραώ,
сло́во же є҆́же рѣ́хъ фараѡ́нꙋ, є҆ли̑ка бг҃ъ твори́тъ, показа̀ фараѡ́нꙋ:
behold, for seven years there is coming great plenty in all the land of Egypt.
ἰδοὺ ἑπτὰ ἔτη ἔρχεται εὐθηνία πολλὴ ἐν πάσῃ γῇ Αἰγύπτου·
сѐ, се́дмь лѣ́тъ прихо́дитъ, ѻ҆би́льность мно́га во все́й землѝ є҆гѵ́петстѣй:
(Verse 29.) Behold, seven years of great abundance are coming in all the land of Egypt. I wonder how the Hebrew word () Sabee, which we translated above as abundance or satiety, in reference to the well that the servants of Isaac dug, can now be translated most accurately as oath when we use the Seventy (Septuagint) translation. Both oath and seven and satiety and abundance can be understood as the context and order demand. But also in subsequent places, wherever abundance is mentioned, the same word is written in Hebrew.
Hebrew Questions on Genesis
But there shall come seven years of famine after these, and they shall forget the plenty that shall be in all Egypt, and the famine shall consume the land.
ἥξει δὲ ἑπτὰ ἔτη λιμοῦ μετὰ ταῦτα, καὶ ἐπιλήσονται τῆς πλησμονῆς τῆς ἐσομένης ἐν ὅλῃ Αἰγύπτῳ, καὶ ἀναλώσει ὁ λιμὸς τὴν γῆν,
прїи́дꙋтъ же се́дмь лѣ́тъ гла́да по си́хъ, и҆ забꙋ́дꙋтъ сы́тости бꙋ́дꙋщїѧ во все́мъ є҆гѵ́птѣ, и҆ погꙋби́тъ гла́дъ зе́млю,
And the plenty shall not be known in the land by reason of the famine that shall be after this, for it shall be very grievous.
καὶ οὐκ ἐπιγνωσθήσεται ἡ εὐθηνία ἐπὶ τῆς γῆς ἀπὸ τοῦ λιμοῦ τοῦ ἐσομένου μετὰ ταῦτα· ἰσχυρὸς γὰρ ἔσται σφόδρα.
и҆ не позна́етсѧ ѻ҆би́лїе на землѝ ѿ гла́да бꙋ́дꙋщагѡ по си́хъ: си́ленъ бо бꙋ́детъ ѕѣлѡ̀:
And concerning the repetition of the dream to Pharao twice, [it is] because the saying which is from God shall be true, and God will hasten to accomplish it.
περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, ὅτι ἀληθὲς ἔσται τὸ ρῆμα τὸ παρὰ τοῦ Θεοῦ, καὶ ταχυνεῖ ὁ Θεὸς τοῦ ποιῆσαι αὐτό.
повтори́сѧ же со́нъ фараѡ́нꙋ два́жды, ꙗ҆́кѡ и҆́стинно бꙋ́детъ сло́во є҆́же ѿ бг҃а, и҆ ᲂу҆скори́тъ бг҃ъ сотвори́ти ѻ҆́но:
And the third time He went and spake the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, "Did the dream appear to thee the second time? For truth was this done, and that thou mightest be assured that this shall surely be." Therefore He too once, and twice, and three times spake the same thing, for the sake of proving the incarnation.
Homily on the Gospel of Matthew 83
Now then, look out a wise and prudent man, and set him over the land of Egypt.
νῦν οὖν σκέψαι ἄνθρωπον φρόνιμον καὶ συνετὸν καὶ κατάστησον αὐτὸν ἐπὶ γῆς Αἰγύπτου·
нн҃ѣ ᲂу҆̀бо ᲂу҆смотрѝ человѣ́ка мꙋ́дра и҆ смы́слена и҆ поста́ви є҆го̀ над̾ земле́ю є҆гѵ́петскою:
When Joseph said, “Let Pharaoh select a man,” he spoke about himself. Joseph, out of modesty, did not say it openly in his own name, but he would not give it to another, for he knew that no one else would be able to make suitable provision for the great scourge that was coming upon them. Joseph became great in the eyes of Pharaoh through his interpretation of Pharaoh’s dreams but even more through the beneficial counsel that his mind had devised.
Commentary on Genesis 35:5
And let Pharao make and appoint local governors over the land; and let them take up a fifth part of all the produce of the land of Egypt for the seven years of the plenty.
καὶ ποιησάτω Φαραὼ καὶ καταστησάτω τοπάρχας ἐπὶ τῆς γῆς, καὶ ἀποπεμπτωσάτωσαν πάντα τὰ γεννήματα τῆς γῆς Αἰγύπτου τῶν ἑπτὰ ἐτῶν τῆς εὐθηνίας
и҆ да сотвори́тъ фараѡ́нъ и҆ поста́витъ мѣстонача́льники по землѝ, и҆ да собира́ютъ пѧ́тꙋю ча́сть ѿ всѣ́хъ плодѡ́въ землѝ є҆гѵ́петскїѧ седмѝ лѣ́тъ ѻ҆би́льныхъ,
And let them gather all the food of these seven good years that are coming, and let the corn be gathered under the hand of Pharao; let food be kept in the cities.
καὶ συναγαγέτωσαν πάντα τὰ βρώματα τῶν ἑπτὰ ἐτῶν τῶν ἐρχομένων τῶν καλῶν τούτων, καὶ συναχθήτω ὁ σῖτος ὑπὸ χεῖρα Φαραώ, βρώματα ἐν ταῖς πόλεσι φυλαχθήτω·
и҆ да соберꙋ́тъ всѧ́кꙋю пи́щꙋ седмѝ лѣ́тъ грѧдꙋ́щихъ до́брыхъ си́хъ: и҆ да собере́тсѧ пшени́ца под̾ рꙋ́кꙋ фараѡ́ню, пи́ща во градѣ́хъ да храни́тсѧ:
And the stored food shall be for the land against the seven years of famine, which shall be in the land of Egypt; and the land shall not be utterly destroyed by the famine.
καὶ ἔσται τὰ βρώματα τὰ πεφυλαγμένα τῇ γῇ εἰς τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, ἃ ἔσονται ἐν γῇ Αἰγύπτου, καὶ οὐκ ἐκτριβήσεται ἡ γῇ ἐν τῷ λιμῷ.
и҆ бꙋ́детъ пи́ща соблюде́на землѝ на се́дмь лѣ́тъ гла́дныхъ, ꙗ҆̀же и҆́мꙋтъ бы́ти въ землѝ є҆гѵ́петстѣй, да не потреби́тсѧ землѧ̀ въ гла́дѣ.
And the word was pleasing in the sight of Pharao, and in the sight of all his servants.
῎Ηρεσε δὲ τὸ ρῆμα ἐναντίον Φαραὼ καὶ ἐναντίον πάντων τῶν παίδων αὐτοῦ,
Оу҆го́дно же бы́сть сло́во пред̾ фараѡ́номъ и҆ пред̾ всѣ́ми рабы̑ є҆гѡ̀.
And Pharao said to all his servants, Shall we find such a man as this, who has the Spirit of God in him?
καὶ εἶπε Φαραὼ πᾶσι τοῖς παισὶν αὐτοῦ· μὴ εὑρήσομεν ἄνθρωπον τοιοῦτον, ὃς ἔχει πνεῦμα Θεοῦ ἐν αὐτῷ;
И҆ речѐ фараѡ́нъ всѣ̑мъ рабѡ́мъ свои̑мъ: є҆да̀ ѡ҆брѧ́щемъ человѣ́ка сицева́го, и҆́же и҆́мать дх҃а бж҃їѧ въ себѣ̀;
38–43[Daniel 2:48] "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldeans, as the case might be.
St. Jerome, Commentary on Daniel, CHAPTER TWO
And Pharao said to Joseph, Since God has shewed thee all these things, there is not a wiser or more prudent man than thou.
εἶπε δὲ Φαραὼ τῷ ᾿Ιωσήφ· ἐπειδὴ ἔδειξεν ὁ Θεός σοι πάντα ταῦτα, οὐκ ἔστιν ἄνθρωπος φρονιμώτερος καὶ συνετώτερός σου·
Рече́ же фараѡ́нъ і҆ѡ́сифꙋ: поне́же показа̀ бг҃ъ тебѣ̀ всѧ̑ сїѧ̑, нѣ́сть человѣ́ка мꙋдрѣ́йша и҆ смы́сленнѣйша па́че тебє̀:
Do you see how even Pharaoh realized that these things became clear to Joseph through a revelation from on high? I mean, whom would we find, he is saying, so imbued with grace as to have the spirit of God in him? “He said to Joseph, ‘Since God has revealed all this to you, there is no person more discerning than you.’ ” Consider in this instance how, when the resourceful God wishes to put his decisions into effect, no difficulty can arise from events that occur in the meantime. Witness, for example, the slaughter that nearly occurred, so to say, at the hands of his brothers, the selling, the accusation that led him into the utmost peril, imprisonment for such a long period of time, and how after all this happened to him he was raised, you might almost say, to the royal throne.
Homilies on Genesis 63.16
Thou shalt be over my house, and all my people shall be obedient to thy word; only in the throne will I excel thee.
σὺ ἔσῃ ἐπὶ τῷ οἴκῳ μου, καὶ ἐπὶ τῷ στόματί σου ὑπακούσεται πᾶς ὁ λαός μου· πλὴν τὸν θρόνον ὑπερέξω σου ἐγώ.
ты̀ бꙋ́деши въ домꙋ̀ мое́мъ, и҆ ᲂу҆́стъ твои́хъ да послꙋ́шаютъ всѝ лю́дїе моѝ, ра́звѣ престо́ломъ а҆́зъ бо́лѣе тебє̀ бꙋ́дꙋ.
See how all of a sudden the prisoner is made king of the whole of Egypt; the one sent to prison by the chief steward was raised by the king to the highest rank; his former master suddenly saw that the man whom he had cast into prison as an adulterer was awarded authority over the whole of Egypt. Do you see how important it is to bear trials thankfully? Hence Paul also said, “Distress promotes endurance, endurance promotes character, character promotes hope, and hope does not disappoint.” So take note: Joseph bore distress with endurance, endurance gave him character, having such character he acted in hope, and hope did not disappoint him.
Homilies on Genesis 63.17
And Pharao said to Joseph, Behold, I set thee this day over all the land of Egypt.
εἶπε δὲ Φαραὼ τῷ ᾿Ιωσήφ· ἰδοὺ καθίστημί σε σήμερον ἐπὶ πάσης γῆς Αἰγύπτου.
Рече́ же фараѡ́нъ і҆ѡ́сифꙋ: сѐ, поставлѧ́ю тѧ̀ дне́сь над̾ все́ю земле́ю є҆гѵ́петскою.
And Pharao took his ring off his hand, and put it on the hand of Joseph, and put on him a robe of fine linen, and put a necklace of gold about his neck.
καὶ περιελόμενος Φαραὼ τὸν δακτύλιον ἀπὸ τῆς χειρὸς αὐτοῦ, περιέθηκεν αὐτὸν ἐπί τὴν χεῖρα ᾿Ιωσὴφ καὶ ἐνέδυσεν αὐτὸν στολὴν βυσσίνην καὶ περιέθηκε κλοιὸν χρυσοῦν περὶ τὸν τράχηλον αὐτοῦ·
И҆ сне́мъ фараѡ́нъ пе́рстень съ рꙋкѝ своеѧ̀, возложѝ є҆го̀ на рꙋ́кꙋ і҆ѡ́сифовꙋ, и҆ ѡ҆блечѐ є҆го̀ въ ри́зꙋ червле́нꙋ, и҆ возложѝ гри́внꙋ зла́тꙋ на вы́ю є҆гѡ̀,
Therefore, I believe that Joseph deserved the more mystical rewards because he spoke of mysteries. For what does the ring inserted on his finger mean, if not that the priesthood of faith was bestowed upon him, so that he might mark others himself? What does the stole, which is the garment of wisdom, mean, if not the tribute given to him by the heavenly king, the principality of prudence? The golden torque also seems to express good understanding. The chariot, likewise, signifies the lofty peak of merits.
On Joseph the Patriarch
And he mounted him on the second of his chariots, and a herald made proclamation before him; and he set him over all the land of Egypt.
καὶ ἀνεβίβασεν αὐτὸν ἐπὶ τὸ ἅρμα τὸ δεύτερον τῶν αὐτοῦ, καὶ ἐκήρυξεν ἔμπροσθεν αὐτοῦ κήρυξ· καὶ κατέστησεν αὐτὸν ἐφ᾿ ὅλης γῆς Αἰγύπτου.
и҆ всадѝ є҆го̀ на колесни́цꙋ свою̀ вторꙋ́ю, и҆ проповѣ́да пред̾ ни́мъ проповѣ́дникъ: и҆ поста́ви є҆го̀ над̾ все́ю земле́ю є҆гѵ́петскою.
(Verse 43.) And the herald cried out before him, and he set him over all the land of Egypt. Aquila translates it as: And he cried out in his presence with adgnition. Symmachus, interpreting the Hebrew speech, says: And he cried out before him 'Abrech' (). Therefore, it seems to me that the title 'herald' or the act of adgnition in greeting or adoring Joseph can be understood not so much as the Hebrews transmit it, saying 'tender father,' which is transferred in this speech; for 'Ab' means father, and 'Rech' means tender or most tender; and Scripture indicates that in wisdom indeed he was the father of all, but in age he was a young man and a boy.
Hebrew Questions on Genesis
And Pharao said to Joseph, I am Pharao; without thee no one shall lift up his hand on all the land of Egypt.
εἶπε δὲ Φαραὼ τῷ ᾿Ιωσήφ· ἐγὼ Φαραώ, ἄνευ σοῦ οὐκ ἐξαρεῖ οὐδεὶς τὴν χεῖρα αὐτοῦ ἐπὶ πάσης γῆς Αἰγύπτου.
Рече́ же фараѡ́нъ і҆ѡ́сифꙋ: а҆́зъ фараѡ́нъ: без̾ тебє̀ не воздви́гнетъ рꙋкѝ своеѧ̀ никто́же во все́й землѝ є҆гѵ́петстѣй.
Joseph’s [former] master was there when the dreams of Pharaoh were being interpreted. When [Potiphar] saw that only in respect to the throne was [Joseph] less than Pharaoh, he returned quickly to his house. In his haste to go to tell his wife of [Joseph’s] greatness, he closely resembled his wife when she had come out to meet him to accuse Joseph. Potiphar said to his wife, “Joseph, our servant, has become our master. He whom we sent to prison without clothing, Pharaoh has now clothed with a garment of fine white linen. He whom we cast prostrate into prison now sits upon the chariot of Pharaoh. He whom we had bound in irons now has a gold necklace set on his neck.… How then can I look again upon him whom my eyes are unable to look upon?”Then she said to him, “Do not fear Joseph to whom you did no evil, for he knows that the disgrace that came upon him in our home, whether justly or not, came upon him from my hands. Go, then, without fear with the princes and army commanders who follow behind his chariot, lest he think that the royal dignity that he has received is an affliction to us. To show you that he is not evil, I will now speak the truth, which is contrary to my previous lie. I was enamored of Joseph when I falsely accused him. I made assault upon his clothing because I was overcome by his beauty. If he is just, it is I whom he will bring to grief and not you. And if he is [truly] upright, he will not bring me to grief, either, because if he had not been wronged he would not have been imprisoned. If he had not been imprisoned, he would not have interpreted the dreams of Pharaoh and he would not have come to this royal dignity of which you just informed me. Although we did not exalt him, it is as if we did exalt him, for it was due to our afflicting him that he has been accorded such honor and become second to the king.” Then Joseph’s [former] master went and, with those who were higher in rank than he, followed Joseph’s chariot through the streets of Egypt. But Joseph did him no evil because he knew that it was God who had permitted his brothers to throw him into the pit in the desert, and [who had delivered him] from the pit, in order to send him in irons to Egypt, and who had permitted his master to send him to prison so that from that humble seat he might set him upon the chariot of Pharaoh.
Commentary on Genesis 35:7-9
And Pharao called the name of Joseph, Psonthomphanech; and he gave him Aseneth, the daughter of Petephre, priest of Heliopolis, to wife.
καὶ ἐκάλεσε Φαραὼ τὸ ὄνομα ᾿Ιωσήφ, Ψονθομφανήχ· καὶ ἔδωκεν αὐτῷ τὴν ᾿Ασεννὲθ θυγατέρα Πετεφρῆ ἱερέως ῾Ηλιουπόλεως αὐτῷ εἰς γυναῖκα.
И҆ наречѐ фараѡ́нъ и҆́мѧ і҆ѡ́сифꙋ ѱонѳомфани́хъ: и҆ дадѐ є҆мꙋ̀ а҆сене́ѳꙋ, дще́рь петефрі́а жреца̀ и҆лїопо́льскагѡ, є҆мꙋ̀ въ женꙋ̀.
Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.
St. Jerome, Commentary on Daniel, CHAPTER ONE
(Verse 45) And Pharaoh called Joseph's name Saphaneth Phanee, and he gave him Aseneth, the daughter of Potiphera, priest of Heliopolis, as his wife. Although this name sounds like the revealer of hidden things in Hebrew, because it is Egyptian, it must have its own meaning in that language. Therefore, it is interpreted in the Egyptian language as Saphaneth Phanee, or as the Seventy wished to translate it, Psomthom-Phanech, the Savior of the world, because he delivered the world from impending famine. It should be noted, however, that the Lord once took the daughter of His owner as a wife, who was the high priest of Heliopolis in that place. For it is not right for the priests of that idol to be without eunuchs, so that the suspicion regarding what we have already said may be confirmed.
Hebrew Questions on Genesis
And Joseph was thirty years old when he stood before Pharao, king of Egypt. And Joseph went out from the presence of Pharao, and went through all the land of Egypt.
᾿Ιωσὴφ δὲ ἦν ἐτῶν τριάκοντα, ὅτε ἔστη ἐναντίον Φαραὼ βασιλέως Αἰγύπτου. ᾿Εξῆλθε δὲ ᾿Ιωσὴφ ἀπὸ προσώπου Φαραώ, καὶ διῆλθε πᾶσαν γῆν Αἰγύπτου.
І҆ѡ́сифъ же бѧ́ше лѣ́тъ три́десѧти, є҆гда̀ предста̀ фараѡ́нꙋ царю̀ є҆гѵ́петскомꙋ. И҆зы́де же і҆ѡ́сифъ ѿ лица̀ фараѡ́нѧ и҆ про́йде всю̀ зе́млю є҆гѵ́петскꙋю.
Far from idly considering that there is merely reference here to his age, let us learn that there is no excuse for anyone to neglect virtue or any grounds for claiming the pretext of youth when virtue needs to be demonstrated. See, after all, this man: he was not only young but also charming in appearance and handsome to behold. It is possible, you see, for a young man not to be blessed with bodily charm. But in addition to his youth this man was also charming in appearance and good looking. Joseph was near the bloom of youth when he was captured and became a slave. He was in fact, the text says, seventeen when he was carried off into Egypt. Then he was in the burning heat of youth when the wanton Egyptian, who happened to be his employer, set upon him without overcoming the good man’s resistance. Then came prison and his hardship there for such a long period of time; he remained firm as iron, not only not becoming less resistant but even gaining greater strength. Joseph had grace from on high, you see, to strengthen him. Since he had previously given evidence of every virtue from his own resources, accordingly he was summoned from prison to take charge of all of Egypt.After hearing this, let us never despair in the midst of distress or become frustrated by following our own reasoning. Rather, let us give evidence of sound endurance and be buoyed up by hope, secure in the knowledge of our Lord’s resourcefulness and the fact that instead of ignoring us and abandoning us to the experience of troubles, he wants to crown us with a resplendent garland for our struggles. It is for this that all holy people have been distinguished. Hence the apostles also said, “It is through great distress that we must enter the kingdom of God.” Christ himself said to the disciples, “In the world you will have distress.” So let us not be upset at the thought of distress but rather listen to Paul’s statement that “those who wish to live religiously in Christ Jesus will suffer persecution.” Far from being surprised or troubled, let us endure developments with complete fortitude and endurance, having regard not to the distress but to the gain accruing to us from it. This transaction, you see, is spiritual. And just as people intent on making money and being involved in a transaction of this life would succeed in increasing their wealth in no other way than by being exposed to great danger on land and at sea (they must, after all, put up with the onset of brigands and wiles of pirates), and yet they are ready to accept every thing with great enthusiasm, having no sense of hardship through the expectation of gain, in just the same way must we keep our mind on the wealth and spiritual riches accruing to us from this. We must rejoice and be glad, considering not what can be seen but what cannot be seen, as Paul’s exhortation goes, “not considering what can be seen.”4 This in fact is what faith is, when we do not rely on our bodily eyes alone but imagine with the eyes of the mind things that are not visible. In particular, you see, we ought to consider the things that are not visible as more reliable than the things seen with bodily eyes. In this way the patriarch Abraham won his good name, by believing God’s promise and proving superior to nature and human reasoning. Hence “it was reckoned as righteousness in him.” Call to mind that righteousness consists in believing what is said by God. I mean, whenever he promises something, don’t look for things according to human logic, I ask you, but prove superior to such reasoning and trust in the power of the one making the promise. This was the way each of the good people won their name. This too was the way the remarkable man Joseph, despite the great number of difficulties confronting him after his dream, resisted panic and trepidation and instead nobly bore everything with resolute determination, secure in the knowledge that what God had decided could not fail. Hence, despite enslavement, despite imprisonment and such terrible calumny, he was granted control over the whole of Egypt.
Homilies on Genesis 63.19-21
And the land produced, in the seven years of plenty, [whole] handfuls [of corn].
καὶ ἐποίησεν ἡ γῆ ἐν τοῖς ἑπτὰ ἔτεσι τῆς εὐθηνίας δράγματα·
И҆ сотворѝ землѧ̀ въ седмѝ лѣ́тѣхъ ѻ҆би́льнꙋ жа́твꙋ.
And he gathered all the food of the seven years, in which was the plenty in the land of Egypt; and he laid up the food in the cities; the food of the fields of a city round about it he laid up in it.
καὶ συνήγαγε πάντα τὰ βρώματα τῶν ἑπτὰ ἐτῶν, ἐν οἷς ἦν ἡ εὐθυνία ἐν τῇ γῇ Αἰγύπτου, καὶ ἔθηκε τὰ βρώματα ἐν ταῖς πόλεσι, βρώματα τῶν πεδίων τῆς πόλεως τῶν κύκλῳ αὐτῆς ἔθηκεν ἐν αὐτῇ.
И҆ собра̀ всѧ́кꙋю пи́щꙋ седмѝ лѣ́тъ, въ ни́хже бѧ́ше ѻ҆би́льность въ землѝ є҆гѵ́петстѣй: и҆ положѝ пи́щꙋ во градѣ́хъ: пи́щы пѡ́ль гра́да, сꙋ́щихъ ѡ҆́крестъ є҆гѡ̀, положѝ въ не́мъ.
And Joseph gathered very much corn as the sand of the sea, until it could not be numbered, for there was no number [of it].
καὶ συνήγαγεν ᾿Ιωσὴφ σῖτον ὡσεὶ τὴν ἄμμον τῆς θαλάσσης πολὺν σφόδρα, ἕως οὐκ ἠδύνατο ἀριθμηθῆναι, οὐ γὰρ ἦν ἀριθμός.
И҆ собра̀ і҆ѡ́сифъ пшени́цꙋ ꙗ҆́кѡ песо́къ морскі́й мно́гꙋ ѕѣлѡ̀, до́ндеже не можа́хꙋ и҆счестѝ: без̾ числа́ бо бѧ́ше.
And to Joseph were born two sons, before the seven years of famine came, which Aseneth, the daughter of Petephres, priest of Heliopolis, bore to him.
Τῷ δὲ ᾿Ιωσὴφ ἐγένοντο υἱοὶ δύο πρὸ τοῦ ἐλθεῖν τὰ ἑπτὰ ἔτη τοῦ λιμοῦ, οὓς ἔτεκεν αὐτῷ ᾿Ασεννὲθ ἡ θυγάτηρ Πετεφρῆ ἱερέως ῾Ηλιουπόλεως.
І҆ѡ́сифꙋ же бѣ́ста два̀ сы̑на, пре́жде прише́ствїѧ седмѝ лѣ́тъ гла́дныхъ, и҆̀хже родѝ є҆мꙋ̀ а҆сене́ѳа, дще́рь петефрі́а жреца̀ и҆лїопо́льска:
50–10(Verse 50 and following) And Joseph had two sons before the years of famine came, whom Aseneth, the daughter of Potipherah, the priest of On, bore to him. And Joseph called the name of his firstborn son Manasseh, for God has made me forget all my toil and all my father's house. And the name of the second he called Ephraim, for God has made me fruitful in the land of my affliction. Note, however, regarding the question that will be posed shortly about Joseph's sons, that before the time of famine, when Jacob entered Egypt, Joseph had only two sons, Manasseh and Ephraim. Manasse, calling him because he has forgotten his labors. For in Hebrew, forgetfulness is called oblivio. Ephraim, because God has made him fruitful. And from this word, the increase is transferred into our language.
Hebrew Questions on Genesis
And Joseph called the name of the first-born, Manasse; for God, [said he], has made me forget all my toils, and all my father's house.
ἐκάλεσε δὲ ᾿Ιωσὴφ τὸ ὄνομα τοῦ πρωτοτόκου Μανασσῆ, ὅτι ἐπιλαθέσθαι με ἐποίησεν ὁ Θεὸς πάντων τῶν πόνων μου καὶ πάντων τῶν τοῦ πατρός μου.
нарече́ же і҆ѡ́сифъ и҆́мѧ пе́рвенцꙋ манассі́а, (глаго́лѧ:) ꙗ҆́кѡ забы́ти мнѣ̀ сотворѝ бг҃ъ всѧ̑ болѣ̑зни моѧ̑, и҆ всѧ̑, ꙗ҆̀же ѻ҆тца̀ моегѡ̀.
Consider the man’s God-fearing attitude. By recording the memory of everything by the name of his son, Joseph purposely expressed his constant thankfulness. He did so that the one born to him might be in a position to know from his own name the trials and endurance that characterized the good man and so brought Joseph to such prominence. “Because he made me forget all my hardships and all those of my father.” What is the meaning of “all those of my father”? Here I think there is reference to the former enslavement and the latter, as well as the deprivation in prison. “All those of my father” means the separation he endured in being away from his father’s embrace and the fact that, being raised with such care, at a tender age he exchanged freedom for slavery.
Homilies on Genesis 64.2
And he called the name of the second, Ephraim; for God, [said he], has increased me in the land of my humiliation.
τὸ δὲ ὄνομα τοῦ δευτέρου ἐκάλεσεν ᾿Εφραΐμ, ὅτι ηὔξησέ με ὁ Θεὸς ἐν γῇ ταπεινώσεώς μου.
И҆́мѧ же второ́мꙋ наречѐ є҆фраі́мъ, (глаго́лѧ:) ꙗ҆́кѡ возрасти́ мѧ бг҃ъ въ землѝ смире́нїѧ моегѡ̀.
Notice that this child’s name too is suggestive of gratitude. “Not only did he grant me forgetfulness of my distress,” he is saying, “but he also made me prosper in the land where I suffered such awful humiliation as to be reduced to the limit and run a risk to life itself.”
Homilies on Genesis 64.2
And the seven years of plenty passed away, which were in the land of Egypt.
Παρῆλθε δὲ τὰ ἑπτὰ ἔτη τῆς εὐθηνίας, ἃ ἐγένοντο ἐν τῇ γῇ Αἰγύπτου,
Минꙋ́ша же се́дмь лѣ́тъ ѻ҆би́льныхъ, ꙗ҆̀же бы́ша въ землѝ є҆гѵ́петстѣй,
And the seven years of famine began to come, as Joseph said; and there was a famine in all the land; but in all the land of Egypt there was bread.
καὶ ἤρξατο τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἔρχεσθαι, καθὰ εἶπεν ᾿Ιωσήφ. καὶ ἐγένετο λιμὸς ἐν πάσῃ τῇ γῇ, ἐν δὲ πάσῃ τῇ γῇ Αἰγύπτου ἦσαν ἄρτοι.
и҆ нача́ша се́дмь лѣ́тъ гла́дныхъ приходи́ти, ꙗ҆́коже речѐ і҆ѡ́сифъ. И҆ бы́сть гла́дъ по все́й землѝ: во все́й же землѝ є҆гѵ́петстѣй бы́ша {пред̾ глаго́ломъ си́мъ бы́ша въ є҆ди́нѣй а҆леѯандрі́йстѣй не, но и҆ то̀ во вмѣсти́тельныхъ} хлѣ́бы.
And all the land of Egypt was hungry; and the people cried to Pharao for bread. And Pharao said to all the Egyptians, Go to Joseph, and do whatsoever he shall tell you.
καὶ ἐπείνασε πᾶσα ἡ γῆ Αἰγύπτου, ἔκραξε δὲ ὁ λαὸς πρὸς Φαραὼ περὶ ἄρτων· εἶπε δὲ Φαραὼ πᾶσι τοῖς Αἰγυπτίοις· πορεύεσθε πρὸς ᾿Ιωσήφ, καὶ ὃ ἐὰν εἴπῃ ὑμῖν, ποιήσατε.
И҆ взалка̀ всѧ̀ землѧ̀ є҆гѵ́петскаѧ: возопи́ же наро́дъ къ фараѡ́нꙋ ѡ҆ хлѣ́бѣхъ. Рече́ же фараѡ́нъ всѣ̑мъ є҆гѵ́птѧнѡмъ: и҆ди́те ко і҆ѡ́сифꙋ, и҆ є҆́же рече́тъ ва́мъ, сотвори́те.
Joseph went out to gather in the grain, and he stored it in every city.… Then at the end of the good years, when those of famine came, Joseph took special care of the orphans, widows and every needy person in Egypt so that there was no anxiety in Egypt.
Commentary on Genesis 36:1
Finally, whoever was suffering from hunger, was sent to Joseph. Who are these people, if not those of whom it is said: They will turn back at evening, and suffer hunger like dogs? However, the hunger was not limited to one place, but was all over the land; because there was no one who would do good. Therefore, the Lord Jesus, having mercy on earthly fasts, opened His storehouses and revealed the hidden treasures of celestial mysteries and knowledge, so that no one would lack sustenance. For Wisdom says: Come, eat my bread. And therefore it is said of Him alone: The Lord is my shepherd; I shall not want, who is satisfied by Christ. Therefore, Christ opened His storehouses and sold, not for the price of money, but for the price of faith, and seeking the reward of devotion. But He sold not to a few in Judea, but He sold to all, so that He might be believed by all nations.
On Joseph the Patriarch
And the famine was on the face of all the earth; and Joseph opened all the granaries, and sold to all the Egyptians.
καὶ ὁ λιμὸς ἦν ἐπὶ προσώπου πάσης τῆς γῆς· ἀνέῳξε δὲ ᾿Ιωσὴφ πάντας τοὺς σιτοβολῶνας καὶ ἐπώλει πᾶσι τοῖς Αἰγυπτίοις.
И҆ гла́дъ бѧ́ше на лицы̀ всеѧ̀ землѝ. Ѿве́рзе же і҆ѡ́сифъ всѧ̑ жи̑тницы, и҆ продаѧ́ше всѣ̑мъ є҆гѵ́птѧнѡмъ:
And all countries came to Egypt to buy of Joseph, for the famine prevailed in all the earth.
καὶ πᾶσαι αἱ χῶραι ἦλθον εἰς Αἴγυπτον ἀγοράζειν πρὸς ᾿Ιωσήφ· ἐπεκράτησε γὰρ ὁ λιμὸς ἐν πάσῃ τῇ γῇ.
и҆ всѧ̑ страны̑ прихожда́хꙋ во є҆гѵ́петъ, кꙋпова́ти ко і҆ѡ́сифꙋ: ѡ҆бдержа́ше бо гла́дъ всю̀ зе́млю.
If this famine had been only in Egypt, Egypt would have had no fear, because of the grain Joseph [had stored up]. However, there was famine throughout the entire world, and because the entire earth stood in need of [the grain in] Egypt, the grain supply quickly dwindled and became expensive even for the Egyptians. The Egyptians would have consumed the grain at little expense, because of its abundance, if the entire earth had not come down to buy grain there. To make known that the entire earth hungered, [Moses] said, “The entire world came to Egypt to buy grain from Joseph.”
Commentary on Genesis 36:2
And all the regions came into Egypt to Joseph to buy; for famine had obtained. For all hunger, whom Christ did not feed. Therefore, let us buy food, with which we can repel hunger. Let no one be discouraged by contemplating his poverty, let no one be afraid who does not have money. Christ does not seek silver, but faith, which is more precious than silver. Finally, Peter bought it, who did not have money. Silver and gold, I do not have, but what I have, I give to you. In the name of Jesus Christ, rise up and walk. And the prophet Isaiah says: You who thirst, go to the water; and you who do not have silver, go, buy, and drink, and eat: buy wine and fat without silver and price. For he did not seek a price from us, who paid the price of his own blood for us; for he redeemed us not with gold and silver, but with precious blood. Therefore, you must pay the price for what you have bought; and even if he does not always demand it, you still must. Therefore, buy Christ for yourself not because few have him, but because everyone has him. Everyone has him by nature, few offer themselves out of fear. What Christ requires from you is what is rightfully his. He himself gave life to everyone, he himself offered his death for everyone. Pay for the author what you are obligated to pay by law. This contract is not insignificant. Not everyone easily sees him. Finally, those virgins in the Gospel whom the coming bridegroom excluded were left outside because they did not buy the available oil. Therefore, it is said to them: Rather, go to the sellers and buy for yourselves. And the merchant is rightly praised, who sold all his possessions and bought a pearl.
On Joseph the Patriarch
And lo, there came up as it were out of the river seven cows, fair in appearance, and choice of flesh, and they fed on the sedge.
καὶ ἰδοὺ ὥσπερ ἐκ τοῦ ποταμοῦ ἀνέβαινον ἑπτὰ βόες καλαὶ τῷ εἴδει καὶ ἐκλεκταὶ ταῖς σαρξὶ καὶ ἐβόσκοντο ἐν τῷ ῎Αχει.
и҆ сѐ, а҆́ки и҆з̾ рѣкѝ и҆схожда́хꙋ се́дмь кра́въ дѡбры̀ ви́домъ и҆ и҆збра̑нны тѣлесы̀, и҆ пасѧ́хꙋсѧ по бре́гꙋ: