Page:A critical and exegetical commentary on Genesis (1910).djvu/571

 tion of the dreams, but the practical suggestion with which it was followed up, though it was the former which proved that Joseph was truly inspired. The statement that the policy commended itself comes from E; in J, Pharaoh improves upon it by entrusting the supervision to Joseph himself instead of to the 'overseers' he had proposed.—38. the spirit of God] here first mentioned in Gen. as the source of inward illumination and intellectual power. The idea that eminent mental gifts proceed from the indwelling of the divine spirit, which is implied in Pharaoh's exclamation, was probably ancient in Israel, although the proofs of it are comparatively late (cf. Ex. 31$3$, Nu. 27$18$; see Stade, BTh. § 43. 1).—40. over my house] The dignity may be compared to that of "Mayor of the palace" under the Merovingian kings; cf. 1 Ki. 4$6$ 16$9$, Is. 22$15$ etc.—41. over all the land of Egypt] The most coveted civic office in Egypt was that of the T'ate, the chief of the whole administration, "the second after the king in the court of the palace" (see Erman, LAE, 87 ff., 69). The elevation of Syrian slaves to such dignities is likewise attested for the age of the New Empire (ib. 106, 517 f.).—42. The form of investiture is specifically Egyptian.—his signet-ring] used in sealing documents (Est. 3$12$ 8$8$), and given as a token of authority (Est. 3$10$ 8$2$, 1 Mac. 6$15$ etc.).—fine linen] the weaving of which was carried to extreme perfection in Egypt; Erman, 448 ff.—the golden collar] There is probably an allusion to 'the reward of the gold,' a decoration (including necklets of gold) often conferred in recognition of eminent service to the crown (Erman,

formula of investiture accompanying the action of $42a$, of which $43b$ would be the explication. $46b_$ would be a natural sequel to $43a$. Hence, if a division must be attempted, that of Procksch may be followed, viz., E = $40. 42b. 43a. 46b_$; J = $41. 42a. 43b. 44. 45$.—38. ] 1st. pl. impf. Qal.—40. ] G. The meaning 'kiss' being obviously unsuitable, Tu. De. Di. render 'arrange themselves' (from Ar. nasaḳa); others point, 'run'; but no explanation is quite satisfactory. may, of course, mean 'at thy command' (45$21$, Ex. 17$1$ etc.).—] 'only as regards the throne'; G-K. § 118 h.—41. ] G + .—42. ] Apparently an Egyptian word (Copt. šens), replaced in post-Exilic Heb. by. It is disputed whether it means cotton alone, or linen alone, or both; see Di.'s exhaustive note