42<\/strong>. signet ring<\/em> ] i.e. the official ring with which state documents would be sealed. The king thus symbolically transferred to Joseph absolute authority. Cf. 1Ma 6:15 , “gave him his diadem and his robe and his signet ring.” See also the use of the king’s ring in Est 3:10<\/span>; Est 3:12<\/span>; Est 8:2<\/span>; Est 8:8<\/span>; Est 8:10<\/span>.<\/p>\n fine linen<\/em> ] Possibly, as R.V. marg., cotton<\/em>. The Hebrew shsh<\/em> has been identified with the Egyptian schenti<\/em>, meaning something woven. LXX and Lat. render it by an adjective meaning “made of byssus,” i.e. fine flax. This was probably the material worn by the royal and state officials. Possibly it was the same material as that in which the Egyptian mummies were wound.<\/p>\n a gold chain<\/em> ] Presumably Pharaoh invested Joseph with his own golden necklace, a sign of honour which the narrative delights to record.<\/p>\n The position to which Joseph is elevated is that of “Grand Vizier” or T’ate<\/em>, as he was called in the Egyptian dialect.<\/p>\n Verse 42<\/span>. And Pharaoh took off his ring-and put it upon Joseph’s<\/B><\/I> <\/B>hand<\/B><\/I>] In this ring was probably set the king’s signet<\/I>, 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.<\/P> <\/P> Vestures of fine linen<\/B><\/I>] shesh<\/I>. Whether this means linen<\/I> or cotton<\/I> 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<\/I> 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<\/I> linens. As this shesh<\/I> appears to have been a part of the royal clothing, it was probably both scarce<\/I> and costly<\/I>. “By comparing,” says Parkhurst, “Ex 25:4<\/span>, Ex 26:1<\/span>, with 2Ch 2:14<\/span>, and Ex 26:31<\/span>, with 2Ch 3:14<\/span>, it appears that buts<\/I>, cotton, is called shesh<\/I>; and by comparing Ex 28:42<\/span>, with Ex 39:28<\/span>, that bad<\/I>, linen, is also called shesh<\/I>; so that shesh<\/I> seems a name expressive of either of these, from their cheerful vivid<\/I> whiteness<\/I>.”<\/P> <\/P> Put a gold chain about his neck<\/B><\/I>] This was not merely a badge<\/I> of office. The chain<\/I> might be intended to point out the union<\/I> which should subsist between all parts of the government – the king, his ministers, and the people; as also that necessary dependence<\/I> which they had reciprocally on each other, as well as the connection<\/I> 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<\/I> 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<\/I> or representation<\/I> of some spiritual or moral subject it is strange that, probably without adverting to the reasons, the chain of gold<\/I> worn about the neck is in different nations an emblem of civil authority<\/I>.<\/P> <\/p>\n His ring<\/B> was both a token of highest dignity, and an instrument of greatest power, by which he had authority to make and sign what decrees he thought fit in the kings name. See Est 3:10<\/span>; 8:2<\/span>. With <\/P> fine linen<\/B> the greatest potentates were arrayed. See Pro 31:22<\/span>,24<\/span>; Eze 16:10<\/span>; Luk 16:19<\/span>; Rev 19:8<\/span>. <\/P> A gold chain<\/B> was another badge of great honour. See Pro 1:9<\/span>; Eze 16:11<\/span>; Dan 5:7<\/span>,16<\/span>,29<\/span>. <\/P> <\/p>\n And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand<\/strong>,…. 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:<\/p>\n “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)<\/p>\n 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:<\/p>\n and arrayed him in vestures of fine linen<\/strong>; of which there was the best sort in Egypt, and which great personages used to wear:<\/p>\n and put a gold chain about his neck<\/strong>; another badge of honour and dignity, see Da 5:16<\/span>.<\/p>\n 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.<\/p>\n 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 (Est 3:10<\/span>), clothed him in a byssus dress ( , fine muslin or white cotton fabric),<\/p>\n (Note: See my Bibl. Antiquities, 17, 5. The reference, no doubt, is to the , 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 <\/em>. Plin<\/em>. h.n. xix. 1.)<\/p>\n 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).<\/p>\n (42) His ring.<\/strong>Heb., his signet ring. <\/em>As decrees became law when stamped with the royal signet, it was naturally the symbol of authority; and so with us, at the formation of a ministry the great seal is formally delivered into the hands of the highest legal personage in the realm, who is thus invested with power.<\/p>\n Vestures of fine linen.<\/strong>The word used here is Egyptian, shesh, <\/em>and signifies a kind of flax from which linen of great fineness and whiteness was made. Much of the dress of the Levitical priests was to be made of this flax, called in Hebrew byssus (Exo. 39:28<\/span>, &c.), In the East it is usual on all occasions of showing the royal favour, to give changes of raiment: but there is here the further signification, that as this fine white linen was the special dress of the king and the priests, the bestowal of it indicated Josephs admission into the ruling classes of Egypt. Probably, as he married a priests daughter, he was himself also previously enrolled among the ranks of the priesthood.<\/p>\n A gold chain.<\/strong>This also appears upon the monuments as one of the royal insignia. Ancient necklaces of such exquisite workmanship have been discovered in Egypt, that patterns copied from them are common now at the chief jewellers.<\/p>\n 42<\/strong>. <\/strong> Ring fine linen gold chain <\/strong> “Great importance was attached to the signet ring, which contained the owner’s name, and the impression of which was of the same validity as a written signature is among us . Hence the gift of this royal signet ring was a transfer of royal authority to Joseph . Thus Ahasuerus gave his ring to Haman, and the document which Haman signed with it was considered as coming from the king . Est 3:10-12<\/span>. The same ring was afterwards given to Mordecai, who used it in the same way . Est 8:2<\/span>; Est 8:8<\/span>; Est 8:10<\/span>. The value and importance attached to the signet ring are referred to in Jer 22:24<\/span>, and in Hag 2:23<\/span>. Some valuable specimens of ancient signet rings have been found by antiquarians . One of the most remarkable of these is now in the Abbott Collection of Egyptian Antiquities, in the Museum of the New York Historical Society . It is in most excellent preservation and of very high antiquity, bearing the name of Shoofoo, the Suphis of the Greeks, who reigned before the time of Joseph . It was found in a tomb at Ghizeh, and is of fine gold, weighing nearly three sovereigns . The fine (or, literally, white<\/em>) linen robes were worn by the Egyptian priests, which fact has given some occasion to think that Joseph was received into the caste of priests, which was of the highest rank in Egypt, as it was the one to which the king himself belonged . The gold chain was another mark of distinction, since none but persons of high rank were permitted to wear such ornaments . There is in the Abbott Collection a gold necklace which has on it the name of Menes, the first Pharaoh of Egypt, and who reigned several hundred years before Shoofoo . The necklace has a pair of earrings to match . The signet and the necklace are, no doubt, similar in general appearance to those with which Joseph was invested.” FREEMAN’S Hand-Book of Bible Manners and Customs.<\/p>\n <\/em><\/p>\n Gen 41:42<\/span><\/em><\/strong>. <\/strong>Pharaoh took off his ring<\/em><\/strong><\/strong> Thus he invested him with authority; for rings were anciently worn by princes, not by way of ornament only, but as a badge of their imperial dignity; and, as the royal signets, they descended to their successors. Thus Alexander, when he found himself dying, took off his ring, and gave it to Perdiccas, thus pointing him out for his successor. See Est 3:10<\/span>; Est 8:2<\/span>. Vossius says, that Pharaoh gave this ring, both in token of the dignity to which he preferred Joseph, and that he might seal letters and patents in the king’s name. The vesture of fine linen, <\/em>wherewith he arrayed him, was also a token of his exaltation, such linen being then only worn by princes, and people of the greatest distinction. <\/p>\n <\/p>\n <\/em><\/p>\n Gen 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;<\/p>\n <\/em><\/p>\n Ver. 42. And Pharaoh took off his ring.<\/strong> ] Pliny therefore is mistaken, who thinks the use of rings came not up before the Trojan war. How happy had he been, that was so great a book devourer, a<\/em> had he lit upon the Bible. He was insighted in all the secrets of nature, as appears by his works, which is non minus varium quam ipsa return natura,<\/em> saith Erasmus: he never read anything but he excerpted it; neither in his library only, but in his couch: and while he was on horseback, he either wrote or dictated somewhat to be written. b<\/em> When he saw his nephew walk out some hours without studying, he said to him, Poteras has horas non perdere.<\/em> He lived in the days of Vespasian, and was a great dealer under him. What pity it was that neither by Jews nor Christians he came to the knowledge of the Scriptures, where he might have met with many antiquities, as this of the use of the ring, an ornament of honour, not elsewhere to be read of. But God had “hid these things from the wise and prudent, because it so seemed good in his sight.” Mat 11:25-26 <\/p>\n <\/p>\n And put a gold chain about his neck.<\/strong> ] Behold, saith a learned interpreter, c<\/em> one hour hath changed his fetters into a chain of gold, his rags into robes, his stocks into a chariot, his jail into a palace; Potiphar’s captive to his master’s lord; the noise of his chains into Abrech.<\/em> God commonly exalts his people to the contrary good to that evil he had cast them into; as Joseph here, of a slave to be a ruler; Christ judged, to be Judge of all. So Gaius, so soon as he came to the empire, the first thing he did was to prefer Agrippa, who had suffered imprisonment for wishing him emperor: he made him king of Judea (this was that Herod that was eaten with worms, Act 12:23 ), and gave him a chain of gold, as heavy as the chain of iron that was upon him in prison. <\/p>\n<\/p>\n a<\/em> Helluo librorum.<\/em> <\/p>\n b<\/em> Nihil unquam legit, quin excerperet: nec in Bibliotheca tantum, sed in lectica; sed equitans quoque vel scribebat vel scribendum aliquod dictabat.<\/em> – Textor Officina.<\/em> <\/p>\n c<\/em> D. Hall.<\/p>\n 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 <\/p>\n fine linen: or, silk, Eze 27:7 <\/p>\n a gold chain: Pro 1:9, Pro 31:22, Pro 31:24, Son 1:10, Eze 16:10, Eze 16:11, Dan 5:7, Dan 5:16, Dan 5:29, Luk 19:16-19 <\/p>\n Reciprocal: Exo 25:4 – fine linen 1Sa 18:4 – stripped himself 1Ki 10:28 – and linen yarn 2Ki 25:29 – changed Isa 3:21 – rings Isa 3:23 – fine linen Isa 22:21 – clothe Jer 52:33 – changed<\/p>\n Gen 41:42-43. Pharaoh took off his ring Which was both a token of the highest dignity, and an instrument of the greatest power; and put it on Josephs hand Thereby giving him authority to make and sign what decrees he thought fit in the kings name. He made him ride in the second chariot That he might be known to be next to the king in dignity and power.<\/p>\n 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. signet ring ] i.e. the official ring with which state documents would be sealed. The king thus symbolically transferred to Joseph absolute authority. … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 41:42”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1246","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1246","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1246"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1246\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1246"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1246"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1246"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"