the Second Week after Easter
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Myles Coverdale Bible
Genesis 45:6
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- CondensedParallel Translations
For these two years has the famine been in the land, and there are yet five years, in which there will be neither plowing nor harvest.
For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.
For these two years the famine has been in the midst of the land, but there will be five more years where there is no plowing or harvest.
No food has grown on the land for two years now, and there will be five more years without planting or harvest.
For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting.
"For the famine has been in the land these two years, and there are still five more years in which there will be no plowing and harvesting.
"For the famine has been in the land these two years, and there are still five years in which there will be neither plowing nor harvesting.
For nowe two yeeres of famine haue bene through ye land, and fiue yeeres are behind, wherein neither shalbe earing nor haruest.
For the famine has been in the land these two years, and there are still five years in which there will be neither plowing nor harvesting.
There has already been a famine for two years, and for five more years no one will plow fields or harvest grain.
The famine has been over the land for the last two years, and for yet another five years there will be neither plowing nor harvest.
For the famine has been these two years in the land; and yet there are five years in which there will be neither ploughing nor harvest.
This terrible famine has continued for two years now, and there will be five more years without planting or harvest.
For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest.
For behold the famine has been in the land for two years; and yet there are five years, in which there will be no one that sows or that reaps.
This is only the second year of famine in the land; there will be five more years in which there will be neither plowing nor reaping.
For the famine has been in the land these two years, and there will be five more years without plowing or harvesting.
For the famine has been in the midst of the land for two years. And there are still five years in which no plowing and harvest will be .
For these two years hath the famine been in the land: and there are yet five years, in which there shall be neither plowing nor harvest.
For these two years have been years of need, and there are still five more years to come in which there will be no ploughing or cutting of grain.
For this is the seconde yere of dearth in the lande, and fiue more are behinde, in the whiche there shall neyther be earyng nor haruest.
For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest.
For these two yeeres hath the famine bene in the land: and yet there are fiue yeeres, in the which there shall neither be earing nor haruest.
For this second year there is famine on the earth, and there are yet five years remaining, in which there is to be neither ploughing, nor mowing.
For these two years hath the famine been in the land: and there are yet five years, in the which there shall be neither plowing nor harvest.
For the famine has covered the land these two years, and there will be five more years without plowing or harvesting.
For it is twei yeer that hungur bigan `to be in the lond, yit fyue yeer suen, in whiche me schal not mow ere, nether repe;
`Because these two years the famine [is] in the heart of the land, and yet [are] five years, [in] which there is neither ploughing nor harvest;
For these two years has the famine been in the land: and there are yet five years, in which there shall be neither plowing nor harvest.
For these two years [hath] the famine [been] in the land: and yet [there are] five years, in which [there shall] neither [be] tillage nor harvest.
For these two years has the famine been in the land, and there are yet five years, in which there will be neither plowing nor harvest.
For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting.
This famine that has ravaged the land for two years will last five more years, and there will be neither plowing nor harvesting.
For the land has been without food these two years. And there are five more years without plowing or gathering.
For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest.
For these two years, hath the famine been in the midst of the land, - and, yet five years, are there, in which there shall be neither ploughing, nor harvest.
For it is two years since the famine began to be upon the land, and five years more remain, wherein there can be neither ploughing nor reaping.
For the famine has been in the land these two years; and there are yet five years in which there will be neither plowing nor harvest.
"For the famine has been in the land these two years, and there are still five years in which there will be neither plowing nor harvesting.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
two years: Genesis 41:29-31, Genesis 41:54, Genesis 41:56, Genesis 47:18
earing: Earing means ploughing or seed-time from the Anglo-Saxon erian, probably from aro, to plough; and agrees with בסןש [Strong's G723], Greek, charatha, Arabic, and charash, Hebrew. Genesis 47:23, Exodus 34:21, Deuteronomy 21:4, 1 Samuel 8:12, Isaiah 30:24
Reciprocal: Genesis 8:22 - seedtime Genesis 41:35 - gather Genesis 47:25 - Thou hast Acts 7:11 - General
Cross-References
then beganne the seuen deare yeares to come, wherof Ioseph had sayde. And there was derth in all landes, but in all the lade of Egipte there was foode.
So whan there was derth in all ye lade, Ioseph opened all yt was by him, & solde vnto the Egipcians. Thus ye derth preuayled in the lande,
Whan yt yeare was ended, they came vnto him the next yeare, & sayde vnto him: We wil not hyde it from or lorde, yt not onely the money, but all the catell also is spent vnto or lorde: & there is nothinge left more for or lorde, but onely or body & oure lande.
Then sayde Ioseph vnto the people: Beholde, I haue taken possession of you and youre lande this daye for Pharao, Beholde, there haue ye sede, sowe the londe,
Sixe dayes shalt thou labor, vpon ye seueth daye shalt thou rest both from plowinge and reapynge.
& they shal brynge her in to a valley, where as is nether earinge nor sowinge, and strike of hir heade there in the valley.
and to be rulers & captaynes, to be plowemen to tyll his londe and to be reapers in his haruest, and to make his harnesse, and soch thinges as belonge to his charettes.
yee thyne oxe and Mules that till the grounde, shal eate good fodder, which is pourged wt ye fanne.
Gill's Notes on the Bible
For these two years [hath] the famine [been], in the land,.... In the land of Egypt and in the countries round about:
and yet [there are] five years; still remaining, which he knew by the above dreams and the interpretation of them:
in the which [there shall] neither [be] earing nor harvest; that is, no tillage of land, neither ploughing nor sowing, and so no reaping, or gathering in of the fruits of the earth, as used to be in harvest; at least, there would be very little ground tilled, only it may be on the banks of the Nile, since they had no corn to spare for seed; and besides, as the Egyptians knew by Joseph's prediction that the Nile would not overflow, it was to no purpose to attempt to plough their land, which through seven years of drought was become very difficult, or to sow, could they get the seed into the ground, since there was no likelihood of its springing up again.
Barnes' Notes on the Bible
- Joseph Made Himself Known to His Brethren
10. גשׁן gôshen, Goshen, Gesem (Arabias related perhaps to גשׁם geshem “rain, shower”), a region on the borders of Egypt and Arabia, near the gulf of Suez.
The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.
Genesis 45:1-15
Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. “He could not refrain himself.” Judah has painted the scene at home to the life; and Joseph can hold out no longer. “Have every man out from me.” Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. “He lifted up his voice in weeping.” The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph’s house would hear, and report to others, this unusual utterance of deep feeling. “I am Joseph.” The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.
The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. “Is my father yet alive?” This question shows where Joseph’s thoughts were. He had been repeatedly assured of his father’s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. “Come near unto me.” Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. “For these two years.” Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. “To leave to you a remnant in the land.”
This is usually and most naturally referred to a surviving portion of their race. “Father to Pharaoh;” a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. “In the land of Goshen.” This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. “My mouth that speaketh unto you;” not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.
Genesis 45:16-20
The intelligence that Joseph’s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. “It was good in the eyes of Pharaoh.” They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. “The good of the land of Mizraim.” The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. “Let not your eye care for your stuff;” your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.
Genesis 45:21-24
The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. “The sons of Israel;” including Joseph, who had his own part to perform in the proposed arrangement. “At the mouth of Pharaoh;” as he had authorized him to do. “Changes of raiment;” fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. “Fall out.” The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’s exile arose from petty jealousies among brethren.
Genesis 45:25-28
The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.
Clarke's Notes on the Bible
Verse Genesis 45:6. There shall neither be earing nor harvest. — EARING has been supposed to mean collecting the ears of corn, which would confound it with harvest: the word, however, means ploughing or seed-time, from the Anglo-Saxon [A.S.] erian, probably borrowed from the Latin aro, to plough, and plainly means that there should be no seed-time, and consequently no harvest; and why? Because there should be a total want of rain in other countries, and the Nile should not rise above twelve cubits in Egypt; Genesis 41:31. But the expressions here must be qualified a little, as we find from Genesis 47:19, that the Egyptians came to Joseph to buy seed; and it is probable that even during this famine they sowed some of the ground, particularly on the borders of the river, from which a crop, though not an abundant one, might be produced. The passage, however, in the above chapter may refer to the last year of the famine, when they came to procure seed for the ensuing year.
