Genesis 40:22 — Word Study
WLCוְאֵ֛ת שַׂ֥ר הָאֹפִ֖ים תָּלָ֑ה כַּאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף׃
BSAButʼêth Pharaoh hangedtâlâh■ [the king, ruler, executed by hanging, put to death] the chiefsar [head, leader] bakerʼâphâh [one who bakes, prepares food] just asʼăsher [in the same way, according to] JosephYôwçêph [Jehovah has added, a leader] had describedpâthar■ [interpreted, explained]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֛ת | and the object marker | Conjunction, particle |
| שַׂ֥ר | [the] chief of | Noun common, masculine singular construct |
| הָאֹפִ֖ים | the bakers | Particle, noun common masculine plural absolute |
| תָּלָ֑ה | he hanged | Verb, Qal, perfect third person masculine singular |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| פָּתַ֛ר | he had interpreted | Verb, Qal, perfect third person masculine singular |
| לָהֶ֖ם | for them | Preposition, suffix |
| יוֹסֵֽף׃ | Joseph | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Pharaoh hanged the chief baker, just as Joseph had described to them in his interpretation. |
| KJV | But he hanged the chief baker: as Joseph had interpreted to them. |
| ASV | but he hanged the chief baker: as Joseph had interpreted to them. |
| YLT | and the chief of the bakers he hath hanged, as Joseph hath interpreted to them; |
| WEB | but he hanged the chief baker, as Joseph had interpreted to them. |
| BBE | But the chief bread-maker was put to death by hanging, as Joseph had said. |
Where they part company is תָּלָה — see How Translations Differ.
One main verb, with two phrases providing context. The structure highlights the action of hanging as the focal point of the sentence.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectיוֹסֵף
verbתָּלָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 40:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fate of the Chief Bakergenerated
Genesis 40:22 describes the outcome of the dreams interpreted by Joseph, where Pharaoh executes the chief baker while restoring the chief cupbearer. This moment highlights the fulfillment of Joseph's interpretations, demonstrating his God-given ability to explain dreams. The narrative emphasizes the contrasting fates of the two officials based on their respective dreams, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:8–19 | “We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.” |
| 2 | Genesis 41:11–13 | One night both the chief baker and I had dreams, and each dream had its own meaning. |
| 3 | Jeremiah 23:28 | Let the prophet who has a dream retell it, but let him who has My word speak it truthfully. For what is straw compared to grain?” declares the LORD. |
| 4 | Daniel 2:19–23 | During the night, the mystery was revealed to Daniel in a vision, and he blessed the God of heaven |
| 5 | Daniel 5:12 | did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תָּלָה, ta.Lahgenerated
The verb תָּלָה (talah) means to hang, and in this context, it refers specifically to the execution of the chief baker by hanging. It is used in the Qal stem, indicating a simple action performed by the subject.
This word carries a weight of finality, as it describes a method of capital punishment. The usage here indicates not just the act of hanging but also the judgment that has been passed upon the baker, fulfilling the interpretation that Joseph provided.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תָּלָה governs the main clause, indicating the action performed by Pharaoh. The sentence structure includes a noun phrase for the subject, a noun phrase for the object, and a prepositional phrase providing context for the interpretation.
The order of the words emphasizes the action of hanging as the focal point, with the object and interpretation following to clarify the significance of the event.
Septuagint Backgroundgenerated
In the Septuagint, תָּלָה is rendered as ἐκρέμασεν, which also means to hang but can imply a broader sense of being suspended or displayed. This choice may reflect an interpretive nuance that the translators intended to convey.
The Greek term suggests a focus on the act of execution but may also carry implications of public display, which aligns with the context of punishment in ancient cultures.
In plain words — the whole versegenerated
Genesis 40:22 tells us that Pharaoh executed the chief baker, fulfilling Joseph's interpretation of the dreams. This event highlights how Joseph's ability to interpret dreams led to the baker's fate, contrasting with the restoration of the chief cupbearer.
Frequently Asked Questionsgenerated
It signifies the fulfillment of Joseph's interpretation of the baker's dream, indicating a judgment based on the dream's meaning.
Joseph interpreted the baker's dream, revealing the outcome that would come to pass as a divine revelation.
It illustrates the consequences of actions and the reality of judgment, as interpreted through Joseph's God-given ability.
Unlike the baker, the chief cupbearer was restored to his position, highlighting the contrasting fates of the two officials.
Reflection Questionsgenerated
- What can we learn about the consequences of our actions from the fate of the chief baker?
- How does Joseph's ability to interpret dreams reflect God's guidance in our lives?
- In what ways can we seek to understand the meanings behind our own experiences, similar to Joseph?
- How do the contrasting fates of the chief baker and chief cupbearer speak to the themes of justice and mercy in the biblical narrative?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 40:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut he hanged the chief baker,.... The is, he ordered him to be hanged; because, as the same Targum says, he consulted to kill him (Pharaoh): as Joseph had interpreted to them; the events as to both
Read John Gill on Genesis 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.
Read Robert Jamieson on Genesis 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 40:22 But he hanged the chief baker: as Joseph had interpreted to them.Ver. 22. But he hanged the chief baker.] God’ s menaces, as well as promises, will have their accomplishment. Vengeance is "in readiness" for the rebellious. Every whit as ready in God’ s hand, as in the minister’ s mouth.
Read John Trapp on Genesis 40 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But Pharaoh hanged the chief baker, just as Joseph had described to them in his interpretation.
but he hanged the chief baker, as Joseph had interpreted to them.
But Pharaoh hanged the chief baker, just as Joseph had described to them in his interpretation.
but the chief baker he impaled, just as Joseph had predicted.
Tyndale line
But he hanged the chief baker: as Joseph had interpreted to them.
but he hanged the chief baker: as Joseph had interpreted to them.
but he hanged the chief baker: as Joseph had interpreted to them.
But he hanged the chief baker: as Joseph had interpreted to them.
But he hanged the chiefe baker, as Ioseph had interpreted vnto them.
Strictly literal
And he hanged the chief of the bakers, as Joseph had interpreted to them.
and the chief of the bakers he hath hanged, as Joseph hath interpreted to them;
and the chief of the bakers he has hanged, as Joseph has interpreted to them;
But the chief of the bakers he hanged, as Joseph had interpreted to them.
But he hanged the chief of the bakers, just as Joseph had interpreted to them.
From the Latin
The other he hanged on a gibbet, that the truth of the interpreter might be shewn.
Simplified
But he hanged the chief baker just as Joseph had said when he interpreted their dreams.
But the chief bread-maker was put to death by hanging, as Joseph had said.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states: וְאֵ֛ת שַׂ֥ר הָאֹפִ֖ים תָּלָ֑ה כַּאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף׃. The Septuagint closely matches this wording, with minor variations in structure. The Samaritan Pentateuch differs slightly by using תלא instead of תָּלָה, indicating a phonetic variation rather than a substantial difference in meaning. The Dead Sea Scrolls preserve similar wording, with some words supplied by editors due to damage.
וְאֵ֛ת שַׂ֥ר הָאֹפִ֖ים תָּלָ֑ה כַּאֲשֶׁ֥ר פָּתַ֛ר לָהֶ֖ם יוֹסֵֽף׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואת שׂר האפים תלא כאשׁר פתר להם יוסף
1 word differs from the Masoretic Text: תלא (hang)
[ואת] [שר] [האפים] [תלה] [כאשר] [פתר] [ל׳הם] [יוסף]
nothing on the leather here — 8 supplied entire by an editor.
ואת שר [האפים] [תלה] [כאשר] [פתר] [ל׳הם] [יוסף]
2 words on the leather — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 40:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָפָה (aphah) is a Hebrew verb meaning 'to bake.' It is a primitive root that specifically refers to cooking, particularly baking. The entries indicate its use in various forms, such as a noun for 'baker' and a passive form meaning 'to be baked.' There are no noted disagreements among the lexicons.
H644 אָפָה bake
644 'aphah aw-faw'
a primitive root; to cook, especially to bake:--bake(-r,
(-meats)).
אָפָה (a.phah) — to bake.
1) to bake
1a) (Qal)
1a1) to bake
1a2) (subst) baker
1b) (Niphal) to be baked, baked
Art | V-Qal — Particle · noun common masculine plural absoluteHTd/Ncmpa
תָּלָה (talah) is a Hebrew verb meaning to hang. It encompasses various usages, including hanging objects, putting someone to death by hanging, and displaying items. The entries indicate its forms in different stems, such as Qal (to hang), Niphal (to be hanged), and Piel (to hang up for display).
תָּלָה vb. hang
Qal hang
Niph. princes have been hung up by their hands
Pi. hang up for display
base
H8518 תָּלָה hang
8518 talah taw-law'
a primitive root; to suspend (especially to gibbet):--hang
(up).
תָּלָה (ta.lah) — to hang.
1) to hang
1a) (Qal)
1a1) to hang
1a1a) to hang up (any object)
1a1b) to put to death by hanging
1b) (Niphal) to be hanged
1c) (Piel) to hang, hang up (for display)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
פָּתַר (pathar) is a Hebrew verb meaning to interpret, specifically in the context of dreams. It is a primitive root that conveys the idea of opening up or explaining something. The primary references for this word are found in Genesis 40 and 41, where it is used to describe the interpretation of dreams.
פָּתַר vb. interpret (dream), only Gn 40, 41
base
H6622 פָּתַר interpret (dream)
6622 pathar paw-thar'
a primitive root; to open up, i.e. (figuratively) interpret
(a dream):--interpret(-ation, -er).
פָּתַר (pa.tar) — to interpret.
(Qal) to interpret (dreams)
Aramaic equivalent: pe.shar (פְּשַׁר "to interpret" H6590)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition