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1 And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 2 And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. 3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven thin ears and blasted with the east wind sprung up after them. 7 And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 9 Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: 10 Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: 11 And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 12 And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. 14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. 17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: 19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: 20 And the lean and the ill favoured kine did eat up the first seven fat kine: 21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: 24 And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. 25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. 26 The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 27 And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 28 This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. 29 Behold, there come seven years of great plenty throughout all the land of Egypt: 30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. 32 And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. 33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 34 Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. 35 And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. 36 And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. 37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? 39 And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: 40 Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. 41 And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 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; 43 And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. 45 And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. 46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. 51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. 52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. 53 And the seven years of plenteousness, that was in the land of Egypt, were ended. 54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.
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[AD 420] Jerome on Genesis 41:2
(Chapter 41, Verse 2) And behold, seven cows were coming up from the river, attractive to look at, well-fed and well-built, and they were grazing in the meadow. In Genesis it is written as Achi (Ἄχα), which is neither a Greek nor Latin word. Even in Hebrew it is corrupted: it is said to be Ahu (אָחוּ), which means 'in the marsh'. But because the Hebrew letters Vau and Yod are similar and only differ in size, the Seventy Interpreters translated Ahu as Achi and, according to their custom of expressing double aspiration, they joined the Hebrew letter Heth with the Greek letter Chi (χ).

Source: Hebrew Questions on Genesis
[AD 397] Ambrose of Milan on Genesis 41:9
Now then, the butler was reminded of his own dream through the dream of the king and said, “I remember my sin.” That confession was late indeed, but would it were true. After committing sin, you confess what you should have avoided before you committed sin. How swiftly you had forgotten, “Remember me.” Of course you know that this word was spoken at that time, but you had ears blunted by the arrogance of power, and being drunk with wine, you did not hear the words of sobriety. Even now, “remember me,” you that confess your sin late. You that inquire of the mere servant, why do you deny the Master? Now be drunk, not with wine but with the Holy Spirit. Remember what the baker suffered, with whom you slept your sleep and dreamed your dream. He too was a chief, and chief over the royal banquets, which were part of the work of the bakers. He believed that he was exalted because he had in his power the king’s bread; he did not know that such power took many turns. He threatened others, although he was shortly to be given over to the extreme penalty himself, and he did not listen to Joseph, who spoke prophecy even though he was only a humble servant of the Lord. The prophecy was that he was going to lose his head at the command of that king in whose regard he flattered himself so very much, and he was to be left as food for the birds. At least this example should restrain you from giving credence to unbelief.

Source: ON JOSEPH 6.34
[AD 407] John Chrysostom on Genesis 41:9
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.”

Source: HOMILIES ON GENESIS 63.13
[AD 407] John Chrysostom on Genesis 41:14
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.

Source: HOMILIES ON GENESIS 63.13-14
[AD 407] John Chrysostom on Genesis 41:15
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.”

Source: HOMILIES ON GENESIS 63.14-15
[AD 420] Jerome on Genesis 41:16
(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.

Source: Hebrew Questions on Genesis
[AD 397] Ambrose of Milan on Genesis 41:26
And yet I judge that this dream was not revealed only to one or two but was set out before all men for this reason: because the seven years of this world that are fat and sleek with worldly plenty are swallowed up by those ages to come in which there will be everlasting rest and the observance of the spiritual law. Among the fathers, that tribe of Ephraim, rich in God, keeps such observance like a good heifer, not taut in the udder of the body but abundant in spiritual milk and grace. God says that he sits upon her beautiful neck, as is written, “Ephraim is a heifer taught to love victory, but I passed over upon her beautiful neck.” Accordingly let not the oil of the sinner anoint our head, and false fruits ought not to delight us; else it may be said also of us, “You have planted wickedness and gathered in its iniquities. You have eaten false fruit because you have trusted in your chariots.” And it does not trouble me that such a one has lean ears and ears destroyed by the wind, because David also was a better man at the time when he was wasting away like a spider, and a sacrifice to God is an afflicted spirit. Those people turn out better whom the wicked spirit has tried in this world with severe wrongs.

Source: ON JOSEPH 7.39
[AD 420] Jerome on Genesis 41:29
(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.

Source: Hebrew Questions on Genesis
[AD 373] Ephrem the Syrian on Genesis 41:33
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.

Source: COMMENTARY ON GENESIS 35:5
[AD 420] Jerome on Genesis 41:38-43
[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.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWO
[AD 407] John Chrysostom on Genesis 41:39
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.

Source: HOMILIES ON GENESIS 63.16
[AD 407] John Chrysostom on Genesis 41:40
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.

Source: HOMILIES ON GENESIS 63.17
[AD 397] Ambrose of Milan on Genesis 41:42
On this account I think that Joseph merited rewards that were more mystical, because he spoke concerning mystical things. For what is the meaning of the ring that was put upon his finger? Only this, that we may understand that the pontificate of faith was bestowed on him so that he could himself seal others. What of the robe, which is the garment of wisdom? Only this, that preeminence in wisdom was granted to him by the King of heaven. The chain of gold appears to represent good understanding; the chariot too signifies the exalted height of merit.

Source: ON JOSEPH 7.40
[AD 420] Jerome on Genesis 41:43
(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.

Source: Hebrew Questions on Genesis
[AD 373] Ephrem the Syrian on Genesis 41:44
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.

Source: COMMENTARY ON GENESIS 35:7-9
[AD 420] Jerome on Genesis 41:45
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.

Source: St. Jerome, Commentary on Daniel, CHAPTER ONE
[AD 420] Jerome on Genesis 41:45
(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.

Source: Hebrew Questions on Genesis
[AD 407] John Chrysostom on Genesis 41:46
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.

Source: HOMILIES ON GENESIS 63.19-21
[AD 420] Jerome on Genesis 41:50-10
(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.

Source: Hebrew Questions on Genesis
[AD 407] John Chrysostom on Genesis 41:51
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.

Source: HOMILIES ON GENESIS 64.2
[AD 407] John Chrysostom on Genesis 41:52
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.”

Source: HOMILIES ON GENESIS 64.2
[AD 373] Ephrem the Syrian on Genesis 41:55
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.

Source: COMMENTARY ON GENESIS 36:1
[AD 397] Ambrose of Milan on Genesis 41:55
Indeed, anyone who was suffering from famine was sent to Joseph. Who are these people? Those of whom it is said, “They shall return at evening and shall suffer hunger like dogs.” Now there was famine, not in one locality alone but over the whole land, because there was no one to do good. Therefore the Lord Jesus, taking pity on the hungers of the world, opened his granaries3 and disclosed the hidden treasures of the heavenly mysteries, of wisdom and of knowledge, so that none would lack for nourishment. For Wisdom said, “Come, eat my bread,” and only the one who is filled with Christ can say, “The Lord feeds me, and I shall want nothing.” Therefore Christ opened his granaries and sold, while asking not monetary payments but the price of faith and the recompense of devotion. He sold, moreover, not to a few people in Judea but to all, so that he might be believed by all peoples.

Source: ON JOSEPH 7.41
[AD 373] Ephrem the Syrian on Genesis 41:57
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.”

Source: COMMENTARY ON GENESIS 36:2
[AD 397] Ambrose of Milan on Genesis 41:57
Yes, the famine had taken hold of them. For all people that have not been fed by Christ are hungry. And so let us buy the nourishment with which we can avert famine. Let no one hold back out of consideration of his poverty; let no one who does not have money be afraid. Christ does not ask money but faith, which is more valuable than money. Indeed Peter, who did not have money, bought him. “Silver and gold I do not have,” he said, “but what I have I give you. In the name of Jesus Christ arise and walk.” And the prophet Isaiah says, “All you who are thirsty, come to the water, and you that have no money come, buy, and drink and eat without money and without the price of the wine.” For he who paid the price of his blood for us did not ask a price from us, because he redeemed us not with gold or silver but with his precious blood. Therefore you owe that price with which you have been bought. Even though he does not always demand it, you still owe it. Buy Christ for yourself, then, not with what few people possess, but with what all people possess by nature but few offer on account of fear. What Christ claims from you is his own. He gave his life for everyone; he offered his death for everyone. Pay on behalf of your Creator what you are going to pay by law. He is not bargained for at a slight price, and not all persons see him readily. Indeed, those virgins in the Gospel whom the bridegroom kept out upon his coming were left out of doors exactly because they did not buy the oil that was for sale. On this account it is said to them, “Go rather to those who sell it, and buy some for yourselves.” Likewise that merchant deserves praise who sold all his goods and bought the pearl.

Source: ON JOSEPH 7.42