Joseph’s dreams: he is sold by his brethren, and carried into Egypt.
Ioseph informing his father of his brethrens faults. 5. and telling his dreames, is by them more hated. 13. being sent to visite them, 18. they first thinke to kil him, 26. but by Iudas cousel sel him to the Ismaelites. 29. vnwiting to Ruben. 33. his father lamenteth supposing him to be slaine by some wild beast. 36. He is sold againe to Putiphar in Aegypt.
1And Jacob dwelt in the land of Chanaan, wherein his father sojourned.Giacobbe adunque abitò nella terra di Chanaan, dove fu pellegrino suo padre.AND Iacob dwelt in the land of Chanaan, wherin his father soiourned.Habitavit autem Jacob in terra Chanaan, in qua pater suus peregrinatus est. 2And these are his generations: Joseph, when he was sixteen years old, was feeding the flock with his brethren, being but a boy: and he was with the sons of Bala and of Zelpha his father’s wives: and he accused his brethren to his father of a most wicked crime.E questa è la genealogia di lui: Giuseppe essendo di sedici anni pasceva ancor fanciullo il gregge insieme co' suoi fratelli: e stava co' figliuoli di Bala, e di Zelpha, mogli del padre suo; e accusò presso al padre i suoi fratelli di pessimo delitto.And these are his generations: Ioseph when he was sixten e yeares old, fed the flock with his brethren being yet a boy: and he was with the sonnes of Bala and Zelpha his fathers wiues: and he accused his brethren to his father of a most wicked crime.Et hæ sunt generationes ejus: Joseph cum sedecim esset annorum, pascebat gregem cum fratribus suis adhuc puer: et erat cum filiis Balæ et Zelphæ uxorum patris sui: accusavitque fratres suos apud patrem crimine pessimo. 3Now Israel loved Joseph above all his sons, because he had him in his old age: and he made him a coat of divers colours.Or Israele amava Giuseppe più di tutti i suoi figliuoli, perché lo aveva avuto in vecchiezza: e gli fece una tonaca di vari colori.And Israel loued Ioseph aboue al his sonnes, because he had begotten him in his old age: and he made him a coate of diuers coloures.Israël autem diligebat Joseph super omnes filios suos, eo quod in senectute genuisset eum: fecitque ei tunicam polymitam. 4And his brethren seeing that he was loved by his father, more than all his sons, hated him, and could not speak peaceably to him.Ma i suoi fratelli veggendo, com'egli era più di tutti gli altri figliuoli amato dal padre, l'odiavano, e non potevano dirgli una parola con amore.And his brethren seing that he was loued of his father, more then al his sonnes, they hated him, neither could they speake any thing to him peaceably.Videntes autem fratres ejus quod a patre plus cunctis filiis amaretur, oderant eum, nec poterant ei quidquam pacifice loqui. 5Now it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.Avvenne ancora, ch'egli riferì a' suoi fratelli un sogno, che avea veduto: la qual cosa fu un semenzaio di odio maggiore.It chanced also that he reported to his brethren a dreame, that he had seene: which occasion was the seed of greater hatred.Accidit quoque ut visum somnium referret fratribus suis: quæ causa majoris odii seminarium fuit.
6And he said to them: Hear my dream which I dreamed.E disse loro: Udite il sogno veduto da me:And he said to them: Heare my dreame which I haue seene:Dixitque ad eos: Audite somnium meum quod vidi: 7I thought we were binding sheaves in the field: and my sheaf arose as it were, and stood, and your sheaves standing about bowed down before my sheaf.Mi pareva, che noi legassimo nel campo i manipoli, e che il mio manipolo quasi si alzava, e stava diritto, e che i vostri manipoli stando all'intorno adoravano il mio manipolo.I thought we bounde sheaues in the field: and my sheafe arose as it were, and stood, and your sheaues standing about did adore my sheafe.putabam nos ligare manipulos in agro: et quasi consurgere manipulum meum, et stare, vestrosque manipulos circumstantes adorare manipulum meum. 8His brethren answered: Shalt thou be our king? or shall we be subject to thy dominion? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred.Risposero i suoi fratelli: Sarai tu forse nostro re? o sarem noi soggetti alla tua potestà? Questi sogni adunque, e questi discorsi somministraron esca all'invidia, e all'avversione.His brethren answered: What shalt thou be our king? or shal we be subiect to thy dominion? This occasion of his dreames and wordes ministred nourishment to the enuie and hatred.Responderunt fratres ejus: Numquid rex noster eris ? aut subjiciemur ditioni tuæ ? Hæc ergo causa somniorum atque sermonum, invidiæ et odii fomitem ministravit. 9He dreamed also another dream, which he told his brethren, saying: I saw in a dream, as it were the sun, and the moon, and eleven stars worshipping me.Vide pure un altro sogno, e raccontandolo a' fratelli, disse: Ho veduto in sogno, come se il sole, e la luna, e undici stelle mi adorassero.He sawe also an other dreame, which telling his brethren, he said: I sawe in a dreame, as it were the sunne, and the moone, and eleuen starres adore me.Aliud quoque vidit somnium, quod narrans fratribus, ait: Vidi per somnium, quasi solem, et lunam, et stellas undecim adorare me. 10And when he had told this to his father, and brethren, his father rebuked him and said: What meaneth this dream that thou hast dreamed? shall I and thy mother, and thy brethren worship thee upon the earth?La qual cosa avendo egli raccontata al padre, e ai fratelli, suo padre sgridollo, dicendo: Che vuol egli dire questo sogno, che hai veduto? forse che io, e la tua madre, e i tuoi fratelli prostrati per terra ti adoreremo?Which when he had reported to his father, and brethren, his father rebuked him, and said: What meaneth this dreame that thou hast seene? why shal I and thy mother, and thy brethren adore thee vpon the earth?Quod cum patri suo, et fratribus retulisset, increpavit eum pater suus, et dixit: Quid sibi vult hoc somnium quod vidisti ? num ego et mater tua, et fratres tui adorabimus te super terram ?
11His brethren therefore envied him: but his father considered the thing with himself.I suoi fratelli pertanto gli portavano invidia: il padre poi considerava la cosa in silenzio.His brethren therfore enuyed him: but his father considered the thing with him selfe.Invidebant ei igitur fratres sui: pater vero rem tacitus considerabat. 12And when his brethren abode in Sechem, feeding their father’s flocks,E dimorando i suoi fratelli a pascere i greggi del padre in Sichem,And when his brethren abode in Sichem, feeding their fathers flockes,Cumque fratres illius in pascendis gregibus patris morarentur in Sichem, 13Israel said to him: Thy brethren feed the sheep in Sichem: come, I will send thee to them. And when he answered:Israele disse a lui: I tuoi fratelli sono in Sichem alla pastura: vieni, vo' mandarti verso di essi. E avendo egli risposto:Israel said to him: Thy brethren feed sheepe in Sichem: come, I wil send thee to them. Who answering,dixit ad eum Israël: Fratres tui pascunt oves in Sichimis: veni, mittam te ad eos. Quo respondente, 14I am ready: he said to him: Go, and see if all things be well with thy brethren, and the cattle: and bring me word again what is doing. So being sent from the vale of Hebron, he came to Sichem:Son pronto, gli disse: Va', e vedi, se tutto va bene riguardo a' tuoi fratelli, e ai bestiami; e riportami quello che ivi si fa. Spedito dalla valle di Hebron arrivò a Sichem:I am readie; he said to him: Goe, and see if al things be wel with thy brethren, and the sheepe: and bring me word againe what they doe. Being sent therfore from the Vale of Hebron, he came to Sichem:Præsto sum, ait ei: Vade, et vide si cuncta prospera sint erga fratres tuos, et pecora: et renuntia mihi quid agatur. Missus de valle Hebron, venit in Sichem: 15And a man found him there wandering in the field, and asked what he sought.E un uomo lo incontrò, mentre andava qua e là per la campagna, e domandogli, che cercasse.and a man found him there wandring in the field, and asked what he sought.invenitque eum vir errantem in agro, et interrogavit quid quæreret. 16But he answered: I seek my brethren, tell me where they feed the flocks.Ma egli rispose: Cerco i miei fratelli: insegnami, dove sieno a pascere i greggi.But he answered: I seeke my brethren, shew me where they fede the flockes.At ille respondit: Fratres meos quæro: indica mihi ubi pascant greges. 17And the man said to him: They are departed from this place: for I heard them say: Let us go to Dothain. And Joseph went forward after his brethren, and found them in Dothain.Colui gli disse: Si sono partiti da questo luogo: ed hogli uditi, che dicevano: Andiamo a Dothain. Andò adunque Giuseppe in traccia dei suoi fratelli, e trovogli in Dothain.And the man said to him: They are departed from this place: for I heard them say: Let vs goe into Dothain. Ioseph therfore went forward after his brethren, and found them in Dothain.Dixitque ei vir: Recesserunt de loco isto: audivi autem eos dicentes: Eamus in Dothain. Perrexit ergo Joseph post fratres suos, et invenit eos in Dothain.
18And when they saw him afar off, before he came nigh them, they thought to kill him:Ma questi vedutolo da lungi, prima che ad essi si accostasse, disegnarono di ucciderlo:Who when they had seene him a farre of, before he came nighe them, they deuised to kil him:Qui cum vidissent eum procul, antequam accederet ad eos, cogitaverunt illum occidere: 19And said one to another: Behold the dreamer cometh.E dicevano gli uni agli altri: Ecco il signore dei sogni che viene:and spake among them selues: Behold the dreamer commeth,et mutuo loquebantur: Ecce somniator venit: 20Come, let us kill him, and cast him into some old pit: and we will say: Some evil beast hath devoured him: and then it shall appear what his dreams avail him:Su via, ammazziamolo, e gettiamolo in una vecchia cisterna: e diremo: Una fiera crudele lo ha divorato: e allora apparirà, che giovino a lui i suoi sogni.come, let vs kil him, and cast him into an old cesterne: and we wil say A naughtie wild beast hath deuoured him: and then it shal appeare what his dreames doe profite him.venite, occidamus eum, et mittamus in cisternam veterem: dicemusque: Fera pessima devoravit eum: et tunc apparebit quid illi prosint somnia sua. 21And Ruben hearing this, endeavoured to deliver him out of their hands, and said:Ma Ruben udito questo si affaticava di liberarlo dalle loro mani, e diceva:And Ruben hearing this, endeuored to deliuer him out of their hands, and said:Audiens autem hoc Ruben, nitebatur liberare eum de manibus eorum, et dicebat: 22Do not take away his life, nor shed his blood: but cast him into this pit, that is in the wilderness, and keep your hands harmless: now he said this, being desirous to deliver him out of their hands and to restore him to his father.Non gli date la morte, e non ispargete il suo sangue: ma gettatelo in questa cisterna, che è nel deserto, e pure serbate le vostre mani. Or ei ciò diceva con volontà di liberarlo dalle loro mani, e restituirlo a suo padre.Do not take away his life, neyther sheed ye blood: but cast him into this cesterne, that is in the wildernesse, and keepe your handes harmeles: and he said this, desirous to deliuer him out of their handes, and to restore him to his father.Non interficiatis animam ejus, nec effundatis sanguinem: sed projicite eum in cisternam hanc, quæ est in solitudine, manusque vestras servate innoxias: hoc autem dicebat, volens eripere eum de manibus eorum, et reddere patri suo. 23And as soon as he came to his brethren, they forthwith stript him of his outside coat, that was of divers colours:Appena adunque giunse presso a' fratelli, lo spogliarono della tonaca talare a varii colori,As soone therfore as he came vnto his brethren, forthwith they stripped him out of his side coate, and of diuers colours.Confestim igitur ut pervenit ad fratres suos, nudaverunt eum tunica talari et polymita:
24And cast him into an old pit where there was not water.E lo calarono nella vecchia cisterna, che era al secco.And cast him into the old cesterne, that had not water.miseruntque eum in cisternam veterem, quæ non habebat aquam. 25And sitting down to eat bread, they saw some Ismaelites on their way coming from Galaad, with their camels, carrying spices, and balm, and myrrh to Egypt.E postisi a sedere per mangiare il pane videro dei passeggieri Ismaeliti che venivan di Galaad co' loro cammelli, e portavano aromi, e resina e mirra stillata in Egitto.And sitting to eate bread, they saw Ismaelites wayfaring men cōming from Galaad, and their camels carying spices, and rosen, and mirrh into Aegypt.Et sedentes ut comederent panem, viderunt Ismaëlitas viatores venire de Galaad, et camelos eorum portantes aromata, et resinam, et stacten in Ægyptum. 26And Juda said to his brethren: What will it profit us to kill our brother, and conceal his blood?Disse adunque Giuda a' suoi fratelli: Qual bene ne avremo noi, se ammazzeremo un nostro fratello, e celeremo la sua morte?Iudas therfore said to his brethren: What auaileth it vs if we kil our brother, and conceale his bloode?Dixit ergo Judas fratribus suis: Quid nobis prodest si occiderimus fratrem nostrum, et celaverimus sanguinem ipsius ? 27It is better that he be sold to the Ismaelites, and that our hands be not defiled: for he is our brother and our flesh. His brethren agreed to his words.È meglio che si venda agl'Ismaeliti, e che non imbrattiamo le nostre mani: perocché egli è nostro fratello e nostra carne. Si acquietarono i fratelli alle sue parole.It is better that he be sold to the Ismaelites, and that our handes be not polluted: for he is our brother and our flesh. His brethren assented to his wordes.melius est ut venundetur Ismaëlitis, et manus nostræ non polluantur: frater enim et caro nostra est. Acquieverunt fratres sermonibus illius. 28And when the Madianite merchants passed by, they drew him out of the pit, and sold him to the Ismaelites, for twenty pieces of silver: and they led him into Egypt.E mentre passavano quei mercanti Madianiti, avendolo tratto dalla cisterna lo venderono a certi Ismaeliti per venti monete d'argento: e questi lo condussero in Egitto.And when the Madianite marchants passed by, they drawing him out of the cesterne, sold him to the Ismaelites, for twentie peeces of siluer, who brought him into Aegypt.Et prætereuntibus Madianitis negotiatoribus, extrahentes eum de cisterna, vendiderunt eum Ismaëlitis, viginti argenteis: qui duxerunt eum in Ægyptum. 29And Ruben returning to the pit, found not the boy:E tornato Ruben alla cisterna non vi trovò il fanciullo.And Ruben returning to the cesterne, findeth not the boy:Reversusque Ruben ad cisternam, non invenit puerum:
30And rending his garments he went to his brethren, and said: The boy doth not appear, and whither shall I go?E stracciatesi le vesti, andò a trovare i suoi fratelli, e disse: Il fanciullo non si vede, e io dove anderò?and renting his garments went to his brethren, and said: The boy doth not appeare, and whither shal I goe?et scissis vestibus pergens ad fratres suos, ait: Puer non comparet, et ego quo ibo ? 31And they took his coat, and dipped it in the blood of a kid, which they had killed:Ma quelli preser la tonaca di Giuseppe, e la intriser del sangue di un agnello che aveano ammazzato,And they tooke his coate, and dipped it in the blood of a kidde, which they had killed:Tulerunt autem tunicam ejus, et in sanguine hædi, quem occiderant, tinxerunt: 32Sending some to carry it to their father, and to say: This we have found: see whether it be thy son’s coat, or not.Mandando persone a portarla al padre, e dirgli: Questa abbiamo trovato: guarda, se è, o no, la tonaca del tuo figliuolo.sending some that should carie it to their father, and should say: This we haue founde: see whether it be thy sonnes coate, or no.mittentes qui ferrent ad patrem, et dicerent: Hanc invenimus: vide utrum tunica filii tui sit, an non. 33And the father acknowledging it, said: It is my son’s coat, an evil wild beast hath eaten him, a beast hath devoured Joseph.E il padre avendola riconosciuta disse: Ella è la tonaca del mio figliuolo: una fiera crudele lo ha mangiato, una bestia ha divorato Giuseppe.Which when the father acknowledged, he said: It is my sonnes coate, a naughtie wild beast hath eaten him, a beast hath deuoured Ioseph.Quam cum agnovisset pater, ait: Tunica filii mei est: fera pessima comedit eum, bestia devoravit Joseph. 34And tearing his garments, he put on sackcloth, mourning for his son a long time.E stracciatesi le vestimenta, si coprì di cilizio, e pianse per molto tempo il suo figlio.And tearing his garments, did on sackcloth, mourning his sonne a great time.Scissisque vestibus, indutus est cilicio, lugens filium suum multo tempore. 35And all his children being gathered together to comfort their father in his sorrow, he would not receive comfort, but said: I will go down to my son into hell, mourning. And whilst he continued weeping,Ed essendosi raunati tutti i suoi figliuoli per alleggerire il dolore del padre, non volle egli ammettere consolazione, ma disse: Scenderò piangendo a trovare il mio figliuolo nell'inferno. E mentre egli perseverava nel pianto,And al his children being gethered together to asswage their fathers sorowe, he would not take comforte, but said: I wil descend vnto my sonne into hel, mourning. And whilest he perseuered in weeping,Congregatis autem cunctis liberis ejus ut lenirent dolorem patris, noluit consolationem accipere, sed ait: Descendam ad filium meum lugens in infernum. Et illo perseverante in fletu, 36The Madianites sold Joseph in Egypt to Putiphar, an eunuch of Pharao, captain of the soldiers.I Madianiti in Egitto venderon Giuseppe a Putifare eunuco di Faraone, capitano delle milizie.the Madianites sold Ioseph in Aegypt to Phutiphar an Eunuch of Pharoes maister of the souldiars.Madianitæ vendiderunt Joseph in Ægypto Putiphari eunucho Pharaonis, magistro militum.
37:1
Year of the World 2276, Year before Christ 1728.
Haydock
Sojourned at Hebron and the environs. (Haydock)
37:2
Haydock
Generations. This connects his history with Genesis 35. What happened to Jacob and his sons, and particularly to Joseph, forms the subject of the remaining part of Genesis. (Haydock)
Old; complete, or beginning "his 17th year," as the Hebrew, Chaldean, and Septuagint have it. "He was the son or boy of"---so many years always means the current year unfinished. (Bochart 1. R. 13:1.)
The sons. Perhaps these were not so much enraged against Joseph, till he told his father of their scandalous behaviour, in order that he might put a stop to it.
Calmet
He accused. Some editions of the Septuagint read, "they accused him," etc.; but all others confirm the Vulgate and Hebrew. (Calmet)
Calmet
Crime: perhaps of sodomy, or bestiality (St. Thomas Aquinas); or of abusive language to Joseph himself. (Calmet)
37:3
Old age, and therefore expected to have no more children; but he loved him still more, on account of his innocent and sweet behaviour (Menochius): in which sense the Samaritan, Chaldean, etc., have, "because he was a wise and prudent boy."
Calmet
Colours. The nations of the East delight in gaudy attire, "hanging down to the heels" as the original passim is sometimes expressed, talaris et polymita, ver. 3. (Calmet)
37:4
Haydock
Could not, through envy, which caused them to notice every little distinction shewn to Joseph. They perceived he was the most beloved. His accusing them, and insinuating by his mysterious dreams that he would be their lord, heightened their rage. (Haydock)
37:5
A dream. These dreams of Joseph were prophetical, and sent from God, as were also those which he interpreted, Genesis 40. and 41.; otherwise, generally speaking, the observing of dreams is condemned in the Scripture, as superstitious and sinful. See Deuteronomy 18:10, and Ecclesiasticus 34:2, 3.
37:7
Calmet
Sheaf. Joseph probably knew not what this portended, as the prophets were sometimes ignorant of the real purport of their visions. (Calmet)
Menochius
But it admirably foreshewed the famine, which would bring his brethren to adore him in Egypt. (Menochius)
37:9
Calmet
The sun. This second dream confirmed the truth of the former. Joseph relates it with simplicity, not suspecting the ill will of his brethren: but his father easily perceives what effect the narration would have, and desires him to be more cautious. He even points out the apparent incoherence of the dream, as Rachel, who seemed intended by the moon, was already dead; unless this dream happened before that event. St. Augustine (q. 123.) observes, this was never literally verified in Joseph, but it was in Jesus Christ, whom he prefigured. (Calmet)
37:10
Worship. This word is not used here to signify divine worship, but an inferior veneration, expressed by the bowing of the body, and that, according to the manner of the eastern nations, down to the ground.
37:11
Calmet
With himself: not doubting but it was prophetical. Thus acted the Blessed Virgin Mary. (Calmet)
37:13
Calmet
In Sichem. About ninety miles off. The town had not probably been as yet rebuilt. Jacob had a field there, and the country was free for any one to feed their flocks. It was customary to drive them to a distance. (Calmet)
37:14
Bring me. He was afraid of letting him remain with them, and retained him mostly at home for company, and to protect him from danger.
37:16
Haydock
My brethren. The man was acquainted with Jacob's family, as he had dwelt in those parts for a long time. (Haydock)
37:17
37:19
Haydock
The dreamer. Hebrew Bahal hachalomoth, "the lord of dreams," or the visionary lord (Calmet); or one who feigns dreams: so the Jews say of our Saviour, this seducer. (Haydock)
37:20
Menochius
Pit: walled around to contain water: Hebrew Bur. Bar means a well that has no walls. (Menochius)
Haydock
Shall appear. They resolve to tell a lie, and easily believe that Joseph had been as bad as themselves in telling one first. If they had believed the dreams were from God, they would hardly have supposed that they could prevent them from having their effect. (Haydock)
37:22
His father. Ruben wished to regain his father's favour, Genesis 35:22.
37:25
Haydock
To eat bread. How could they do this while their innocent brother was praying and lamenting! (chap. 42:21.) (Haydock)
Du Hamel
Some: a caravan of merchants. (Du Hamel)
Pliny
Balm, or rosin; "that of Syria resembles attic honey." (Pliny, Natural History)
Calmet
Myrrh, (stacten); Hebrew, Lot: "drops of myrrh or laudanum, or of the Lotus tree." (Calmet)
37:28
Year of the World 2276, Year before Christ 1728.
St. Ambrose
Of silver. Some have read, thirty pieces of gold or silver. (St. Ambrose, C. 3.)
Haydock
The price was trifling: twenty sicles would be about £2 5s. 7.5d. English. The Madianites and Ismaelites jointly purchased Joseph. (Haydock)
37:29
Haydock
Ruben, who, in the mean time, had been absent while his brethren hearkened to the proposal of Juda only, and therefore consented to this evil. (Haydock)
37:30
Menochius
I go to seek for him. His brethren inform him of what they had done, and he consents to keep it a secret from his father. (Menochius)
37:33
Menochius
A beast. So he might reasonably conclude from the blood, and from the insinuations of the messengers sent by his ten sons, (Haydock) whom he would not suspect of so heinous a crime. Wild beasts infested that country. (Menochius)
37:34
Calmet
Sack-cloth, or hair-cloth, cilicio. These garments were made very close, like a sack, of the hair taken from the goats of Cilicia, which grew long, rough, and of a dark colour. The poorest people used them: Usum in Castrorum et miseris velamina nautis, (Virgil, Geor. 3.); and the Ascetics, or monks, afterwards chose them for the sake of mortification and humility. (Calmet)
Jacob was the first, mentioned in Scripture, who put them on, and the Israelites imitated him in their mourning.
Menochius
Long time; twenty-three years, till he heard of his son being still alive. (Menochius)
37:35
Challoner
Into hell; that is, into limbo, the place where the souls of the just were received before the death of our Redeemer. For allowing that the word hell sometimes is taken for the grave, it cannot be so taken in this place; since Jacob did not believe his son to be in the grave, (whom he supposed to be devoured by a wild beast) and therefore could not mean to go down to him thither: but certainly meant the place of rest, where he believed his soul to be. (Challoner)
Haydock
Soal, or sheol, to crave, denotes the receptacle of the dead, (Leigh) or a lower region; the grave for the body; limbo, or hell, when speaking of the soul. See Delrio, Adag. in 2 Kings, p. 209. (Haydock)
Worthington
Protestants here translate it, "the grave," being unwilling to admit a third place in the other world for the soul. See the contrary in St. Augustine, ep. 99[164?], ad Evod.; City of God 20:15. (Worthington)
37:36
Challoner
An eunuch. This word sometimes signifies a chamberlain, courtier, or officer of the king: and so it is taken in this place. (Challoner)
Calmet
Soldiers, cooks, or butchers. Hebrew tabachim, executioners, mactantium. He might also be chief sacrificer, governor of the prisons, etc., all these employments were anciently very honourable, Daniel 2:14. The providence of God never shines more brightly in any part of the Scripture, than in this history of Joseph, except in that of Jesus Christ, of whom Joseph was a beautiful figure. He was born when his father was grown old, as Jesus was in the last age of the world; he was a son increasing, as Jesus waxed in age and grace before God and men; both were beloved by their father, both comely, etc. (Calmet)
37:5
A dream.... These dreams of Joseph were prophetical, and sent from God; as were also those which he interpreted, Gen. 40. and 41.; otherwise generally speaking, the observing of dreams is condemned in the Scripture, as superstitious and sinful. See Deut. 18.10; Eccli. 34.2,3.
37:10
Worship.... This word is not used here to signify divine worship, but an inferior veneration, expressed by the bowing of the body, and that, according to the manner of the eastern nations, down to the ground.
37:35
Into hell.... That is, into limbo, the place where the souls of the just were received before the death of our Redeemer. For allowing that the word hell sometimes is taken for the grave, it cannot be so taken in this place; since Jacob did not believe his son to be in the grave, (whom he supposed to be devoured by a wild beast,) and therefore could not mean to go down to him thither: but certainly meant the place of rest where he believed his soul to be.
37:36
An eunuch.... This word sometimes signifies a chamberlain, courtier, or officer of the king: and so it is taken in this place.
37:2
These things folowing hapned to Iacob. in his generations, that is in his childrē. See S. Chrisost. ho. 23. in Gen.
That for il life they were infamous. the hebrew word d•••a signifieth infamie.
37:3
3. In his old age] This being one cause why Iacob loued Ioseph aboue The least offensiue cause is alleaged, why Iacob loued Ioseph aboue his bretheren God turneth euil to good effect. S. Aug. li. 14. c. 27. ciuit. al his other sonnes, for that he was the youngest of the eleuen (for Beniamin the twelfth was yet an infant) it is alleaged in holie Scripture (saith S. Chrisostom. Epist. ad Olympiam) as least offensiue to his bretheren. For a more special cause was, for his mother Rachels sake, but most principal cause of al was, for his great vertues, and mature iudgement; for which God also preferred him aboue them al, and now forshewed the same by visions in sleepe. VVhich they enuying and meaning to preuent, did in dede vnwitting cooperate therto, Gods prouidence turning their euil worke to infinite good. As the same holie Ioseph truly interpreteth it to them, after their fathers death, when they iustly feared reuenge, for so gteat and inhumane iniuries done vnto him. chap. 50. v. 20.
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In the liturgy The Epistle on friday, in the second weke of Lent.
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Brothers easily enuie eech other: but the parents are glad of their childrens aduancement.
So Christ, & al good Pastors.
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So the Iewes thinking to preuēt Christs exaltation cooperated vnwitting therto Prosper. li. de promiss. Dei.
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Some read thirtie: And as the reading is diuers, so Christ whom Ioseph signified is more & lesse estimed of diueres. S. Aug. Ser. 81. de temp:
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35. Into hel mourning.] Protestants denying more places for soules after Graue for hel corruptly trā slated. this life, then Heauen for the iust, and Hel for the wicked, translate the hebrew word Sheol, graue for hel. Because if they should grant that Iacob, or other holie fathers of the old Testament descended into hel, they must confesse some other hel, then where the damned are tormented, whither no Christian wil say that those fathers went. If they contended only about the sense and meaning of the text, it were more tolerable, for therin they speake, according See. •. Hiero. Ep. 119. S. Aug. li. 20. c. 15. ciuit. to their erronious opinion, as they thinke. But knowing as some VVilful corruption. of them doe, that Hel is the true word of the text, there is no sinceritie nor moral honestie in putting Graue, in place therof. And that they know it, the second table of the Bible, printed at London 1602. witnesseth, noting for a common place, that in the 37. chap. of Genesis. v. 35. Hel is taken for graue, therby confessing, that the true English word of the holie Scripture in that place is Hel, but that they would haue it to signifie graue. VVherupon anie reasonable man would thinke to finde the word Hel in the text, with some glosse to shew that graue were to be vnderstood. But in al their Editions, also in that which was printed the yeare next folowing, 1603 wherto the same table is adioyned, they reade graue, and not hel in that place, though in some Nu 16. 2. Reg. 22. Iob. 17 Psal. 15 17. 85 other places, they much disagree in translating the same word.
As for the sense, it can not be that Iacob ment the graue: for when he said he would goe to his sonne, he supposed him to be deuoured by a wild beast, and Iacob spake of hel not of graue. not buried in a graue. And therfore must necessarily meane, that he would goe where he thought the soule of his sonne to be. VVhich was neither in heauen, for then he would rather haue ascended thither ioyful, then descended to anie place mourning; neither did he meane the hel of the dammed, for that had bene desperation; but to a lowe place, where the iust soules then remained in rest, which was called Limbus Patrum, or Abrahams bosome. That is, saith Abrahams besome. Iue. 16. S. Augustin, in his answere to Bishop Euodius (Epist. 99.) secretae cuiusdam quiet is habitatio. The habitation of a certaine secret rest.
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St Methodius † AD 311 Concerning Free-Will 1
… and especially when there is before me such a flowering meadow, that is to say, our assembly of those who unite in singing and hearing the divine mysteries. Wherefore I dare to ask you to listen to me with ears free from all envy, without imitating the jealousy of Cain, or persecuting your brother, like Esau, or approving the brethren of Joseph,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.24
24. Holy Joseph experienced the hatred of his brethren,
John Cassian † AD 435 The Conferences of John Cassian 16.14
… As is shown by the case of the patriarch Jacob, who, though he was the father of twelve sons and loved them all with a father’s love, yet loved Joseph with deeper affection, as Scripture clearly shows: “But his brethren envied him, because his father loved him;”
John Cassian † AD 435 The Conferences of John Cassian 18.16
… Lastly no submission on the part of their harmless brother could soften the envy of the eleven patriarchs, so that Scripture relates of them: “But his brothers envied him because his father loved him, and they could not speak peaceably unto him”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
[2.] “By Faith, Jacob when he was a dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. “And worshiped leaning,”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.17
66. Isaac feared the Lord, as was indeed but natural in the son of Abraham; being subject also to his father to such an extent that he would not avoid death in opposition to his father’s will. Joseph also, though he dreamed that sun and moon and stars made obeisance to him, yet was subject to his father’s will with ready obedience.
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St John Chrysostom † AD 407 Homilies on First Corinthians 25
… But when he sought the profit of many, then he also found his own. So likewise Jacob among the flocks, not seeking his own gain, had exceeding riches for his portion. And Joseph also, seeking the profit of his brethren, found his own. At least, being sent by his father, (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… So that the fact was not that he got into prison, but that he got out of prison. She made his master his foe, but she made God his friend: brought him into closer relation to Him Who is indeed the true Master; she cast him out of his stewardship in the family, but made him a familiar friend to that Master. Again, his brethren sold him (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.10
… But it is no wonder, since his brethren said of Joseph, “Behold, this dreamer cometh; come now therefore, let us slay him.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… this firm man, of rocky hardness, when he saw his brothers who had bartered him away, who had thrown him into a pit, who had sold him, who had even wished to murder him, who were the causes both of the prison and the honor, when he heard from them how they had worked upon their father, (for, we said, it says, that one was devoured by a wild beast [
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St Jerome † AD 420 The Letters of St. Jerome 48.4
… ‘For if I forgave anything, to whom I forgave it, for your sakes forgave I it in the sight of Christ.’ The gifts of Christ are different. Hence Joseph as a type of Him had a coat of many colors.
St Jerome † AD 420 The Letters of St. Jerome 54.11
… Stand, as Jeremiah says, in more ways than one that so you may come on the true way that leads to the Father. Exchange your love of necklaces and of gems and of silk dresses for earnestness in studying the scriptures. Enter the land of promise that flows with milk and honey. Eat fine flour and oil. Let your clothing be, like Joseph’s, of many colors.
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St Jerome † AD 420 The Letters of St. Jerome 79.3
… In Isaiah we read of camels, the dromedaries of Midian and Ephah and Sheba, which carry gold and incense to the city of the Lord. On like typical camels the Ishmaelitish merchantmen
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.5
… Those which books and monuments contain. For besides all the wonders by the way, and that mighty roar, to speak most concisely, Joseph came into Egypt alone,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.16
… Or his counsel, whereby he foresaw so great and lasting a need? Or his watchfulness or justice? By his watchfulness, when so high an office was given him, he gathered together such vast supplies; and through his justice he treated all alike. And what am I to say of his greatness of mind? For though sold by his brothers into slavery,
St Jerome † AD 420 Against Jovinianus 1.22
… shew me then in the same way that Joshua the son of Nun had either wife or children, and if you can do so, I will confess that I am beaten. He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.2
… how sayest thou, Ye shall be free?” O inflated skin! such is not magnanimity, but windy swelling. For even as regards freedom in this life, how was that the truth when you said, “We were never in bondage to any man”? Was not Joseph sold?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.16
… Why the people of the Gentiles by Joseph? Because Joseph was sold into Egypt by his brethren.
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St Augustine of Hippo † AD 430 The Enchiridion 21
… nor did the patriarch Jacob deviate from this way, when he believed that his son, who was really alive, had been slain by a beast.
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St Jerome † AD 420 The Letters of St. Jerome 39.4
4. Why should I not mourn, you say? Jacob put on sackcloth for Joseph, and when all his family gathered round him, refused to be comforted. “I will go down,” he said, “into the grave unto my son mourning.”
St Jerome † AD 420 Against the Pelagians 1.28
xxxvii. 35 . Jacob’s excessive grief.
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St Jerome † AD 420 The Letters of St. Jerome 79.5
… “water will quench a flaming fire; and alms maketh an atonement for sins.” I will pass on now to his other virtues each one of which is to be found but in few men. Who ever entered the furnace of the King of Babylon without being burned? Was there ever a young man whose garment his Egyptian mistress did not seize? Was there ever a eunuch’s
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.3
… For now by the honour of Christians the hearts of ungodly men are tortured: now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison,
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2. THESE ARE THE GENERATIONS OF HIM, of Jacob, that is to say, I shall henceforth relate the descendants of Jacob, their misfortunes, events and deeds, especially those of Joseph, as I did for Esau in the preceding chapter. For here begins the history of Joseph, most innocent, most chaste and most patient. See St. Ambrose, in the book On Joseph. Joseph when he was sixteen years old. The Hebrews, Chaldeans, Septuagint and Josephus have seventeen, namely Joseph had completed his sixteenth year and had begun his seventeenth. Whence Philo: He was, he says, about seventeen years old. Whence the Hebrew is: "Joseph was a son of seventeen years." For the Hebrew בן ben, that is son, signifies the beginning and as it were the building up of that thing, from the root בנה bana, that is he built, as is evident from Exodus II, 5, as if to say Joseph was still being built up from the seventeenth year, or was living through his seventeenth year. These things therefore happened to Joseph, shortly after the death of his mother Rachel and the birth of Benjamin, namely in the same or the following year, when Jacob was one hundred and seven years old, namely in the year of the world 2216. Note: Joseph from this sixteenth year to his thirtieth year endured hard and miserable servitude for thirteen complete years; but in his thirtieth year he was raised to principality, and in it he lived happy and glorious, as prince of Egypt, for eighty years, until his death; for he died in the one hundred and tenth year of his age: and so Joseph was an express type of Christ suffering and rising again. See St. Chrysostom, homily 61 and following, and St. Ambrose, in the book On Joseph: "Learn," says Ambrose, "in Abraham the diligent devotion of faith; in Isaac the purity of sincere mind; in Jacob the endurance of labors; in Joseph a mirror of chastity:" add also patience and constancy in enduring hatreds, persecutions, calumnies, servitude, prison, etc. STILL A BOY, both in age, and in manners and innocence. WAS WITH THE SONS OF BALA AND ZELPHA. It appears that Jacob divided his flock into two, giving one to be pastured by the six sons of Lia, and entrusting the other to the sons of Bala and Zelpha the handmaids, with whom he joined Joseph; because these easily tolerated Joseph being preferred to them, which the sons of Lia did not tolerate. For just as there was rivalry between Rachel and Lia, so also between their sons; for the sons of Lia thought, especially after Rachel's death, that as it were the elder, born of an elder mother, and while she was still living, the first places were owed to them. AND HE ACCUSED. Thus the Hebrew, Chaldean, Aquila, Symmachus and Theodotion have it. But the Septuagint in the Roman edition have κατήνεγκαν, that is they accused, namely the brothers themselves Joseph; and thus Theodoretus, St. Chrysostom, Diodorus and Cyrillus read it. But it should be corrected to κατήνεγκεν, that is he accused; for thus the Septuagint have it in the Royal edition, and this is required by the Hebrew and by the very sequence of the history. Note: Joseph, as being innocent and holy, observed the order of fraternal correction, which reason itself dictates, namely that a neighbor should be warned in secret about his sin, before he is reported to a superior. Joseph therefore first warned his brothers; but when he saw that his warning was neglected by them, he reported them to his father. Thus Abulensis. BROTHERS, especially the sons of Bala and Zelpha, says St. Cyrillus, as it were with whom he was conversant and pastured the sheep. WITH A MOST WICKED CRIME, against nature, namely concerning sin, or the Sodomitic sin, as Rupertus wishes; or bestiality with the sheep, which they pastured, as St. Thomas, Abulensis and Hugh of St. Victor wish, which therefore because it is shameful, horrible and infamous, Moses did not wish to name here; for this sin is a silent one, to be suppressed in silence because of its enormity. The Hebrew have דבה רעה dibba raa, that is an evil report; whence it appears that this sin of Joseph's brothers was unspeakable, infamous and public. Others, as Pererius, understand by a most wicked crime quarrels and mutual hatreds: others understand murmuring against the father, in that he preferred Joseph the younger to them. But these are not "dibba," that is infamy, and a thing infamous, foul, and unspeakable. Some Jews think that Joseph alone accused Ruben of his incest with Bala. But this is opposed by what is said here, that he accused, namely not a brother, but brothers, as if he accused several of them. Thus Abulensis.
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3. AND THAT HE HAD BEGOTTEN HIM IN HIS OLD AGE. In Hebrew it is, because he was a son of old age, that is, endowed with the modesty, prudence and manners of old age, as Theodoret, Josephus and Burgensis say; whence the Chaldean translator rendered it, because he was a wise son to him. But our translator renders it better and more genuinely, "that he had begotten him in his old age." For although Jacob begat all his sons within the second period of seven years of his servitude, even Joseph, with the exception of one, Benjamin; nevertheless Joseph was the last and youngest of all, except Benjamin, who in this sixteenth year of Joseph was only an infant of one year. Joseph therefore is called a son of old age, not absolutely, but in respect to the other sons of Jacob, who are all born before Joseph, so that in respect to them Joseph was a son of old age, that is, born in the last age of his father's generation. Philo notes, in the book On Abraham, that parents are accustomed to love sons born in their old age more than other sons, because such are the last fruits of their parents, after which they do not hope for others. Secondly, because such are signs of good and strong old age in the parents. Hear Philo: "Parents love those born late more vehemently, either because they have been long desired, or because nature being exhausted hopes for no offspring thereafter, or because they especially rejoice that they are robust in old age for generation." Add that Joseph was similar to his father and grandfather; for just as Jacob was born of Rebecca barren, and Isaac of Sarah barren: so Joseph came forth of Rachel barren, and Jacob old, as Rupert says. Cajetan adds, because through such, as being likely to live longer, the name and memory of the parents can be preserved. Besides this cause of love, there was another, and that the principal one, namely the innocence of life and morals in Joseph. Thus St. Chrysostom, homily 61. Moreover, to this the senile age at that time and the love of the father contributed not a little physically. For since the aged are cold, mature, wise, chaste and composed, hence they beget and educate sons in like manner. A clear example is in the illustrious family of Anitius (which was afterwards called Frangipani), which took its origin and name from an old woman. For Anitius, its parent and founder, was so named because he was born of a mother who was an old woman, that is, an aged woman. For this family brought forth into the light St. Paulinus, Bishop of Nola, St. Benedict, St. Scholastica, St. Placidus, Severinus Boethius, St. Sylvia, St. Gregory the Great, St. Thomas Aquinas, and many others conspicuous in chastity, wisdom and every virtue, as Francis Zazzera teaches from Panvino in his tract On the Family of Anitius: who however adds that some think the Anitii are Greek in origin and name, and are called as it were ἀνίκιος, that is, unconquered. Far clearer is the example in the Blessed Virgin: for God fittingly disposed that she herself should be born and educated by parents who were old and holy, Anna and Joachim, because He destined her to be the first of humility, the splendor of virginity, the sun of wisdom and holiness, and to be exalted above Angels, Cherubim and Seraphim. AND MADE HIM A COAT OF MANY COLORS. In Hebrew פסים passim, that is, variegated from pieces and threads of diverse colors. Thus the Septuagint. For just as τρίμιτος is a three-threaded garment, or a garment of three threads, so πολύμιτος is a many-threaded garment, or a garment of many threads. Aquila translated it as a long robe; Symmachus, as a sleeved garment. Symbolically, this coat of many colors is the variegation of virtues, as Rupert says. "Deservedly therefore he made him a variegated coat, to signify that he was to be preferred to his brothers in the garment of diverse virtues," says St. Ambrose; and, as Philo says, in the book On Joseph, or On the Civil and Political Man, this coat of many colors is the multiform prudence of a prince. For a prince, such as Joseph became, ought to be many-threaded, because he ought to be one way in peace, another in war, another with enemies, another with friends, etc., and therefore ought to be πολύτροπος, such as Homer sings Ulysses was, who namely according to the nature of things and persons, could turn and adapt himself into all forms and figures. But St. Gregory, in book I of the Morals, final chapter, who with Aquila takes this coat as a long robe: A long robe, he says, is perseverance, which extends to the ankles, that is, to the end of life. Note here: The cause of hatred and envy of the brothers against Joseph was first, that Joseph was loved more by his father; second, that he had accused them to his father of a crime; third, the dreams of Joseph; fourth, his coat of many colors constantly striking the eyes of his brothers. For this coat was a pain to the eyes of the brothers, which was dear to Joseph and his father. For in this they stripped him, they plotted his death, and finally they sold him to the Ishmaelites. Let parents learn from this example to love their sons equally, to clothe them, to educate them, and to divide their gifts and goods equally, as far as it is possible, lest, if they prefer one to another, the latter become pusillanimous, the former become proud, and thus they bring upon themselves perpetual envy and quarrels between them, and consequently perpetual sorrow and sadness for themselves. For the hatreds of brothers and friends are wont to be most bitter, the cause of which Aristotle gives in book VII of the Politics, chapter VII, both because every change takes place from one contrary to the opposite, and therefore the greatest love is converted into the greatest hatred; and because an injury inflicted by a brother or friend seems to be more bitter: for from those from whom they think benefits are owed to them, they not only feel themselves deprived of these, but moreover feel themselves harmed, and men regard this as bitter.
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4. THEY HATED HIM. This is a celebrated moral passage concerning envy. Whence note here the conditions and remedies of envy. First, envy is similar to ophthalmia, which is offended and injured by things very bright and shining; for thus envy is embittered and wastes away at the good things, virtue and glory of others. Whence Aristotle, when asked "what envy was," answered: "It is the antagonist of the fortunate." Second, the more virtue and glory increase, the more envy also increases. Whence Themistocles, when he was a youth, said and grieved that he had not yet done any illustrious deed: Because, he said, no one yet envies me. Third, envy harms no one except itself. For as rust harms iron, so envy consumes and destroys the envious person; and as the viper is said to gnaw and burst its mother's womb in order to be born, so envy gnaws and bursts the mind of the envious. Whence Horace: The Sicilian tyrants found no / Greater torment than envy. Do you wish to see the idea and form of envy? Aptly Ovid, in book II of the Metamorphoses, depicts envy thus: Paleness sits upon the face, and leanness upon the whole body, / The gaze is never straight; the teeth are livid with rust, / The breast is green with bile; the tongue is suffused with poison. / Laughter is absent, except that which the sight of others' pain produces: / Nor does she enjoy sleep, aroused by wakeful cares: / But she sees the ungrateful, and wastes away in seeing / The success of men, and is both gnawed and gnaws; / And her punishment is herself. Hence Anacharsis said that envy is the saw of the soul; and Socrates, that it is the ulcer of the soul. Hence also Evagoras held that the envious are more unhappy than other men, and twice as miserable: because others are tormented only by their own evils, but the envious are moreover tormented by the good things of others. Fourth, envy generally makes him whom one envies more illustrious and fortunate: thus the brothers of Joseph, by selling him through envy, were the cause of his being exalted in Egypt. Fifth, St. Gregory, in book V of the Morals, on that passage of James chapter v, Envy killeth the little one, teaches that the envious person is of little spirit, narrow heart, base and abject mind; for in envying others he shows himself to be less than and inferior to them, and betrays his own littleness and poverty: for what he envies, he himself does not have and vehemently desires. Sixth, envy also eats away and consumes the body. Hence the Wise Man says in Proverbs XIV: "The life of the flesh is the health of the heart, the rottenness of the bones is envy." Hear St. Ambrose, in the book On Joseph, chapter II: "More is acquired by the son to whom the love of brothers is acquired. This is the more illustrious munificence of fathers, this the richer inheritance of sons. Let equal grace join the children whom equal nature joined. Piety knows no gain of money, in which there is a loss of piety. Why are you surprised if quarrels arise among brothers over a field or a house, when envy burned among the holy sons of Jacob over a tunic?" He excuses Jacob, however, "because he loved him more in whom he foresaw greater marks of virtue, so that it does not appear that the father preferred the son so much as the prophet the mystery; and rightly he made him a coat of many colors, by which he signified that he was to be preferred to his brothers in the garment of diverse virtues." Seventh, St. Basil, in the sermon On Envy, teaches that the most efficacious remedy against envy is contempt of glory and of all temporal goods, as being fleeting and perishable, and love and desire of eternal goods. On which matter see St. Gregory, Morals book V, at the end. Thus also Crates the Theban said that he held contempt of glory and poverty as his fatherland, over which fortune exercised no right. He also said that he was a citizen and disciple of Diogenes the Cynic, who was open to no snares of envy. For riches and honors generally bring upon men the envy of others. Thus Laertius reports of him in book VI. Truly also the Nazianzen says in Iambic Distich: "With Christ consenting, malice can do nothing: With Christ refusing, labor can do nothing." Eighth, Cato the Elder said that those who used fortune moderately and soberly were least sought out by envy. For, he said, men do not envy us, but the goods that surround us; again, those who use goods insolently kindle envy upon themselves. Plutarch is witness in the Roman Apophthegms. St. Gregory Nazianzen, when the Church was troubled by his rivals and the envious, withdrew and said: "God forbid that any quarrel should arise among God's priests because of me. If that storm is because of me, take me and cast me into the sea." Thus Cleobulus, when asked by someone what things are chiefly to be avoided, answered: The envy of friends, and the plots of enemies. See also the fourteen properties of envy in Pererius here, number 30 and following. Eight remedies for envy are assigned by our Vincent the King, book IV of the Disquisitions on the Gospel, chapter XVI.
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6. HEAR THIS DREAM. This dream, as the event declared, was not natural, but sent by God, by which God was portending and signifying future things, both to Joseph and to his brothers.
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7. I THOUGHT WE WERE BINDING SHEAVES, of grain and wheat. By this symbol it was aptly foreshadowed that the brothers were going into Egypt to make a harvest at the time of famine. Again, that the sheaves of the brothers should adore the sheaf of Joseph clearly signified that the brothers would adore Joseph in Egypt. Thus Theodoret, Questions XCIII. Tropologically, this sheaf of Joseph is Christ, whom all the readings of the Law and the Prophets, all the Saints and Angels surround and adore, says Rupert. And St. Ambrose, in the book On Joseph, chapter II: "In which, he says, the future resurrection of the Lord Jesus was indeed revealed, whom when they saw him in Galilee, the eleven disciples adored; and all the Saints when they shall have risen, will adore, bringing forth the fruit of good works, as it is written: Coming they shall come with exultation, bearing their sheaves."
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9. THE SUN, AND THE MOON, AND ELEVEN STARS TO ADORE ME. Here the prior vision is confirmed by God through another symbol and dream. The sun signifies the father, the moon the mother, namely Bilhah, who was the handmaid of Rachel, and being already dead, was to Joseph in the place of a mother, says Lyra and Abulensis; the eleven stars signify the eleven brothers, who were to adore Joseph in Egypt. Furthermore, the sheaves were seen to adore Joseph by bowing themselves to him, and bending and prostrating their ears to him. Thus the sun, moon and stars, descending from on high to his feet, were seen to venerate him: perhaps also they appeared clothed with human face (as painters depict them); and they submitted and prostrated themselves to Joseph upon the earth. Here learn that fathers and princes (as Jacob was) ought to be in the family and commonwealth what the sun is in the universe. It was similar to what we read concerning Aesop, that great mythologist, in his Life, namely that he was magnificently received by Nectanebo, king of Egypt, as if he were royal legates. For the king, clothed in royal raiment, bearing on his head a jeweled tiara, surrounded by the crown of nobles, sat upon a sublime throne. The king then asked him: To whom do you compare me and those who are around me? The mythologist answered: I compare you to the spring sun, and them to precious ears of grain. At this word, the king was so delighted that he honored the man with admiration and gifts. See what I shall say concerning Isaiah chapter XLV, verse 1. Therefore a notable mirror of a family is one in which the father is like the sun, the mother like the moon, the sons like stars on account of the splendor of their morals. Wherefore St. Ambrose, in the book On Joseph, chapter II, proves that the boy Jesus was adored by Joseph and Mary, from that Psalm CXLVIII, 3: "Praise him, sun and moon." He is like the sun, Joseph; Mary takes the place of the moon. For just as the sun warms and cherishes the earth, so the father warms and cherishes the family. Just as the moon borrows light from the sun, so the wife receives her dignity and power from her husband. Again, just as the moon is now full, now empty: so the mother is now with a full womb, now with an empty one; third, the moon presides over moist things and children, so also the mother is wholly occupied in the education and governance of children; fourth, the moon rules the night, the sun the day: so also the man administers light abroad, the wife at home. These greater lights in the family are followed by those smaller lights of twinkling stars in the multitude of children, concerning whom God said to Abraham: "Look up to heaven, and number the stars if thou canst; so shall thy seed be." Thus Ferdinand., vision 3 at the end. Allegorically, Joseph here bears the type of Christ. Hear St. Ambrose, in the place already cited: "Who, he says, is he whom parents and brothers adored upon the earth, except Christ Jesus, when Mary and Joseph with the disciples adored him; confessing God true to be in that body, of whom alone it was said: Praise him, sun and moon; praise him, all ye stars and light."
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10. HIS FATHER REBUKED HIM, not because he was offended, or despised this dream (for he himself, suspecting this dream to be from God and to portend future things, considered the matter silently), but by this rebuke to free Joseph from the envy of his brothers, and to keep him in modesty.
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11. BUT HIS FATHER KEPT THE WORD, PONDERING IT IN HIS HEART. Jacob was devoted to consideration, equally as his father Isaac, who went out to meditate in the field, Genesis XXIV; and therefore in all his works he was circumspect, composed and holy. Hear St. Bernard, book I On Consideration, chapter VII: "Consideration, he says, purifies the mind; then it governs the affections, directs the acts, corrects excesses, composes the morals, honors and orders life; finally it confers knowledge of divine and human things alike. This is what distinguishes the confused, compels the gaping, gathers the scattered, searches out secrets, tracks down the true, examines the probable, exposes the false and adulterated. This is what prearranges what is to be done, reconsiders what has been done, so that nothing remains in the mind either uncorrected or needing correction. This is finally what in prosperity foresees adversity, in adversity as if does not feel it: of which the one is of fortitude, the other of prudence." Allegorically St. Ambrose, in the book On Joseph, chapter II: Joseph, he says, sent by his father to his brothers tending sheep, is Christ sent by the Father in the flesh, that he might save us, and especially the Jews, as if his brothers. Whence he himself says: "I was not sent but to the sheep that are lost of the house of Israel."
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13. COME, I WILL SEND THEE. Hence it is clear that Jacob recalled Joseph from his brothers and flocks, so that by his absence he might calm the envy of his brothers. After some time, thinking it to be calmed, he sends Joseph to them, so that he might be an intermediary between them and himself, and thus again reconcile the goodwill of his brothers to himself. Then the father did not wish him to remain idle at home. For virtue is nourished by business, it withers away in idleness.
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14. SENT FROM THE VALLEY OF HEBRON. Hence it is clear that Jacob, as also Isaac and Abraham, dwelt in Hebron, and from there sent Joseph to his brothers.
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DREAMER. In Hebrew בעל החלמות baal hachalomot, that is, master of dreams, that is, one who has and possesses dreams; secondly, skilled in feigning dreams; thirdly, master and prince, but in a dream, as if to say: Our Joseph will be our master and prince, not in reality, but in a dream: he dreams that he will be our prince; let him therefore be prince, but through his dreams: let us call and make him prince and king of dreams. Allegorically St. Ambrose, in the book On Joseph, chapter III: "This," he says, "is written of Joseph, fulfilled in Christ, when the Jews in his passion said: If he be the king of Israel, let him now come down from the cross."
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22. KILL NOT HIS SOUL, that is, his life, of which the soul is the cause. It is a metonymy. Therefore the Sadducees wrongly contended from this phrase that the soul is mortal, and that it can be killed and die. Others understand by soul the flesh, or body, and bring forward a similar passage from Leviticus xxi, verses 1 and 11. But there, not living flesh, but a corpse is called soul, by antiphrasis. CAST HIM INTO THIS PIT. Reuben said this in order to free Joseph from death; for he was thinking to draw him out secretly from the pit and bring him back to his father, so that by this piety toward his brother so dear to his father, he might recover the favor lost through his father's incest. Allegorically Joseph is cast into the pit, that is, Christ descended to the lower regions: drawn out from there he is sold to the Ismaelites, because Christ rising is compared by all the Gentiles through the commerce of faith, as Eucherius says, book III, chapter xxxvii.
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AND THEY CAST HIM. Josephus adds that Joseph was let down by Reuben with a rope. What was Joseph here? He was like a sheep among wolves, he wept, he groaned, he prayed. Hear his brothers themselves, chapter xlii: "Justly," they say, "do we suffer these things, because we sinned against our brother, seeing the anguish of his soul, while he besought us, and we heard him not." St. Ephrem describes this supplication of Joseph to his brothers with pathos, in the tract On the Praises of Joseph.
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RESIN. Resin is called a tenacious liquid flowing from a tree and adhering to it; that which flows from the terebinth is most highly praised, and is called terebinthine. STACTE. Stacte is a tear of myrrh, which flows and distills from myrrh; hence it is called stacte, that is, that which is distilled, from stazein, that is, from distilling.
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JUDAH THEREFORE SAID. Fearing that Joseph would finally be killed by his brothers in the pit, for this reason Judah persuades that he be sold. Severianus notes, aptly, that the author of the sale of Joseph was Judah, because through Judah Christ, whose type was Joseph, was to be sold; but Judah here sold Joseph with good intention and purpose: that Judah sold Christ with evil and sacrilegious intent. TO THE ISMAELITES. A little before Moses called these merchants Midianites, either because they dwelt in Midian, though they were from the descendants of Ishmael; or rather, because they were partly Ismaelites, partly Midianites. For thus Flemish and Gallic merchants are accustomed to go together to fairs. Thus Cajetan and Pererius. FOR TWENTY PIECES OF SILVER. Understand shekels. Thus the Chaldean, that is, 20 Brabantine florins. Thus Pererius, Maldonatus and others; although some, as Ribera and Suarez, think the piece of silver to be half a shekel, so that Joseph was sold for 10 Brabantine florins. Origen, St. Augustine and Bede read thirty pieces of silver, because for so many Christ was sold. But the Hebrew, Chaldean, Greek and Josephus constantly read twenty pieces of silver. Namely, it was not fitting, says St. Jerome, that a servant be sold for as much as the master, that is, that Joseph be sold for as much as Christ; or rather, Christ, because he was a man, was sold for less than Joseph, as a boy; for a man is bought more cheaply for 30 florins than a boy for 20. Add that Christ was bought for the cross, Joseph only for servitude; therefore the sale of Christ was viler and more ignominious than that of Joseph.
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28. THEY SOLD HIM. St. Basil notes, in his sermon On Envy, that the envious by the same means by which they strive to obscure the glory of others, they rather illustrate it. "Therefore," says St. Gregory in book VI of the Morals, chapter xii, "Joseph was sold by his brothers, lest he should be adored by them; but he was adored because he was sold. Thus the divine counsel, while it is avoided, is fulfilled; thus human wisdom, while it resists, is comprehended." Did not that holy man speak truly? "Persecutors are goldsmiths, who fabricate for us the crowns of both the present and the eternal kingdom." Therefore to his brothers and to the world this Joseph appeared wretched and unhappy; in truth, however, he was not. For by this very deed God begins to raise up his sheaf, and to cast down the sheaves of his brothers. For God begins to exalt when He humbles; and the more He intends to exalt anyone, the more deeply He humbles him. Thus He did with Joseph, and especially with Christ. Therefore adversity and abasement are the chamber of virtue and glory.
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THE BOY DOES NOT APPEAR, AND WHITHER SHALL I GO? That is to say: Since Joseph, most dear to the father, has perished, whether killed by you or by beasts, what shall I do? Whither shall I turn? Whither shall I go? For I dare not appear before our father. For the father will demand his Joseph from me, as from the elder son, and since I cannot produce him for him, I shall bring great sorrow upon him and offense upon myself; since therefore I have gravely offended the father by this deed of mine, and I know that by this loss of Joseph I shall offend him even more, I dare not come into his presence: whither therefore shall I go?
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AND THEY TOOK HIS COAT, AND DIPPED IT IN THE BLOOD OF A KID WHICH THEY HAD KILLED. Allegorically, St. Ambrose, in the book On Joseph, chapter iii: "That also," he says, "which they sprinkled his coat with the blood of a kid, seems to signify that, seeking by false testimonies to lead into envy Him who forgives all sins, they brought upon themselves the guilt of sin. To us He is a lamb, to them a kid. To us the Lamb of God has been slain, from whom He took away the sin of the world: to them a kid, whose errors He has made bitter, whose sins He has heaped up."
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AND HE RENT HIS GARMENTS. It was an ancient custom that in mourning they would rend their garments; and this was a symbol of lamentation: for the rending of garments signified a heart torn by sorrow. This was the seventh tribulation of Jacob. AND HE PUT ON SACKCLOTH. The first who is read to have put on sackcloth, or haircloth, in mourning was Jacob in this place; whence afterwards his descendants, namely the Israelites, imitated the same thing in mourning. Hence also the garment of penitent Christians was already of old haircloth, as Tertullian testifies, in his book On Penance. Let those who wear haircloth, therefore, glory in Jacob the patriarch as in their standard-bearer, and set him against the soft Novatians, who make rough things smooth, who have never put on haircloth, and perhaps have never even seen it. Thus St. Hilarion, as testified by St. Jerome, subdued his body with rough haircloth made from palm fibers. Thus St. Simeon Stylites, who stood continuously on a column for eighty years, wore haircloth, as Theodoret testifies. Thus Hermits, Monks, Ascetics, and penitents armed themselves with haircloth, as Palladius, Theodoret, John Climacus and others testify. But hear of women, nay of Duchesses and Queens. St. Margaret, daughter of the King of Hungary, mortified her body with haircloth. St. Hedwig, Duchess of Poland, did the same. St. Clare, a noble virgin, for twenty-eight years wore rough haircloth made of pigskin, with hairs and sharp bristles turned toward her flesh and pricking it. St. Radegund, Queen of the Franks, exchanged purple for haircloth. And to omit others, whom our Gretser recounts in book I On Discipline, final chapter, hear a memorable example which an ancient author relates concerning St. Cunegund, in her Life. Cunegund was the wife of the Emperor Henry, who remained a virgin in marriage; and to prove her virginity to her husband, she walked barefoot over glowing iron unharmed. She, after her husband the Emperor died, changed from Empress to a religious, put on haircloth, and wished to sleep in it continually, nay to die in it; and when, dying, she saw royal funeral rites being prepared for her and veils spread over a golden bier, then she turned back those pale features, which before you would have seen joyful as if coming to her spouse, and refused with her hand. "This garment," she said, "is not mine; take it away; this is foreign to me; with this earthly spouse I was united, with that heavenly one I am joined. Naked I came forth from my mother's womb, naked shall I return there; wrap in this the vile matter of my wretched flesh, and place my little body in its own place beside the tomb of my brother and the Emperor Henry, whom I now see calling me." And having said these things, she gave her virgin spirit to Christ her spouse. Thus we read of Cecilia: "Cecilia subdued her limbs with haircloth, she besought God with groans," saying that Davidic verse: "Let my heart be undefiled in thy justifications, that I may not be confounded." And so she merited both the sight and protection of angels, and the conversion of her husband, and an illustrious crown of martyrdom, and the integrity and incorruptibility of her body even to this present day. Finally, St. Martin, dying, lay upon ashes and haircloth, and said: "It is not fitting for a Christian to die except in ashes," as Sulpitius testifies. Which St. Charles Borromaeus imitated, ordaining that his Clergy cover themselves with haircloth and ashes at death, and he went before them with his own example; for dying in the haircloth which he frequently used when well, and first lying upon blessed ashes, as his Life has it, book VII, chapter xii.
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MOURNING FOR HIS SON FOR A LONG TIME, namely 23 years, that is from the 16th year of Joseph, when he himself was sold, until the 39th year of the same, when his brothers came to him in Egypt at the time of famine, and adored him with their father; but gradually this sense of mourning was diminished in Jacob. For "a wound of the soul, however great, is mitigated by time." Time therefore teaches the art of forgetting (which Themistocles desired to learn before the art of memory). I WILL GO DOWN TO MY SON MOURNING INTO HELL. Some translate hell as sepulchre. Thus Calvin, Eugubinus, Vatablus, Pagninus, and even Lipomanus. But the Hebrew sheol properly signifies hell, not a sepulchre, and thus the Septuagint translated it, as also our Interpreter; therefore reason itself convinces us that it should be translated thus. For Jacob believed that Joseph had been devoured by beasts, and therefore was unburied; therefore he did not believe, nor did he wish to descend to him in a sepulchre, but in hell, namely in the limbo of the fathers. Add that the soul is held not in a sepulchre, but in limbo: but Jacob wished to see the surviving soul of the dead Joseph. The sense therefore is, as if to say: I, O my sons, will admit no consolation, until I see Joseph, whom, as already dead, I shall not see, until after death my soul is joined to his soul in limbo. For I am fully confident that the soul of innocent Joseph has gone to the souls of the fathers in the bosom of Abraham, which I also hope is reserved for me. Hence it is clear that Jacob, from the instruction and tradition of the fathers, believed in the immortality of the soul: again, that the souls of the just dead before Christ descended to the limbo of the fathers, where was the bosom of Abraham. The heathen philosophers sensed the same thing, and saw it through a shadow. Aelianus, in book XIII, relates that Cercidas of Megalopolis, who was suffering from disease, when asked whether he would gladly depart from life, answered: "Why not? I delight in the separation of the soul from the body, because I shall ascend to those shores where I shall see Pythagoras among philosophers, Homer among poets, Olympus among musicians, and other men most excellent in all knowledge." Socrates, before he drank the poison, said: "How much do you value conversing in the other life with Orpheus, Musaeus, Homer, Hesiod? With what pleasure shall I be filled, when I meet Palamedes, Ajax, and others condemned by the unjust judgment of men? Indeed, I would often wish to depart from life, if it were possible, so that I might find what I say." Cato, reading Plato's book On the Immortality of the Soul, killed himself, so that he might attain this immortal life. Cyrus in Xenophon, dying, says to his sons: "Do not think, my sons, that when I have departed from this life, I shall be nowhere, or be nothing. For even while I was conversing with you, you did not see my mind, but understood this body to be its dwelling. Believe that it is the same, even if now it is separated from the body." Cicero, in book VI of the Republic, introduces Scipio Africanus, already departed from life, speaking thus: "Be assured that for all who have preserved, aided, and increased their country, there is a certain and fixed place in heaven, where they may enjoy eternal ages." And when asked whether he himself and others, who were thought to be dead, would live: "On the contrary, he says, those live who have flown forth from the bonds of bodies, as from a prison. But that which is called your life is death." Their reasons were: First. The mind of man conceives, contemplates, and desires heavenly and immortal things: therefore it is heavenly and immortal. Second. The mind in this life has no satiety, nor a center in which it may rest; therefore it will have that in the other life: otherwise it would be more miserable than other creatures. Third. Everything that is corruptible is either a body or an accident. For these things, because they have contraries, can be corrupted. But the soul of man is not corporeal, nor an accident: therefore it is incorruptible. It is otherwise with the souls of brutes: for these depend entirely on the body, and therefore should be considered corporeal and corruptible. Let the Christian now say with Tobias: "We are the sons of the saints, and we await that life which God will give to those who never change their faith from him."
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36. TO THE EUNUCH, that is, the keeper of the royal chamber. Note: Eunuchs, being impotent for the act of venery, were formerly entrusted with the custody of the queen, her maidens, and the royal bedchamber. Hence eunuchs were intimate and near to the king and queen. For this reason eunuchs were called princes of the court, even if they were not eunuchs, that is, castrated. Whence the Chaldean translator renders eunuch here as rabba, that is, prince, satrap. For Putiphar here was not properly a eunuch; for he had a wife. Thus Procopius, Gennadius, Abulensis and Lyra. So in chapter xl, verse 1, the butler and baker of Pharaoh are called eunuchs, that is, ministers of the king. For in former times the courts of kings were full of eunuchs, and kings used them for every service, as is most clear from the court of the Emperor Constantius; for eunuchs filled and governed it. TO THE MASTER OF THE SOLDIERS, prefect of the royal guard. In Hebrew it is sar hattabbachim, that is, prince of those who slay, or slaughter, namely soldiers. The Septuagint renders it archimageiro: which although St. Ambrose renders as prince of cooks, yet it is more aptly rendered here as prince of those who slay, or slaughter; for mageiron, according to St. Jerome, signifies to slay. Whence cooks were called mageiroi, because they first slay the beasts and birds to be cooked, from the word machis, which according to Phavorinus is the same as machaera. Such was sar hattabbachim, and archimagirus was Nabuzardan: for he himself was prince of the army, whom Nebuchadnezzar appointed over the war and destruction of Jerusalem, IV Kings, last chapter, verse 11.
Moral Conclusion Morally learn from this chapter how many persecutions and adversities God exercises upon Joseph and good men, that He may perfect them in patience, gentleness, and thence in purity of soul. For Joseph through this patience attained that wonderful chastity. Most true is that saying of Cassian, Conferences, book XII, chapter vii: "As much as anyone advances in gentleness and patience of heart, so much will he advance in purity of body. For it is written: Blessed are the meek, for they shall possess the land (of their body); for the heat of the body will not decline unless he who has first restrained the movements of the soul." Hence also one of the Saints says: "The benign man, in body, soul, and mind, enjoys perpetual health: he rejoices in insult, praises God in calamity, appeases the angry, triumphs under the yoke of humility, rules over all affections," and especially over anger and lust. Finally, St. Chrysostom, homily 61: "Great," he says, "is the strength of virtue, and the weakness of malice." He declares this at the end through the patience which Joseph continually showed: "So that," he says, "like an athlete contending strongly, he may be redeemed with the crown of the kingdom, and the outcome of the dreams may be fulfilled, so that those who sold him may be taught that they derive no benefit from their malice. For virtue has such strength that it becomes more illustrious when it is assailed. For nothing is stronger than it, nothing more powerful; but he who possesses it, and has the grace from on high, and thence obtains protection, is stronger than all, and unconquerable, and cannot be taken, not only by the snares of men, but also by the machinations of demons. Knowing this, let us not flee from being afflicted badly, but from acting badly: for this is truly to be afflicted badly. For he who attempts to afflict his neighbor does him no harm, but treasures up for himself immortal torments." Because also his brothers, by persecuting Joseph, brought glory upon him and ignominy upon themselves, as the same teaches in homily 63 and following.
Machine translation from the Latin, not reviewed.
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1 « Habitavit autem Iacob interra Chanaan, in qua pater suus peregrinatus est ». Haec nexus cum cap. 35 efficiendi causa inseruntur : Generationum titulus non habetur nisi v. 2. Hebr. : Habitavit aulem Iacob in terra peregrinationis patris sut, in terra Chanaan, clarius etiam quam Vulg. exprimit, sequentia non esse necessario morte Isaac posteriora habenda, quin imo tredecim ante eam mortem annis agi coepere. v. 1'cum Hebr. Sam. trahas ad sequentia, non cum Del. ad praecedentia. Verior fortasse fuerit lectio LXX Vulg. Syr., qui initio v. 2 copulam legisse videntur.
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v. 9 « Et hae sunt generationes eius ». Cum singulorum patriarcharum Generationes ad eorum usque mortem producantur, hinc omnium Iacobi filiorum nativitates in Generationibus Isaac fuere recensendae, ante cuius mortem factae sunt omnes. Historia vero Ioseph tum narrari haud coepta est, quod maior eius potiorque pars morte Isaac fuerit posterior. Iosephum Ar. merito celebrat tamquam « speculum castitatis » et Per. : « Et alii quidem filii Iacob », inquit, « non tam suis quam posterorum suorum factis atque events nobilitati sunt : Ioseph autem suis ipse rebus clarus et praedicabilis fuit ». « loseph cum sedecim » — reliqui omnes septemdecim — « esset annorum, pascebat gregem cum fratribus suis adhuc puer; et erat cum filiis Balae et Zelphae, uxorum patris su£, accusavitque fratres suos apud patrem crimine pessimo ». Hebr. : et ipse puer cum filiis Balae etc.; ubi aliqui putavere superflue dici puerum, qui modo dicebatur septemdecim annorum. Neque dicas cum Jun. Pisc. (ap. Calm.), idem hic esse puerum atque servum : licet Ioseph, quod aetate minor esset et viribus tenuior, fratres in opere iuvare tantum eisque servire posset, at certe filius uxoris primariae non tamquam servus assignatus est filiis concubinarum. Targumim supplent educatus est : at Ioseph filium prae ceteris dilectum non apud alium educatum esse quam apud ipsum patrem, quis dubitaverit? Mittebatur autem quandoque ad fratres, uti etiam' v. 13 sqq. Sensum illius e? ?pse puer e natura fraterni sceleris collige, quod fuisse crimen pudendum e casto seripturae silentio omnes colligunt. Porro si advertas, scripturam cap. 34 et 38 clare loqui de fornicatione, imo 35,92 de incestu, facile perspicies, quod hic reticetur crimen, fuisse contra naturam. Ubi Syr. suggerit bestialitatem, in quam, si 7us/ato credas, pastores ceteris facilius prolabantur. Nos cum Zup. sodomiam interpretamur. Nota verborum nexum : £4 ?pse puer « aetate, moribus et innocentia » (Menoch.) et, quod sequens docet narratio, egregiae plane formae; eratque cum filiis Balae etc. , hominibus rudibus, dignis Ruben et Iudae fratribus, a mulierum tum forte consortio interdictis : lugendum quippe, sed non ita mirandum, eos speciosissiimo iuveni impuras manus inferre conatos esse. Quos ipse apud patrem accusavit, non solum quo officio fungeretur eorum delicta ad eum, qui corrigeret, deferendi, sed multo magis quod aliam viam se a violentorum manibus extricandi iuvenis septemdecim annorum discerneref nullam. v. 3 non est artius nectendus cum v. 2, quasi lacob pro accusatione Iosephum tunica donaverit, sed altera afferturinimicitiarum fraternarum causa eaque universalior (Ca?.), quippe quae non solos concubinarum sed Liae etiam filios attingeret, nimium a patre losepho exhibitum amorem. Quem merito reprehendit Amór. : « Plus acquiritur filio, cui fratrum amor acquiritur ».
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v. 3 « Israel autem diligebat Ioseph super omnes filios suos », Beniamino nondum nato et Rachele (v. 10) adhue superstite (Caz.), « eo quod tn senectute genuisset eum; fecitque et tunicam polymitam » seu diversicolorem (LXX). D'O5 nj3n», tunica ad extremitates pertingens, i. e. tam ZttgtóutÓ, seu zapntwotóc (Symm.), in digitorum articulos descendens, quam &oezpxy&Aov (Aq.) seu ad talos demissa. Cf. quae diximus ad 2 Reg. 13, 18. Ceterum lectiores illas tunicas etiam fuissc diversicolores, disce ex Aegyptiorum monumentis, ubi Semitae eiusmodi tunicas induti Pharaonibus dona offerunt. Tertia (Ca:.) afferuntur invidiae causa somnia a loseph narrata. Narrabat autem « simplex adolescens atque innocens, nihildum suspicans mali de fratribus suis » (Per.). Omni autem imprudentiae labe Iosephum absolves, si supponas fratres consuevisse sua invicem somnia enarrare : pastorum quippe vita cum plerumque fluat aequaliter exiguam colloquiis suppetens materiam, minima etiam , qualia sunt somnia, in medium proferuntur. Porro uti ipsa somnia , ita etiam eorum enarratio providente Deo facta est; quam providentiam, si lubet, cum Thoma Anglico (ap. Per.) voces « divinum instinctum ». Monet Es/., somnia haec non ipsum loseph esse interpretatum, uti postea Pharaonis somnia est interpretatus; necdum fortasse corum rationem perpexisse ; rem totam permissam esse patris ac fratrum sagacitati. Porro in sequentibus aliqua Vulg. liberius reddit, sensu haud mutato. x.
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5 « 4fccidtt quoque , ut visum somnium referret fratribus suits, quae causa maioris odii seminarium fuit ».
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v. 6 « Dixitque ad eos : Audite somntum meum, quod vidi ».
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v. 1 « Putabam, nos ligare manipulos in agro » ; — vocem Hebr. addit in medio agro , quo ager videtur exhiberi late patens. Iacob et filii, utilsaac 26,12, ctiam agros colebant — « e£ quas? consurgere manipulum meum et stare, vestrosque manipulos circumstantes adorare manipulum meum ». Bene ilo agro Aegyptus adumbratur (Bonfr.), manipulorum adoratione « futura frumenti causa adoratio » (Theodoret.).
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v. 8 « Responderunt fratres eius : Numquid. rez noster eris aut subitciemur ditioni tuae? Haec ergo causa somniorum atque sermonum [invidiae et] odii fomilem ministravit ». | Sequens somnium priori longe est clarius et distinctius. Illustrior astrorum, quam manipulorum imago. Fratrum numerus expressus undenus, dum in priore somnio saltem Beniamin non cernebatur manipulis ligandis occupatus. Fratribus additi parentes. Quare sequens somnium « praecedentis certitudinem adstruebat » (Menoch.).
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v. 9 « Altud quoque vidit somnum , quod narrans fratribus ait : Vide per somnium quasi solem et lunam et stellas undecim adorare me ». suggerit, Rachelem fuisse superstitem et gravidam. Cui si nolueris assentiri, oportebit fere in numero illo undeno deprehendere aliquod in lucem edendi Beniamini praesagium, quod tamen tunc temporis fortasse ne ipsi quidem Iacob et Ioseph clare perspexerint. Porro sole patrem, luna. matrem exhiberi, proxime habemus ex mero Iacobi non inspirati interpretamento : quod si difficultatem pateretur, non esset cur ei defendendo nimium insudaremus. Trita autem est difficultas, Rachelem, quae sola . voce mater tua v. 10 exprimi potest, nunquam Iosephum adorasse. Igitur sole, luna et stellis Iacobi familiam universim praefigurari in comperto est, uti etiam undecim - stellis fratres totidem. At num ideo sol patrem tantummodo, et luna matrem repraesentet? Eiusmodi figurae non possunt in singulis quibusque et minimis rebus figuratis respondere. Fratribus semel stellis et patre sole adumbrato, non poterat luna a somnio exsulare : sol cum stellis et sine luna visus monstrum fuisset Rachelis mortem portendens. Verum superest solutio perquam plana ct Hebraeorum ingenio accommodata : Rachel reapse Iosephum adoravit, non quidem in persona propria, sed in coniuge (Ephr.) aut, si mavis, in filio Beniamin.
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v. 10 « Quod cum patri suo et fratribus retulisset , increpavit eum pater suus et dixit : Quid sibi vult hoc somnum , quod vidisti? Num ego et mater tua et fratres tut adorabimus te super terram? » Sensus obvius est, matrem tum Rachelem fuisse superstitem (Ca:?.). Ergo, ut saepe Hebraeis fit, historica eventuum series deseritur. Narraturus auctor, quomodo septemdecim annos natus Ioseph a fratribus sit venditus , invidiarum tres causas inserit, quarum tertia ceteras tempore antecessit atque locum habuit, antequam prope Bethlehem moreretur Rachel aut Iacob Hebrone patrem reviseret. Neque dicas cum Per., prope Hebronem vidisse somnia, quod v. 14 Hebrone Sichimam mittatur : diversis temporibus et locis haec acta sunt, neque Hebrone necessario vidit somnia, qui Hebrone missus est Sichimam. — Putabat Hugo, lacobum meminisse matris Ioseph, quo somnii absurditatem inculcaret : Putasne, matrem tuam demortuam venturam esse teque adoraturam ? Sed id longius petitur.
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v. 11 « Invidebant ei igitur fratres sui, pater vero vem [tacitus] considerabat ». v. 12 redit ad v. 2, narranda gesta anni septimi decimi loseph. Quantum tempus inter alterum somnium et missum ad fratres Ioseph effluxerit, nescimus. Censet Menoch., patrem aliquamdiu filium retinuissee apud se, quo tempore et absentia leniretur invidia.
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v. 12 « Cumque fratres illius in pascendis gregibus patris morarentur in Sichem »,
37:13
v. 13 « dzxit ad eum Israel : Fratres tu£ pascunt oves in Sichimis ; vent, mittam te ad eos. Quo respondente » : v. A& « Praesto sum , ait ei : Vade et vide , si cuncta prospera sint erga fratres tuos et pecora, et renuntia mihi quid agatur. Missus de valle Hebron venit in. Sichem » ,
37:15
v. 15 « invenitque eum vir errantem in agro et interrogavit, quid quaereret ».
37:16
v. 16 « At ille respondit : Fratres meos quaero ; indica mihi, ubi pascant greges ». v. 1'1 « Dixitque ei vir : Recesserunt de loco isto; audit autem. eos dicentes : Eamus in Dothain » , 1, Sam. yrm, hodie Dothan, locus ad septemtrionem Samariae 4 Reg. 6,13; Iudith 3,9; 4,6; 7,18 (LXX). « Perrezit ergo Ioseph post fratres suos et invenit eos in. Dothain ». Mirabantur iam Bonfr., Calm., postacta cap. 3 ausos esse fratres propius Sichimam accedere et quidem, quod fere suggerit narratio, solos nullisque comitantibus servis. Utique agrum ibi obtinebat Iacob neque urbs Sichem reaedificata fuerat (Ca/m.). Perdurabat forte terror 35,5 divinitus immissus; aut eo perdurante filii Iacob cum aecolarum quibusdam foedera icerant. Refriguerat ardor ulciscendae iniuriae non suae. Filii Jacob audaces et numero, licet exiguo, freti. Compescebat simul accolarum indignationem providens Deus, quo in eodem loco summum sibi detrimentum inferrent filii lacob, ubi Sichimitis ante immeritum exitium parassent.
37:18
v. 18 « Qui cum vidissent eum procul », clam illo et « antequam accederet ad eos, cogitaverunt » — Yo»xnm insidiati sunt — « zl/lum occidere »,
37:19
v. 19 « et mutuo loquebantur : Ecce somniator venit ».
37:20
v. 90 « Venite, occidamus eum et mittamus 1n cisternam veterem », — pro qua voce reliqui habent unam. 3 fossa, cisterna , hinc carcer, sepulerum ; e contra "52 est puteus, non aquas aliunde colligens sed sponte producens — « decemusque : Fera pessima devoravit eum. Et tunc apparebit, quid illi prosint somnia sua ». Hebr. : quid erunt somnia eius, quod Chald. interpretatur : quid erit in fine somniorum eius, et Targumim : « quaenam sit interpretatio somniorum eius ». Narrator non prodit, quis auctor fuerit crudelis consilii, at distincte commendat Rubenum , quod in eius consilii locum aliud minus iniquum suggesserit, atque hoc ea solum mente, ut mox fratrem ab omni iniuria expediret.
37:21
v. 21 « Audiens autem hoc Ruben, nitebatur liberare eum de manibus eorum », — Hebr. liberavit, à. cruenta morte omnino, et hanc unam in mente habebat, atque de fratre vendendo necdum cogitatio in mentem inciderat — « e£ dicebat » :
37:22
v. 99 « Non interficiatis animam etus nec. effundatis sanguinem » (cf. 9,6), « sed prodcite eum in. cisternam hanc, quae est in solitudine, manusque vestras servate innozias ». Hebr. : et manus ne inferatis illi. « [Hoc autem dicebat] volens eripere eum de manibus eorum et reddere patri Suo ».
37:23
v. 93 « Confestim igitur, ut pervenit ad fratres suos , nudaverunt eum tunica talari et polymita » , — Hebr. Sam. Chald. : tunica. sua, tunica talari quam gerebat (LXX Syr. omittunt *n3n» nx). Pulchra emphasis : detrahunt eam, quae tantae invidiae causa fuerat; decipiant. —
37:24
v. 24 « miseruntque eum 1n cisternam veterem », 5^ vacuüm , « quae non habebat aquam ». Cf. 49,94.
37:25
v. 95 « Et sedentes, ut comederent panem », — « O crudelitatem! o inhumanitatem ! » (CAÀrys.) — « viderunt Ismaelitas viatores venire de Galaad , et camelos eorum portantes aromata et resinam et stacten in Aegyptum ». Via reapse e Galaaditide per Bethsan , Iezrahel et Dothain vergebat ad litus Philisthaicum atque inde Aegyptum versus. E monumentis compertum habemus, Aegyptios usos esse ingenti copia odoramentorum , cum ad usus domesticos et sacros, tum maxime in cadaveribus condiendis. Quae, cum ipsi Aegyptii difficile finibus suis pedem efferrent, a deserti tribubus in Aegyptum comportabantur. Cf. G. Ebers : Aegypten etc., p. 828 sqq. | DN223 a Vulg. LXX generalius versum aromata, Qvuutápata; Chald. nvv, quod videtur esse balsamum; Syr. NJun"n resina, nomen de sc universalius; Aq. et ad 43, 11 Vulg. storax. Dicunt esse resinam astragali gummiferi et aliorum astragalorum. Idem volunt esse aegyptium nekpat. — *'1y Hebr. Syr. ; Vulg. LXX resina ; Chald. "op i. e. aliquid, quod decerpitur. Est resina pistaciae lentisci (mastix). Apud Aegyptios tara, ubi conferas Plin. 12, 98 tarum. — v5 (Sam. ub), Vulg. LXX stactes ; Syr. NY3'223 terebinthus , sed id esse falsum docet 43, 11, ubi (9 et terebinthus simul enumerantur: Chald. Qo; ass. ladanu. Est ladanum seu resina cisti cretici. — Porro haec omnia arbusta cis et trans Iordanem etiamnum reperiuntur. 43, 11 tamquam eius terrae Íruetus recensentur. Speciatim quoad resinam cf. Ier. 8, 22; 46, 11. Satis apte los. suggerit, Ruben post demissum in cisternam Ioseph abiisse, quaesitum commodiora suo gregi pascua. Iuda, qui ignoraret fratris consilium clam salvandi loseph huncque optaret ab inedia morteque redimere , ut vendatur suadet.
37:26
v. 26 « Dizit ergo Iudas fratribus suis : Quid nobis prodest, si occiderimus fratrem nostrum et celaverimus sanguinem ipsius? » yx3 lucrum iniustum significat. Simulat igitur [udas se non aversari fratricidium , dummodo clam illud committatur ; at ex eo commisso nullum comparari lucrum. Ita avaritiam stimulat. v. 2971 « Melius est, ut venumdetur Ismaelitis et manus nostrae non polluantur »; Hebr. : et manus nostra ne sit super ?psum, nullam eius corpori violentiam inferamus. « Frater entm et caro nostra est. Acquieverunt fratres sermonibus illius »
37:28
v. 98 « et, praetereuntibus Madianitis negotiatoribus , extrahentes eum de cisterna vendiderunt eum Ismaelitis viginti argenteis; qui duxerunt eum in Aegyptum ». Medium servi pretium erant triginta sicli (Ex. 21,32) : Madianitae videntur perspexisse, sibi cum malae fidei hominibus esse negotium, qui pretium etiam vilius non essent recusaturi.
37:29
v. 99 « Reversusque Ruben ad cisternam », clam fratribus Iosephum liberaturus, « non invenit puerum »
37:30
v. 30 « et scissis vestibus pergens ad fratres suos ait : Puer non comparet, et ego quo ibo? » Supplet Bonfr. « eum requisiturus » : at videtur existimasse mortuum minimeque requirendum aut reducendum. Ergo melius Chrys. : « quamnam habebimus excusationem? » Melius etiam Ps. Ion. et Targ. Hier. : « quomodo adspiciam faciem patris mei », qui a me primogenito exacturus est facti rationem? Fratres Rubenum, quid actum esset, edocuerunt (Jos.).
37:31
v. 31 « Tulerunt autem tunicam etus et in sanguine hoedi », — seu verius Aire? — « quem occiderant, tenzerunt »;
37:32
v. 39 « mittentes, qui ferrent ad patrem et dicerent : Hanc invenimus : vide, utrum tunica filii tui sit, an non».
37:33
v. 33 « Quam cum agnovisset pater, ait : Tunica filii met est, fera pessima comedit eum, bestia devoravi Ioseph ». Ita etiam LXX; alia punctatione Masor. : devoratione devoratus est loseph; quam commendat 44,98.
37:34
v. 3& « Scissisque vestibus indutus est cilicio » super lumbos, « lugens filium suum multo tempore ». « Quam fuerint illi digni lacrymis, qui non solum fratrem vendiderunt barbaris, sed et patrem in extrema senectute in tantum luctum iniecerunt! » (CArys.).
37:35
v. 38 « Congregatis autem cunctis liberis eius », — Hebr. distinguit filios et ///?as - ergo alias praeter Dinam habebat filias — « wt Jenirent dolorem patris, noluit consolationem accipere , sed ait : Descendam ad filium meum lugens in infernum. Et illo perseverante in fletu », — Hebr. claudit sententiam : flevitgue eum pater eius.
37:36
v. 36 « Madianitae vendiderunt Ioseph in. Aegypto Putiphari eunucho Pharaonis, magistro militum ». | Cf. Ebers p. 293 sqq. Plurimos apud Aegyptios fuisse servos Semitas, constat cum picturis murorum, tum quod vox 72Y apud Aegyptios in generalem servorum appellationem abierit : abata. — Putiphar — Peoeti-pa-ra, consecratus (deo) Ra. In cippo aliquo Apidis legitur nomen Petisis, et in textu graeco Petammon. — Veros apud Aegyptios exstitisse eunuchos , indubie produnt picturae; neque repugnat eum, qui fuerit eviratus habere uxorem, imo liberos, nam eviratio quandoque non plenum nanciscebatur effectum. Sed in pluribus eunuchus erat « nomen officii et dignitatis » (Calm.). — Putiphar titulum habet Q'ri3un V, proprie duz laniatorum, unde LXX eum fecit àgjy1i&yetpov. Sed eum non esse tituli sensum, inde colligitur, quod Nabuzardan 4 Reg. 25, 8 et Arioch Dan. 2, 14 certe non erant coquorum pracfecti (Calm.). Erat duz praetorianorum, qui utique crant milites, sed simul lictores et, ubi res secum ferret, carnifices. Ei suberant carceres. Arg. — Cur haec de Iuda narratio inseratur, rationem afferunt Bonfr. aliique eius ad genealogiam Christi relationem. Quae ratio vera quidem est, sed remotior. Nota, extrema Genesi principem omnino inter fratres locum obtinere Ioseph, quem filium Rachelis prae reliquis omnibus dilexerat Iacob. Ratio vero, cur patris affectui obsecuta Dei providentia Iosephum ad eum eminentiae locum provexerit, fuit fratrum natu maiorum indignitas. Neque tamen cum ipso comparandi erant concubinarum filii, neque Liae filii duo natu minimi Issachar et Zabulon, qui nullo inter fratres nomine videntur eminuisse. At, cur Ioseph maximis natu quatuor sit praelatus, iure mirabere. Ratio fuere virorum scelera : habes quippe scelus Ruben 35,22, Simeon et Levi cap. 35, Iudae cap. 38. Quodsi porro quaeras, cur Iudae scelus hoc praecise loco, i. e. post Iosephi in Chanaanitide etante eiusdem in Aegypto acta, narretur, respondeo aliquam s. narratori concedi oportere libertatem : potuere haec aeque narrari initio cap. 37 aut ante 35,93. Cap. XXXVIII.
37:12
DOTHAIN. - A city north of Shechem (Gen. 37:12-17) and Samaria (II Kings 6:13), on a plain facing Esdrelon (Judg. 4:6; 7:3) and near the pass that led to the country of Judah. …
37:21
… He had no part in the sale that his brothers made of him: and when he did not find the boy, he tore his garments in grief (ibid. 37:21-30). For this act, Joseph later did not keep R. as a hostage, but Simeon, the eldest after him (ibid. 42:24), and assigned R. the place of honor among the brothers (ibid. 43:33). He went …
37:25
… Other biblical passages (cf. Gen. 37:25, 27 f., 36), especially in the prophetic books, contain insistent allusions to the Arabs, mentioning their caravans, the products of their territory, and their customs. …
37:26
JUDAS. - Fourth son of Jacob, born of Leah, called Jéhâdhâh "praise, acclaim" (Gen. 29:35; 49:8). He sought with Reuben to save Joseph (Gen. 37:26 ff.). …
37:27
… Mention is made of the I., together with the Midianites, in the story of Joseph sold (Gen. 37:27 f.; 39:1): they were merchants who carried aromatics and spices into Egypt. …
37:28
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
… As merchants they are found together with the Ishmaelites in Palestine (Gen. 37:28) and in Egypt (37:35).
37:34
In Sacred Scripture the cilice or sackcloth (Heb. laq, Gk. ἀσπύς) generally designates a garment of such cloth, which was put on as a sign of mourning or penance (cf. Gen. 37:34; 1 Kings 21:27; 2 Kings 2:30; Jer. 4:8; 6:26 etc.). …
37:35
… This interpretation is confirmed by Gen. 37, 35; Num. 16, 30; Deut. 32, 22; Iob. 10, 21-22; Ps. 85, 13; Prov. 15, 24;
… It is impossible in fact to understand the most ancient biblical phrases of descent into the family tomb; both because of the analogy and identity with the Babylonian expressions, and because such a sense is often formally excluded by the text itself. Gen. 37, 35: "I will go down mourning to my son into šē'ōl," says Jacob, certain that Joseph has been devoured by a wild beast! Num. 16, 30: the earth opens and swallows the guilty who "descend …
… At their death all men descend to the f. (Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; etc.) where they "are gathered to their fathers" (Gen. 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. …
37:36
… P. (Pōṭlphar) was an official of the Pharaoh's court, to whom the Ishmaelites sold Joseph (Gen. 37, 36); the latter knew how to make himself so well liked that in a short time he had from his master the direction of his entire, very wealthy household (ibid. 39, 1-6). But P.'s wife, …
37:38
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
Name of a region south of Palestine (Ex. 2:15) and of its inhabitants (Ex. 3:1; 4:19; 18:1; Num. 24:47), sometimes indicated by the patronymic "Midianites" (Gen. 37:38; Num. 25:17).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.