Jacob sendeth his ten sons to buy corn in Egypt. Their treatment by Joseph.
Iacob sendeth tenne of his sonnes to bye corne in Aegypt. 7. where Ioseph knowing them, they not knowing him, with hard speaches putteth them in prison. 18. At last Simeon remayning in castodie, til Beniamin be brought, the rest are dismissed, 25. with their money, vnknowen to them, in their sackes.
1And Jacob hearing that food was sold in Egypt, said to his sons: Why are ye careless?Ma Giacobbe avendo udito, che si vendeva da mangiare in Egitto, disse a' suoi figliuoli: Perché state a guardarvi in viso?AND Iacob hearing, that victuales were sold in Aegypt, he said to his sonnes: Why neglect ye?Audiens autem Jacob quod alimenta venderentur in Ægypto, dixit filiis suis: Quare negligitis ? 2I have heard that wheat is sold in Egypt: Go ye down, and buy us necessaries, that we may live, and not be consumed with want.Ho sentito dire, che si vende grano in Egitto: andate, e comprate quello che ci bisogna, affinché possiam vivere, e non siam consunti dalla fame.I haue heard that wheat is sold in Aegypt: Goe ye downe, and bye vs necessaries, that we may liue, and not be consumed with lacke.audivi quod triticum venundetur in Ægypto: descendite, et emite nobis necessaria, ut possimus vivere, et non consumamur inopia. 3So the ten brethren of Joseph went down, to buy corn in Egypt:Andarono adunque dieci fratelli di Giuseppe in Egitto a comprare del frumento,Therfore the tenne brethren of Ioseph going downe, to bye corne in Aegypt,Descendentes igitur fratres Joseph decem, ut emerent frumenta in Ægypto, 4Whilst Benjamin was kept at home by Jacob, who said to his brethren: Lest perhaps he take any harm in the journey.Essendosi Giacobbe ritenuto Beniamin a casa, avendo detto ai suoi fratelli, che non gli succeda qualche disgrazia nel viaggio.Beniamin being kept at home by Iacob, who said to his brethren: Lest perhaps he take any harme in the iourney:Benjamin domi retento a Jacob, qui dixerat fratribus ejus: Ne forte in itinere quidquam patiatur mali: 5And they entered into the land of Egypt with others that went to buy. For the famine was in the land of Chanaan.Entrarono nella terra di Egitto con altra gente, che andava a comprare. Perocché nella terra di Chanaan era la fame.entred into the land of Aegypt with others that went to bye. for the famine was in the land of Chanaan.ingressi sunt terram Ægypti cum aliis qui pergebant ad emendum. Erat autem fames in terra Chanaan. 6And Joseph was governor in the land of Egypt, and corn was sold by his direction to the people. And when his brethren had bowed down to him,E Giuseppe dominava in Egitto, e a piacimento di lui si vendevano a' popoli le biade. E i suoi fratelli avendolo adorato,And Ioseph was prince in the land of Aegypt, and at his pleasure corne was sold to the people. And when his brethren had adored him,Et Joseph erat princeps in terra Ægypti, atque ad ejus nutum frumenta populis vendebantur. Cumque adorassent eum fratres sui, 7And he knew them, he spoke as it were to strangers, somewhat roughly, asking them: Whence came you? They answered: From the land of Chanaan, to buy necessaries of life.Ed egli avendoli riconosciuti, parlava loro con qualche durezza, come a stranieri, interrogandoli: D'onde siete venuti? Risposero: Dalla terra di Chanaan per comprare quello che ci bisogna per vivere.and he knewe them, he spake as it were to strangers somewhat roughly, asking them: From whence came you? Who answered: From the Land of chanaan, that we may bye necessaries to liue.et agnovisset eos, quasi ad alienos durius loquebatur, interrogans eos: Unde venistis ? Qui responderunt: De terra Chanaan, ut emamus victui necessaria.
8And though he knew his brethren, he was not known by them.E riconoscendo egli i fratelli, non fu però da essi riconosciuto.And yet himselfe knowing his brethren, was not knowen of them.Et tamen fratres ipse cognoscens, non est cognitus ab eis. 9And remembering the dreams, which formerly he had dreamed, he said to them: You are spies. You are come to view the weaker parts of the land.E rammentandosi i sogni veduti una volta, disse loro: Voi siete spioni: e siete venuti a riconoscere i luoghi men forti del paese.And remembring the dreames, which some times he had seene, he said to them: You are spies: to view the weaker parts of the land you are come.Recordatusque somniorum, quæ aliquando viderat, ait ad eos: Exploratores estis: ut videatis infirmiora terræ venistis. 10But they said: It is not so, my lord; but thy servants are come to buy food.Dissero quelli: Signore, non è così; ma i tuoi servi sono venuti a comprar da mangiare.Who said: It is not so, my lord, but thy seruantes are come to bye victuals.Qui dixerunt: Non est ita, domine, sed servi tui venerunt ut emerent cibos. 11We are all the sons of one man: we are come as peaceable men, neither do thy servants go about any evil.Siamo tutti figliuoli di uno stesso uomo: siam venuti a buon fine, e nissun male tramano i servi tuoi.We are al the sonnes of one man: we are come as men of peace, neither do thy seruantes goe about anie euil.Omnes filii unius viri sumus: pacifici venimus, nec quidquam famuli tui machinantur mali. 12And he answered them: It is otherwise: you are come to consider the unfenced parts of this land.Rispose loro: La cosa è ben diversa: siete venuti ad osservare i luoghi di questo paese men fortificati.To whom he answered: It is otherwise: you came to consider the vndefensed partes of this land.Quibus ille respondit: Aliter est: immunita terræ hujus considerare venistis. 13But they said: We thy servants are twelve brethren, the sons of one man in the land of Chanaan: the youngest is with our father, the other is not living.Ma quelli: Siamo, dissero, noi tuoi servi, dodici fratelli, figliuoli d'uno stesso uomo nella terra di Chanaan: il più piccolo è con nostro padre, l'altro più non è.But they: We thy seruantes, say they, are twelue brethren, the sonnes of one man in the Land of Chanaan: the youngest is with our father, the other is not liuing.At illi: Duodecim, inquiunt, servi tui, fratres sumus, filii viri unius in terra Chanaan: minimus cum patre nostro est, alius non est super. 14He saith, This is it that I said: You are spies.La cosa, diss'egli, è come ho detto: Siete spioni.This is it, quoth he, that I said: You are spies.Hoc est, ait, quod locutus sum: exploratores estis.
15I shall now presently try what you are: by the health of Pharao, you shall not depart hence, until your youngest brother come.Io fin d'adesso vi metterò alla prova: per la salute di Faraone voi non partirete di qua, fino a tanto che venga il fratello vostro più piccolo.Now presently I wil take a trial of you: by the health of Pharao you shal not depart hence, vntil your youngest brother do come.Jam nunc experimentum vestri capiam: per salutem Pharaonis non egrediemini hinc, donec veniat frater vester minimus. 16Send one of you to fetch him: and you shall be in prison, till what you have said be proved, whether it be true or false: or else by the health of Pharao you are spies.Mandate uno di voi, che qua lo conduca: e voi starete in catene, fino a tanto che sia manifesto, se vero o falso sia quello che avete detto: altrimenti voi per la salute di Faraone siete spioni.Send you one of you to bring him: and you shal be in prison, til the thinges be proued which you haue said, whether they be true or false: otherwise by the health of Pharao you are spies.Mittite ex vobis unum, et adducat eum: vos autem eritis in vinculis, donec probentur quæ dixistis utrum vera an falsa sint: alioquin per salutem Pharaonis exploratores estis. 17So he put them in prison three days.Li fece adunque mettere in prigione per tre giorni.Therfore he put them in prison three dayes.Tradidit ergo illos custodiæ tribus diebus. 18And the third day he brought them out of prison, and said: Do as I have said, and you shall live: for I fear God.E il terzo giorno fattigli uscir dalla carcere, disse: Fate quello che ho detto, e sarete salvi: perocché io temo Dio.And the third day bringing them out of prison, he said: Doe as I haue said, and you shal liue: for I feare God.Die autem tertio eductis de carcere, ait: Facite quæ dixi, et vivetis: Deum enim timeo. 19If you be peaceable men, let one of your brethren be bound in prison: and go ye your ways, and carry the corn that you have bought, unto your houses.Se avete buone intenzioni, uno di voi fratelli stia legato in prigione: e voi altri andate, e portate il frumento, che avete comprato, alle vostre case,If you be men of peace, let one of your brethren be bounde in prison: and goe ye your wayes, and carie the corne that you haue bought, vnto your houses,Si pacifici estis, frater vester unus ligetur in carcere: vos autem abite, et ferte frumenta quæ emistis, in domos vestras, 20And bring your youngest brother to me, that I may find your words to be true, and you may not die. They did as he had said.E conducetemi il vostro fratello più piccolo, affinché io possa esser chiarito di quel che dite, e non siate condannati a morire. Fecero, com'egli avea detto,and bring your youngest brother to me, that I may proue your sayings to be true, and that you die not. They did as he had said,et fratrem vestrum minimum ad me adducite, ut possim vestros probare sermones, et non moriamini. Fecerunt ut dixerat,
21And they talked one to another: We deserve to suffer these things, because we have sinned against our brother, seeing the anguish of his soul, when he besought us, and we would not hear: therefore is this affliction come upon us.E si dissero l'uno all'altro: Con ragione soffriamo questo, perché peccammo contro il nostro fratello, vedendo le angustie del suo cuore mentr'ei ci pregava, e noi non ascoltammo: per questo è venuta sopra di noi tribolazione.and they talked one to an other: Worthely do we suffer these thinges, because we haue sinned against our brother, seing the distresse of his soule, whilest he besought vs, and we heard not: therfore is this tribulation come vpon vs.et locuti sunt ad invicem: Merito hæc patimur, quia peccavimus in fratrem nostrum, videntes angustiam animæ illius, dum deprecaretur nos, et non audivimus: idcirco venit super nos ista tribulatio. 22And Ruben, one of them, said: Did not I say to you: Do not sin against the boy; and you would not hear me? Behold his blood is required.Uno di essi Ruben, disse: Non vel diss'io: Non peccate contro il fanciullo: e voi non mi deste retta? ecco che del sangue di lui si fa vendetta.Among whom Ruben one of them, said: Why, did not I say to you: Sinne not against the boy: and you heard me not? Loe his blood is required.E quibus unus Ruben, ait: Numquid non dixi vobis: Nolite peccare in puerum: et non audistis me ? en sanguis ejus exquiritur. 23And they knew not that Joseph understood, because he spoke to them by an interpreter.E non sapevano di essere intesi da Giuseppe; perocché questi parlava loro per interprete.And they knew not that Ioseph vnderstood: because he spake to them by an interpreter.Nesciebant autem quod intelligeret Joseph, eo quod per interpretem loqueretur ad eos. 24And he turned himself away a little while, and wept: and returning, he spoke to them.Ed egli si volse per un poco in altra parte, e pianse: e tornò, e parlò con essi.And he turned away himselfe a litle while, and wept: and returning he spake to them.Avertitque se parumper, et flevit: et reversus locutus est ad eos. 25And taking Simeon, and binding him in their presence, he commanded his servants to fill their sacks with wheat, and to put every man’s money again in their sacks, and to give them besides provisions for the way: and they did so.E fatto pigliare, e legare Simeone sotto de' loro occhi, ordinò ai ministri, che empisser di grano le loro sacca, e rimettessero il denaro di ciascheduno nel suo sacco, dando loro di più de' viveri pel viaggio: e quelli fecer così.And taking Simeon, and binding him in their presence, he commanded his seruantes that they should fil vp their sackes with wheat, and put euerie mans money againe in their bagges, geuing them besides for to eate on the way: who did so.Tollensque Simeon, et ligans illis præsentibus, jussit ministris ut implerent eorum saccos tritico, et reponerent pecunias singulorum in sacculis suis, datis supra cibariis in viam: qui fecerunt ita.
26But they having loaded their asses with the corn went their way.E quelli portando sopra i loro asini il grano, se n'andarono.But they carying their corne vpon their asses, tooke their iourney.At illi portantes frumenta in asinis suis, profecti sunt. 27And one of them opening his sack, to give his beast provender in the inn, saw the money in the sack’s mouth,E avendo uno di loro aperto il sacco per dar da mangiare al suo asino all'albergo, osservando il denaro alla bocca del sacco,And one of them opening his sacke, to geue his beast prouender in the inne, beholding the money in the sackes mouth,Apertoque unus sacco, ut daret jumento pabulum in diversorio, contemplatus pecuniam in ore sacculi, 28And said to his brethren: My money is given me again; behold it is in the sack. And they were astonished, and troubled, and said to one another: What is this that God hath done unto us?Disse a' suoi fratelli: Mi è stato renduto il denaro, eccolo qui nel sacco. E stupefatti, e turbati dissero l'uno all'altro: Che è mai quello che ha Dio fatto a noi?he said to his brethren: My money is geuen me againe, behold it is in the sacke. And being astonyed, and trubled amongest themselues, they said: What is this, that God hath done vnto vs?dixit fratribus suis: Reddita est mihi pecunia, en habetur in sacco. Et obstupefacti, turbatique, mutuo dixerunt: Quidnam est hoc quod fecit nobis Deus ? 29And they came to Jacob their father in the land of Chanaan, and they told him all things that had befallen them, saying:E giunsero a casa di Giacobbe loro padre nella terra di Chanaan, e a lui raccontarono tutto quello che era loro avvenuto, dicendo:And they came to Iacob their father into the land of Chanaan, and they told him al thinges that had chanced vnto them, saying:Veneruntque ad Jacob patrem suum in terram Chanaan, et narraverunt ei omnia quæ accidissent sibi, dicentes: 30The lord of the land spoke roughly to us, and took us to be spies of the country.Il signore di quella terra ci ha parlato con durezza, e ha creduto, che andassimo a spiare pel paese.The lord of the land spake to vs roughly, and thought vs to be spies of the prouince,Locutus est nobis dominus terræ dure, et putavit nos exploratores esse provinciæ. 31And we answered him: We are peaceable men, and we mean no plot.Gli abbiam risposto: Noi siamo uomini di pace, e non macchiniamo nulla di cattivo.to whom we answered: We are men of peace, neither do we attempt any treachery.Cui respondimus: Pacifici sumus, nec ullas molimur insidias. 32We are twelve brethren born of one father: one is not living, the youngest is with our father in the land of Chanaan.Siam dodici fratelli nati tutti di un istesso padre: uno più non è: il più piccolo è con nostro padre nella terra di Chanaan.We are twelue brethren borne of one father: one is not liuing, the youngest is with our father in the Land of Chanaan.Duodecim fratres uno patre geniti sumus: unus non est super, minimus cum patre nostro est in terra Chanaan.
33And he said to us: Hereby shall I know that you are peaceable men: Leave one of your brethren with me, and take ye necessary provision for your houses, and go your ways,Quegli ci ha detto: Mi chiarirò in questo modo, se voi siete uomini di pace: Lasciate presso di me un vostro fratello, e prendete quel che bisogna di viveri per le vostre famiglie, e partitevi:Who said to vs: Thus shal I trie that you be men of peace: Leaue one of your brethren with me, and take ye prouision necessarie for your houses, and goe your wayes,Qui ait nobis: Sic probabo quod pacifici sitis: fratrem vestrum unum dimittite apud me, et cibaria domibus vestris necessaria sumite, et abite, 34And bring your youngest brother to me, that I may know you are not spies: and you may receive this man again, that is kept in prison: and afterwards may have leave to buy what you will.E conducete a me il fratello vostro più piccolo onde io conosca, che non siete spioni, e voi ricuperiate quello che rimane in prigione; e abbiate di poi permissione di comprare quello che vorrete.and bring your youngest brother to me, that I may know you are not spies: and you may receiue this felowe againe, that is kept in prison: and afterwardes may haue licence to bye what thinges you wil.fratremque vestrum minimum adducite ad me, ut sciam quod non sitis exploratores: et istum, qui tenetur in vinculis, recipere possitis: ac deinceps quæ vultis, emendi habeatis licentiam. 35When they had told this, they poured out their corn, and every man found his money tied in the mouth of his sack: and all being astonished together,Dette che ebbero queste cose, votando i grani, trovò ognuno di loro rinvolto il denaro alla bocca del sacco: ed essendo tutti fuori di sé,This being said, when they powred out their corne, euerie man found his money tied in the mouth of the sackes: and al being astonyed together,His dictis, cum frumenta effunderent, singuli repererunt in ore saccorum ligatas pecunias, exterritisque simul omnibus, 36Their father Jacob said: You have made me to be without children: Joseph is not living, Simeon is kept in bonds, and Benjamin you will take away: all these evils are fallen upon me.Disse il padre Giacobbe: Voi m'avete condotto ad essere senza figliuoli; Giuseppe non è più, Simeone è in catene, e mi torrete Beniamin: sopra di me ricadono tutte queste sciagure.their father Iacob said: You haue made me to be without children, Ioseph is not liuing, Simeon is kept in bondes, and Beniamin you wil take away: al these euils are fallen vpon me.dixit pater Jacob: Absque liberis me esse fecistis: Joseph non est super, Simeon tenetur in vinculis, et Benjamin auferetis: in me hæc omnia mala reciderunt.
37And Ruben answered him: Kill my two sons, if I bring him not again to thee: deliver him into my hand, and I will restore him to thee.Rispose a lui Ruben: Uccidi due de' miei figliuoli, se io non lo riconduco a te: consegnalo a me, ed io te lo restituirò.To whom Ruben answered: Kil my two sonnes, if I bring him not againe to thee: deliuer him into my hand, and I wil restore him vnto thee.Cui respondit Ruben: Duos filios meos interfice, si non reduxero illum tibi: trade illum in manu mea, et ego eum tibi restituam. 38But he said: My son shall not go down with you: his brother is dead, and he is left alone: if any mischief befall him in the land to which you go, you will bring down my grey hairs with sorrow to hell.Ma quegli: Non verrà, disse, il mio figlio con voi: suo fratello si morì, ed egli è rimaso solo: se alcuna cosa avverrà di sinistro a lui nella terra, dove andate, precipiterete col dolore nel sepolcro la mia vecchiaia.But he said: My sonne shal not go downe with you: his brother is dead, and he alone is remayning: if any aduersitie shal chance to him in the land to the which you goe, you shal bring downe my hoare heares with sorowe vnto hel.At ille: Non descendet, inquit, filius meus vobiscum: frater ejus mortuus est, et ipse solus remansit: si quid ei adversi acciderit in terra ad quam pergitis, deducetis canos meos cum dolore ad inferos.
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Year of the World 2297, Year before Christ 1707.
Careless. Hebrew, "gazing one at another," like idle people.
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Menochius
To him. Conformably to the prophetic dreams, Genesis 37:7, 9. (Menochius)
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Menochius
By them. Years and change of situation, had made such an alteration in him. God was pleased that Jacob should remain so long ignorant of his son's fate, that, by sorrow, he might do penance, and purify himself from every stain; and that he might not attempt to redeem Joseph, whose slavery was to be the source of so much good to his family. (Menochius)
Worthington
Joseph did not make himself known at first; in order to bring his brethren to a true sense of their duty, that they might obtain pardon for their sin. Thus pastors must sometimes treat their penitents with a degree of severity. (St. Gregory, hom. 22, Ezec.; St. Augustine, ser. 82, de Tem.) (Worthington)
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Challoner
You are spies. This he said by way of examining them, to see what they would answer. (Challoner)
Haydock
Aquila translates "vagrants" going from place to place, as if to discover the weakest parts. Joseph was a person in authority. It was his duty to guard against invasion. He knew how his brethren had treated Sichem, and how they had behaved to himself; and though he might not suppose, that they had any evil design upon Egypt, yet he had a right to make them give an account of themselves. (Haydock)
Menochius
He wished also to extort from them a true account respecting Jacob and Benjamin. (Menochius)
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Calmet
Health. This oath implies, that he is willing that even Pharao, whom he so much revered, should perish, if he did not execute what he said: (Haydock) or, as Pharao is now in health, so true it is you should not all depart, till your youngest brother come. (Calmet)
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Or else by the health of Pharao you are spies. That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it.
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Menochius
God. I shall do nothing contrary to justice or good faith, as I know I have a superior in heaven, to whom I must give an account. (Menochius)
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Menochius
We deserve. Conscience upbraids. "Punishment opens the mouth, which sin had shut," St. Gregory. (Menochius)
Calmet
They had sold Joseph about 22 years before! (Calmet)
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Haydock
His blood. Ruben supposed his brother was dead, (ver. 13.,) and judging that Jacob would not let Benjamin come, he thought they must all perish. (Haydock)
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Calmet
Interpreter, to keep them at a greater distance. It does not appear that the sons of Jacob were ignorant of the language of the country. (Calmet)
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Menochius
Simeon. If he had joined himself to Ruben and Juda, who seemed inclined to protect Joseph, they might easily have prevented the cruel act, by overawing their younger brothers. Hence he was most guilty. (Menochius)
Presence. That they might learn to condole with an afflicted brother.
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Haydock
And you may, etc. Joseph had said, (ver. 20.,) and you may not die, which they thus interpret. (Haydock)
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Calmet
Astonished. One had before made the discovery, ver. 28. Now all find their purses among the corn, which renews their astonishment. (Calmet)
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Without. Through excess of grief, Jacob speaks with a degree of exaggeration; or he thought his children were now taken from him so fast, that he would soon have none left.
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Kill, etc. By this proposal, he meant to signify his utmost care and zeal to bring back young Benjamin safe to his father.
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Haydock
Alone: the son of my beloved Rachel. (Haydock)
Haydock
To hell. That is, to that place where the souls then remained, as above, Genesis 37:35, (Challoner) though with respect to his grey hairs, and body, it may signify the grave. (Haydock)
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You are spies.... This he said by way of examining them, to see what they would answer.
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Or else by the health of Pharao you are spies.... That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it.
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To hell.... That is, to that place, where the souls then remained, as above, chapter 37. ver. 35.
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7. Some vvhat roughly] Ioseph afflicted his bretheren to bring them into consideration of their former faultes, and to true contrition. VVithout which, Contrition necessarie for the remission of sinnes. though iniuries be remitted by men, yet the offenders are not absolued before God. Therfore he louing them and hating their sinne, by affliction brought them to vnderstanding. VVho being at last truly penitent, he acknowledged and most louingly embraced them, and prouided for them in their necessitie. S. Aug. ser. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech) applithe to the instruction of pastors of soules: that they procure true repentance before absolution of sinnes. Ne si inordinate culpa dimittitur, is qui est enlpabilis, Disorderlie remission is hurtful. in reatu grauius astringatur. Lest, if the fault be disorderly remitted he that is faultie be more greuously intangled in guilt of conscience: therfore with much discretion seueritie in shew, & elemencie in mind are required.
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9. You are spies] To the same purpose he calleh them spies. After the Ioseph calleth his brothers spies for their good. maner of examiners calling suspected persons, as they may seme to be: therby to trie what they would answer. Al for their holsome penance, and withal to procare them afterwards more compassion among the Aegyptians. S. Aug. q. 139. super. Gen.
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15. By the health of Pharao.] Ioseph in swearing by Pharaos health, honored It is lawful to sweare by creatures. God, the geuer and conseruer of health, life, power, dignitie and al that was in Pharao. wherby we see that this maner of swearing was lawful. As now likewise Christians lawfully sweare not only by God, but also by his creatures, saying: As God shal helpe them, & his holie Gospels: so it be with due circumstances, and requisite conditions, namely with those which the Prophet Hieremie mentioneth, in truth, in iudgement, and in iustice: not salfe, rash, nor of an •ier. 4. vniust thing: nor in frequent and cōmon talke (a most bad custome) for so thou must neirher sweare by God himself, nor (as our sauiour teacheth) by Mat. 5. In some case more conuenient then to name God expresly. heauen, nor by the earth, nor by Hierusalem, nor by thy head, nor anie thing els: signifying that in some case, and due maner we may sweare by any of these. And in this particular Ioseph did rather name Pharao in his oath then God, as wel to conceale himself as yet from his brethren, as to strike more terrour in their hartes, by naming his master the King, in whom he had more interest then they.
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If these things which ye say be proued false, ye are to be held as spies, for your lying. S Aug 1. 139. super Gen.
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38. Vnto hel.] To that place where soules remaine, as before. chap. 37. v. 35. For this phrase, of bringing vnto hel, and descending into hel, vsually spoken Diuers mansions in hel. in the old Testament, of al sortes of soules both iust and wicked, signifieth that al went that time to hel, that is, to a lowe place, farre distant from heauen. But some to rest, and some to paine. VVherupon S. Hierom saith: Hel is a place. wherin soules are included, either in rest, or in paines, according to the qualitie of their deserts.
Myn old age or, me an old man. S. Aug. q. 142.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.5
… Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction? Was not Jacob blessed who, leaving his father’s house, endured exile as a shepherd for pay, and mourned for the violated chastity of his daughter, and suffered hunger?
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
… Jeroboam also, who received the ten sceptres (tribes), and the ten courts of the tabernacle, and the columns of ten cubits [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.3
… his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, “Iron passed through the soul of him:” now he is honoured, now he is not made subject to brethren selling him, but corn he supplieth to them hungering.
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John Cassian † AD 435 The Conferences of John Cassian 17.25
… “Ye are spies: to see the nakedness of the land are ye come;” and below: “send,” says he, “one of you, and bring your brothers hither: but ye shall be kept here until your words are made manifest whether ye speak the truth or no: but if not, by the life of Pharaoh, ye are spies.”
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… Isaac his son likewise found a king most friendly to him. Jacob, being received with honor by a king in Egypt, went so far as to bless him. What shall I say of his son Joseph, who, after the tribulation of a prison, in which his chastity was tried as gold is tried in the fire, being raised by Pharaoh to great honors, even swore by the life of Pharaoh,
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St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 12
… and see, whether they will not shew their falsehood by their very looks; for the countenance is a test of the conscience as it is written, ‘A merry heart maketh a cheerful countenance, but by sorrow of the heart the spirit is broken .’ Thus they who had conspired against Joseph
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.20
… And this is shown by Joseph’s brethren. For when they had sold the just man, and thirteen years had passed away, suspecting they had fallen into punishment, and fearing for their lives, they remembered their sin, and said one to another, “We are verily guilty concerning our brother Joseph.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… nay, they had slain him, as far as inclination went; they had deceived and grieved the old man; they suffered nothing. After many years they are brought into extreme peril, and now they are put in remembrance of this their sin. Exceeding wisely is this circumstance brought in. Hear what they say: “We are verily guilty concerning our brother.” (
John Cassian † AD 435 The Conferences of John Cassian 17.25
… “We suffer this rightly because we sinned against our brother, in that we saw the anguish of his soul when he asked us and we did not hearken to him: wherefore all this trouble hath come upon us.”
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St John Chrysostom † AD 407 Homilies on Colossians 8
… but still the father bore the calamity, and that which followed it, and the next to that. He wept; but acted not with impiety; he mourned, but he uttered not discontent, but stayed at those words, saying, “Joseph is not, Simeon is not, and will ye take Benjamin away? all these things are against me.” (
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In Hebrew it is שבר sceber, that is, to be broken, that is, grain, or bread which is broken and distributed. Whence Joseph, selling and distributing grain, is commonly called here in Hebrew משביר masbir, that is, breaking or fragmenting, that is, distributing and dividing what is to be broken, namely grain or corn; hence that phrase of Christ and Paul flowed forth: "The bread which we break," as I said in I Corinthians x, 16; for to break bread among the Hebrews is the same as to divide and distribute bread.
Verse 1: Why Do You Neglect? In Hebrew, to what end do you look upon yourselves? that is, why do you delay idly? For the idle and sluggish are accustomed to look at one another and each to wait for another to put his hand to the work and to dispatch the matter. "For torpor of mind arises from imperfect will; as soon as you begin to will the good, there will be ardor and impulse." The seven years of fertility having elapsed, the second year of sterility was now being endured, as is evident from chapter xlv, verse 6.
Why Joseph Remained Unknown for 23 Years You may ask, by what reason Joseph remained unknown in Egypt for so long, namely 23 years (for there are that many from his sixteenth year until his thirty-ninth, which he was already completing), so that he never sent any word about himself during all that time to his father, who was grieving so much on his account, especially during the last nine years, in which he himself was prince in Egypt? St. Thomas and Pererius respond that God did not wish this to be announced to Jacob before the time and occasion ordained by Him, namely before this famine, by which his brothers were forced to come to Joseph in Egypt. Joseph understood this to be God's will, both from his dream, of which in chapter thirty-seven, verse seven, and from the outcome of events, and from God's instinct and revelation, as Joseph himself indicates in chapter forty-five, verse eight. You will say: Why did God wish this to happen and to be concealed in this way? I respond first, because God wished to give this as a kind of purgatory of sorrow to Jacob, although just, on account of certain light sins of his, both others and because he had loved Joseph too much and with the envy of his brothers. For God is accustomed to temper in this way the excessive loves of the Saints concerning some matter or person through adversities, as it were wine mixed with water, indeed to cut them back and mortify them. Thus St. Augustine, sermon 82 On the Seasons. Second, God wished to conceal from Jacob the life and condition of Joseph, so that He might test the virtue, resignation, patience, and love toward God of both him and Joseph, just as He tested the obedience and virtue of Isaac and Abraham, when He commanded Abraham to immolate his Isaac, Genesis twenty-two, two. Third, because if Jacob had known that his son Joseph was captured, he would have redeemed him at any price, and thus Joseph would never have been exalted in Egypt to the principate, by which God had determined to reward his humiliation, Wisdom chapter ten, verse thirteen. Thus Theodoret. Fourth, God wished this, so that in this way He might verify the dream sent to Joseph by Himself, Genesis chapter thirty-seven, verse seven, namely so that his brothers, pressed by hunger, would be forced to come to Joseph and to adore him. Fifth, God wished this, so that on this occasion Jacob with his whole family would descend into Egypt, and there be multiplied, and so that great and wonderful things would befall him in Egypt, which God had promised in chapter fifteen, verse thirteen to his grandfather Abraham, and which the Exodus recounts.
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Behold here the brothers, not knowing, fulfill the dream of Joseph, and are forced to adore him. Thus Procopius.
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Seeing in this adoration of himself the fulfillment of his dreams, not from vengeance, but so that he might confirm them and their truth, causing brothers who had treated him so badly to become suppliants to him; for this reason he addresses them more harshly, so that they themselves might acknowledge their wickedness and the truth of Joseph's dreams; he therefore says:
Verse 9: You Are Spies You will say: Joseph lies here; for he knew that his brothers were not spies. Rupertus responds first: "Spies," that is, thieves, "you are," because you have stolen me from my father and sold me. But it is one thing to be a spy, another to be a thief: for Joseph understands by a spy one who scrutinizes less fortified places in a province, so that he might betray them to an enemy. Second, Pererius responds that Joseph here does not lie, but jests, and speaks through jest and simulation. Third and best, St. Thomas responds that Joseph speaks not assertively but tentatively and probatively, as judges assert a crime when they question the accused by testing, so that they might elicit the truth. In the same way here Joseph tests his brothers, so that he might thus compel them, when inquiring about his father and brother Benjamin, to tell the truth. Moreover, Joseph did no injury to his brothers by bringing this calumny against them and striking fear into them, because they had deserved far graver things, and Joseph, as it were prince of Egypt, could punish them with death on account of the parricide and theft committed against him. Reuben, even if he were innocent of the sale of Joseph, because nevertheless he was mixed up with his guilty brothers, is therefore afflicted with them. For if Joseph had excepted him, he would have been recognized by his brothers. Thus Abulensis. Thus God, indeed even a prince, involves and punishes the innocent with the guilty in the common calamity of war. Let prelates note here what manner they ought to observe in correction, and let them learn it from Joseph. Piously and prudently St. Gregory, homily twenty-one on Ezekiel: "Piety," he says, "conquered the mind of Joseph, when the innocent brother seemed to be seen, but harshness remained in the display, so that the guilty brothers might be purged. The cup is hidden in the sack of the younger; after them the question of theft is moved: in the sack of the younger it is found; Benjamin is brought back; all the brothers afflicted follow. O torments of mercy! He torments, and he loves. Thus the holy man both released and avenged the deed of his brothers: thus in severity he held clemency, so that toward his delinquent brothers, he would be neither pious without vengeance, nor harsh without piety. Behold this is the teaching of discipline, that he might know how to spare faults discreetly, and to cut them away piously." Thus far St. Gregory.
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as if to say: You are pretending to be twelve brothers, and have another brother at home: from this I infer that you are also fabricating other things, and are spies; therefore, in order that you may show the contrary, bring your youngest brother to me, so that I may see him, and from this I may know that you have spoken the truth. Again, Joseph says this not assertively, but tentatively; and this in order to explore what has become of Benjamin: for he feared lest the brothers had designated something similar against Benjamin (as being his own brother by the same mother, and the son of Rachel, whom Jacob loved more than Leah) as they had perpetrated against himself. Thus St. Chrysostom.
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You will ask first, whether to swear by the life of Pharaoh is an oath, and whether it is lawful? Calvin denies that it is an oath, and adds that this is merely a gentile phrase, which smacks of Egyptian idolatry. For thus the Romans swore by the genius of Caesar, in order by this means to flatter Caesar, and to make him equal to the gods as it were. Secondly, Hamer responds that this is not an oath, because it is not made expressly by the invocation of God. I say first, to swear by the life of Pharaoh is an oath. It is evident, because in Hebrew it is, "Pharaoh lives," which among the Hebrews is a formula of swearing, just as when they say, "God lives," which our translator also signifies, when he renders it, "by the life of Pharaoh;" for in a similar manner we swear "by the soul." I say secondly, this oath is lawful. The reason is, because he who swears by creatures is understood by the common usage of nations, and by the tacit intention of the one swearing, to swear by their Creator, as Christ explains in Matthew xxiii, 21. Joseph therefore does not swear in jest, as Hamer wishes, but seriously swears by the life of Pharaoh, as by his beneficent king, to be venerated and loved; and as if in Pharaoh venerating God, and at the same time the royal power given to him by God. Therefore, "by the life of Pharaoh," is the same as if he said: By God, who is the author and preserver of the life and safety of Pharaoh. Thus St. Thomas and others. You will say: Joseph seems here to swear falsely; for although the brothers did not bring Benjamin, yet they were not therefore spies. I answer: Joseph does not swear that his brothers are spies, but says: "Otherwise you are spies," that is, you will be in my eyes, you will be held, you will be presumed to be spies, as if to say: Unless you bring Benjamin, and thus show that your words are true, I will hold you as spies, will treat you and punish you. Thus St. Augustine. You will ask secondly, what kind of oath is this: "By the life," or the life of Pharaoh? I answer first: It can be assertory, if namely you understand it thus: "By the life of Pharaoh," that is, I swear by God, who is the author and guardian of the life and safety of Pharaoh, my king most beloved. For thus when the Hebrews say: The Lord lives, the sense is: I testify to the living God: thus it is true that what I say is true, as it is true that God lives, whom I call as witness, and by whom I swear. Secondly and rather, this phrase from common usage of speech signifies an imprecation, by which someone devotes himself or his own; it therefore seems rather that this oath is imprecatory, so that the sense is, "by the life of Pharaoh," that is, I swear, testify and pray to God, that he take away life and safety from Pharaoh my most dear king, unless I hold you as spies and punish you, if you do not bring Benjamin to me. For in a similar manner and sense we swear by the soul. Thus St. Thomas II II, Question lxxx, article 6. For just as we can bind our own person, so also another joined to us to God, that he punish us in him if we fail, saying and swearing: "By the life of my father; by the life of my wife." You will say: This is to imprecate evil upon father, wife and king: but this is against charity. I answer: It is against charity, if we swear falsely; but if what we say is true, it is not against, but rather according to charity: for we show how much we esteem the king, or father, and thus honor him, nor do we only imprecate evil, if we fail, but also good, if we do not fail. And so, "by the life of Pharaoh," is the same as if you say: So may God save, or not save Pharaoh. May he save, if I speak the truth, or if I perform what I say; may he not save, if I deceive: for both are included, as our Lessius shrewdly and learnedly observes, tract. On Oath, doubt 2.
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17. He delivered them therefore into custody for three days. — So that they might atone for their threefold crime, first, the attempt upon his life; secondly, the casting into the cistern; thirdly, the selling of Joseph; and as he himself had been in prison for three years, so they would be for three days, says Delrio, and others.
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18. Do that which I have said, and you shall live: for I fear God. — As if to say: Do not be afraid, because I will deal with you in nothing unjustly, nothing unfaithfully, nothing inhumanely, but faithfully I will perform what I have said: for although I am a prince, yet I fear and revere God, the Prince of princes, knowing that I am to be judged by him, and must render to him an account of all my deeds.
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21. We merit to suffer these things. — From the Hebrew you may translate: truly we are desolate, namely alone and destitute of all help, on account of our brother whom we desolated and sold alone to foreigners. Note here with St. Chrysostom how great is the power of conscience, in whose sight all sins immediately present themselves and flow together, when we see and feel God's avenging hand: for no mention was made of Joseph here, and yet his memory and the injury done to him twenty-three years before, immediately presents itself to the minds of all the brothers, when they suspect themselves to be punished on account of it. "As a drunkard," he says, "when he has gulped down much wine, feels no harm from the wine, but afterwards feels how great the harm is: so sin, while it is being consummated, darkens the mind, and corrupts the mind like a thick cloud; then conscience rises up, and gnaws at the mind more heavily than any accuser, showing the absurdity of the deed;" namely, "the eyes which guilt closes, punishment opens," says St. Gregory; namely, "conscience is a thousand witnesses;" and, as St. Gregory of Nazianzus says, in the plague of hail: "Conscience is a domestic and true tribunal." For, as it says in Wisdom xvii, 10: "A wicked conscience always presumes." On the contrary, Ecclesiasticus xiii, 10: "Good," he says, "is the substance to which there is no sin in conscience;" and chapter xxx, verse 17: "There is no gladness above the gladness of the heart;" and the Apostle II Corinthians i, 12: "For our glory is this, the testimony of our conscience, that in simplicity of heart and sincerity of God we have conversed in this world;" and St. Jerome: "A good conscience escapes no one's eyes," unafraid. Again, these brothers come to themselves in the plague and acknowledge their crime. Thus King Manasses, most impious, acknowledged his guilt in prison, II Paralipomenons xxxiii. Thus Nabuchodonosor, most proud, after he was transformed into a beast, acknowledged his weakness and God's power, "who is able to humble those who walk in pride," Daniel chapter iv. Thus Antiochus, most wicked king, struck by a lethal disease: "Now," he says, "I remember the evils which I did in Jerusalem. I know that for these things evils have found me, and behold I perish with great sorrow in a foreign land," I Maccabees vi, 13. Thus hunger taught the prodigal son to say: "Father, I have sinned against heaven and before thee." Therefore the Psalmist rightly imprecates against the impious, saying Psalm xxviii: "Fill their faces with shame, and they shall seek thy name, O Lord." Thirdly, observe here the wonderful and just providence and vengeance of God, by which the brothers of Joseph, innocent, are punished with the same punishment, namely prison and captivity, with which they themselves had previously afflicted innocent Joseph. For it is just, says Rhadamanthus, that what anyone has unjustly done, he himself should justly suffer. A similar memorable example, indeed very many most clear examples, St. Ephrem relates, which happened to that same young man, petulant and wanton, by which he himself was converted to frugality, indeed to monastic life. Hear him partly in his confession, partly in the narrative of his conversion. I, he says, doubted of God's providence, and whether all things did not rather happen by chance and fortune. God removed this doubt from me, not by words, but by deeds. For on a certain day, sent by my parents to the suburbs, chasing and driving a pregnant heifer with stones, I was the cause that she was torn by a wild beast; then meeting a poor man to whom she belonged, who questioned me about her, I even burdened him with insults. After a month, again sent to the suburbs in Mesopotamia, I turn aside to the shepherds at night, on which night wild beasts rushing into the fold scatter the flock. Hence seized by the masters of the flock, as if I had brought in robbers, I am delivered to the Prefect and to prison; where when I had been for forty days, a youth of terrible aspect standing by me as I slept: What, he says, are you doing in this prison? when I had recounted to him my innocent misfortunes: I, he says, know this, that you are free from guilt; but think of the past, for you know that you killed the poor man's beast by driving it. That therefore you may learn God's providence and justice, question those two men, of whom one is falsely accused of murder, the other of adultery, and who have been shut up in this same prison, and you will understand that they are not without cause in chains; but neither will the authors of these crimes themselves escape unpunished. Having said these things, he vanished. But when morning came, turning to those men: Why, I said, are you here? and one indeed said: In the crime of which I am accused, I am innocent; but recently a certain man, driven from a bridge by an enemy in battle, into the waves and to death, when I could have, I did not rescue. The other truly said: I, he says, am innocent; but recently I received fifty coins from two soldiers to swear that their sister had been adulterated, and thus to transfer the girl's inheritance to the brothers. I therefore perjured myself and destroyed the wretched girl by fabricating adultery, depriving her of all her goods. Now in turn, young man, tell us. I obeyed the request, and declared the death of the heifer and the cause of my captivity. Then I began to be struck with remorse and to come to my senses, and I understood that we were suffering merited punishments, although all three of us were ignorant and innocent of the crime for which we were captured. The next day we are dragged to the judge. They are tortured, and when they are found to be innocent, they are released. I am thrust back into prison: where, after I had spent forty days alone, three other men are brought in bound, with whom I again endured thirty days. From there, in my second rest, the same one who had appeared before stood by me, saying: What is it, Ephrem? Do you see the just judgment of God? But so that you may know who those three are who are joined with you today, know that two of them falsely accused their sister of fornication and deprived her of her patrimony; the other is he who cast a man into the river, and having said these things he departed. Then at dawn I asked them to tell me the cause for which they had been thrown into prison: and the brothers indeed confessed that their sister had been wickedly circumvented by them, the other that he had thrust a man into the waters. Having heard these things, I myself recounted what had happened to me, and explained the case of two men, one of whom had committed perjury, the other had refused aid to a dying man (for these had consented to or cooperated in these very crimes with these their authors). From this, fear of divine judgment wrung abundant tears from all of us. The next day we are brought to interrogation, and the two brothers indeed, besides the crimes already mentioned, also confessed themselves to be the authors of adultery and homicide (which had been falsely imputed to the two mentioned a little before), and were sentenced to death: and soon the other is afflicted with the same penalty for two murders committed by him. After this the judge orders me to be brought, weeping bitterly and invoking God with these words: Save me, O Lord, from necessity, that I may be made worthy to become a monk and to serve you. But the Praetor commanded the torturers to beat me stretched out with ox sinews. But the Praetor's assessor said: Let this one be reserved for another trial, for now is the time of dinner. I am therefore brought back to prison, bound with iron, where I spent another 25 days alone. But the youth appeared a third time and said: Are you now certain that God governs the world with just judgment? Indeed, I said, Lord; but you, I pray and beseech, lead me out of this prison, that I may be worthy to become a monk and to serve the Lord Christ. And he, smiling: You shall be subjected to examination one more time, then at last you shall be freed by another judge; but know that there is one eye that surveys all things. After this I endured eight anxious days, until a new judge recognized me in interrogation and released me as falsely accused. But I without delay ascended the mountain and cast myself at the feet of the venerable old man.
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For the brothers thought that Joseph in such dire servitude, on account of affliction and sorrow, had long since been dead; nor had they heard anything of him for twenty-three years. "Blood" therefore is here put metonymically for the shedding of blood, namely for slaughter and death: for any killing and violent death, even if it be done by suffocation, submersion, crushing, or another manner, is called among the Hebrews an effusion of blood, by synecdoche and by catachresis, because violent death is most frequently inflicted by the shedding of blood.
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Joseph binds one Simeon before the others, because in Simeon especially the guilt of the sold Joseph rested, say Philo, Theodoret and Gennadius. For if Simeon, the second-born, had joined himself with Reuben the firstborn and Judah, who excelled among the brothers in grace and dignity, easily would these three by their authority have restrained the other brothers and freed Joseph; perhaps also Simeon had been more insolent and unjust toward Joseph among the brothers: for his bold and insolent nature sufficiently showed itself in the slaughter of the Shechemites, Genesis 34, verse 25.
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Willingly and of their own accord, lest the father's mind hang in suspense as to where Simeon remained; for, as Philo wisely says, in unexpected cases knowledge is lighter than doubt: for when the matter is known, a way to safety can be found; doubt accomplishes nothing. Truly the Poet: "Fear itself of war is worse than war." Beautiful moral lessons concerning the utility of tribulation, and that it teaches us to know first, God; second, ourselves and our fragility; third, the vanity of the world and all its works and goods: Pererius has this at number 22 and following.
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The sons had opened their sacks on the way, and knew that the money was in them; but the father did not know, but the sons before the father pretend that they too do not know this, lest they be rebuked by the father. The sons therefore are terrified here by fear already conceived, or certainly simulated and feigned: but Jacob was struck with new and true fear, fearing namely lest something evil befall Simeon on account of this money, if they did not return; but if they did return, that it might be inflicted upon themselves by Joseph.
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This is the voice of one grieving, says the Abbot of Alba, because those who grieve make universal propositions about a small matter, so that if they have a few evils, they say they have all; and if a few goods are lacking to them, they say all are lacking to them: thus Jacob, feeling that only three sons would be absent, from the vehemence of his grief says all will be lacking to him, when nevertheless nine others still remained to him. This grief arose from the great love by which he loved Joseph lost above all, and Benjamin to be taken away.
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This offering of Reuben is irrational, turbid and full of passion: for it is not lawful to kill grandsons for a grandfather, and if it had been lawful, this would not have mitigated his grief, but rather increased it. But Reuben wished by this uncomposed and irrational proposition to signify that he would certainly and most certainly bring back Benjamin.
Concerning Provisions for the Journey Having given provisions above for the journey, having given besides grain a travel allowance, namely breads and other foods both for men and for asses, so that they might bring the grain whole and untouched home, to their father in Chanaan.
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That is, ye will cause me, an old man, to die in grief and sadness; nay, ye will hasten death in my old age. Thus the Abbot of Alba and Vatablus. This was the eighth cross of Jacob.
Machine translation from the Latin, not reviewed.
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v. 1 « Audiens autem Iacob , quod alimenta venderentur in Aegypto, dixit filiis suis : Quare negligitis? » Quare invicem incerti adspicitis (1nN3nn; sed Sam. wvnn a 801)? Ad quam interrogationem ubi nullum responsum nanciscitur Iacob, v. 2 aliud effatum introducitur repetita voce Y2N"^, quae nequaquam abundat (c. DiIm.). Eam quidem ignorant LXX Vulg. Syr. —
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v. 2 « Audivit, quod triticum venumdetur in Aegypto : descendite et emite nobis necessaria, ut possimus vivere et non consumamur [inopia] ». Pro av: videtur LXX mendose legisse *y9, et fortasse item Vw/g. (necessaria).
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v. 3 «.Descendentes igitur fratres Ioseph decem, ut emerent frumenta $n Ae-.— gypto » ,
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v. & « Beniamin domi retento a Iacob, qui dixerat fratribus eius : Ne forte in itinere quidquam patiatur mali »;
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v. 5 « ingressi sunt terram Aegypti cum aliis, qui pergebant |ad emendum]. Erat autem fames in terra Chanaan ». Ingressi sunt in medio eunttum , nullum specialem exspectantes favorem, sola fame compulsi et hinc, quod nonnisi a Ioseph principe frumenta coemi possent, in eius praesentiam inscii pervenere.
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v. 6 « Et Ioseph erat princeps in terra Aegypti, atque ad eius nutum frumenta populis vendebantur ». « Cumque adorassent eum fratres sui », — « ecce impletur somnium loseph » ( Est.) —
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v. 1 « et agnovisset eos, quasi ad alienos durius loquebatur, interrogans eos : Unde venistis? » *23rm et fixe intuitus est, quod. quandoque faciunt qui invicem agnoscunt (cf. Prov. 20,11), quandoque ii qui peregrini reputari cupiunt. « Qui responderunt : De terra Chanaan, ut emamus victui necessaria ». v, 8 « Et tamen fratres ipse cognoscens , non est cognitus ab eis ».
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v. 9 « Recordatusque somniorum, quae aliquando viderat », eaque recordatione divinae commonefactus providentiae et in fratres utique demulsus animo, simulata severitate « a?t ad eos : Exploratores estis ; ut videatis infirmiora terrae , venistis ». « Hoc crimen impingit, ut adigat illos sibi de statu, in quo pater versaretur, et quod de Beniamino fratre uterino actum, vera narrare » (Menoch.). Accusationem refellunt statuto adventus fine
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v. 10 : « Qui dixerunt : Non est ita, domine, sed servi tui venerunt, ut emerent cibos ». Addunt aliqua familiam spectantia : exploratores genus hominum sunt collecticium , non consuevere decem fratres una procedere exploratum (Tost.).
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v. 14 « Omnes filii untus viri sumus, pacifici », seu verius sinceri, « venimus, nec quidquam famuli tui machinantur mali ». Simpliciter Hebr. : non sunt servi tui exploratores. Asserta haec sunt, quibus loseph se non credere affirmat.
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v. 12 « Quibus ille respondit : Aliter est, immunita terrae huius considerare venistis ». Aliud sinceritatis argumentum miselli non habent, nisi ut asserta repetant et magis etiam explicent.
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v. 13 « At //? : Duodecim, inquiunt, servi tui, fratres sumus, filii. viri. unius tn terra Chanaan. Minimus cum patre nostro est, alius non est super ». Ps. Ion. et Targ. Hier. : « unus exiit a nobis, neque scimus, quem finem sumpserit ».
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v. 14 « Hoc est , ait, quod locutus sum : exploratores estis ». « Haec omnia avertendae de vobis suspicioni minime apud me valent; tamdiu ergo vos tamquam exploratores habebo, donec eorum, quae asserilis, certa exhibeatisargumenta » (Calm.).
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v. 15 « Iam nunc experimentum vestri captam : per salutem Pharaonis, non egrediemint hinc, donec veniat frater vester minimus ». Beniamin accersit, non ut discat, an illi etiam iniuriam inflixerint (Theodoret.) , sed quia fratris uterini conspiciendi desiderio flagrat.
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v. 16 « Mittite ex vobis unum, et adducat eum; vos autem eritis in vinculis, donec probentur quae dixistis, utrum vera [an falsa] sint. Alioquin, per salutem Pharaonis, exploratores estis » , et ut huius sceleris convicti puniemini.
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v. 17 « Tradidit ergo illos custodiae tribus diebus ».
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v. 18 « Die autem tertio eductis de carcere ait : Facite, quae dixi, et vivetis ». nw non est vertendum quae dixi, sed quae dico : mitigat quippe iam sententiam Ioseph triduo ante latam , cum novem tum carcere detinendossuggessisset, unum nunc detineat. Mitigat, quia unus ferendae domum sufficientis frumenti copiae impar omnino erat (Tost.), sed magis ex amore ratus, se in fratres triduo ante severius egisse. « Deum enim timeo », neque iniuste vos tractabo (Gord.), si experimento vestram demonstraveritis innocentiam. Vel etiam : stabo promissis, vere parcam et libertati restituam.
42:19
v. 19 « St pacifici estis, frater vester unus ligetur in carcere ; vos autem abite et ferte frumenta, quae emistis, in domos vestras ». Hebr. : frumentum fanus domuum vestrarum , i. e. pro fame, quantum ad hanc arcendam vestris familiis opus est (Kn.).
42:20
v. 20 « Et fratrem vestrum minimumad me adducite, ut possim vestros probare sermones, et non moriamin:. Fecerunt , ut dixerat »,
42:21
v. 91 « et locuti sunt ad invicem »: — Proposito assentiti, conferebant inter se, quis remaneret in vinculis, hoc enim ipsis v. 19 Ioseph determinandum permiserat; simul conscientia admissi quondam in fratrem sceleris acti sequentem intermiscebant sermonem — « Merito haec patimur, quia peccavimus in fratrem nostrum , videntes angustiam » — eadem vox, quae statim vertitur /ribulatio — « antmae illius, dum deprecaretur nos, et non audivimus : idcirco venit super nos ista tribulatio ». « Hanc vim habet tribulatio, ut caecos alias peccatoris oculos aperiat » (Bonfr.). « Cogita, quam grave sita conscienlia accusari, e£ eum accusatorem perpetuo habere instantem , clamantem et scelus in memoriam revocantem » (Chrys.).
42:22
v. 22 « E quibus unus Ruben ait : » — Hebr. respondit , non solatii quid afferens, sed culpam exaggerans, quod spreto monitore in eam ruerint — « Numquid non dixi vobis : Nolite peccare in puerum? et non audistis me. En sanguis etus ezquiritur ». Cf. 31,22. Voluerat morti eripere fratrem, et forte mortuum reputabat.
42:23
v. 23 « Nesciebant autem , quod intelligeret Ioseph, eo quod per interpretem loqueretur ad eos ». Interpres vero tum non proxime adstabat.
42:24
v. 2& « Avertitque se parumper et flevit » , fratrum commotus poenitentia, « et reversus locutus est ad e05 ». Qua de re? Sane, quemnam vellent in vinculis relinquere. Ipsi vero, praetermisso Ruben, quod primogenitus esset et minus ceteris in fatrem peccasset, Simeonem designaverunt. Putat De/., ipsum Ioseph designasse Simeonem, praetermisso Ruben, qui se conatus esset servare.
42:25
v. 25 « Tollensque Simeon et ligans illis praesentibus, tussit ministris, ut implerent eorum saccos tritico, et reponerent pecunias singulorum 1n sacculis suis, datis supra cibariis in viam. Qui fecerunt ita ». ralionis v. 25. 27. 35 vocem notissimam PU. Sunt textus mutationes, quae etiam post absolutam librorum sacrorum « compositionem » effectae sunt.
42:26
v. 26 « At illi portantes frumenta in. asinis suis. profecti sunt ».
42:27
v. 271 « Apertogue unus sacco, ut daret iumento pabulum in diversorio, contemplatus pecuniam in ore sacculi »,
42:28
v. 98 « dixit fratribus suis : Reddita est mihi pecunia, en habetur in sacco. Et obstupefacti turbatique » , « veriti sc. insidias sibi strui » (Menoch.), « mutuo dixerunt : Quidnam est hoc, quod fecit nobis Deus? » Per se patet, etiam reliquos mox pecuniam in saecis reperisse, praesertim quod singuli debuerint pabulum dare iumentis; id explicite affirmatur 43, 21. Perperam igitur Dilm. affirmat, « id h. l1. suppressum ab R ob rationes harmonisticas ». Cf. ad v. 35 dicenda.
42:29
v. 29 « Veneruntque ad lacob patrem suum 1n terram Chanaan et narraverunt ei omnia, quae accidissent sibi , dicentes » :
42:30
v. 30 « Locutus est nobis dominus terrae dure et putavit , nos ezploratores esse provinciae ».
42:31
v. 814 « Cui respondimus : Pacifici sumus, nec ullas molimur insidias »,
42:32
v. 32 « Duodecim fratres uno patre geniti sumus, unus non est super, minimus cum patre nostro est in terra Chanaan ».
42:33
v. 33 « Qui att nobis : Sic probabo, quod pacifici sitis : fratrem vestrum unum dinüttite apud me, et cibaria domibus vestris necessaria sumite, et abite »;
42:34
v. 34 « fratremque vestrum minimum adducite ad me, ut sciam quod non sitis exploratores, et istum, [qui tenetur in vinculis,] recipere possitis ac deinceps, quae vultis, emendi habeatis licentiam ». Hebr. simpliciter et terram ematis : quando mihi satisfeceritis, emite quantumcunque placuerit.
42:35
v. 35 « His dictis, cum frumenta. effunderent, singuli [repererunt| n. ore saccorum ligatas pecunias, exterritisque simul omnibus », — Benjamini discrimen, movebatque suspicionem, ne ob eam pecuniam incommodum aliquando nescio quod accideret.
42:36
v. 96 « dixit pater Iacob : Absque liberis me esse fecistis : Ioseph non est super, Simeon [tenetur in vinculis], et Beniamin auferetis. In me haec omnia mala reciderunt ». «Solus omnia luo, qui sic in liberis discerpor » (Menoch.).
42:37
v. 31 « Cui respondit Ruben » natu maximus, ad quem videbatur spectare cura de fratre natu minimo : « Duos filios meos interfice, si non reduxero illum tibi; trade illum tn manu mea, et ego eum tibirestituam ». 46,9 quatuor recensentur Rubeni filii, unde quaeri potest, utrum duo ibi per anticipationem recenseantur, qui reapse nonnisi post ingressum 1n Aegyptum nati sint, an sensus nostri versus is sit, Rhubenum pro uno Beniamin duos e suis quatuor offerre filios (Tos£.). Est modus loquendi vehemens, quo exprimit. quam certus ipse sit de salute Beniamin (Bonfr.). Unde haec certitudo? E fide in Dei providentiam et Iosephi promissionem iuramento firmatam.
42:38
v. 38 « At ?lle : Non descendet, inquit, filius meus vobiscum. Fraler eius mortuus est, et ipse solus remansit : si quid ei adversi acciderit in lerra, ad quam pergitis, deducetis canos meos », « me iam decrepitum » (Menoch.), « cum dolore ad inferos » : prae dolore moriar. 1. Filiorum lacob in Aegyptum iter secundum Gen. 43. Magnam inter cap. 43 sq. et cap. 42 critici moderni deprehendunt pugnam , duorum documentorum compactorum indicem. Et primum quidem unica ratio adducendi in Aegyptum Beniamin 42,20. 34 ea profertur, ut demonstrent fratres se non esse speculatores; 43,3. 5 et 44,26 e contra effatum Ioseph eos non debere redire.nisi Beniamino comite. Respondeo, hoc alterum e priore evidenter consequebatur; vere igitur prius dicta hac etiam formula renuntiari poterant, maxime cum fratres illud spectarent, non tam ut Iosephi dicta verbotenus referrent, quam ut lacobo persuaderent sine Beniamino reditum ne cogitari quidem posse. Neque inde falsitatis convincitur s. traditio, si cap. 42 deprehendatur compendio solum verba Ioseph retulisse , aliis quibusdam cap. 43 sq. suppletis. — E 42,13. 32 credideris fratres non rogatos de patre et Beniamino sermonem intulisse coram Ioseph, dum 43,7 et 44,19 sq. affirment se a Ioseph de iisdem esse interrogatos. Potuit utrumque verum esse, neque facile post lacobi 43,6 anxie dictum fassuri erant fratres se de Beniamino primos sermonem intulisse. An lidem filii, qui 37,31 sqq. patrem misere deceperant, credendi sunt cap. 43 ab innocenti reticentia fore temperaturi? — 44,92 sq. complet 42,13. 32 dicta. Quodsi eadem in rebus arctissimis parumper et sine ullo mendacio exaggeraverint ad losephi animum commovendum, quis stomachetur? — De pugna, quam exsistere putant inter 42,97; 43,91 et inter 42,35, diximus ad 49,35. — Quae dubiola omnia non scriptorum diversitatem demonstrant, sed narrationis unitatem et veritatem. | Cap. XLIII. lacobi in Beniaminum prae fratribus ceteris amorem inde intelligas, quod de Beniamino, quo Simeon redimeretur, in Aegyptum mittendo ne cogitasse quidem videatur pater : extrema tandem compulsus fame misit.
42:6
AM HÂ-ÂRES. - A Hebrew expression ("people of the land"), which in the earliest documents indicates simply the people of a particular region or the country folk (Gen. 42, 6; 2 Kings 24, 14), but already in Ezra (4, 4) and Neh. (10, 31) it designates the pagans who had intermarried with the Israelites. …
… Holy Scripture speaks of it (Gen. 42:6; 43:26, 28; Jos. 5:15). Thus the Magi venerated the Infant Jesus (Mt. 2:11); thus Jesus himself prayed in the garden (Mt. 26:39); thus the Apocalypse presents the elders in …
42:15
… To this latter form are to be traced the oaths by the life of the person to whom one is speaking (for example, Gen. 42, 15; 1 Kings 1, 26; 17, 55; 20, 3; etc.), by one's own head (Mt. 5, 36), by the earth (Mt. 5, 35; Jas. 5, 12), by heaven (Mt. 5, 34; 23, 22; Jas. 5, 12), by the temple (Mt. …
42:24
… 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 down to Egypt with all of Jacob's family (ibid. 46:9), and there he died (cf. 1 Chron. 2:1 and 5:1, 3-10).
42:25
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… certain aspect of heroism and religious-patriotic zeal it was also celebrated (Judg. 9:2). On the first journey he made to Egypt during the famine, S. was kept by Joseph as a hostage, since the firstborn Reuben was not guilty of the sale of his brother (Gen. 42:25, 36; 43:23). In Egypt his six sons later joined him with Jacob (ibid. 46:10; cf. 1 Chron. 2:1; 4:24 ff.).
42:38
… 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. 15:10; …
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.