The sons of Jacob go again into Egypt with Benjamin. They are entertained by Joseph.
The famine pressing, the land, Iacob willith his sonnes to goe againe int. Aegypt to bye more corne: 3. who refusing to goe without Beniamin. 11. he is sent with them, and presents and duble money, lest the former were brought back by error. 16. Ioseph seing Beniamin, 23. deliuereth Simeon, and intertaineth them al at dinner.
1In the mean time the famine was heavy upon all the land.Frattanto la fame vessava crudelmente tutta la terra.IN THE meane time the famine did oppresse al the land very sore. And the prouision being spent, which theyInterim fames omnem terram vehementer premebat. 2And when they had eaten up all the corn, which they had brought out of Egypt, Jacob said to his sons: Go again, and buy us a little food.E consumati i viveri, che aveano portati d'Egitto, disse Giacobbe a' suoi figli: Tornate a comprarci qualche poco da mangiare.had bronght out of Aegypt, Iacob said to his sonnes: Goe againe, and by vs a little victual.Consumptisque cibis quos ex Ægypto detulerant, dixit Jacob ad filios suos: Revertimini, et emite nobis pauxillum escarum. 3Juda answered: The man declared unto us with the attestation of an oath, saying: You shall not see my face, unless you bring your youngest brother with you.Rispose Giuda: Quell'uomo c'intimò con giuramento, dicendo: Non vedrete la mia faccia, se non menate con voi il fratello vostro più piccolo.Iudas answered: That same man denounced vnto vs vnder attestation of an oath, saing: You shal not see my face, vnlesse you bring your youngest brother with you.Respondit Judas: Denuntiavit nobis vir ille sub attestatione jurisjurandi, dicens: Non videbitis faciem meam, nisi fratrem vestrum minimum adduxeritis vobiscum. 4If therefore thou wilt send him with us, we will set out together, and will buy necessaries for thee.Se adunque tu vuoi mandarlo con noi, anderemo insieme, e compreremo quello che ti bisogna:If therfore thou wilt send him with vs, we wil goe forward together, and wil bye necessaries for thee:Si ergo vis eum mittere nobiscum, pergemus pariter, et ememus tibi necessaria: 5But if thou wilt not, we will not go: for the man, as we have often said, declared unto us, saying: You shall not see my face without your youngest brother.Se tu non vuoi, non andremo: perché quell'uomo, come abbiam detto più volte, ci ha intimato, e ha detto: Non vedrete la mia faccia senza il fratello vostro più piccolo.but if thou wilt not, we wil not goe: for the man, as we haue often said, denounced vnto vs saing: You shal not see my face without your youngest brother.sin autem non vis, non ibimus: vir enim, ut sæpe diximus, denuntiavit nobis, dicens: Non videbitis faciem meam absque fratre vestro minimo. 6Israel said to them: You have done this for my misery, in that you told him you had also another brother.Disse a lui Israele: Per mia sventura avete fatto sapere a colui, che avevate ancora un altro fratello.Israel said to them: You haue done this to my miserie, in that you told him that you had an other brother also.Dixit eis Israël: In meam hoc fecistis miseriam, ut indicaretis ei et alium habere vos fratrem.
7But they answered: The man asked us in order concerning our kindred: if our father lived: if we had a brother: and we answered him regularly, according to what he demanded: could we know that he would say: Bring hither your brother with you?Ma quelli risposero: Quell'uomo c'interrogò per ordine intorno a tutta la nostra stirpe: se il padre era vivo: se avevamo altro fratello; e noi gli rispondevamo a tenore delle sue ricerche: potevamo noi sapere, ch'ei fosse per dire: Conducete con voi il vostro fratello?But they answered: The man asked vs in order our progenie: if our father liued: if we had a brother: and we answered him consequently to that which he demanded: could we know that he would say: Bring hither your brother with you?At illi responderunt: Interrogavit nos homo per ordinem nostram progeniem: si pater viveret: si haberemus fratrem: et nos respondimus ei consequenter juxta id quod fuerat sciscitatus: numquid scire poteramus quod dicturus esset: Adducite fratrem vestrum vobiscum ? 8And Juda said to his father: Send the boy with me, that we may set forward, and may live: lest both we and our children perish.Disse ancor Giuda a suo padre: Manda con me il fanciullo, affinché partiamo, e possiamo salvar la vita, e non muoiamo noi, e i nostri pargoletti.Iudas also said to his father: Send the boy with me, that we may set forwarde, and may liue: lest we and our litle ones die.Judas quoque dixit patri suo: Mitte puerum mecum, ut proficiscamur, et possimus vivere: ne moriamur nos et parvuli nostri. 9I take the boy upon me, require him at my hand: unless I bring him again, and restore him to thee, I will be guilty of sin against thee for ever.Io entro mallevadore pel fanciullo: fammene render conto: s'io nol riconduco, e nol rendo a te, sarò per sempre reo di peccato contro di te.I take vpon me the boy: require him of my hand, vnlesse I bring him againe, and restore him to thee, I wil be guiltie of sinne against thee for euer.Ego suscipio puerum: de manu mea require illum: nisi reduxero, et reddidero eum tibi, ero peccati reus in te omni tempore. 10If delay had not been made, we had been here again the second time.Se non fossimo stati a bada, saremmo già ritornati la seconda volta.If delay had not bene made, we had bene come now the second time.Si non intercessisset dilatio, jam vice alter venissemus. 11Then Israel said to them: If it must needs be so, do what you will: take of the best fruits of the land in your vessels, and carry down presents to the man, a little balm, and honey, and storax, myrrh, turpentine, and almonds.Disse adunque ad essi il padre loro Israele: Se bisogna così, fate quel che volete: prendete ne' vostri vasi de' frutti più lodati di questo paese; e portategli in dono a quell'uomo, un po' di resina, e di miele, e dello storace, e della mirra, e del terebinto, e delle mandorle.Therfore Israel their father said to them: If it must nedes be so, do that you wil: take of the best fruites of the land in your vessels, and carie to the man for presents, a courtesie of rosen, and of honey, and of incense, of mirhe, of terebinth, and of almondes.Igitur Israël pater eorum dixit ad eos: Si sic necesse est, facite quod vultis: sumite de optimis terræ fructibus in vasis vestris, et deferte viro munera, modicum resinæ, et mellis, et storacis, stactes, et terebinthi, et amygdalarum.
12And take with you double money, and carry back what you found in your sacks, lest perhaps it was done by mistake.Portate anche con voi il doppio del denaro; e riportate quello che avete trovato ne' sacchi, che forse non sia stato sbaglio.Duble money also carie with you: and recarie that you founde in your sackes, lest perhaps it was done by an errour:Pecuniam quoque duplicem ferte vobiscum: et illam, quam invenistis in sacculis, reportate, ne forte errore factum sit: 13And take also your brother, and go to the man.Ma prendete ancora il vostro fratello, e andate a trovar quell'uomo.but take also your brother, and goe to the man.sed et fratrem vestrum tollite, et ite ad virum. 14And may my almighty God make him favourable to you: and send back with you your brother, whom he keepeth, and this Benjamin: and as for me I shall be desolate without children.E il mio Dio onnipotente vel renda propizio, e rimandi con voi quel vostro fratello, che ha nelle mani, e questo Beniamin. Io poi sarò come uomo rimaso privo di figliuoli.And my God almightie make him fauorable vnto you: and send backe with you your brother, whom he keepeth, and this Beniamin: as for me I shal be desolate without children.Deus autem meus omnipotens faciat vobis eum placabilem: et remittat vobiscum fratrem vestrum quem tenet, et hunc Benjamin: ego autem quasi orbatus absque liberis ero. 15So the men took the presents, and double money, and Benjamin: and went down into Egypt, and stood before Joseph.Presero adunque quegli i doni, e il doppio del denaro, e Beniamin, e calarono in Egitto, e si presentarono a Giuseppe.The men therfore tooke the presentes, and the duble money, and Beniamin: and went downe into Aegypt, and stood before Ioseph.Tulerunt ergo viri munera, et pecuniam duplicem, et Benjamin: descenderuntque in Ægyptum, et steterunt coram Joseph. 16And when he had seen them, and Benjamin with them, he commanded the steward of his house, saying: Bring in the men into the house, and kill victims, and prepare a feast: because they shall eat with me at noon.E quegli avendogli veduti, e insieme con essi Beniamin, diede ordine al suo maestro di casa, dicendo: Conduci costoro in casa, e uccidi le vittime, e prepara il convito: perocché questi mangeranno a mezzogiorno con me.Whom when he had seene and Beniamin withal he commanded the steward of his house, saing: Bring in the men into the house, and kil victimes, and prepare a feast: because they shal eate with me at noone.Quos cum ille vidisset et Benjamin simul, præcepit dispensatori domus suæ, dicens: Introduc viros domum, et occide victimas, et instrue convivium: quoniam mecum sunt comesturi meridie.
17He did as he was commanded, and brought the men into the house.Fece egli quello che gli era stato imposto, e condusse coloro dentro la casa.He did that which was commanded him, and brought the men into the house.Fecit ille quod sibi fuerat imperatum, et introduxit viros domum. 18And they being much afraid, said there one to another: Because of the money, which we carried back the first time in our sacks, we are brought in: that he may bring upon us a false accusation, and by violence make slaves of us and our asses.Ed ivi pieni di paura dicean tra di loro: Per ragion del denaro, che riportammo già ne' nostri sacchi, siam condotti qua dentro: volendo egli aggravarci con questa calunnia per ridurre violentemente in ischiavitù noi, e i nostri asini.And there being sore afraied, they said one to an other: because of the money, which we caried backe the first time in our sackes, we are brought in: that he may turne vpon vs a false accusation, and forceibly bring both vs, and our asses into bondage.Ibique exterriti, dixerunt mutuo: Propter pecuniam, quam retulimus prius in saccis nostris, introducti sumus: ut devolvat in nos calumniam, et violenter subjiciat servituti et nos, et asinos nostros. 19Wherefore, going up to the steward of the house, at the door,Per la qual cosa sulla stessa porta si accostarono al maestro di casa,Wherfore in the verie dore stepping to the steward of the house,Quam ob rem in ipsis foribus accedentes ad dispensatorem domus, 20They said: Sir, we desire thee to hear us. We came down once before to buy food:E dissero: Ti preghiamo, signore, che ci ascolti. Siam già venuti altra volta a comprar da vivere:they spake: Sir we desire thee to heare vs. Now once before we came downe to bye prouision:locuti sunt: Oramus, domine, ut audias nos. Jam ante descendimus ut emeremus escas: 21And when we had bought, and were come to the inn, we opened our sacks, and found our money in the mouths of the sacks: which we have now brought again in the same weight.E compratone, giunti che fummo allo albergo aprimmo i nostri sacchi, e trovammo il denaro alla bocca dei sacchi, il quale abbiamo ora riportato dello stesso peso.which being bought, when we were come to the Inne, we opened our sackes, and found our money in the mouthes of the sackes: which we haue now brought againe in the same weight.quibus emptis, cum venissemus ad diversorium, aperuimus saccos nostros, et invenimus pecuniam in ore saccorum: quam nunc eodem pondere reportavimus. 22And we have brought other money besides, to buy what we want: we cannot tell who put it in our bags.E abbiamo ancor portato altro denaro per comprare quello che ci bisogna: noi non sappiamo chi rimettesse quello nelle nostre borse.But we haue brought other money besides, to bye the thinges that are necessarie for vs: our conscience is not priuie, who put it in our bagges.Sed et aliud attulimus argentum, ut emamus quæ nobis necessaria sunt: non est in nostra conscientia quis posuerit eam in marsupiis nostris.
23But he answered: Peace be with you, fear not: your God, and the God of your father, hath given you treasure in your sacks. For the money, which you gave me, I have for good. And he brought Simeon out to them.Ma quegli rispose: Pace con voi, non temete: il vostro Dio, e il Dio del padre vostro ha posti que' tesori ne' vostri sacchi, perocché il denaro, che deste a me, lo ho io in buona moneta. E condussegli a veder Simeone.But he answered: Peace be with you, feare you not: your God, and the God of your father hath geuen you treasures in your sackes. for the money, which you gaue me, I haue for good. And he brought forth Simeon vnto them.At ille respondit: Pax vobiscum, nolite timere: Deus vester, et Deus patris vestri, dedit vobis thesauros in saccis vestris: nam pecuniam, quam dedistis mihi, probatam ego habeo. Eduxitque ad eos Simeon. 24And having brought them into the house, he fetched water, and they washed their feet, and he gave provender to their asses.Ed entrati che furono nella casa, portò dell'acqua, e lavarono i loro piedi, e diede da mangiare a' loro asini.And being brought into the house, he fetched water, and they washed their feete, and he gaue prouender to their asses.Et introductis domum, attulit aquam, et laverunt pedes suos, deditque pabulum asinis eorum. 25But they made ready the presents, against Joseph came at noon: for they had heard that they should eat bread there.Ed eglino approntavano i regali, per quando fosse venuto Giuseppe a mezzo giorno: perocché avevano udito, come ivi doveano mangiare.But they made readie the presentes, til Ioseph should come in at noone: for they had heard that they should eate bread there.Illi vero parabant munera, donec ingrederetur Joseph meridie: audierant enim quod ibi comesturi essent panem. 26Then Joseph came in to his house, and they offered him the presents, holding them in their hands; and they bowed down with their face to the ground.Entrò dunque Giuseppe in casa sua, e quelli offerirono a lui i doni, presentandoli colle loro mani, e lo adorarono inchinandosi fino a terra.Therfore Ioseph came in to his house, and they offered him presentes holding them in their handes, and they adored prostrate to the ground.Igitur ingressus est Joseph domum suam, obtuleruntque ei munera, tenentes in manibus suis: et adoraverunt proni in terram. 27But he courteously saluting them again, asked them, saying: Is the old man your father in health, of whom you told me? Is he yet living?Ma egli, renduto loro benignamente il saluto, gl'interrogò dicendo: Il vecchio padre vostro, di cui mi parlaste, è egli sano? vive egli ancora?But he curteously resaluting them, asked them saying: Is the old man your father in health, of whom you told me? Is he yet liuing?At ille, clementer resalutatis eis, interrogavit eos, dicens: Salvusne est pater vester senex, de quo dixeratis mihi ? adhuc vivit ?
28And they answered: Thy servant our father, is in health; he is yet living. And bowing themselves, they made obeisance to him.Risposero: Sta bene il tuo servo il padre nostro; ei vive tuttora. E incurvatisi lo adorarono.Who answered: Thy seruant our father is in health, he is yet liuing. And bowing themselues, they adored him.Qui responderunt: Sospes est servus tuus pater noster, adhuc vivit. Et incurvati, adoraverunt eum. 29And Joseph lifting up his eyes, saw Benjamin, his brother by the same mother, and said: Is this your young brother, of whom you told me? And he said: God be gracious to thee, my son.Ma Giuseppe alzati gli occhi vide Beniamin suo fratello uterino, e disse: È egli questi il fratel vostro più piccolo, di cui mi avevate parlato? E soggiunse: Abbia Dio misericordia di te, figlio mio.And Ioseph lifting vp his eyes, sawe Beniamin his brother of the same mother, and said: Is this your young brother, of whom you told me? And againe: God, saith he, be merciful vnto thee my sonne.Attollens autem Joseph oculos, vidit Benjamin fratrem suum uterinum, et ait: Iste est frater vester parvulus, de quo dixeratis mihi ? Et rursum: Deus, inquit, misereatur tui, fili mi. 30And he made haste, because his heart was moved upon his brother, and tears gushed out: and going into his chamber, he wept.E in fretta si ritirò, perché le viscere di lui si erano commosse a causa del suo fratello, e gli scappavano le lacrime: ed entrato in camera pianse.And he made hast because his hart was moued vpon his brother, and teares brake forth: and entring into his chamber he wept.Festinavitque, quia commota fuerant viscera ejus super fratre suo, et erumpebant lacrimæ: et introiens cubiculum flevit. 31And when he had washed his face, coming out again, he refrained himself, and said: Set bread on the table.E di poi lavatosi la faccia venne fuora, e si fe' forza, e disse: Portisi da mangiare.And when he had washed his face, comming forth againe, he refrained himselfe, and said: Set bread on the table.Rursumque lota facie egressus, continuit se, et ait: Ponite panes. 32And when it was set on, for Joseph apart, and for his brethren apart, for the Egyptians also that ate with him apart, (for it is unlawful for the Egyptians to eat with the Hebrews, and they think such a feast profane):E imbandita che fu la mensa a parte per Giuseppe ed anche a parte per gli Egiziani, che mangiavano insieme, e a parte pe' fratelli (perocché non è lecito agli Egiziani di mangiar cogli Ebrei, e profano credono tal convito),Which being set downe, to Ioseph a part, and to his brethren apart, to the Aegyptians also that did eate with him apart (for it is vnlawful for the Aegyptians to eate with the Hebrewes, and they thinke such a feast prophane).Quibus appositis, seorsum Joseph, et seorsum fratribus, Ægyptiis quoque qui vescebantur simul, seorsum (illicitum est enim Ægyptiis comedere cum Hebræis, et profanum putant hujuscemodi convivium)
33They sat before him, the firstborn according to his birthright, and the youngest according to his age. And they wondered very much;Sederono alla destra di lui, il primogenito secondo la sua maggioranza, e il più piccolo secondo la sua età. E restavano maravigliati oltre modo,they sate before him, the first begotten according to his first-birth, and the youngest according to his age. And they maruailed out of measure,sederunt coram eo, primogenitus juxta primogenita sua, et minimus juxta ætatem suam. Et mirabantur nimis, 34Taking the messes which they received of him: and the greater mess came to Benjamin, so that it exceeded by five parts. And they drank, and were merry with him.Ricevendo le porzioni, che eran loro mandate da lui: e la porzione maggiore, che era cinque volte più grossa fu per Beniamino. E bevvero, e si esilararono con lui.taking the portions that they receiued of him: and the greater portion came to Beniamin, so that it exceeded by fiue partes. And they dranke and were in ebriated with him.sumptis partibus quas ab eo acceperant: majorque pars venit Benjamin, ita ut quinque partibus excederet. Biberuntque et inebriati sunt cum eo.
43:1
Year of the World 2298, Year before Christ 1706.
43:5
Menochius
My face, in peace. Joseph had told them they should be considered as spies, if they did not produce their youngest brother. (Menochius)
43:7
Asked us. This is perfectly consonant with what they say, Genesis 42:13, and Genesis 44:19. They mentioned their having a brother at home, without the smallest suspicion of doing wrong.
43:8
Haydock
The boy; now 24 years old, (Calmet) and the father of a family, Genesis 46:21. (Haydock)
43:9
Menochius
For ever. Always lay the blame on me, and punish me as you think fit. (Menochius)
43:11
Origen † AD 253
Best fruits: Hebrew literally, "of the praise, or song of the earth;" or of those things for which the country is most renowned, and which are not found in Egypt. (Origen)
Balm. Literally, rosin, resinae; but here by that name is meant balm. (Challoner) See Genesis 37:25.
Honey, or all sorts of sweet fruit.
Storax: Septuagint, "incense," or perfumes. It is like balm; thick, odoriferous, and medicinal.
Calmet
Myrrh, (stactes); Hebrew Lot. A liquor stamped from fresh myrrh pilled, with a little water. (Calmet)
Menochius
Sometimes it is translated Gutta, a drop. (Psalm 44:9.) (Menochius)
Pliny
Turpentine. St. Jerome and the Septuagint seem to have read Bothmin instead of the present Hebrew Batenim, which some translate, "nuts of the pistacium," (Bochart); which hand in clusters, and are of an oblong shape. Vitellius first brought them out of Syria. (Pliny, Natural History 15:22.)
Menochius
Almonds; Septuagint nuts, of which almonds are one species. (Menochius)
43:14
Desolate. Hebrew and Septuagint, "Since I am deprived of my children, I am deprived of my children:" I must submit.
43:16
Victims: the blood of which was first offered to God, as he had appointed, (chap. 18:1[Leviticus 17:11?]; Leviticus 17:5.) and the flesh brought upon the table. If idolatry was then common in Egypt, as Calmet supposes, in opposition to Grotius, Joseph did not participate at least in that impiety.
Calmet
At noon. This was the time for the chief meal in Egypt. The Hebrews generally took something at this time, and again in the evening. To eat before noon was esteemed a mark of intemperance. (Ecclesiastes 10:16; Acts 2:15.) Plato thought the people of Italy, who eat two full meals in the day, would never be eminent for wisdom or for prudence. (Athen. 4:10.) (Calmet)
43:21
Haydock
We opened. Genesis 42:35. They seem to have discovered the whole of their money only when they were in the presence of Jacob; though they had already, perhaps, seen part of it at the inn, and left it in their sacks for the satisfaction of their father. (Haydock)
43:23
Your God. To Him we must always refer what advantage we derive from men. He inspired Joseph to give such orders to his stewards.
Haydock
I have for good. I received it, and was satisfied that it was good: you need not be uneasy; you are not suspected of any fraud. (Haydock)
Menochius
Hebrew, "Your money came into my hands." (Menochius)
43:28
Haydock
Living. The Samaritan and Septuagint add, "Joseph replied, Blessed be he of God: and bowing themselves," etc. Thus all Joseph's brethren adore him, Genesis 37:7. (Haydock)
43:32
Tirinus
Hebrews. "They had the same aversion for all who did not adopt their superstition." (Porphyrius, Abstin. iv.) Herodotus, 2:41, says, they would not use a knife which had been in the hands of a Greek, nor kiss him. This aversion arose, from their custom of abstaining from various meats which other nations eat. (Chaldean; etc.) They disliked the Hebrews, because they were also shepherds, Genesis 46:34 (Calmet); and because they knew they were accustomed to eat goats, oxen, and sheep, the objects of adoration in Egypt, (Exodus 8:26): though they were not, probably, served upon Joseph's table. (Tirinus)
Cunaeus
They who dwelt in the towns could not bear even the Egyptian shepherds, because they were of a more stirring and warlike temper. (Calmet) (Cunaeus)
43:33
They sat. This posture is more ancient than that of lying down at table. The Hebrews adopted the latter, from the Persians, during the captivity, Esther 1:6, and 7:8.
Calmet
We have at least no earlier vestige of this custom in Scripture. (Calmet)
Haydock
Very much: as they were placed in that order by the steward. They knew not how he could so exactly discover who was born first, as there was so short an interval between the births of many of them. (Haydock)
43:34
Plutarch
Of him. Joseph, the master of the feast, sends a portion to each of his guests, according to the ancient custom. (Plutarch, Sympos. ii.)
Five parts: in order to distinguish Benjamin the more. So Hector reproaches Diomed for fleeing before him, though he was placed in the highest place at table among the Greeks, and had the largest portion both of meat and drink.
Haydock
Merry. Inebriati sunt, sometimes means intoxicated: but it is not at all probably that Joseph's brethren would indulge in any such excess, while they knew him not, (Calmet) and were under the impressions of fear and wonder. They took what was sufficient, and even decently abundant, with thankfulness for so unexpected an honour. (Haydock)
43:11
Balm.... Literally rosin, resinae; but here by that name is meant balm.
43:9
Guilt of sīne is a greater bond then the life of Rubens sonnes; which he offered, & Iacob yelded not therto. & yet granted to this offer of Iudas.
43:18
Calumniam.
43:26
They now adore him, whom they sold, lest they should adore him. S. Greg. ho 22. in Ezech.
43:32
Concordance See Exodi. 8. v. 26.
43:34
34. Inebriated.] Not that they did eate or drinck to much, or fel into excesse, Moderation to be vsed in feasting. but competently. As the earth is said to be inebriated with raine (Psal. 64.) being sufficiently watered, and so made fructful, not drowned, nor ouerflowed, for so it is vnfructful. S. Hierom. Tra dit. Heb. S. Aug. q. 144. super Gen.
Euerie one hauing fiue portions, Beniamin had duble. Iosephus li. 1. Antiq.
43:9
St Basil the Great † AD 379 The Letters 82
… send me the letters to the bishops, either by the hand of some one in whom you place trust in Alexandria, or by the hand of our brother Dorotheus the deacon: when I have received these letters I will not deliver them till I have got the bishops’ answers; if not, let me “bear the blame for ever.”
43:14
St John Chrysostom † AD 407 Homilies on Colossians 9
And what is to “do in word or in deed”? Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, “My God give you favor in the sight of the man.” (
43:16
St Jerome † AD 420 The Letters of St. Jerome 108.12
12. I linger long in the land of the midday sun for it was there and then that the spouse found her bridegroom at rest and Joseph drank wine with his brothers once more.
43:23
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… but he wears the raiment which the purity of his life has woven into a glorious dress. “Precious in the sight of the Lord is the death ” of such a man, or rather it is not death, but the breaking of bonds, as it is said, “Thou hast broken my bonds asunder.” Simeon has been let depart
43:30
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… xxxvii. 20, and lxiv. 28 ,]) he was broken, softened, crushed, “And he wept,” it says, and not being able to bear his feelings, he went in, and composed himself (
43:34
Origen † AD 254 Origen's Commentary on the Gospel of John 1.33
… “Wine maketh glad the heart of man.” For if the heart be the intellectual part, and what rejoices it is the Word most pleasant of all to drink which takes us off human things, makes us feel ourselves inspired, and intoxicates us with an intoxication which is not irrational but divine, that, I conceive, with which Joseph made his brethren merry,
43:2
A little food, which in this year would suffice to relieve our famine. Jacob did not yet know that five years of sterility and famine remained; for Jacob said and did this in the second year of the sterility, as appears in chapter XLVII, verse 9.
43:3
Judas, who among the brethren excelled in spirit, prudence, eloquence and authority, says Philo. Under attestation of an oath. In Hebrew it is, testifying he testified to us, that is he denounced to us with an oath added, saying: By the life of Pharaoh. Ye shall not see my face, I will not permit you to deal with me, or to buy anything in all Egypt; I will punish you as spies. Thus the Abbot of Alba.
43:6
Ye have done this to my misery, not intending it, but giving occasion by your words to this my misery, by which I am deprived of my Benjamin. See Canon 20.
43:7
The man asked us, etc., whether we had a brother. Judas relates the truth, as appears in the following chapter, verse 19, although these same things are passed over in chapter XLII, verse 13: for there the matter is related only in summary, here however and in the following chapter the brethren relate the whole matter more exactly and at greater length, and the order of the deed done.
43:8
A boy, the youngest brother; otherwise the age of Benjamin was already 24 years, and he had begotten sons, as appears in chapter XLVI, verse 21. For Benjamin was born in the sixteenth year of Joseph, in which he himself was sold into Egypt; but these things happened in the second year of the sterility, when Joseph was 39 years old, as appears from what has been said, and from chapter XLVII, verse 9; now reckon from the sixteenth year of Joseph to the thirty-ninth of the same, and you will have 24 years of Benjamin. Isaac was of about the same age, namely 25 years, when Abraham was commanded to immolate him; thus also Jacob here is forced to give up and resign his Benjamin at the same age into the hands of God. Lest we die. That is, The compassion which we show to the boy will be the cause of death to us all; for we shall perish by famine, unless thou send him with us, says St. Chrysostom, homily 64.
43:9
I shall be guilty of sin to thee all my time, that is, As long as I live, reproach me with this sin, and whatever punishment thou wilt, inflict upon me.
43:10
If delay had not intervened, if this delay had not been thrown in, by which thou hast hindered us, denying us the company of Benjamin.
43:11
Take of the best fruits of the land. In Hebrew it is, take of the song of the land. Song in Hebrew is called a thing excellent, noble, praiseworthy and to be sung. Resins, that is theriac, say the Jews; but wrongly: for resin is a fluid juice flowing from a tree. Now there are various trees which give resin. In Judaea and Syria resin is given by a tree which is called ferula, whose juice or resin is called galbanum, says Dioscorides, book III, chapter LXXXI, and from him the Abbot of Alba. See also Pliny, book XII, chapter XXVI, at the end; and Josephus agrees; for in him for balanon galbanon should be read. Storax. Storax is a tear of the tree which is called styrax, concerning which Dioscorides, book I, chapter LXXVIII, and Pliny, book XII, chapter XXV; from it is made an ointment called styracinum, which imbues the hair not only with a good odor, but also with a yellow color. Stacte. Stacte is a tear of myrrh, namely the purest and most subtle liquid of myrrh. Terebinth. Terebinth here is a resin, or juice, which distills from the terebinth tree: commonly called turpentine.
43:14
But I shall be as one bereft and without children; meanwhile, while you are all absent, I shall seem to myself to be bereft; and perhaps in reality I shall be bereft of some of you, or even all of you on this journey. Let parents learn here not to place their hopes and joys in their children. Behold Jacob in old age, when he thought to enjoy his children, is bereft of them. Add that while sons grow up, often with age there grow at the same time their vices and the cares of parents. Let the faithful learn, secondly, to lean on nothing of this world, but to depend wholly on God. Behold from Jacob is taken away all that he loved, namely Rachel, Joseph, Benjamin, so that he may turn his love away from them and transfer it to God. Let them learn thirdly not to be broken by adversities, because then happiness is near at hand, when they seem most wretched. For thus Jacob, afflicted here, is soon snatched from all evils. When therefore thou seest thyself forsaken and lost, take courage, know that prosperous fortune stands before the door and threatens thee. For behold the Lord looks down upon us from on high, beholds those contending and strengthens them, and disposes and prepares rewards, as St. Anthony himself, wonderfully vexed by demons, said.
43:19
Kill victims, and prepare a feast. Victims are called here and elsewhere animals, namely sheep, calves, capons, fish slaughtered not for sacrifice, but for a feast; for in Hebrew it is teboach tebach, that is, slay a slaying, that is, slay animals to be slain for a meal. Add that these animals are also called victims, with respect to the sacrifice itself; for the ancients sacrificed during feasts. This is evident concerning the Jews in Exodus chapter XII, where in their last supper, which they completed in Egypt, they immolated and ate the paschal lamb. Thus also did Christ in his last supper, whose sacred feast was at the same time a sacrifice, the Eucharist. The same is evident concerning the Gentiles from Athenaeum, Macrobius, Virgil, Homer. For sacrifices were as it were sacred feasts, in which God feasted with men; and therefore they are called victims.
43:23
Peace be with you, fear not, I command you to be secure. God gave to you, through me; whom Joseph commanded to do this, God inspiring. Treasures, money hidden in your sacks by me in secret; for this in Hebrew is called matmon, in Chaldaic mammon and mammona, from the root taman, that is, he hid, he concealed. The money which you gave to me, in payment for the grain which you bought from me. I hold it as approved. In Hebrew it is: Your money came to me, that is to say, I confess that I received it, and although I secretly returned it to you, I nevertheless esteem and reckon it as received, and regard it just as if I had it. Let rulers and princes learn here how in Joseph honors do not change morals, but in the highest pinnacle he retains his former courtesy joined with maturity. Let each one learn to scatter the seeds of virtues everywhere and in all things: for Joseph himself was innocent in his father's house, patient in adversities, faithful in service, chaste in temptation, wise in the revelation of hidden things, prudent in the provision of future things, just in the chastisement of his brothers, and now pious in their reception. Thus Willigis, as Nauclerus, Ziegler and others testify, born of a wheelwright father, suddenly adopted by Otto III as first among the Electors, lest he should become proud, frequently suggested to himself: See who thou art, remember who thou wast. Whence also he caused wheels to be painted in his museum, and to be inscribed upon them: Willigis, mindful of thy former fortune, consider who thou now art. This wheel was afterwards the insignia of the archbishopric of Mainz, and was confirmed by the Emperor Henry II. Blessed XI, created Pontiff from poverty, when he saw his mother coming to him adorned by Roman matrons in more splendid dress, pretended not to recognize her, and when warned that his mother was present: I, said he, believe my mother to be in such splendid garb? I do not recognize her; for I know my mother to be poor and of low birth. She therefore put off the silken garments and put on her own ragged clothes; then the Pontiff embraced her: In this dress, said he, I left my mother, and in such a one I willingly recognize and receive her. Francis the king, captured by Charles V, wrote on the wall: Today to me, tomorrow to thee. Charles subscribed: I am a man, I consider nothing human alien to me. Gilimer, king of the Vandals, captured and led by Justinian in triumph, laughed and said: I laugh at the vicissitudes of fortune, in that I who was recently a king shall now serve.
43:24
They washed their feet. Hence again it is evident that guests formerly had their feet washed before the table: and this both at breakfast and at supper; for this was Joseph's feast a breakfast, not a supper, as is evident from the following verse. Thus the feet of Abraham's servant, a guest with Bethuel, were washed, above chapter XXIV, verse 32.
43:29
He saw Benjamin. He had seen him before, but in passing and in disguise, now he looks upon him and addresses him deliberately. Whence this sight drew forth tears of tender love and piety from him.
43:30
And he made haste, as if called away to another business.
43:32
For it was unlawful for the Egyptians to eat with the Hebrews. First, because the Egyptians, partly from pride, partly from superstition, turned away from shepherds and keepers of cattle, such as the Hebrews were. Second, because sheep, calves, and oxen, which the Hebrews ate, were gods of the Egyptians, which therefore it was not lawful for them to kill or eat, Exodus VIII, verse 26; not that such things were set before them at this banquet, but because they knew that the Hebrews were accustomed to eat such things.
43:33
They sat. From this it is evident that the custom of sitting at table is most ancient; for the custom of reclining or lying down began much later. The firstborn according to his birthright, that is to say, The firstborn, namely Reuben, sat in the first place. The second-born, namely Simeon, sat in the second place; the third in the third; the youngest, namely Benjamin, sat in the last place. It appears that Joseph himself gave this order to his brothers individually, and had them called and placed at table in this order by his steward; and therefore they themselves marveled whence he knew the age and order of each one. And they marveled exceedingly, both on account of the order assigned to each one at table according to age, and on account of Joseph's kindness, by which from his own dish he sent to each his portion and his share, yet so that Benjamin the youngest received more than the others; as follows.
43:34
Having taken the portions which they had received from him. The Hebrew more clearly signifies that Joseph sent from his own table a portion of his dishes, as a mark of honor, to each of his brothers sitting at another table. That he exceeded by five portions. It appears therefore that Joseph sent five more dishes to Benjamin than to the others; although Josephus and Abulensis think that Joseph sent five dishes to each of his brothers, but so that Benjamin received a double portion in each. Others think that one and the same portion was given to each, but to Benjamin five times greater and larger. But what I said before is more clearly signified by the Hebrew. Joseph wished by this means to honor Benjamin before the others, as being his brother by the same mother: to which matter Alexander Polyhistor, in Eusebius, lib. IX, cap. ult., gives a symbolic reason: Because, he says, Leah bore seven offspring, Rachel only two; lest therefore Rachel should appear to be less than Leah, hence Joseph adds five portions to his son Benjamin, so that he might thus equal her to Leah. For just as Leah surpassed Rachel by five offspring, so Benjamin, and consequently Rachel, surpassed their brothers and even their mother Leah by five portions, or gifts, at Joseph's table. Allegorically, Benjamin is St. Paul, who was from the tribe of Benjamin, who before the other Apostles was endowed by God with wisdom, grace, eloquence, efficacy and zeal. Thus St. Ambrose and Prosper. Benjamin is brought forth, says St. Ambrose, lib. De Joseph, cap. IX, and arrives accompanied by good odors, bearing with him resin, etc. For such was Paul's preaching, that it would abolish putrid affection, and would evacuate the corrupted humor by the sting of his disputation, wishing rather to burn the diseased parts of the mind than to cut them. The incense of prayer, and cinnamon and myrrh are the insignia of burial, as David teaches us, saying: Myrrh, and myrrh, and cinnamon from thy garments. For Paul came to preach the cross of the Lord. And cap. X: Therefore at the banquet his portion was made five times greater, because he should be preferred to his superiors not only in the prudence of mind, but also in the strength of body and the grace of chastity. And they were inebriated, they were satisfied; they were made merry, they grew warm with wine, yet without drunkenness or intoxication; for the continent Joseph would not have permitted this at his table; nor are men created by this, but, as St. Augustine says, they plunge themselves into a flood. Hear Pliny, lib. XIV, cap. XXII: From wine, he says, and drunkenness arises paleness and hanging cheeks, ulcers of the eyes, trembling hands, and tottering feet, and furious sleep, and restless nights, and the highest reward of drunkenness is monstrous lust and a wicked pleasure. The next day from the mouth comes a foul breath, and almost complete forgetfulness of all things and loss of memory, prudence and mind. Add the losses of time, money and conscience, of which I have spoken cap. XIX, at the end. Most excellently did Alphonsus, King of Aragon, when asked why he so detested drunkenness, reply: Because I know that fury and lust are its daughters. I know how much the glory of Alexander the Great was harmed by drunkenness. This drunkenness therefore was a joyful and more liberal drinking of wine, by which the mind was not overwhelmed, but made merry: thus St. Jerome, Augustine and Philo. Whence the Greek methyein, that is to be inebriated, is said, as it were meta to thyein, because after sacred rites the ancients indulged joyfully in cups; or rather apo tes methiseos, that is, from the relaxation and loosening of the mind, even of the wise man, which happens through the sweetness and cheerfulness of wine drunk somewhat more copiously. Thus Eustathius from Athenaeus. Anacharsis aptly said that in wine there are three bunches of grapes, and three cups. The first, he says, is drunk for health; the second, for pleasure; the third, for drunkenness, injury and madness. Spurn pleasures, pleasure bought with pain harms; expect eternal delights, ponder this: I was glad at the things that were said to me: we shall go into the house of the Lord.
Machine translation from the Latin, not reviewed.
43:1
v. 1 « Interim fames omnem terram vehementer premebat »,
43:2
v. 9 « consumptisque cibis, quos ez Aegypto detulerant, dixit lacob ad filios suos : Revertimini, et emite nobis pauzillum escarum », « quod huius anni inediae depellendae sufficiat : nesciebat adhuc quinquennium superesse » (Menoch.). Respondet autem non Ruben primogenitus, patri ob incestum invisus, sed Iuda.
43:3
v. 9 « Respondit Iudas : Denuntiavit nobis vir ille sub. attestatione turisiurandi, dicens : Non videbitis faciem meam, nisi fratrem vestrum [minimum] adduxeritis vobiscum ».
43:4
v. & « Si ergo vis eum mittere nobiscum, pergemus pariter et ememus tibi necessaria » ; v. 5 « sin au- (em non vis, non ibimus. Vir enim, [ut saepe diximus,| denuntiavit nobis dicens : Non videbitis faciem meam absque fratre vestro [minimo| ».
43:6
v. 6 « Dicit eis Israel : In meam hoc fecistis miseriam, ut indicaretis ei, et alium habere vos fratrem ». Non affirmat intentionem inferendae iniuriae, sed effectum ; simul tamen conqueritur, eos id prodidisse, quod facili ope reticere poterant. A quo erimine se defendunt v. 7 : « At t|; responderunt - Interrogavit nos homo [per ordinem]nostram progeniem », — Hebr. : de nobis et de nostra progenie — « $t pater viveret, si haberemus fratrem : et nos respondimus ei [consequenter] iuzta id, quod fuerat sciscitatus. Numquid scire poteramus, quod dicturus esset : Adducite fratrem vestrum vobiscum? » Eos dicta referre ea ratione, qua ipsi facilius excusentur, reapse humanum est. Neque necesse est supponere, cap. 42 omnes quaestiones referri verbatim : quae ibi dicuntur, legitime complentur cum ex 44,19 sq., tum ex nostro versu. Cf. Tost. | |
43:8
v. 8 « ludas. quoque dizit patri suo : Mitte puerum mecum, ut proficiscamur et possimus vivere ; ne moriamur nos et parvult nostri ». Hebr. : et nos et tu et parvuli nostri; e in illo nos includitur ipse Beniamin. « Commiseratio, quam exhibes puero, nobis omnibus erit causa interitus » (Chrys.). Quo tandem argumento vincitur Iacob.
43:9
v. 9 « Ego suscipio puerum », Hebr. : pro puero vadem me constituo, « de manu mea require illum : nisi reduxero et reddidero eum tibi, ero peccati reus in te omni tempore », et hinc etiam paratus ad quamlibet poenam acceptandam (Tost.) : quae poena imprimis potuit constare denegata haereditate et paterna benedictione, ut Iuda plus reapse offerat quam 42,37 Ruben.
43:10
v. 10 « Si non intercessisset dilatio, iam vice altera venissemus ». v. 8 illud urgebat Iuda, ut puer mitteretur; v. 10, ut sine mora mittatur. | Ubi Iacob intellexit Beniaminum necessario esse mittendum , illico ut id fiat urget et rationem excogitat, qua vir Aegyptius demulceatur atque iter periculo vacet. Muneribus ipse quondam 32,17 Esau fratrem placaverat (Tost.) : ea nunc suggerit .et quidem, ut patet, de fructibus terrae : utrum 71125 reapse electitia significet, an mere fructus, ambigi potest; sed enumeratio docet , reapse opt?ma regionis intelligi. Non seliguntur fruges, quod eae tempore famis deficerent ; non greges, qui forte obsterilitatem etiam languescebant; sed pretiosiora quaedam , quae et exiguo humore maturescant et, magnum pretium cum habeant, etiam in exigua mole, facilius et citius comportari queant.
43:11
v. 11 « Igitur Israel pater eorum dixit ad eos : Si sic necesse est, facite quod vullis. Sumite de optimis terrae fructibus 1n vasis vestris, et deferte viro munera : modicum resinae et mellis et storacis, stactes et terebinthi et amygdalarum ». De resina, storace, stacte cf. 37, 25. Mel suggerit Kn. non intelligi apum, sed syrupum quemdam ex uvis decoctum : Aegyptum abundasse melle, non autem vineis. Al monumenta vix quidquam de melle Aegyptiorum produnt, plurima de vineis et vino. Dein volebat Iacob de lectis fructibus terrae dona dare : ad lectos Chanaanitidis fructus certe pertinet mel, non ita certe syrupus ille, pro quo nescio quo iure appellatur ad Ez. 27, 17. — "Anab Aeyópsevov 1102, assyrice butnu, videtur designare pistaciam. Vulg. LXX fortasse vocem confudere cum Q2, quo chaldaice et syriace terebinthus exprimitur. Ps. Ion. et Targ. Hier. suggerunt, nomine pistaciarum et amygdalarum h. 1. intelligendum esse oleum ex iis nucibus expressum.
43:12
v. 19 « Pecuniam quoque duplicem ferte vobiscum : et zllam, quam invenistis in sacculis, reportate, ne forte errore factum sit ». Duplicem scribi putat 7ost., quod coniiceret Iacob, fame invalescente pluris vendi frumentum ; Sa, alterum membrum sumens explicative (« nempe etiam illam etc. », censet intelligi pecuniam pro frumento mox pendendam, et simul eam quae in saccis reperta fuerat. Crediderim id Iacob in mente habuisse , ut non solum filii paratos se protestarentur àd restituendam pecuniam in saccis repertam, sed simul pro frumento coemendo duplum offerrent pretium, quo certius Aegyptius demulceretur.
43:13
v. 13 « sed et fratrem vestrum tollite et ite ad virum ».
43:14
v. 1&4 « Deus autem meus omnipotens » — LXX & 0s5; yov, reliqui vv 5x — « faciat vobis eum placabilem, et remittat vobiscum fratrem vestrum, quem tenet, et hunc Beniamin. Ego autem quasi orbatus absque liberis ero ». Hebr. : et ego sicut orbatus sum, orbatus sum. Cf. Esth. 4,16 :^n373N iN TCN2^, ef sicut perii, perii. « Verba sunt viri se et rerum suarum eventum committentis voluntati Dei » (Malv.). Si Deus me orbandum decrevit, orber.
43:15
v. 15 « Tulerunt ergo viri munera et pecuniam duplicem et Beniamin, descenderuntque in Aegyptum, et steterunt coram Ioseph».
43:16
v. 16 « Quos cum ille vidisset, et Beniamin simul, praecepit dispensatori domus suae dicens : Introduc viros domum, et occide victimas, et institue convivium , quoniam mecum sunt comesturi meridie ».
43:17
v. 1 « Fecit lle, quod sibi fuerat imperatum, et introduxit viros domum ». Cum se honorandos minime exspectarent post dura verba ante audita (Kn.), suspicati sunt fraudem , ut sc. in ipsos domi conclusos, praecisa fugae spe, se devolveret et ?rrueret vir Aegyptius.
43:18
v. 18 « Ibique exterriti dixerunt (mutuo| : Propter pecuniam , quam retulimus prius in saccis nostris, introducti sumus, ut devolvat in nos [calumniam], et violenter subziciat servituli et nos et asinos nostros ».
43:19
v. 49 « Quamobrem in £psis foribus accedentes ad dispensatorem domus »,
43:20
v. 90 « locuti sunt : Oramus, domine, [ut audias nos]. Iam ante descendimus , ut emeremus escas ».
43:21
v. 24 « Quibus emptis cum venissemus ad diversorium, aperuimus saccos nosiros et invenimus pecuniam n ore saccorum : quam nunc eodem pondere reportavimus ». Secundum Hebr. iungendum : pecuniam in.pondere suo; quam reportamus manibus nostris.
43:22
v. 99 « Sed et aliud attulimus argentum, ut emamus quae nobis necessaria sunt. Non est in nostra conscientia, quis posuerit eam in marsuptüis nostris ». Rem explicare et componere conantur, antequam vis illis inferatur. v. 23 « A4 z/le respondit : Paz vobiscum, nolite timere. Deus vester et Deus patris vestri dedit vobis thesauros » — wan, unde « mammon »(Ma/lv.) — « tn saccis vestris; [nam] pecuniam , quam dedistis miht , [probatam] ego habeo ». « Mendacium videtur » (Aug.). « Mendacium est : cum autem ex mandato Iosephi haec dixerit, uterque mendacii reus est » (Caím.). Tamen eum thesaurum mediate saltem a Deo fuisse, quis negaverit? et argentum vestrum venit ad me (Hebr.) verum est, venit enim, sed mox evanuit. « Eduxtitque ad eos Simeon ». Quo facto et dispensatoris verbis eorum angustiae aliquantum alleviabantur. Quae omnia in foribus domus (v. 19) agebantur.
43:24
v. 9& « Et introductis domum attulit aquam, et laverunt pedes suos, deditque pabulum asinis eorum ».
43:25
v. 95 « Illt vero parabant munera, donec ingrederetur Ioseph meridie; audierant enim, quod ibi comesturi essent panem ».
43:26
v. 96 « Igitur ingressus est Ioseph domum suam, obtuleruntque ei munera |tenentes| in manibus suis ». Illud quae £n manibus eorum non dicit necessario plus, quam quae habebant. Ergo Tost. scribens :.« praesentaverunt ista munera elevantes ea in manibus, quia sic mos erat », textum quidem premit nimis; tamen rem , uti ipse scribit, actam esse confirmant monumenta exhibentia series interminabiles virorum aífferentium manibus munera Pharaonibus. « E! adoraverunt proni in terram ».
43:27
v. 91 « At £lle, clementer resalutatis eis », — Hebr. : interrogavit eos de pace ; recie LXX i1oovos 9$ aovog: Ilóc £yeve; cf. 1 Reg. 10,4. « Non loquebatur hic dure ad eos, sicut ante fecerat » (Tost.) — « interrogavit eos dicens : Salvusne est pater vester senex, de quo dixeratis mihi? Adhuc vivit? » Fingit se nihil de patre scire, nisi quae ipsi dixissent (Tost.).
43:28
v. 38 « Qui responderunt : Sospes est servus tuus pater noster, adhuc vivit. Et incurvati adoraverunt eum ». Vel ipsi nobiliores Aegyptii, quando coram gubernatore comparebant, debebant illum prostratione salutare (Erman p. 132). v. 29 « Attollens au- Lem Ioseph oculos, vidit Beniamin fratrem suum uterinum, et ait Iste est frater vester parvulus, de quo dixeratis mili? Et rursum : Deus , inquit, misereatur tui, fil mi ». Demiserat oculos primum, ne conspecto fratre ad lacrymas adigeretur : at non poterat insalutatum dimittere eum, quem tam studiose accersivisset. Ergo allocutus est : sed alloquium civit lacrymas.
43:30
v. 30 « Festinavitque, quia commota fuerant viscera, eius super fratre suo, et erumpebant lacrymae; et introiens cubiculum flevit ». Cf. domorum aegyptiarum apud Erman p. 255 sqq. descriptiones, dormitorium exhibentes coenaculum proxime contingens.
43:31
v. 31 « Rursumque lota facie egressus continuit se et ait : Ponite panes », i. e. cibos.
43:32
v. 39 « Quibus appositis, seorsum Ioseph et seorsum fratribus, Aeg yptiis quoque, qui vescebantur simul, seorsum (illicitum est enim. Aegyptiis comedere cum Hebraeis, et profanum putant hutusmodi convivium) »,
43:33
V. 93 « sederunt coram eo, primogenztus 1uxta primogenita sua, et minimus iuxta aetatem suam. Et mirabantur nimis »,
43:34
v. 9& « sumptis partibus, quas ab eo acceperant, matorque pars venit Beniamin, tta ut quinque partibus excederet » , erat quintupla (LXX). Cf. 1 Reg. 9,23 sq. Hospitibus honoratioribus tribuebatur portio amplior et opimior. « Biberuntque et inebriati sunt cum e0 », 1. e. hilares facti sunt. unusquisque ad. proximum suum ; et sustulerunt servi portiones de ante ipsum ad illos. Ambigi potest, quinam dicantur esse mirati, servi an fratres : parum tamen refert, cum re mirati sint utique tam servi quam íratres. — Advertit Kn., etiam alias (41, 34; 45, 22; 47, 2. 24; Is. 19, 18), ubi de Aegyptiorum rebus agatur, efferri numerum quinarium : quantopere hoc coniecturae genus deceptioni pateat, perspicies, si textus illos contuleris. Cap. XLIV. Recte statuit Chrys., sequens de fratribus experimentum sumpsisse Iosephum, quo fratrum in Beniaminum, fratrem suum uterinum , exploraret animum.
43:3
… A strong and faithful character; by his eloquence, by the nobility of his sentiments, he holds a pre-eminent place in the family of Jacob (Gen. 43:3-10; 44:14-34; 46:28), which passes also to the tribe that took its origin from him (Gen. 49:8-12).
43:23
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… 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.).
43:26
… Thus Holy Scripture tells us that Abraham adored Ephron the Hittite (Gen. 23, 12), that Joseph was adored by his brothers (Gen. 43, 26), David by Mephibosheth, Joab, Absalom, etc. (II Kings 9, 6 and 8; 14, 22 and 33); but it also tells us that Mordecai refused to adore Haman, who demanded such an act as though he …
… 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 adoration …
43:33
… For this right (Heb. bēkhōrōth) cf. Gen. 25:31-34; 27:36; 43:33, etc.; Hebr. 12:16: τὰ πρωτοτόκια. …
… 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).
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.