Joseph’s contrivance to stop his brethren. The humble supplication of Juda.
Ioseph causeth their sackes to be filled with corne, and their money to be put againe therin, and in Beniamins sack also a siluer cuppe, 4. and when they were parted, sending after them, chargeth them with theft. 12. And the cuppe being fond in Beniamins sack, they al much afflicted returne to Ioseph. 17. who threatning to kepe Beniamin, 18. Iudas intreateth, 32. and finally offereth himselfe to seruitude for him.
1And Joseph commanded the steward of his house, saying: Fill their sacks with corn, as much as they can hold: and put the money of every one in the top of his sack.Comandò poi Giuseppe al suo maestro di casa, e disse: Riempi i loro sacchi di grano, quanto posson capirne; e il denaro di ciascheduno mettilo alla bocca del sacco.AND Ioseph commanded the steward of his house, saing: Fil their sackes with corne, as much as they can hold: and put the money of euerie one in the top of his sack.Præcepit autem Joseph dispensatori domus suæ, dicens: Imple saccos eorum frumento, quantum possunt capere: et pone pecuniam singulorum in summitate sacci. 2And in the mouth of the younger’s sack put my silver cup, and the price which he gave for the wheat. And it was so done.E la mia coppa d'argento col prezzo dato pel grano mettila in cima del sacco del più giovine. E così fu fatto.And in the sackes mouth of the younger put my siluer cup, and the price which he gaue for the wheat. And it was so done.Scyphum autem meum argenteum, et pretium quod dedit tritici, pone in ore sacci junioris. Factumque est ita. 3And when the morning arose, they were sent away with their asses.E venuto il mattino, furon lasciati partire co' loro asini.And when the morning rose, they were dismist with their asses.Et orto mane, dimissi sunt cum asinis suis. 4And when they were now departed out of the city, and had gone forward a little way: Joseph sending for the steward of his house, said: Arise, and pursue after the men: and when thou hast overtaken them, say to them: Why have you returned evil for good?Ed eran già usciti dalla città, e avean fatto un po' di strada, allorché Giuseppe chiamato a sé il maestro di casa: Su via, disse, va' dietro a coloro, e raggiuntili dirai: Per qual motivo avete renduto male per bene?And they were now departed out of the citie, and had gone forward a little way: then Ioseph sending for the steward of his house, said: Arise, quoth he, and pursew the men: and ouertaking them say to them: Why haue you rendred euil for good?Jamque urbem exierant, et processerant paululum: tunc Joseph accersito dispensatore domus, Surge, inquit, et persequere viros: et apprehensis dicito: Quare reddidistis malum pro bono ? 5The cup which you have stolen, is that in which my lord drinketh, and in which he is wont to divine: you have done a very evil thing.La coppa, che avete rubato, è quella, alla quale beve il signor mio, e colla quale è solito di fare gli augurii: pessima cosa avete voi fatto.The cup which you haue stollen, is that wherin my lord doth drinke, and wherin he is wont to diuine: you haue done a verie euil thing.scyphus, quem furati estis, ipse est in quo bibit dominus meus, et in quo augurari solet: pessimam rem fecistis.
6He did as he had commanded him. And having overtaken them, he spoke to them the same words.Eseguì egli il comando. E raggiuntili ripeté parola per parola.He did as he had commanded. And hauing ouertaken them, he spake to them in the same order.Fecit ille ut jusserat: et apprehensis per ordinem locutus est. 7And they answered: Why doth our lord speak so, as though thy servants had committed so heinous a fact?Risposer quelli: Per qual motivo così parla il signor nostro, quasi i tuoi servi avesser commessa sì grande scelleraggine?Who answered: Why doth our lord speake so, as though thy seruautes had committed so haynous a fact?Qui responderunt: Quare sic loquitur dominus noster, ut servi tui tantum flagitii commiserint ? 8The money, that we found in the top of our sacks, we brought back to thee from the land of Chanaan: how then should it be that we should steal out of thy lord’s house, gold or silver?Il denaro ritrovato nella cima de' sacchi noi lo riportammo a te dalla terra di Chanaan: e come dopo di ciò fia vero, che noi abbiamo rubato di casa del tuo padrone oro, o argento?The money, that we found in the top of our sackes, we recaried to thee from the land of Chanaan: and how foloweth it, that we haue stollen out of thy lordes house, gold or siluer?pecuniam, quam invenimus in summitate saccorum, reportavimus ad te de terra Chanaan: et quomodo consequens est ut furati simus de domo domini tui aurum vel argentum ? 9With whomsoever of thy servants shall be found that which thou seekest, let him die, and we will be the bondmen of my lord.Presso chiunque de' tuoi servi si trovi quel che tu cerchi, egli muoia: e noi saremo schiavi del signor nostro.With whom soeuer of thy seruautes that shal be found, which thou seekest, let him die, and we wil be the bondmen of our lord.apud quemcumque fuerit inventum servorum tuorum quod quæris, moriatur, et nos erimus servi domini nostri. 10And he said to them: Let it be according to your sentence: with whomsoever it shall be found, let him be my servant, and you shall be blameless.Quegli disse loro: Facciasi come voi avete sentenziato: presso chiunque si trovi, egli sia mio schiavo; voi altri poi sarete senza colpa.Who said to them: Be it done according to your sentence: with whom soeuer it shal be found, be he my bondman, and you shal be guiltles.Qui dixit eis: Fiat juxta vestram sententiam: apud quemcumque fuerit inventus, ipse sit servus meus, vos autem eritis innoxii. 11Then they speedily took down their sacks to the ground, and every man opened his sack.Gettati adunque in tutta fretta a terra i sacchi, gli aprirono un dopo l'altro.Therfore in haste taking downe their sackes vpon the ground, euerie man opened.Itaque festinato deponentes in terram saccos, aperuerunt singuli.
12Which when he had searched, beginning at the eldest, and ending at the youngest, he found the cup in Benjamin’s sack.E quegli avendoli frugati, principiando da quel del maggiore fino a quel del più piccolo, trovò la coppa nel sacco di Beniamino.Which when he had searched, beginning from the elder euen to the youngest, he found the cup in Beniamins sack.Quos scrutatus, incipiens a majore usque ad minimum, invenit scyphum in sacco Benjamin. 13Then they rent their garments, and loading their asses again, returned into the town.Ma quelli, stracciatesi le vesti, e ricaricati gli asini, se ne ritornarono in città.But they renting their garments, and loading their asses againe, returned into the towne.At illi, scissis vestibus, oneratisque rursum asinis, reversi sunt in oppidum. 14And Juda at the head of his brethren went in to Joseph (for he was not yet gone out of the place) and they all together fell down before him on the ground.E Giuda il primo entrò in casa di Giuseppe (perocché non era fino allora uscito di lì), e si prostrò insieme con tutti i fratelli per terra dinanzi a lui.And Iudas foremost with his brethren entred in to Ioseph (for he was not yet gone out of the place) and they fel togeather before him on the ground.Primusque Judas cum fratribus ingressus est ad Joseph (necdum enim de loco abierat) omnesque ante eum pariter in terram corruerunt. 15And he said to them: Why would you do so? know you not that there is no one like me in the science of divining.Egli disse loro: Per qual motivo avete voi voluto trattar così? non sapete, che nissuno è simile a me nella scienza d'indovinare?To whom he said: Why would you doe soe? know you not that there is not the like to me in the science of diuining.Quibus ille ait: Cur sic agere voluistis ? an ignoratis quod non sit similis mei in augurandi scientia ? 16And Juda said to him: What shall we answer my lord? or what shall we say, or be able justly to allege? God hath found out the iniquity of thy servants: behold, we are all bondmen to my lord, both we, and he with whom the cup was found.E Giuda a lui: Che risponderem noi, disse, al signor mio? ovvero che diremo, o qual porteremo giusta scusa? Dio ha scoperto l'iniquità dei tuoi servi: ecco che noi siam tutti schiavi del signor nostro, e noi, e quegli, presso di cui si è trovata la coppa.To whom Iudas said: What shal we answere, my lord? or what shal we speake, or be able iustly to pretend? God hath found the iniquitie of thy seruantes: loe we are al bondmen to my lord, both we, & he, with whom the cup was found.Cui Judas: Quid respondebimus, inquit, domino meo ? vel quid loquemur, aut juste poterimus obtendere ? Deus invenit iniquitatem servorum tuorum: en omnes servi sumus domini mei, et nos, et apud quem inventus est scyphus.
17Joseph answered: God forbid that I should do so: he that stole the cup, he shall be my bondman: and go you away free to your father.Rispose Giuseppe: Guardimi il cielo dal far così: colui che ha rubato la mia coppa ei sia mio schiavo; voi poi andatevene franchi al padre vostro.Ioseph answered: God forbid that I should so doe: he that stole the cup, the same be my bondman: and goe you free vnto your father.Respondit Joseph: Absit a me ut sic agam: qui furatus est scyphum, ipse sit servus meus: vos autem abite liberi ad patrem vestrum. 18Then Juda coming nearer, said boldly: I beseech thee, my lord, let thy servant speak a word in thy ears, and be not angry with thy servant: for after Pharao thou art.Ma fattosi più dappresso Giuda animosamente disse: Concedi di grazia, signor mio, al tuo servo, ch'egli ti parli, e non ti adirare col tuo schiavo: perocché tu dopo Faraone seiAnd Iudas approching nearer, said boldly: I beseech thee my lord, let thy seruant speake a word in thine eares, and be not angrie with thy seruant: for after Pharao thou art,Accedens autem propius Judas, confidenter ait: Oro, domini mi, loquatur servus tuus verbum in auribus tuis, et ne irascaris famulo tuo: tu es enim post Pharaonem 19My lord. Thou didst ask thy servants the first time: Have you a father or a brother.Il signor mio. Tu domandasti già a' tuoi servi: Avete il padre, o altro fratello?my lord. Thou didest aske thy seruantes the first time: Haue you a father or a brother?dominus meus. Interrogasti prius servos tuos: Habetis patrem aut fratrem ? 20And we answered thee, my lord: We have a father an old man, and a young boy, that was born in his old age; whose brother by the mother is dead; and he alone is left of his mother, and his father loveth him tenderly.E noi rispondemmo a te, signor mio: Abbiamo il padre vecchio, e un fanciullo più piccolo, il quale è nato a lui in sua vecchiaia, di cui un fratello uterino morì: e questi solo rimase di sua madre; e il padre lo ama teneramente,and we answered thee my lord: We haue a father an old man, and a little boy, that was borne in his old age; whose brother by the mother is dead: and his mother hath him only, and his father loueth him tenderly.et nos respondimus tibi domino meo: Est nobis pater senex, et puer parvulus, qui in senectute illius natus est: cujus uterinus frater mortuus est: et ipsum solum habet mater sua, pater vero tenere diliget eum. 21And thou saidst to thy servants: Bring him hither to me, and I will set my eyes on him.E tu dicesti a' tuoi servi: Conducetelo a me, e io lo vedrò volentieri.And thou saidst to thy seruants: Bring him hither to me, and I wil set myn eyes on him.Dixistique servis tuis: Adducite eum ad me, et ponam oculos meos super illum.
22We suggested to my lord: The boy cannot leave his father: for if he leave him, he will die.Noi replicammo al signor nostro: Non può il fanciullo scostarsi dal suo padre: perché ove si partisse, quegli morrà.We suggested to my lord: The boy can not leaue his father: for if he leaue him, he wil die.Suggessimus domino meo: Non potest puer relinquere patrem suum: si enim illum dimiserit, morietur. 23And thou saidst to thy servants: Except your youngest brother come with you, you shall see my face no more.E tu dicesti a' tuoi servi: Se non verrà il fratello vostro minore con voi, non vedrete più la mia faccia.And thou saidest to thy seruants: Vnlesse your youngest brother come with you, you shal no more see my face.Et dixisti servis tuis: Nisi venerit frater vester minimus vobiscum, non videbitis amplius faciem meam. 24Therefore when we were gone up to thy servant our father, we told him all that my lord had said.Essendo noi dunque arrivati a casa del tuo servo il padre nostro, raccontammo a lui tutto quello che il signor mio avea detto.Therfore when we were gone vp to thy seruant our father, we told him al things that my lord did speake.Cum ergo ascendissemus ad famulum tuum patrem nostrum, narravimus ei omnia quæ locutus est dominus meus. 25And our father said: Go again, and buy us a little wheat.E nostro padre ci disse: Tornate a comprare un poco di grano.And our father said: Goe againe, and bye vs a litle wheate.Et dixit pater noster: Revertimini, et emite nobis parum tritici. 26And we said to him: We cannot go: if our youngest brother go down with us, we will set out together: otherwise, without him we dare not see the man’s face.Dicemmo a lui: Non possiamo andare: se il fratello nostro più piccolo verrà con noi, partiremo insieme: altrimenti senza di lui non abbiamo ardire di mirar la faccia di quell'uomo.To whom we said: we can not goe: if our youngest brother shal goe downe with vs, we wil set forward together: otherwise he being absent, we dare not see the mans face.Cui diximus: Ire non possumus: si frater noster minimus descenderit nobiscum, proficiscemur simul: alioquin illo absente, non audemus videre faciem viri. 27Whereunto he answered: You know that my wife bore me two.A questo egli rispose: Voi sapete, come due figli partorì a me quella mia moglie.Wherunto he answered: You know that my wife bare me two.Ad quæ ille respondit: Vos scitis quod duos genuerit mihi uxor mea. 28One went out, and you said: A beast devoured him; and hitherto he appeareth not.Uno uscì di casa, e mi diceste: Una fiera lo ha divorato: e finora non compare.One went forth, and you said: A beast did deuour him: and hitherto he appeareth not.Egressus est unus, et dixistis: Bestia devoravit eum: et hucusque non comparet. 29If you take this also, and any thing befall him in the way, you will bring down my grey hairs with sorrow unto hell.Se vi pigliate anche questo, e che qualche cosa succeda a lui pel viaggio, precipiterete con la tristezza la mia vecchiaia nel sepolcro.If you take this also, and ought befal him in the way, you shal bring downe my hoare hayres with sorow vnto hel.Si tuleritis et istum, et aliquid ei in via contigerit, deducetis canos meos cum mœrore ad inferos.
30Therefore, if I shall go to thy servant, our father, and the boy be wanting, (whereas his life dependeth upon the life of him,)Se io pertanto tornerò al padre nostro tuo servo, e che manchi il fanciullo (siccome dall'anima di questo pende l'anima di lui),Therfore if I shal enter to thy seruant our father, and the boy be wanting (wheras his life dependeth vpon the life of him)Igitur si intravero ad servum tuum patrem nostrum, et puer defuerit (cum anima illius ex hujus anima pendeat), 31And he shall see that he is not with us, he will die, and thy servants shall bring down his grey hairs with sorrow unto hell.Veggendo egli, che questi non è con noi, morrà, e i tuoi servi precipiteranno coll'afflizione la sua vecchiaia nel sepolcro,and he shal see that he is not with vs, he wil dye, & thy seruants shal bring downe his hoare hayres with sorow vnto hel.videritque eum non esse nobiscum, morietur, et deducent famuli tui canos ejus cum dolore ad inferos. 32Let me be thy proper servant, who took him into my trust, and promised, saying: If I bring him not again, I will be guilty of sin against my father for ever.Sia io stesso tuo proprio schiavo, io, che sulla mia fede ho ricevuto questo garzone, e ne entrai mallevadore, dicendo: Se io nol riconduco, sarò per sempre reo di peccato contro del padre mio.Let me be thy proper seruant, that did take him into my protection and promised saying: Vnlesse I bring him againe I wil be guilty of sinne against my father for euer.Ego proprie servus tuus sim qui in meam hunc recepi fidem, et spopondi dicens: Nisi reduxero eum, peccati reus ero in patrem meum omni tempore. 33Therefore I, thy servant, will stay instead of the boy in the service of my lord, and let the boy go up with his brethren.Resterò adunque io tuo servo a' servigi del signor mio in luogo del fanciullo: e questi se ne vada co' suoi fratelli.I therfore thy seruant wil tary in steed of the childe in the seruice of my lord, and let the childe goe vp with his brethren.Manebo itaque servus tuus pro puero in ministerio domini mei, et puer ascendat cum fratribus suis. 34For I cannot return to my father without the boy, lest I be a witness of the calamity that will oppress my father.Perocché non poss'io tornare al padre mio senza il fanciullo: non volendo essere testimone della miseria, che opprimerà il padre mio.For I can not returne to my father, the childe being absent; lest I stand by a witnes of the calamitie, that shal oppresse my father.Non enim possum redire ad patrem meum, absente puero: ne calamitatis, quæ oppressura est patrem meum, testis assistam.
44:4
Menochius
Pursue; escorted by a troop of horsemen, to prevent resistance. (Menochius)
44:5
Challoner
To divine. This was spoken by Joseph to his steward in jest; alluding to the notion of the people, who took him to be a diviner. (Challoner)
Calmet
St. Thomas Aquinas, 2, 2, q. 195, a. 7. Hebrew may be translated without attending to the points, "Is not this the cup, out of which my lord drinketh; and he has augured, or discovered, by it the evil which you have committed." Pliny (Natural History 30:2.) mentions a method of divining, by means of water in a basin. (Calmet)
Haydock
The Egyptians probably supposed, that Joseph used some means to disclose what was hidden; and he alludes, in jest, to their foolish notion. (Haydock)
Menochius
He had a right to afflict his guilty brethren; and as for Benjamin, who was innocent, he made him ample recompense for this transitory terror. Some think that the steward said, in which he is wont to divine, unauthorized by his master. (Menochius)
44:10
Calmet
Sentence. It is but just; yet I shall only insist on the detention of the culprit. (Calmet)
Haydock
Joseph wished to see whether the marks of attention, which he had shewn to Benjamin, would have excited the envy of his brethren (Menochius); and whether they would be concerned for him: thus he would discover their present dispositions. He might wish also to keep his younger brother out of danger, in case they were inclined to persecute him. (Haydock)
44:13
Menochius
The town, with heavy hearts, of which their torn garments were signs (Haydock): yet they say not a word in condemnation of Benjamin. They are determined either to clear him, or never to return home. (Menochius)
44:14
Menochius
Juda, mindful of his engagement, (chap. 43:9,) and perhaps more eloquent and bolder than the rest. (Menochius)
44:15
Challoner
The science of divining. He speaks of himself according to what he was esteemed in that kingdom. And, indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers. (Challoner)
Calmet
Hebrew, Septuagint, and Chaldean, "knew ye not that a man like me would divine with certainty," and presently discover any fraud? (Calmet)
44:16
Haydock
Iniquity. He begins with the greatest humility, acknowledging that they were justly punished by God for some transgression, though they were, in his opinion, innocent of any theft. (Haydock)
Haydock
Perhaps he might imagine, that Benjamin had been guilty, (Bonfrere) and is willing to bear a part of the blame with the rest; or his conscience still presents before him the injustice done to Joseph so long before. (Haydock)
44:18
Boldly, perceiving that he had to deal with an equitable judge.
Thou art; the second man in the kingdom. Hebrew, "even as Pharao."
44:20
Haydock
Is left of, (habet mater.) Rachel had been dead about twenty-four years. (Haydock)
44:31
Calmet
With us, is not now found in Hebrew. But it is in the Samaritan, Septuagint, Syriac, and Chaldean. (Calmet)
His grey hairs. That is, his person, now far advanced in years.
Challoner
With sorrow unto hell. The Hebrew word for hell is here Sheola, the Greek hades: it is not taken for the hell of the damned; but for that place of souls below, where the servants of God were kept before the coming of Christ. Which place, both in the Scripture and in the creed, is named hell. (Challoner)
Calmet
In this speech, we find many particulars not mentioned before; whence it appears, that the sacred historian does not always specify every circumstance. But, in relating the same speech, uses various expressions to the same purport. (Calmet)
44:33
Menochius
The boy. I am older, and more fit for service. (Menochius)
44:34
My father; who will drop down dead, oppressed with grief. How eloquent and pathetic was this address! Joseph could bear no more.
44:15
The science of divining.... He speaks of himself according to what he was esteemed in that kingdom. And indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers.
44:31
His gray hairs.... That is, his person, now far advanced in years.—With sorrow unto hell.... The Hebrew word for hell is here sheol, the Greek hades: it is not taken for the hell of the damned; but for that place of souls below where the servants of God were kept before the coming of Christ. Which place, both in the Scripture and in the creed, is named hell.
44:2
By this Ioseph tried his bretherens affection, whether they would intrete for Beniamin, or suffer him to be captiue: as they had be sore sold him selfe to captiuitie. Theod. q. 105. in Gen.
44:13
O torments of mercie. he vexeth whom he loueth. S. Greg. ho. 22. in Ezech.
44:15
Ioseph being in deede a propher, knowing more then al sorcerers in Aegypt spoke of himselfe as he was estemed in that place. S. Aug. q. 145. super Gen.
44:29
See pag. 130.
44:2
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… But the passage, “nothing was made without him,” refers to the formal world, for it was created without his instrumentality by the third and fourth (of the quaternion named above). For says he, this is the cup “ Condy , out of which the king, while he quaffs, draws his omens.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.16
… For though sold by his brothers into slavery, he took no revenge for this wrong, but put an end to their want. What of his gentleness, whereby by a pious fraud he sought to gain the presence of his beloved brother whom, under pretence of a well-planned theft, he declared to have stolen his property, that he might hold him as a hostage of his love?
44:2
The cup, etc., put in the mouth of the sack of the younger, — Benjamin. Joseph did this in order by this means to test the minds of his brothers, whether they would envy Benjamin, as the son of Rachel, and as one who had received five times greater portions at the banquet, so that namely, if he perceived this envy through the silence of the brothers and their neglect of Benjamin, he would retain him with himself, lest the brothers plot anything against him on the way, as they had once done against him. But if they should show brotherly love through anxiety and care in freeing him, he would send him away with them. Thus Philo, Josephus, St. Chrysostom, Theodoret.
44:5
The cup which you have stolen. — Note: Joseph could justly punish his brothers by striking this fear and terror into them, on account of the crime committed against him, so that by this affliction they might return to themselves and recognize their sin, as they indeed did, says St. Augustine. However, he could not afflict Benjamin in this way. Whence this was a light and venial calumny against him, by which he imputed the theft of the cup to him; but it was contrived for the good of Benjamin, as I said verse 2, and it was of brief duration, which he soon made manifest by the greatest joy and the greatest benefits. There was also a lie here; for Joseph did not say these things by testing and questioning, as he said those things chapter XLII, verse 9, but by asserting altogether. Yet this was a jocular lie, not a pernicious one. Therefore, what St. Augustine, Questions CXXV, attempts to excuse Joseph from lying, understand it of serious and harmful lying. Symbolically, just as Joseph played with Benjamin, whom at first he pretended to wish to press and bind as a thief; but afterwards showed that the whole thing was done in jest, and embracing him preferred him to the other brothers: so God acts with the humble; he allows them to be despised, afflicted, vexed; but if they bear these things humbly and patiently, he will caress them and exalt them, so that they become so much more glorious as they were more abject. Therefore the play of God is humility. In which he is accustomed to divine. — The Septuagint, in which divining he divines. Therefore R. Kimchi translated wrongly, for whom he consulted diviners. Julius Sirenius reports, book IX On Fate, chapter XVIII, that the Egyptians and Assyrians were accustomed to fill basins (and likewise cups, as it seems) with water, then to call upon a demon with certain words, and then the demon gave forth responses from the waters with a hissing sound to those things about which it was consulted. Again, the demon would sometimes express in the water the form or image of the thing, or of the author who was being sought, just as our divine authors now represent and expose the author of the theft in water by their incantations. You will say, therefore does Joseph here profess himself such a diviner, that is, a magician and divine? Calvin affirms it, and therefore asserts that Joseph sinned gravely by simulation against religion. But who would believe this of Joseph, who was a most pious and holy prophet? St. Augustine therefore responds that Joseph here speaks not seriously, but jocularly; for thus he seems to speak verse 45. Secondly, Theodoret wishes Joseph to speak interrogatively, not assertively. Thirdly, St. Thomas wishes Joseph to speak, not from his own, but from the opinion of the Egyptians, who truly thought Joseph to be a diviner. But these do not satisfy this verse and context. I say therefore, for divining, in Hebrew it is nachas, which signifies to presage and divine, either by divination or by natural sagacity, namely to conjecture, search out and investigate. Whence the Chaldean and Aben-Ezra translate it, to test. Joseph therefore by this cup, giving it full of wine to his guests to drink, naturally divined and explored the temperance, prudence, and secrets of the heart of his guests (for in wine there is truth), and here he was exploring what was the disposition of each of the brothers toward Benjamin, as I said verse 2. Yet he allowed his brothers to be deceived, so that they might think themselves truly and properly to be in the presence of a diviner, and therefore he used an ambiguous word. Thus Pliny takes divining for conjecture, book VII, epistle to Cornelius Tacitus, when he says: I divine, nor does my divination deceive me, that your histories will be immortal. Thus Aristotle, problem 9, section 33, calls a sneeze a sacred divination of the health of the head, because namely it is a sign that the head is in good health, able to concoct and expel superfluous and harmful humors; for when the heat of the head overcomes and expels the humor, spirit and crude and windy foreign matter, then a sneeze is usually produced.
44:15
That there is not one like me in the science of divining. — "Divining," that is, divining and conjecturing; for this is the Hebrew nachas, as I said verse 5, as if to say: Since Pharaoh and all Egypt acknowledge and honor me as a diviner, that is, a prophet and divine, how did you alone in this theft think you could hide yourselves and my divination from me.
44:16
God has found out our sin. — Some, with St. Augustine, understand the sin of the sale of Joseph; that is to say, Because we sold Joseph into servitude, hence we are now justly subjected to servitude. Judas could have felt this in his heart, but truly he does not speak to Joseph himself about this sin externally, but about the sin of theft of the cup: for Joseph was accusing them of that; whence Judas answered concerning the same, acknowledging it. It appears therefore that Judas thought, and suspected, that Benjamin had truly stolen the cup, especially since Benjamin was caught and remained silent, nor did he defend himself. Or certainly in a matter doubtful and uncertain, Judas preferred to ascribe the sin to his brother, and humbly to beg pardon, and thus to soften Joseph's anger, rather to stir it up more by excusing Benjamin, and either expressly or tacitly turning the blame back upon Joseph and his servants, and imputing to them fraud, deceit and calumny. For from the fact that the cup was found in Benjamin's sack, there was a presumption of theft against Benjamin. Thus Abulensis. Truly St. Augustine, Sentence 118: It is better, he says, in evils confession, than in goods proud boasting. Wherefore when an Anchorite was asked by what way especially he had found the path to heaven, he answered: If a man always accuses himself, witness is B. Dorotheus, doctrine 7. Thus St. Catherine of Siena and other humble and illustrious Saints, are accustomed to say, concerning all evils which happen to themselves, their neighbours, or the commonwealth: My fault this evil has happened.
44:20
He alone has his mother, — he alone survives from his mother; in Hebrew, remained alone of his mother, which can also be said of one dead: for Rachel, the mother of Benjamin, was already dead.
44:21
I will set my eyes upon him, — I will look upon him kindly, I will be benevolent to him, I will favour and cherish him; whence the Septuagint translates, I will have care of him.
44:30
Soul, — the life of the father depends on the life of the son; for if the son should die or be taken away, the father will die from sorrow.
44:32
I myself, — I myself be thy peculiar servant, who both in strength and in usefulness of things will be more useful to thee than the boy Benjamin.
Machine translation from the Latin, not reviewed.
44:1
v. 1 « Praecepit autem Ioseph dispensatori domus suae dicens : LInple saccos eorum frumento, quantum possunt capere, et pone pecuniam singulorum in summdtlate sacci ».
44:2
v. 9 « Scyphum autem meum argenteum et pretium, quod dedit tritici, pone in ore sacci iunioris. Factumque est ita ». Tanto maior ablati scyphi iniuria apparebit, quanto abundantior frumenti copia illis esset concessa (De/.). LXX x6óvóv, quae vox e lingua persica petita designat craterem decem zotóÀa; seu scyphos continentem. Unde censet Ges., vocem hebraeam reapse craterem designare, vas amplius, e quo scyphi implebantur. Utrumque vas depictum habes Ebers p. 328 sq. Tamen v. 5 simpliciter dicitur Ioseph ex hoc scypho bibisse, ergo, uti videtur, immediate. ritus aliqui futurorum praesciendorum, a certis quibusdam viris legitime adhibendi Deoque tum probati, qui non nunc solum, sed vel lege mosaica abrogati sint, neque inde a Moyse sine inanis superstitionis nota potuerint adhiberi.
44:6
v. 6 « Fecit ille, ut tusserat, et apprehensis per ordinem locutus est ».
44:7
v. 1 « Qui responderunt : Quare sic loquitur dominus noster, ut servé tui tantum flagitii commiserint? » v. 8« Pecuniam, quam invenimus in summitate saccorum, reportavimus ad te de terra Chanaan : et quomodo |consequens est, ut| furati simus de domo domini tui aurum vel argentum? » « Hie arguunt satis fortiter dicendo, quod nullo modo possit contra ipsos praesumi, quod scyphum furati fuerint, quia ipsi exsistentes extra Aegyptum invenerunt pecuniam religatam in saccis suis, et ibi nullo modo timebant aliquem Aegyptium, sed ex bonitate sola conscientiae deportaverunt pecunias ipsi loseph » (Tost.).
44:9
v. 9 « Apud quemcunque fuerit inventum servorum tuorum , [guod quaeris ,| mortatur, et nos erimus servi domini nostri ». « Innocentes offerunt facile seipsos ad maiores poenas, si sontes inveniantur » (Ca:?.).
44:10
v. 10 « Qui dixit eis : Fiat. iuxta. vestram sententiam : apud quemcunque fuerit inventum, ipse stt servus meus, vos autem eritis innoaii » , omni culpa et poena liberi. Hoc additum, ut experimento postea constaret, vellentne ipsi, Beniamino in vinculis relicto, se ipsos salvare. Specie tenus dispensator fratrum sententiae accedit, at priorem partem mitigat a morte ad servitutem, alteram a servitute ad libertatem (Tost.).
44:11
v. 11 « Itaque festznato deponentes in terram saccos , aperuerunt stnquii » , tantum sua fisi innocentia, ut ne exspectarent quidem , ut dispensator aperiret (Jost.). Belle describit Ephr. dispensatorem, quo plures nullo effectu examinasset saccos, eo magis visum esse animo deiici, et a fratribus passum esse se amicis verbis confortari; finxisse etiam se Beniamini saecum praetermissurum , sed a iuvene ut inspiceret esse exoratum.
44:12
v. 12. « Quos scrutatus, incipiens a. maiore usque ad minimum, invenit scyphum in sacco Beniamin ».
44:13
13 « At dili, scissis vestibus oneratisque rursum. asinis, reversi sunt in. oppidum », « nihil Beniamin improperantes, parati vel veniam impetrare vel simul servitutem subire » (Menoch.). |
44:14
v. 14 « [Primusque] Iudas » , « promissi, quo se patri obstrinxerat, non immemor » (Menoch.), « cum fratribus ingressus est ad loseph, necdum enim de loco abierat ; omnesque ante eum pariter &n terram corruerunt ».
44:15
v. 15 « Quibus ille ait : Cur sic agere voluistis? Án ignoratis, quod non sit similis mei in augurandi scientia? » Hebr. : quod auguratione auguratur vir sicut ego, qui sit e numero sapientium Aegypti, cf. Is. 19, 11 (Kn.)? « An nescitis, quod principes viri, qualis ego sum, soleant facile augurari aut divinos consulere, ad recuperandas res amissas, et si quid perdiderint, facile iis artibus recipere? » (Malv.).
44:16
v. 16 « Cui Iudas : Quid respondebimus, inquit, domino meo? vel quid loquemur, aut iuste poterimus obtendere? Deus invenit iniquitatem. servorum tuorum ». |niquitas non intelligitur commissa quondam in loseph (Es/.) sed ea, quam intelligere poterant Aegyptii audientes, iniquitas furto ablati scyphi (Tost.), « quod facli evidentia tam videbatur manifestum, ut nulla esset via elabendi. Porro ita Iudas loquitur, quod reipsa sibi persuaderet , à Beniamino id furtum admissum, vel certe, si ab eo admissum non esset, tam manifesta tamen esse criminis indicia, ut difficile esset illud a Beniamino amoliri » (Bonfr.). « En omnes servi sumus domini mei, et nos, et apud quem inventus est scyphus ». v. 1'1 « Respondit Ioseph : Absit a me, ut sic agam. Qui furatus est scyphum , ipse sit servus meus : vos autem abite liberi ad patrem vestrum ».
44:18
v. 18 « Accedens autem propius Iudas [confidenter| ait : Oro, domine mi, loquatur servus tuus verbum in auribus tuis, et ne ?rascaris famulo tuo : tu es enim post Pharaonem »
44:19
v. 19 « dominus meus ». Sed reliqui textus omnes quia szc tu sicut Pharao, et sequentem vocem domine mi ad sequentem sententiam trahunt. Est captatio benevolentiae (Ca?.), qua redditur ratio, cur tam humiliter Iuda audiri postulet. Porro sequentibus conatur Iuda persuadere, ut Beniamin liber dimittatur, ipse vero pro Beniamin in vinculis retineatur : « In qua ratione sic procedit, quod innocens non debet puniri; sed Iacob pater eorum in hac causa est innocens; ergo non debet puniri. Sed si teneretur Beniamin, puniretur lacob » (Tost.). « Interrogastz prius servos tuos : Habetis patrem aut fratrem? »
44:20
v. 20 « Et nos respondwmus tibi domino meo : Est nobis pater senez et puer parvulus, qui tn senectute illtus natus est; cuius [uterinus| frater mortuus est, et ipsum solum habet mater sua, pater vero tenere diligit eum ». Omnia colligit, quibus Iosephi commiseratio excitetur, patrem senem, matrem et fratrem defunctum.
44:21
v. 91 « Dizistique servis tuis : Adducite eum ad me, et ponam oculos meos super illum ».
44:22
v. 22 « Suggessimus domino meo : Non polest puer relinquere patrem suum; si enim illum dimiserit, mortetur ».
44:23
v. 93 « Et dixisti servis tuis : Nisi venerit frater vester minimus vobiscum, non videbitis amplius faciem meam ». Ostendit igitur unum, qui adducendi in Aegyptum Beniamini auctor fuerit, esse ipsum Ioseph, futurum item causam mortis Iacob, si is filio non revertente opprimatur luctu.
44:24
v. 24 « Cum ergo ascendissemus ad famulum tuum patrem nostrum, narravimus ei omnia, quae locutus est dominus meus ».
44:25
v. 95 « Et dixit pater noster : Revertimini et emite nobis parum tritici ». Abbreviat, quae 49,36 sqq. ; 43,6 Iacob acerbius contra iter Aegyptium profatus erat.
44:26
v. 26 « Cu? diximus : Ire non possumus. Si frater noster minimus descenderit nobiscum, proficiscemur [simul]; aftoquin, iilo absente, non audemus videre faciem viri ». v. 9'1 « Ad quae iile respond3t : Vos scitis, quod duos genuerit mihi uxor mea ».
44:28
v. 298 « Egressus est unus, et dixistis : Bestia devoravit eum; et hucusque non comparet ». Ergo semper foverat spem aliquam lacob, compariturum rursum esse loseph.
44:29
v. 29 « S? tuleritis et istum, et aliquid ei in via contigerit, deducetis canos meos cum moerore ad inferos ». lam ad caput totum revocatur argumentum
44:30
v. 30 : « Igitur, si intravero ad servum tuum patrem nostrum, et puer defuerit, cum anima illius ex huius anima pendeat », vita e vita (Menoch.), Hebr. : alligata sil, « porro quae colligata sunt, unum sine altero tolli non potest » (Bonfr. , et cf. 1 Reg. 18,1),
44:31
v. 31 « videritque eum non esse nobiscum, morietur et deducent famuli tui canos eius cum dolore ad inferos », quod tu certe efficere nequaquam intendis. Nunc subdit rationes, cur aequum sit, ut loco Beniamin ipse Iuda remaneat. Prima est, quia pro puero se vadem patri constituit.
44:32
v. 32 « [Ego proprie servus tuus sim], qui in meam hunc recepi fidem, et spopondi dicens : Nisi reduxero eum, peccati reus ero in patrem meum omni tempore ».
44:33
v. 33 « Manebo itaque servus tuus pro puero in ministerio domini mei, et puer ascendat cum fratribus suis ». Altera manendi ratio est, quia nequit animum inducere, ut redeat
44:34
v. 3& : « Non enim possum redire ad patrem meum absente puero, ne calamitatis, quae oppressura est patrem meum , testis assistam ». Cap. XLV
44:14
… 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).
44:29
… 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; 48:16; 88:49; …
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.