Joseph maketh himself known to his brethren: and sendeth for his father.
Ioseph manifesteth himself to his bretheren. Who being much terified he comforteth them, and weeping embraceth euerie one 16. The bruite wherof coming to Pharao, he congratulating commandeth Ioseph to cal his father with al his familie into Aegypt. 21. So the eleuen brothers aresent away with gifies and prouision for Iacobs iourney. 26. Al which the father vnderstanding is reuiued in spirite.
1Joseph could no longer refrain himself before many that stood by: whereupon he commanded that all should go out, and no stranger be present at their knowing one another.Non poteva più contenersi Giuseppe, molti essendo d'intorno a lui: per la qual cosa ordinò, che tutti si ritirassero, affinché nissuno straniero fosse presente, mentre ad essi si dava a conoscere.IOSEPH could no longer refrayne manie standing by in presence: wherupon he commanded that al should goe forth, and no stranger should be present at their acknowledging one of another.Non se poterat ultra cohibere Joseph multis coram astantibus: unde præcepit ut egrederentur cuncti foras, et nullus interesset alienus agnitioni mutuæ. 2And he lifted up his voice with weeping, which the Egyptians, and all the house of Pharao heard.E piangendo alzò la voce: e fu udita dagli Egiziani, e da tutta la casa di Faraone.And he lifted vp his voice with weeping, which the Aegyptians heard, and al the house of Pharao.Elevavitque vocem cum fletu, quam audierunt Ægyptii, omnisque domus Pharaonis. 3And he said to his brethren: I am Joseph: Is my father yet living? His brethren could not answer him, being struck with exceeding great fear.E disse a' suoi fratelli: Io son Giuseppe: vive tuttora il padre mio? Non poteano dargli risposta i fratelli per l'eccessivo sbigottimento.And he said to his Brethren: I am Ioseph: is my father yet liuing? His brethren could not answer him being teribly astonyed out of measure.Et dixit fratribus suis: Ego sum Joseph: adhuc pater meus vivit ? Non poterant respondere fratres nimio terrore perterriti. 4And he said mildly to them: Come nearer to me. And when they were come near him, he said: I am Joseph, your brother, whom you sold into Egypt.Ma egli con benignità disse loro: Appressatevi a me. E quando gli furon dappresso: Io sono, disse, Giuseppe vostro fratello, che voi vendeste per l'Egitto.To whom gently he said: Come hither to me. And when they were come nere him, I am, quoth he, Ioseph, your brother, whom you solde into Aegypt.Ad quos ille clementer: Accedite, inquit, ad me. Et cum accessissent prope: Ego sum, ait, Joseph, frater vester, quem vendidistis in Ægyptum. 5Be not afraid, and let it not seem to you a hard case that you sold me into these countries: for God sent me before you into Egypt for your preservation.Non temete, e non vi sembri dura cosa l'avermi venduto per questo paese: perocché per vostra salute mandommi Dio innanzi a voi in Egitto.Be not affraid, neither let it seeme to you a hard case that you did sel me into these countries: for God sent me before you into Aegypt for your preseruation.Nolite pavere, neque vobis durum esse videatur quod vendidistis me in his regionibus: pro salute enim vestra misit me Deus ante vos in Ægyptum.
6For it is two years since the famine began to be upon the land, and five years more remain, wherein there can be neither ploughing nor reaping.Imperocché sono due anni, che la fame ha principiato nel paese: e rimangono ancor cinque anni, ne' quali non si potrà arare, né mietere.For it is two yeares since the famin begain to be vpon the earth, and yet fiue yeares remaine, wherin there can be neither earing nor reaping.Biennium est enim quod cœpit fames esse in terra: et adhuc quinque anni restant, quibus nec arari poterit, nec meti. 7And God sent me before, that you may be preserved upon the earth, and may have food to live.E il Signore mi mandò innanzi, affinché voi siate salvati sulla terra, e possiate aver cibo per conservare la vita.And God sent me before, that you may be preserued vp on the earth, and may haue victuals to liue.Præmisitque me Deus ut reservemini super terram, et escas ad vivendum habere possitis. 8Not by your counsel was I sent hither, but by the will of God: who hath made me as it were a father to Pharao, and lord of his whole house, and governor in all the land of Egypt.Non per vostro consiglio sono stato mandato qua, ma per volere di Dio, il quale mi ha renduto quasi il padre di Faraone, e padrone di tutta la sua casa, e principe di tutta la terra d'Egitto.Not by your counsail, but by the wil of God was I sent hither: who hath made me as it were a father to Pharao, and lord of his whole house, and prince in al the land of Aegypt.Non vestro consilio, sed Dei voluntate huc missum sum: qui fecit me quasi patrem Pharaonis, et dominum universæ domus ejus, ac principem in omni terra Ægypti. 9Make haste, and go ye up to my father, and say to him: Thus saith thy son Joseph: God hath made me lord of the whole land of Egypt; come down to me, linger not.Speditevi, e andate a mio padre, e ditegli: Queste cose ti manda a dire Giuseppe tuo figlio: Dio mi ha fatto signore di tutta la terra d'Egitto: vieni da me; non porre indugio,Make hast and get ye vp to my father, and you shal say to him: Thy sonne Ioseph willeth thus: God hath made me lord of the whole land of Aegypt: come downe to me, tary not.Festinate, et ascendite ad patrem meum, et dicetis ei: Hæc mandat filius tuus Joseph: Deus fecit me dominum universæ terræ Ægypti: descende ad me, ne moreris, 10And thou shalt dwell in the land of Gessen: and thou shalt be near me, thou and thy sons, and thy sons’ sons, thy sheep, and thy herds, and all things that thou hast.E abiterai nella terra di Gessen, e sarai vicino a me tu, e i tuoi figliuoli, e i figliuoli de' tuoi figliuoli, le tue pecore, e i tuoi armenti, e tutto quello che possiedi.And thou shalt dwel in the land of Gessen: and thou shalt be nere me thou and thy sonnes, and thy sonnes children, thy shepe, and thy heardes. and al things that thou dost possesse.et habitabis in terra Gessen: erisque juxta me tu, et filii tui, et filii filiorum tuorum, oves tuæ, et armenta tua, et universa quæ possides:
11And there I will feed thee, (for there are yet five years of famine remaining) lest both thou perish, and thy house, and all things that thou hast.E ivi ti sostenterò (perocché vi restano tuttora cinque anni di fame), affinché non perisca tu, e la tua casa, e tutto quello che possiedi.And there I wil fede thee (for yet there are fiue yeares of famine remayning) lest both thou perish, and thy house, & al things that thou dost possesse.ibique te pascam (adhuc enim quinque anni residui sunt famis) ne et tu pereas, et domus tua, et omnia quæ possides. 12Behold, your eyes, and the eyes of my brother Benjamin, see that it is my mouth that speaketh to you.Ecco che gli occhi vostri, e gli occhi del fratello mio Beniamino veggono, che son io, che di mia bocca vi parlo.Behold, your eyes, and the eyes of my brother Beniamin doe see, that it is my mouth that speaketh vnto you.En oculi vestri, et oculi fratris mei Benjamin, vident quod os meum loquatur ad vos. 13You shall tell my father of all my glory, and all things that you have seen in Egypt: make haste and bring him to me.Raccontate al padre mio tutta la mia gloria, e tutto quello che veduto avete in Egitto: affrettatevi, e conducetelo a me.Report to my father my whole glorie and al things that you haue seene in Aegypt: make hast, and bring him to me.Nuntiate patri meo universam gloriam meam, et cuncta quæ vidistis in Ægypto: festinate, et adducite eum ad me. 14And falling upon the neck of his brother Benjamin, he embraced him and wept: and Benjamin in like manner wept also on his neck.E lasciandosi cader sul collo del suo fratello Beniamino pianse, piangendo ugualmente anche questi sul collo di lui.And falling vpon the neck of his brother Beniamin, embracing him he wept: he also in like maner weeping vpon his neck.Cumque amplexatus recidisset in collum Benjamin fratris sui, flevit: illo quoque similiter flente super collum ejus. 15And Joseph kissed all his brethren, and wept upon every one of them: after which they were emboldened to speak to him.E baciò Giuseppe tutti i suoi fratelli, e pianse ad uno ad uno con essi: dopo di ciò preser fidanza di parlare con lui.And Ioseph kissed al his brethren, and wept vpon euerie one: after which things they were bold to speake vnto him.Osculatusque est Joseph omnes fratres suos, et ploravit super singulos: post quæ ausi sunt loqui ad eum. 16And it was heard, and the fame was spread abroad in the king’s court: The brethren of Joseph are come; and Pharao with all his family was glad.E si sentì dire, e divulgossi di bocca in bocca per la reggia di Faraone: Sono venuti i fratelli di Giuseppe: e Faraone, e tutta la sua famiglia ne provò gran piacere.And it was heard of, and very famously reported abrode in the kings courte: The brethren of Ioseph are come: and Pharao was glad, and al his familie.Auditumque est, et celebri sermone vulgatum in aula regis: Venerunt fratres Joseph: et gavisus est Pharao, atque omnis familia ejus.
17And he spoke to Joseph that he should give orders to his brethren, saying: Load your beasts, and go into the land of Chanaan,E disse a Giuseppe, che comandasse, e dicesse ai suoi fratelli: Caricate i vostri giumenti, e andate nella terra di Chanaan;And he spake to Ioseph that he should command his brethren, saying: Loading your beasts goe into the Land of Chanaan,Dixitque ad Joseph ut imperaret fratribus suis, dicens: Onerantes jumenta, ite in terram Chanaan, 18And bring away from thence your father and kindred, and come to me; and I will give you all the good things of Egypt, that you may eat the marrow of the land.E di là prendete il padre vostro, e la sua famiglia, e venite da me: e io vi darò tutti i beni dell'Egitto, e vi nutrirete del midollo della terra.and take thence your father and kinne, and come to me: and I wil geue you al the good things of Aegypt, that you may eate the marow of the land.et tollite inde patrem vestrum et cognationem, et venite ad me: et ego dabo vobis omnia bona Ægypti, ut comedatis medullam terræ. 19Give orders also that they take wagons out of the land of Egypt, for the carriage of their children and their wives; and say: Take up your father, and make haste to come with all speed:Ordina ancora, che prendano carri dalla terra di Egitto per trasportare i piccoli loro figli, e le donne, e dirai loro: Prendete il padre vostro, e affrettatevi, e venite con tutta celerità.Geue commandment also that they take waynes out of the land of Aegypt, for the carage of their litle ones and wyues: and say: Take vp your father, and make hast to come with al spede.Præcipe etiam ut tollant plaustra de terra Ægypti, ad subvectionem parvulorum suorum ac conjugum: et dicito: Tollite patrem vestrum, et properate quantocius venientes. 20And leave nothing of your household stuff; for all the riches of Egypt shall be yours.E non vi date pena di non portare tutti i vostri utensili; perocché tutte le ricchezze dell'Egitto saranno vostre.Neither doe you leaue any thing of your houshould stuffe: for al the riches of Aegypt, shal be yours.Nec dimittatis quidquam de supellectili vestra: quia omnes opes Ægypti vestræ erunt. 21And the sons of Israel did as they were bid. And Joseph gave them wagons according to Pharao’s commandment: and provisions for the way.E i figliuoli d'Israele fecero, com'era lor comandato. E Giuseppe diede loro de' carri, conforme avea ordinato Faraone, e i viveri pel viaggio.And the sonnes of Israel did as it was commanded them. To whom Ioseph gaue waynes according to Pharaos commandment: and victuals for the way.Feceruntque filii Israël ut eis mandatum fuerat. Quibus dedit Joseph plaustra, secundum Pharaonis imperium, et cibaria in itinere.
22He ordered also to be brought out for every one of them two robes: but to Benjamin he gave three hundred pieces of silver, with five robes of the best:E ordinò ancora, che fossero messe fuori due vesti per ognuno di essi: e a Beniamin diede trecento monete d'argento con cinque ottime vesti:He bad also to be brought vp for euery one two robes: but to Beniamin he gaue three hundred peeces of siluer with fiue robes of the best:Singulis quoque proferri jussit binas stolas: Benjamin vero dedit trecentos argenteos cum quinque stolis optimis: 23Sending to his father as much money and raiment; adding besides, ten he-asses, to carry off all the riches of Egypt, and as many she-asses, carrying wheat and bread for the journey.Altrettanto denaro, e altrettante vesti mandò a suo padre colla giunta di dieci asini, che portavano d'ogni sorta delle ricchezze d'Egitto, e altrettante asine cariche di grano e di pane pel viaggio.sending to his father as much money and rayment, adding besides them he asses that should carie of al the riches of Aegypt, and as many shee asses, carying wheat for the iourney and bread.tantumdem pecuniæ et vestium mittens patri suo, addens et asinos decem, qui subveherent ex omnibus divitiis Ægypti, et totidem asinas, triticum in itinere, panesque portantes. 24So he sent away his brethren, and at their departing said to them: Be not angry in the way.Licenziò adunque i fratelli, e mentre stavano per partire disse: Non sieno dispute tra voi per viaggio.Therfore he dismissed his brethren, and when they were departing he said to them: Be not angrie in the way.Dimisit ergo fratres suos, et proficiscentibus ait: Ne irascamini in via. 25And they went up out of Egypt, and came into the land of Chanaan, to their father Jacob.Quelli partiti dall'Egitto giunsero al padre loro Giacobbe nella terra di Chanaan.Who going vp out of Aegypt, came into the land of Chanaan to their father Iacob.Qui ascendentes ex Ægypto, venerunt in terram Chanaan ad patrem suum Jacob. 26And they told him, saying: Joseph, thy son, is living; and he is ruler in all the land of Egypt. Which when Jacob heard, he awaked as it were out of a deep sleep, yet did not believe them.E gli dieder le nuove, e dissero: Giuseppe il tuo figlio vive, ed egli è padrone in tutta la terra d'Egitto. Udita la qual cosa Giacobbe, quasi da profondo sonno svegliandosi, non prestava però fede ad essi.And they told him saying: Ioseph thy sonne is liuing: and he ruleth in al the Land of Aegypt. Which when Iacob heard, awaking as it were out of a heauie sleepe, notwithstanding did not beleeue them.Et nuntiaverunt ei, dicentes: Joseph filius tuus vivit: et ipse dominatur in omni terra Ægypti. Quo audito Jacob, quasi de gravi somno evigilans, tamen non credebat eis.
27They, on the other side, told the whole order of the thing. And when he saw the wagons, and all that he had sent, his spirit revived,Ma quelli tutta raccontaron la serie delle cose. E quando ebbe egli veduti i carri, e tutte le cose, che quegli avea mandate, si ravvivò il suo spirito,They on the contrarie side reported the whole order of the thing. And when he sawe the waynes and al things that he had sent, his spirit reuiued,Illi e contra referebant omnem ordinem rei. Cumque vidisset plaustra et universa quæ miserat, revixit spiritus ejus, 28And he said: It is enough for me if Joseph, my son, be yet living: I will go and see him before I die.E disse: A me basta, che sia ancor in vita Giuseppe mio figlio: anderò, e lo vedrò prima di morire.and he said: It sufficeth me if Ioseph my sonne be liuing yet: I wil goe, and see him before I dye.et ait: Sufficit mihi si adhuc Joseph filius meus vivit: vadam, et videbo illum antequam moriar.
45:2
Haydock
Weeping, with a loud cry, being unable to restrain himself. The servants, who were in the adjoining apartments, heard this cry and declaration of Joseph, acknowledging one common father with these men; and they presently conveyed the intelligence to the king. (Haydock)
45:4
Menochius
Nearer; that no one might hear what he was going to say respecting their fault. (Menochius)
It is thus we ought to treat those who have injured us. He excuses his brethren as much as possible. (Haydock) See Genesis 50:20.
45:5
Calmet
Hard. Hebrew, "Be not indignant in your eyes." Perhaps he was afraid, lest they should begin to accuse one another, as the authors of the deed, and thus disturb the harmony of this reconciliation. He perfectly understands the conduct of divine Providence, which can draw good out of evil, and cause even the malice of men to co-operate in the execution of his designs. (Calmet)
45:6
Calmet
Reaping, as in common years, though the places near the Nile might produce some little; (Menochius) and hence the Egyptians ask Joseph for seed, Genesis 47:19. (Calmet)
45:8
Haydock
Counsel. Joseph's brethren had no design of elevating him to so high a dignity; but God's will directed Pharao to appoint him his counsellor or prime minister. His father. (Haydock)
Calmet
So the Roman emperors styled the prefects of the Praetorium, and the Caliphs their chief minister. (Calmet)
45:10
Haydock
Gessen, to the north-east of Egypt, near me, at Tanis, in the Delta and near the promised land, being a part of Arabia. (Haydock)
Haydock
This country is often refreshed by showers of rain, (Calmet) which never falls in most parts of Egypt. It is intersected by many canals, and is very rich and proper for pasturage. (Haydock)
45:11
Calmet
Perish. Hebrew, be reduced to poverty. He fed them like the priests, Genesis 47:12, 22. (Calmet)
45:12
Haydock
My mouth. You now recognize my features and my speech; particularly you, my dear Benjamin. (Haydock)
Menochius
I speak no longer by an interpreter. (Menochius)
45:16
Menochius
Family, and courtiers. They were all so enraptured with Joseph's conduct, that they rejoiced in whatever gave him pleasure. (Menochius)
Haydock
They thought, perhaps, that his relations would resemble him, and be of service to Egypt. (Haydock)
45:18
Calmet
Marrow; which is an emphatical expression, to signify the best things of Egypt, Chaldean. Hebrew, "the fat, or the cream of the land." (Calmet)
45:20
Leave nothing. Hebrew may have another meaning, which Calmet approves, "Let not your eye spare your furniture." Be not concerned to leave what may be useless, as most of the husbandry utensils would be in Egypt, "for all," etc.
45:22
Calmet
Two robes (stolas) hanging down to the feet. These properly belong to women. But they are worn by men in the East. It was customary to make presents of such robes, as it is still among the great men and kings of that country. Lucullus kept 6000 cloaks in his wardrobe. (Horat.[Horace?] 1. sat. 2.) (Calmet)
Of silver, sicles. The Septuagint has "of gold," as also Genesis 37:28.
45:23
As much...besides. This is omitted in Hebrew or at least is left ambiguous, "He sent in like manner to his father ten," etc. But the Syriac and Septuagint explain it like the Vulgate.
She-asses. Septuagint, "mules."
Calmet
Bread. Hebrew adds, "meat," or provisions. (Calmet)
Haydock
These presents might convince Jacob that Joseph was still alive. (Haydock)
45:24
Haydock
Angry. A prudent admonition at all times, but particularly now, to Joseph's brethren; lest reflecting on his excessive kindness, they should each wish to remove from themselves the stigma of cruelty towards him, by throwing it upon others. (Haydock)
45:26
Haydock
He awaked, etc. His heart was overpowered between hope and distrust. He seemed to himself to be dreaming. Septuagint, "in an ecstacy." Such a sudden transition has oftentimes caused death. (Haydock)
45:27
St. Chrysostom
Revived; like a lamp, which was just going out, for want of oil, resumes fresh vigour when a new supply is poured in. (St. Chrysostom)
45:5
Gods prouidence turned their euil dealing to the good of the whole familie chap. 50. •. •0.
45:16
Iosephs pr• dēt proceding before he made him selfe knowen to his brethrē and them to Pharao, procured al this ioy & fauour towards them in Aegypt.
45:24
24. Be not angrie in the vvay] Trauelers in iourney are easily prouoked to Occasion of sinne to be auoided. anger and brawling: especially if they auoide not probable occasions. Therfore Ioseph admonisheth his brothers to beware therof, lest in talking of him, and how they had sold him to strangers, some of them might accuse others, and excuse themselues, and so fal in to new offences. S. Chris. ho. 64. in Gen.
45:5
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 6
… ( v. 23 ) [adding however,] “ye have taken, and by wicked hands have crucified and slain:” for though it was predetermined, still they were murderers. [“By the determinate counsel and foreknowledge of God:”] all but using the same words as Joseph did; just as he said to his brethren; “Be not angry one with another by the way: God sent me hither.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… “And now, brethren, I wot that through ignorance ye did it, as did also your rulers.” ( v. 17 .) This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, “God did send me before you (
St John Chrysostom † AD 407 Homilies on Philemon 2
… And he has not said, He separated himself, but, “he was separated.” For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, “For God did send me hither” (
John Cassian † AD 435 The Conferences of John Cassian 13.11
… “Fear not: Can ye resist the will of God? You imagined evil against me but God turned it into good, that He might exalt me, as ye see at the present time, that He might save much people.”
45:9
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… Like a spirited steed that is eager to bound off to his fellows, did God keep him back there, for causes full of glory. For that he longed to see his father, and free him from his distress, is evident from his calling him thither. (
45:24
Tertullian † AD 220 On Prayer 11
… For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother , when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.”
45:3
3. I am Joseph. This unexpected voice, like a thunderbolt, says Rupertus, struck the brothers, and rendered them astonished, speechless and as if out of their minds; for from the formidable power of Joseph, they expected nothing for their crime but death deserved.
Allegorical Interpretation (St. Ambrose) Allegorically St. Ambrose, book On Joseph, chapter XII: "What, he says, else did he then cry out, but, I am Jesus, when he said to Pilate: Thou sayest that I am a king. Come to me, because I have drawn near to you, that through the assumption of flesh I might make myself a sharer in your nature." And much more did he show himself to his disciples after the resurrection, saying: "Be not afraid, I am. All power is given to me in heaven and on earth." Thus St. Ambrose. See also Cardinal Hugh.
The Charity of Joseph Note here the charity of Joseph, who, though injured even unto death, avenged his wrong, then by oblivion and silence; then by kindnesses, embraces, kisses, tears and sighs; then by beneficial treatment of his brothers and perpetual sustenance. "He kissed therefore each one, and wept over each one, and watered the necks of those fearing him with flowing tears, and thus he washed away the hatred of his brothers with the tears of charity," says St. Augustine, sermon 83 On the Temporal Cycle. Learn from Joseph that the most efficacious charm is, "that thou mayest be loved, love." Truly St. Chrysostom, homily 13 to the People: "Dost thou wish to be praised? praise another. Dost thou wish to be loved? love. Dost thou wish to hold the first places? yield them first to another." With this charm St. Gregory of Nazianzus inculcated in his Catholics of Constantinople; for when they themselves, vexed and oppressed by the Arians under Valens the Arian Emperor, after his death, under Theodosius the orthodox Emperor, thought to repay like with like, and to afflict them with equal troubles, Gregory of Nazianzus said these things to them: "This is not what Christ demands of us, nor does the Gospel teach us thus. An opportunity is now offered to us to convert those who have been seduced by error. Let them, being taught, acknowledge their sins, let them fall before the Lord, confess their impiety, mingle themselves with our flock. Let this be my vengeance, that those who have afflicted us with injuries may obtain salvation, and may profess that those things to be excellent which they once persecuted. Be gentle in spirit, my children. Whose spirit is mild and tolerant, he prevails in prudence. Bestow benefits on those who persecute you with hatred, and entirely remit their offences to them. But if the spirit burns vehemently, and does not suffer itself to be restrained by anger, do this instead: commit these things to Christ, and reserve them for the future tribunal. For vengeance is mine, I will repay, saith the Lord." With these words he appeased the people, and drew them to his opinion, as Gregory the presbyter relates in the Life of Gregory of Nazianzus. Thus St. Martin did not wish to deprive Briction the presbyter, his calumniator, of office, saying: "If Christ suffered Judas, why should not I suffer Briction?" Severus Sulpicius is witness, Dialogue 3. With this charm the Martyrs often converted their executioners, when they restored to health those punished by God through their prayers, as is evident from the Life of St. Agnes raising the Prefect's son who had assailed her; from the Life of St. John and Paul, who freed the Prefect Terentian's son from a demon; from the Life of St. Lawrence and Pergentinus, who restored their executioners, stiffened with cold, to vigor by prayer; from the Life of St. Sabinus, who healed the President Venustianus struck with pain of the eyes; from the Life of St. Potamiaena, St. Christina, St. Anatolia, St. Eugenia, Daria and many others.
45:5
Note secondly with St. Chrysostom: Joseph here elevates the sin of his brothers, not through fate or the Homeric Ate, that is, the goddess who was believed by the Gentiles to bring evils and harms, but through the providence of God, who ordained their crime for the glory of Joseph, and their own and the public good. Whence Joseph consoles and exhorts them not to grieve, or to afflict one another on account of this, he himself not grieving, but rejoicing; whence he says: 5. God sent me, that is to say, God through your crime, by which you sold me, sent and directed me here, that I might provide for your famine and that of others; wherefore your iniquity toward me is not so much to be condemned, as the providence and mercy of divine wisdom is to be proclaimed. Thus St. Chrysostom.
45:6
6. It will not be able to be ploughed, except only in a few fields adjacent to the Nile; for the others will be barren, because the Nile, which is to Egypt in the place of rain, will not overflow in its manner nor make the fields fertile.
Chronological Note For it is two years. Hence it is clear that this deed was done, and that the brothers and father Jacob descended into Egypt in the second year of the famine, when Jacob was 130 years old, and Joseph was 39; for in the thirtieth year of his age Joseph was raised to principality: there followed then 7 years of fertility, and two of sterility; he was therefore in this second year of sterility 39 years old, and consequently he was born in the year of Jacob's age 91; for take 39 from 130, you will have 91, as I said above. This is the basis and knot of the chronology of this age: whence it is often to be repeated.
45:8
8. Not by your counsel, but by the will of God was I sent here. "By the will" namely predetermining my exaltation, and merely permitting my sale, that through it I might be exalted: thus Suarez and others everywhere. Whence he does not say: "You sent me," because in sending you sinned; but, "I was sent," because God is the author of my passion, equally as of my patience, by which I underwent and bore your crime; he is not, however, the author of your action: for this was sin. Thus of Christ Peter says, Acts, cap. II, 23: "This man, delivered by the determinate counsel and foreknowledge of God, ye by the hands of wicked men have crucified and slain." For God had decreed the passion of Christ, but not the crucifixion of the Jews. For, as Theologians say, "the action (of the Jews) displeased, the passion (of Christ) was pleasing" to God.
Verse 8: "Father of Pharaoh" Who made me as a father to Pharaoh. "Father," that is, ruler, counselor, moderator. For Joseph governed all the affairs of Pharaoh by his counsel and prudence, as if he had been his father. Thus Vatablus. Again, he took care of the grain and provisions for the entire court, indeed for the whole kingdom of Pharaoh, as if he had been the father of the whole kingdom. Thus the king of Tyre calls his intimate counselor, namely Hiram, his father, II Paralipomenon 11, 13. And Haman is called the father of Artaxerxes, Esther XIII, 6. He was therefore the father of the king, a title of honor and the first dignity in the courts of the kings of Tyre, Egypt and Persia, just as among the Spanish, Italians and French is the steward, whom they call Mayordomo, who takes care of the court's provisions and other necessities, as a father of a household cares for his house. Thus Pineda, lib. V De Salom., pag. 197. Beautifully St. Chrysostom, hom. 64 in the person of Joseph: "That," he says, "servitude procured this principality for me, that sale elevated me to this glory; that affliction was for me the occasion of honor; that envy brought me this renown. Let us not only hear these things, but also imitate them, and thus we shall repay those who afflicted us, not imputing to them what they committed against us, and bearing all things with benevolence, as that admirable one did."
45:9
9. He commands, signifies, announces, wishes: for Joseph could not, or would not properly command his father.
45:11
11. "Lest thou also perish." In Hebrew it is: pen tivvaresh, lest thou be impoverished, that is, lest thou suffer from want and hunger, and thus perish. Thus the Chaldean and Vatablus.
45:18
18. "The marrow of the land." In Hebrew it is, the fat of the land, that is the fruits and the best and richest products of the land.
45:22
22. "Two robes." In Hebrew it is, change of raiment: therefore at least two, so that they could exchange one for the other in turn. For the plural number among the Hebrews includes the dual. Note: Change of raiment is called by the Hebrews beautiful and excellent garments, such as we wear at feasts, when we exchange our daily inferior garments for more honorable festive ones: whence Our translator rendered it "robes."
Three hundred pieces of silver Three hundred Brabantine florins; for the silver shekel, or stater, was worth and weighed four Spanish reales. On which more in Exodus XXX, 43.
45:24
24. "Be not angry on the way." In Hebrew it is, do not quarrel, namely one against another, hurling at each other the crime committed against me and reproaching. As Reuben had begun to do a little before, saying: "Did I not say to you: Do not sin against the boy, and you did not hear me? Behold his blood is required," cap. XLII, 22. Thus St. Chrysostom. Morally St. Ambrose, lib. De Josepho, cap. XIII: "He teaches," he says, "that discord is especially to be avoided on the way, where the very fellowship of travelers ought to be inviolable, and to have the fellowship of grace."
45:26
26. "As one awakening from a heavy sleep." Astonished and stupefied, so that he could neither speak, nor understand or conceive such a great thing: for such are those who awake suddenly; in Hebrew it is, his heart fainted, that is, he received such great consolation that his heart almost failed from joy and amazement, the vital spirit ceased, and thus he almost fell into a swoon.
45:27
27. "His spirit revived." Like the flame of a lamp, which dying from lack of oil revives when oil is poured in, says St. Chrysostom. Whence he himself reads from the Septuagint, "the old man was rekindled (that is, he says, 'from an old man he became young') decrepit looking upon the land." In like manner Jacob, whose heart had previously fainted from the amazement at such an unexpected and incredible thing, and the joyful news, verse 26, now seeing the wagons and all the apparatus sent to him by Joseph, came to himself, believed so joyful a report about Joseph surviving, and thus revived as it were. The Chaldean translates, The Holy Spirit rested upon Jacob their father; because, as the Hebrews explain, the Holy Spirit does not remain in sad, grieving, melancholic men, and therefore torpid and sluggish ones, but in the cheerful, joyful, vigorous, and active, such as Jacob became here: and therefore he received the prophetic spirit, as appears in the following cap., verse 4, from which he had been deprived while grieving. Thus they themselves, with whom the authority rests.
45:28
28. "It is enough for me." In Hebrew, much is it to me, as if to say, I rejoice abundantly, this news is so joyful that it exceeds my wishes and hopes, there is nothing more that I desire or wish for. "Now that young man has lifted up my mind, and put to flight the infirmity of old age, and strengthened my reason," says St. Chrysostom, hom. 65.
Machine translation from the Latin, not reviewed.
45:1
v. 1 « Non se poterat ultra cohibere Ioseph multis coram adstantibus; unde praecepit, ut egrederentur cuncti foras, et nullus interesset alienus agnitioni mutuae ». Hebr. : neque adstitit quisquam, dum agnosceret loseph fratres suos. pBNni cf. 43,31 : solis his duobus locis de se cohibendo sermo est, ergo iis solis hoc verbum adhibetur. Nihil inde concludi potest, idemne loquatur auctor, an alius.
45:2
v. 92 « Elevavitque vocem cum fletu, quam audierunt Aegyptii » de domo Ioseph, « [omnzsque] domus Pharaonis » , aliis narrantibus (Tost.).
45:3
v. 3 « Et dixit fratribus suis : Ego sum loseph : adhuc pater meus vivit? » Quam quaestionem censet D?/ÍIm., post 43,97 sq. et 44,19-3 esse omnino superfluam. At liceat tandem auctori inspirato nonnihil minus ieiuno stilo uti, quam professori Berolinensi! Multo sapientiores Kn., Del. affirmant, eam quaestionem ita totam losephi mentem praeoccupasse, ut usque et usque redierit. « Non poterant respondere fratres [nemo] terrore perterrit? », ob sceleris conscientiam et conspectum loseph (CArys.).
45:4
v. & « Ad quos tlle [clementer] : Accedite, inquit , ad iie », Animos addens (CArys.) hoc dixit. « Et cum accessissent prope : Ego sum, att, loseph frater vester, quem vendidistis in Aegyptum ». v. 5 Et nunc «nolite pavere neque vobis durum esse videatur », Hebr. : nolite tristari neque vobis videatur debere vos irasci, — invicem, suggerit Est., culpam ab altero in alterum transferentes; melius Tost. ait excludi internam cuiusque tristitiamn et indignationem — « quod vendidistis me in his regionibus : pro salute enim vestra misit me Deus ante vos [in Aegyptum] ». « Quam fraterna pietas, quam dulcis germanitas, ut etiam parricidale excusaret admissum , dicens divinae ilud providentiae fuisse, non impietatis humanae : quandoquidem non ab hominibus oblatus ad mortem , sed a Domino missus sit ad vitam » (Amóbr.). « Hoc enim proprium est divinae bonitatis et sapientiae, utipsis etiam malis bene utatur, convertendo ea ad rectitudinem alicuius ordinis » (Per.).
45:6
v. 6 « Bienntum est entm , quod coepit fames esse in terra, et adhuc quinque anni restant, quibus nec arari poterit nec meti ».
45:7
v. 1 « Praemisitque me Deus, ut reservemini super terram, et escas ad vivendum habere possitis ». Longe solemnius Hebr. : ad constituendum vobis residuum super terram , conservandam vitam vestram 1n salvationem magnam. Quibus Del. monet praeludere Iosephum, qui typus sit messiae futuraeque humanae salutis, solemnibus illis prophetarum de m^xv et nu» effatis. v. 8 Et nunc « non vestro consilio, sed Dei voluntate huc missus sum ». « Vide, quomodo semel et iterum et tertio consolatur illos dicens, se non ipsis adscribere causam sui in Aegyptum adventus, sed Deum id fecisse, quo in hanc ipse veniret gloriam » (CArys.). « Qui fecit me [quas:] patrem Pharaonis, et dominum universae domus eius, ac principem in omnt lerra Aegypti ». ny» 2N putavit H. Brugsch (L'Exode et les monuments égyptiens, p. 17 sq.) esse titulum ab en piráo, quem ipse se putat reperisse, designantem supremum aulae Pharaonis magistratum. Cum TI7N et ow sint voces hebr., verisimile est etiam 3N vocem hebr. esse, non aegyptiacam ; nisi forte defendas, illud aegyptiacum ab postea explicari per hebr. TN et bw. Sacerdotes dicebantur « divi patres », aliqui pontifices titulum habuere « pontifices (uab) Pharaonis » (Erman p. 174. 391. 397) : ergo posset etiam h. 1. intelligi sacerdotium aliquod Iosepho collatum, atque reapse plurimi aulici aegyptiaci titulo alicuius sacerdotii insigniebantur. Ita textus noster concipi potest triplicem Iosephi dignitatem exprimere : sacram, aulicam, politicam. Gessen erat ad orientem Nili, cum Hebraei eo pago excedentes flumen non traiecerint. LXX habent l'eo£y. 'Apga6íac, i. e. pagi (vópsox) Arabici, quem Herod. II. 158 describit situm ad orientem tractus, quem Delta dicimus, Strabo 17,1,21. 30 a Nilo ad Sinum Arabicum pertigisse. Pelusium, Heroopolis, Heliopolis ei tractui attribuebantur. Iam eius pagi caput apud graecos audiebat Phakusa, i. e. pa-kos, ubi pa est articulus. Monumenta vero caput pagi Arabici scribunt urbem, quae Nectanebi II aevo Kes , antiquiore tempore audiebat Kesem — l'so£u; eadem urbem sitam fuisse demonstrant medio inter Zagazig et Tel-el-Kebir itinere, loco qui audit Saft-el-Heuneh, in quo nomine videtur contineri nomen eius, qui pago Arabico praeerat, dei milviformis Sept, qui « dominus orientis » praedicabatur. Cf. G. Ebers : Durch Gosen zum Sinai, Leipzig 1872, p. 488 sqq.; E. Naville : Goshen and the shrine of Saft-el- Heuneh, London 1887; H. Brugsch: Geographische Inschriften I. 32, 129. 140, Leipzig 1857. Interpretes haec fere dici putant, quo novum fratribus suppeditetur argumentum, eum reapse esse Ioseph : En videtis me loquentem ipsum, et quidem sine interprete et lingua hebraica (Tost., Cai., etc.); agnoscitis me praeterea ex oris conformatione (Bonfr.). Quibus Malv. : « frigidus sensus! » inquit. « Simplicius est : Quis crederet, quod me amplius visuri essetis et loquentem audituri? Ecce videtis me loquentem ». Sed nonne etiam hoc est frigidum? Versus inseritur mediis nuntiis ad patrem per fratres deferendis : ergo non fratribus suppetit argumentum, sed patri. Fratribus vel solis v. 4 verbis « Ego sum Ioseph, quem vendidistis » factum erat abunde satis; at pater sciscitari poterat, an, quem afferrent , nuntius , reapse a Ioseph esset profectus. Cui responsuri erant fratres, non agi de rebus incerto rumore ad ipsos delatis, sed Iosephum a se et oculis conspectum et auribus auditum esse. v. 16 « Auditumque est [et celebri sermone vulgatum] ?n aula regis : Venerunt fratres loseph ». Rex Pastor Semitas opulentos libenter in inferiorem regionem recipiebat. Sane Ioseph
45:10
v. 10 terram Gessen non promisisset, nisi scivisset Pharaonis mentem eam esse, ut ille tractus colonis Semitis permitteretur. « E4 gavisus est Pharao atque [omnis] familia eius ». v. 11 « Dixitque ad Ioseph », qui ingressus rem videtur exposuisse, unde non est cum Kn. mirandum, regem sponte in eadem devenire consilia, quae Ioseph ante maturasset, — « w£ ?mperaret fratribus suis dicens : Onerantes iumenta ite in terram Chanaan », v. 18 « et tollite inde patrem vestrum et cognationem , et venite ad me : et ego dabo vobis omnia bona Aegypti », non « optimam partem regionis » (Vat.), quod scribendum esset 2*2 (41,6. 11), non 315 (Kn.), « ut comedatis medullam terrae ». v. 19 « Praecipe etiam , ut tollant plaustra de terra. Aegypti [ad subvectionem] parvulorum suorum ac coniugum , et [dicito] - Tollite patrem. vestrum et properate [quantocyus venientes, ». v. 20 « Nec dimttatis quidquam de supellectili vestra, quia omnes opes Aegypti vestrae erunt ». De supellectili ne sitis solliciti : « satis vasorum satisque supellectilis est in Aegypto » (Vat.). D*"n misereri, affectu moveri; hinc : nolite affectu moveri in supellectilem, sc. ut cam magni facientes vobiscum auferatis. — v. 19 nnmy nnw, ettu iussus es, sapien- - ter supplet Syr. dicere fratribus tuis; sed id minime in textu primitus legi necesse fuit, e genio quippe linguae hebr. eiusmodi facile subintelliguntur : tu iuberis (aliis dicere) : facite hoc. Tanto facilius id h. 1. subintelligitur, quod eadem formula nwN5 YÜY modo v. 17 sit adhibita. Pual verbi admirationem non íacit cum per se, tum quod etiam Num. 36, 2 legatur. Ergo neque ulla textus correctione opus est, neque versus cum Dilln. alii scriptori assignandus. v. 91 « Feceruntque filii Israel, ut eis mandatum fuerat. Quibus dedit loseph plaustra secundum Pharaonis imperium, et. cibaria in itinere ». v. 99 « Singulis quoque proferri zussit binas stolas; Beniamin vero dedit trecentos argenteos cum quinque » (cf. &3,8&) « stolis [optimis] ». nov m»5n significat unam vestem exteriorem seu s/olam (Chaid.), quae mutationes vestium appellatur, quia frequentius veste interiore assumitur, deponitur, quae citra nudationem deponi nequit. Cf. quae diximus ad Iud. 14,12. v. 23 « Tantumdem pecuniae et vestium mittens patri suo, addens et asinos decem, qui subveherent ez [omnibus] divitiis Aegypti, et totidem asinas, triticum n itinere panesque » et cibum patri eius « portantes ». | excellerent, iidemque aurum e montibus extraherent variaque ex eo artefacta conficerent. v. 9 « Dimisit ergo fratres suos et proficiscentibus ait : Ne trascamzni in via ». 331 commoveri, e variis fit motivis. Hinc CArys. - nolite irasci invicem accusantes. Ca/m. : nolite timere; sed monet Kn., ubi undecim viri iter una faciant, non esse locum timori. Mov. : nolite nimia commotione et fastu incedere, tamquam gubernatoris Aegypti fratres. Melius fortasse Del. : nolite commoveri invidia ob Beniamin maiore honore habitum. Nam de Beniamin salute Ioseph se exhibet usque sollicitum. v. 25 « Qui ascendentes ez Aegypto venerunt in terram Chanaan ad. patrem suum lacob » , v. 26 « et nuntiaverunt ei dicentes : loseph filius tuus vivit, et ipse dominatur in omni terra Aegypti. [Quo audito Iacob| quasi de gravi somno evigilans, tamen non credebat eis ». Hebr. : et riguit cor eius, quia non credebat eis. Quae narrabantur, fieri haud potuisse videbantur primum, tamen sopitum renovabant dolorem. v. 27 « Il contra referebant omnem ordinem rei » , non incertum referri rumorem, sed (cf. v. 12) oculis conspecta et auribus audita. « Cumque vidisset plaustra et universa, quae miserat , revizil spiritus eius », v. 98 « et ait : Sufficit mihi si adhuc Ioseph filius meus vivit; vadam et videbo illum, antequam moriar ». 9. Iacob in Aegyptum adventus Gen. 56 sq. Cap. XLVI v. 4 « Profectusque Israel cum omnibus, quae habebat, venit ad Puteum Iuramenti »,i. e. Bersabee, cum quod eo transiret via in Aegyptum (Tost.), tum quod esset locus apprime sacer (21,33 ; 26,93 sq.), ubi et pro acceptis beneficiis gratias agere (Chrys.) et Deum de itinere aegyptiaco consulere (Tost.) posset. « Et mactatis tbi victimis Deo patris sui Isaac », v. 9 « audivit eum per visionem noctis vocantem se et dicentem sibi : Iacob, Iacob. Cui respondit : Ecce adsum ». v. 3 « Ait illi Deus: Ego sum fortissimus »,1. e. El, quod omittunt LXX, « Deus patris tui », qui huic tam mirabiliter adfui, etiam hoc ipso loco. « Noli timere, descende in Aegyptum, quia in gentem magnam faciam te ibi ». Deus Isaaco dixerat : « Ne descendas in Aegyptum ». Potuit iter Deo nolente susceptum retardare multiplicationem semini promissam. Imprudenter descendebat, quamdiu non certus erat se etiam in Chanaanitiden esse reversurum, cum omnes tandem promissiones in Chanaanitide essent implendae. — Gens magna futuri patriarchae promittebantur 12, 2; 13, 16; 15,18 sqq.; 17, 8; 18, 18; 22, 17; 26,24; 28, 14; 35, 11. Iter aegyptiacum, tacito tamen nomine, adumbrabatur 15, 13.
45:8
… 9; 13, 14; Iudc. 17, 10; 18, 19), as in the title of the treatise Aboth (v.); whence the teacher often calls the disciple "son" (Prov. 4, 10, 20; 5, 1, 20; 6, 1, 3; 7, 1, 24; Ps. 44 [45], 11; Eccli. [Hebr. 3, 8, 12, 17; 4, 1, 20; etc.). 6) Counselor (Gen. 45, 8: Egyptian usage according to H. K. Brugsch), as in Esth. 3, 13 ἑσύτερος πατὴρ (addition of the Septuagint); in Ahiqar 55 (ed. Nau) the king's counselor is called "father of all Assyria." …
45:10
GESSEN. - A region of the Egyptian delta (Heb. Gōsen, Septuagint Γέσαι) in which the family of Jacob settled, having been invited to Egypt by Joseph (Gen. 45:10; 46:34; 47:1, 27). In the "land of G." the immigrants devoted themselves to pastoralism, growing in number and expanding into the adjacent regions.
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… Mosaic Israel was not simply nomadic: agriculture is spoken of already in connection with the Patriarchs (Gen. 26, 12; 27, 7 etc.); also in Egypt, besides sheep and goats, the Hebrews had cattle (ibid. 45, 10; Ex. 19, 9, 24) and worked the land (Deut. 11, 10). That the prescriptions remained very far from practice shows that it is truly a programmatic code, one may even say ideal, which …
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.