Israel, warranted by a vision from God, goeth down into Egypt with all his family.
Israel warranted in a vision from God, goeth into Aegypt with al his famimlie, 8. who are here recited. 28. Ioseph meeting him in Gessen, aduiseth him to tel Pharao, that they are shepheards by their trade of life.
1And Israel taking his journey, with all that he had, came to the well of the oath, and killing victims there to the God of his father Isaac,Partito Israele con tutto quello che aveva, giunse al pozzo del giuramento; e ivi avendo immolato vittime al Dio del padre suo Isacco,AND Israel taking his iourney, with al things that he had came to the wel of the oath, and killing there victimes to the God of his father Isaac.Profectusque Israël cum omnibus quæ habebat, venit ad Puteum juramenti: et mactatis ibi victimis Deo patris sui Isaac, 2He heard him, by a vision in the night, calling him, and saying to him: Jacob, Jacob. And he answered him: Lo, here I am.Udì in visione di notte tempo uno, che lo chiamava, e gli diceva: Giacobbe, Giacobbe: a cui egli rispose: Eccomi qui.He heard him by a vision of the night calling him, and saying vnto him: Iacob, Iacob. To whom he answered: Loe here I am.audivit eum per visionem noctis vocantem se, et dicentem sibi: Jacob, Jacob. Cui respondit: Ecce adsum. 3God said to him: I am the most mighty God of thy father; fear not, go down into Egypt, for I will make a great nation of thee there.Dissegli Dio: Io sono il Dio fortissimo del padre tuo: non temere: va' in Egitto, perocché ivi ti farò capo di una gran nazione.God said to him: I am the most mightie God of thy father: feare not, goe downe into Aegipt, for into a great nation wil I make thee there.Ait illi Deus: Ego sum fortissimus Deus patris tui: noli timere, descende in Ægyptum, quia in gentem magnam faciam te ibi. 4I will go down with thee thither, and will bring thee back again from thence: Joseph also shall put his hands upon thy eyes.Io verrò teco colà, e ti sarò guida nel tuo ritorno di là: Giuseppe ancora chiuderà a te gli occhi.I wil goe downe with thee thither, and thence wil I bring thee returning: Ioseph also shal put his handes vpon thine eyes.Ego descendam tecum illuc, et ego inde adducam te revertentem: Joseph quoque ponet manus suas super oculos tuos. 5And Jacob rose up from the well of the oath: and his sons took him up, with their children and wives in the wagons, which Pharao had sent to carry the old man,E alzossi Giacobbe dal pozzo del giuramento: e i suoi figliuoli lo misero coi bambini e le donne su' carri mandati da Faraone per trasportare il vecchio,And Iacob rose vp from the wel of the oath: and his sonnes tooke him vp, with their little ones and wiues in the waynes, which Pharao had sent to carie the old man,Surrexit autem Jacob a Puteo juramenti: tuleruntque eum filii cum parvulis et uxoribus suis in plaustris quæ miserat Pharao ad portandum senem, 6And all that he had in the land of Chanaan: and he came into Egypt with all his seed;E tutto quello che possedeva nella terra di Chanaan: ed egli giunse in Egitto con tutta la sua stirpe,and al that he had possessed in the Land of Chanaan: and he came into Aegypt with al his sede,et omnia quæ possederat in terra Chanaan: venitque in Ægyptum cum omni semine suo,
7His sons, and grandsons, daughters, and all his offspring together.Co' suoi figliuoli, e coi nipoti, e figlie, e tutta insieme la discendenza.his sonnes, and nephewes, daughters, and al his progenie together.filii ejus, et nepotes, filiæ, et cuncta simul progenies. 8And these are the names of the children of Israel, that entered into Egypt, he and his children. His firstborn Ruben,E questi sono i nomi de' figliuoli d'Israele, i quali entrarono in Egitto, egli co' suoi figliuoli de' quali il primogenito Ruben.And these are the names of the children of Israel, that entred into Aegypt, him selfe with his children. His first-begotten Ruben.Hæc sunt autem nomina filiorum Israël, qui ingressi sunt in Ægyptum, ipse cum liberis suis. Primogenitus Ruben. 9The sons of Ruben: Henoch and Phallu, and Hesron and Charmi.Figliuoli di Ruben: Henoch, e Phallu, ed Hesron, e Charmi.The sonnes of Ruben: Henoch and Phallu and Hesron and Charmi.Filii Ruben: Henoch et Phallu et Hesron et Charmi. 10The sons of Simeon: Jamuel and Jamin and Ahod, and Jachin and Sohar, and Saul, the son of a woman of Chanaan.Figliuoli di Simeon: Jamuel, e Jamin, e Ahod, e Jachin, e Sohar, e Saul figliuolo di una Chananea.The sonnes of Simeon: Iamuel and Iamin and Ahod, and Iachin and Sohar, and Saul the sonne of Chananitesse.Filii Simeon: Jamuel et Jamin et Ahod, et Jachin et Sohar, et Saul filius Chanaanitidis. 11The sons of Levi: Gerson and Caath, and Merari.Figliuoli di Levi: Gerson, e Caath, e Merari.The sonnes of Leui: Gerson and Caath and Merari.Filii Levi: Gerson et Caath et Merari. 12The sons of Juda: Her and Onan, and Sela, and Phares and Zara. And Her and Onan died in the land of Chanaan. And sons were born to Phares: Hesron and Hamul.Figliuoli di Giuda: Her, e Onan, e Sela, e Phares, e Zara: ma Her, ed Onan morirono nella terra di Chanaan. E a Phares nacquero i figliuoli Hesron, e Hamul.The sonnes of Iuda: Her and Onan & Sela and Phares and Zara. And Her and Onan died in the land of Chanaan. And there were sonnes borne to Phares: Hesron and Hamul.Filii Juda: Her et Onan et Sela et Phares et Zara; mortui sunt autem Her et Onan in terra Chanaan. Natique sunt filii Phares: Hesron et Hamul. 13The sons of Issachar: Thola and Phua, and Job and Semron.Figliuoli di Issachar: Thola, e Phua, e Job, e Semron.The sonnes of Issachar: Thola and Phua and Iob and Semron.Filii Issachar: Thola et Phua et Job et Semron. 14The sons of Zabulon: Sared, and Elon, and Jahelel.Figliuoli di Zabulon: Sared, ed Elon, e Jahelel.The sonnes of Zabulon: Sared & Elon and Iahelel.Filii Zabulon: Sared et Elon et Jahelel.
15These are the sons of Lia, whom she bore in Mesopotamia of Syria, with Dina, his daughter. All the souls of her sons and daughters, thirty-three.Questi sono i figliuoli di Lia partoriti da lei nella Mesopotamia della Siria insieme con Dina sua figlia: tutte le anime de' suoi figliuoli e figlie trentatré.These are the sonnes of Lia, which she bare in Mesopotamia of Syria with Dina his daughter. Al the soules of his sonnes and daughters, are thirtie three.Hi filii Liæ quos genuit in Mesopotamia Syriæ cum Dina filia sua: omnes animæ filiorum ejus et filiarum, triginta tres. 16The sons of Gad: Sephion and Haggi, and Suni and Esebon, and Heri and Arodi, and Areli.Figliuoli di Gad: Sephion, e Haggi, e Suni, ed Esebon, ed Heri, e Arodi, e Areli.The sonnes of Gad: Sephion and Haggi and Siuni and Esebon and Heri and Arodi and Areli.Filii Gad: Sephion et Haggi et Suni et Esebon et Heri et Arodi et Areli. 17The sons of Aser: Jamne and Jesua, and Jessuri and Beria, and Sara their sister. The sons of Beria: Heber and Melchiel.Figliuoli di Aser: Jamne, e Jesua, e Jessui, e Beria, e anche Sara loro sorella. Figliuoli di Beria: Heber, e Melchiel.The sonnes of Aser: Iamne and Iesua and Iessui and Beria, Sara also their sister. The sonnes of Beria: Heber and Melchiel.Filii Aser: Jamne et Jesua et Jessui et Beria, Sara quoque soror eorum. Filii Beria: Heber et Melchiel. 18These are the sons of Zelpha, whom Laban gave to Lia, his daughter. And these she bore to Jacob, sixteen souls.Questi sono i figliuoli di Zelpha data da Laban a Lia sua figlia: e questi li generò Giacobbe, sedici anime.these be the sonnes of Zelpha, whom Laban gaue to Lia his daughter. and these she bare to Iacob sixtene soules.Hi filii Zelphæ, quam dedit Laban Liæ filiæ suæ: et hos genuit Jacob sedecim animas. 19The sons of Rachel, Jacob’s wife: Joseph and Benjamin.Figliuoli di Rachel moglie di Giacobbe: Giuseppe, e Beniamin.The sonnes of Rachel Iacobs wife: Ioseph and Beniamin.Filii Rachel uxoris Jacob: Joseph et Benjamin. 20And sons were born to Joseph, in the land of Egypt, whom Aseneth, the daughter of Putiphare, priest of Heliopolis, bore him: Manasses and Ephraim.E Giuseppe ebbe per figliuoli nella terra di Egitto Manasse, ed Ephraim partoritigli da Aseneth, figliuola di Putifare sacerdote di Heliopoli.And there were sonnes borne to Ioseph, in the Land of Aegypt, which Aseneth the daughter of Putiphar priest of Heliopolis bare to him: Manasses and Ephraim.Natique sunt Joseph filii in terra Ægypti, quos genuit ei Aseneth filia Putiphare sacerdotis Heliopoleos: Manasses et Ephraim.
21The sons of Benjamin: Bela and Bechor, and Asbel and Gera, and Naaman and Echi, and Ross and Mophim, and Ophim and Ared.Figliuoli di Beniamin: Bela, e Bechor, e Asbel, e Gera, e Naaman, ed Echi, e Ros, e Mophim, e Ophim, e Ared.The sonnes of Beniamin? Bela and Bechor and Asbel and Gera and Naaman and Echi and Ros and Mophim and Ophim and Ared.Filii Benjamin: Bela et Bechor et Asbel et Gera et Naaman et Echi et Ros et Mophim et Ophim et Ared. 22These are the sons of Rachel, whom she bore to Jacob: all the souls, fourteen.Questi sono i figliuoli di Rachele, e di Giacobbe: in tutto quattordici anime.these be the sonnes of Rachel, which she bare to Iacob: al the soules, fourtene.Hi filii Rachel quos genuit Jacob: omnes animæ, quatuordecim. 23The sons of Dan: Husim.Figliuoli di Dan: Husim.The sonnes of Dan: Husim.Filii Dan: Husim. 24The sons of Nephthali: Jaziel and Guni, and Jeser and Sallem.Figliuoli di Nephtali: Jasiel, e Guni, e Jeser, e Sallem.The sonnes of Nepthali: Iaziel and Guni and Ieser and Sallem.Filii Nephthali: Jasiel et Guni et Jeser et Sallem. 25These are the sons of Bala, whom Laban gave to Rachel, his daughter: and these she bore to Jacob: all the souls, seven.Questi sono figliuoli di Bala data da Laban a sua figlia Rachele; e questi discesero da Giacobbe: in tutto sette anime.These be the sonnes of Bala, whom Laban gaue to Rachel his daughter: and these she bare to Iacob: al the soules, seuen.Hi filii Balæ, quam dedit Laban Racheli filiæ suæ: et hos genuit Jacob: omnes animæ, septem. 26All the souls that went with Jacob into Egypt, and that came out of his thigh, besides his sons’ wives, sixty-six.Tutte le anime, che andarono in Egitto con Giacobbe, discendenti da lui, tolte le mogli de' suoi figliuoli, sessantasei.Al the soules, that entred with Iacob into Aegypt, and that came out of his thighe, besides his sonnes wiues, sixtie six.Cunctæ animæ, quæ ingressæ sunt cum Jacob in Ægyptum, et egressæ sunt de femore illius, absque uxoribus filiorum ejus, sexaginta sex. 27And the sons of Joseph, that were born to him in the land of Egypt, two souls. All the souls of the house of Jacob, that entered into Egypt, were seventy.I figliuoli di Giuseppe nati a lui in Egitto, due anime. Tutte le anime della casa di Giacobbe, che entrarono in Egitto, furon settanta.And the sonnes of Ioseph, that were borne to him in the land of Aegypt, two soules. Al the soules of the house of Iacob, that entred into Aegypt, were seuentie.Filii autem Joseph, qui nati sunt ei in terra Ægypti, animæ duæ. Omnes animæ domus Jacob, quæ ingressæ sunt in Ægyptum, fuere septuaginta.
28And he sent Juda before him to Joseph, to tell him; and that he should meet him in Gessen.E (Giacobbe) spedì avanti di sé Giuda a Giuseppe per avvisarlo, che venisse incontro a lui in Gessen.And he sent Iudas before him to Ioseph, that he should tel him, and he should come into Gessen to meete him.Misit autem Judam ante se ad Joseph, ut nuntiaret ei, et occurreret in Gessen. 29And when he was come thither, Joseph made ready his chariot, and went up to meet his father in the same place: and seeing him, he fell upon his neck, and embracing him, wept.E quand'ei vi fu arrivato, Giuseppe fatto attaccare il suo cocchio andò fino allo stesso luogo incontro al padre: e quando lo vide, si lasciò andare sul collo di lui, e abbracciatolo pianse.Whither when he was come, Ioseph addressing his chariot went vp to mete his father, vnto the same place: and seing him fel vpon his neck, and as they embraced he wept.Quo cum pervenisset, juncto Joseph curro suo, ascendit obviam patri suo ad eumdem locum: vidensque eum, irruit super collum ejus, et inter amplexus flevit. 30And the father said to Joseph: Now shall I die with joy, because I have seen thy face, and leave thee alive.E il padre disse a Giuseppe: Ora io morrò contento, perché ho veduta la tua faccia, e ti lascio dopo di me.And his father said to Ioseph: Now wil I die with ioy, because I haue seene thy face, and do leaue thee aliue.Dixitque pater ad Joseph: Jam lætus moriar, quia vidi faciem tuam, et superstitem te relinquo. 31And Joseph said to his brethren, and to all his father’s house: I will go up, and will tell Pharao, and will say to him: My brethren, and my father’s house, that were in the land of Chanaan, are come to me:Ma quegli disse a' suoi fratelli, e a tutta la famiglia del padre suo: Anderò a recar la nuova a Faraone, e gli dirò: I miei fratelli, e la famiglia del padre mio, che erano nella terra di Chanaan, sono venuti da me:But he spake to his brethren, and to al his fathers house: I wil goe vp, and wil tel Pharao, and wil say to him: My brethren, and my fathers house, that were in the Land of Chanaan, are come to me:At ille locutus est ad fratres suos, et ad omnem domum patris sui: Ascendam, et nuntiabo Pharaoni, dicamque ei: Fratres mei, et domus patris mei, qui erant in terra Chanaan, venerunt ad me: 32And the men are shepherds, and their occupation is to feed cattle; their flocks, and herds, and all they have, they have brought with them.E sono uomini pastori di pecore, e si occupano a mantenere de' greggi: hanno condotto seco il loro bestiame, e gli armenti, e tutto quello che potevano avere.and the men are pastours of sheepe, and their trade is to feede flockes: their cattel, and heardes, and al that they could haue, they haue brought with them.et sunt viri pastores ovium, curamque habent alendorum gregum: pecora sua, et armenta, et omnia quæ habere potuerunt, adduxerunt secum.
33And when he shall call you, and shall say: What is your occupation?E quand'egli vi chiamerà, e vi dirà: Qual mestiere è il vostro?And when he shal cal you, and shal say: What is your trade?Cumque vocaverit vos, et dixerit: Quod est opus vestrum ? 34You shall answer: We, thy servants, are shepherds, from our infancy until now, both we and our fathers. And this you shall say, that you may dwell in the land of Gessen, because the Egyptians have all shepherds in abomination.Voi risponderete: Noi servi tuoi siamo pastori dalla nostra infanzia sino a quest'ora, e noi, e i padri nostri. E ciò voi direte, affinché possiate abitare nella terra di Gessen: perché gli Egiziani hanno in abbominazione tutti i pastori di pecore.You shal answer: We thy sernantes are pastours, from our infancie vntil this present, both we and our fathers. And this you shal say, that you may dwel in the Land of Gessen, because he Aegyptians detest al pastours of sheepe.respondebitis: Viri pastores sumus servi tui, ab infantia nostra usque in præsens, et nos et patres nostri. Hæc autem dicetis, ut habitare possitis in terra Gessen: quia detestantur Ægyptii omnes pastores ovium.
46:1
Year of the World 2298, Year before Christ 1706.
The well of the oath. Bersabee.
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46:4
Calmet
Thence; in thy posterity. Septuagint add at last, or after a long time. Jacob's bones were brought back and buried in Chanaan. (Calmet)
Pliny
Eyes, as he is the most dear to thee. Parents closed the eyes of their children in death. The Romans opened them again when the corpse was upon the funeral pile; thinking it a mark of disrespect for the eyes to be shut to heaven; "ut neque ab homine supremum eos spectari fas sit, et coelo non ostendi, nefas." (Pliny, 11:37.)
46:7
Calmet
Daughters. Dina, and grand-daughter Sara, (ver. 17,) and his sons' wives, etc. (Calmet)
Menochius
We may observe, that all here mentioned were not born at the time when Jacob went down into Egypt, but they were before he or Joseph died; that is, during the space of 17 or 71 years. See St. Augustine, q. 151, 173. (Menochius)
The names of the Hebrew and Septuagint vary some little from the Vulgate, which may be attributed to the difference of pronunciation, or to the same person having many names. The number is also different in the Septuagint as the authors of that version have, perhaps, inserted some names taken from other parts of Scripture, to remove any apparent contradiction. The genealogies of Juda, Joseph, and Benjamin, are carried farther than the rest, as those families were of greater consequence.
46:9
46:10
Jamuel. Numbers 26:12, he is called Namuel.
Calmet
Jachin is Jarid[Jarib?], 1 Paralipomenon 4:24. (Calmet)
46:12
Menochius
Were born, afterwards. (Menochius)
46:15
Syria. This must be restrained to her seven children.
Calmet
Thirty-three, comprising Lia or Jacob; but without Her and Onan, who were dead. (Calmet)
46:20
Ephraim. The Septuagint take in here the children of both, Numbers 26:29, 35.
46:21
Calmet
Benjamin. Ten in number; though the Septuagint have only nine, and suppose that some of them were his grand-children. He was 33 (or 24, Menochius) years old. (Calmet)
Grotius thinks three names have been made out of two; Echi, Ros, and Mophim, out of Ahiram and Supham, as we read, Numbers 26:38.
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Kennicott
Sons. The Arabic has son. Husim is Suham, (Numbers 26:42,) by change and transposition of letters. (Kennicott)
46:26
Calmet
Sixty-six; not including Jacob, Joseph, and his two children, who make up 70, ver. 27. (Deuteronomy 10:22.) The Septuagint taking in Joseph's grand-children, read 75; in which they are followed by St. Stephen, Acts 7:14. See St. Jerome q. Heb. (Calmet)
St. Augustine cannot account for these grand-children and great grand-children of Joseph being mentioned as coming with Jacob into Egypt, since some of them were not born during his life-time. He suspects some hidden mystery. (Worthington) See ver. 7.
Du Hamel
Some think St. Stephen excludes Jacob, Joseph, and his sons; and includes the 64 men, with 11 wives. (Du Hamel)
46:34
Calmet
Abomination. See Genesis 43:32. The source of this hatred against foreign shepherds, was probably because, about 100 years before Abraham, the shepherd-kings, Hycussos, had got possession of a great part of Egypt, and were at last expelled by the kings of Thebais. See Manetho ap. Eusebius, Praep. 10:13. Another reason why they hated foreigners was, because they slew and eat sheep, etc., which they themselves adored. The Egyptians kept sheep for this purpose, and for the benefits to be derived from their wool, etc., Genesis 47:17. (Calmet)
Menochius
Joseph took advantage of this disposition of the inhabitants, to keep his brethren at a distance from them, that they might not be perverted. He does not introduce them at court, that no jealousy might be excited. He shews that he is not ashamed of his extraction. (Menochius)
46:1
The well of the oath.... Bersabee.
46:1
1. Came to the vvel of oath] In this holie place (called Bersebee, that is, vvel of oath, where Abraham and Isaac had confirmed by oath, their league with the God reueleth his wil in holieplaces. Kings of the countrie, and erected Altares, Iacob also consulted God, about his going into Aegypt, and was commanded to goe with al that he had.
Of Iacob and his progenies going into Aegypt; Of his and Iosephs death.
46:15
That is, She bare their fathers in Mesopotamia. S. Aug q. 151. in Gen.
46:26
26. Sixtie six. 27. Seuentie.] The difficultie in these two verses, concerning the number of Israelites, that were at first in Aegypt with Iacob, is easily explicated, that iust sixtie six, of his owne issue, came in with him; and himselfe being counted maketh sixtie seuen, adding also Ioseph (who was there before) and his two sonnes Manasses and Ephraim (borne there) they were in al seuentie. But a far greater difficultie remaineth: for besides these seuentie A difficultie how manie Israelites came at first into Aegypt. persons, the Septuagint Greeke Interpreters number and name fiue more; to wit, a sonne and a nephew of Manasses (the first called Machir, the other Galaad,) and two sonnes of Ephraim (called Sutalaam, and Taam,) and one nephew (named Edem) which number of seuentie fiue. S. Steuen also citeth, Act. 7. folowing the vulgar knowen Scripture of the Septuagint, rather then the Hebrew text. Now in what sense, these fiue could be said to haue entred into Aegypt with Iacob, being not then borne; may some of them not borne during Iacobs life, for Iacob liued but seuentene yeares in Aegypt (chap 47. v. 28) and Ioseph being maried but nine yeares before (for this was the second deare yeare, after the seuen plentiful yeares) his sonnes could not excede seuen or eight yeares, when Iacob came to Aegypt; and so being but 24. or 25. yeares old at his death, could not then be grandfathers: how therfore these fiue named by the Septuagint, and some others, not then borne, of the lines of Phares and Beniamin, recited here by Moyses, could be saied to come Numbers mystical, sometimes no• explicable in the literal sense. with Iacob into Aegypt, S. Augustin findeth so insoluble, that he doubteth not to affirme, some great hidden mysterie to be vnderstood by the Septnagint Interpreters, in these numbers, not otherwise perhaps explicable according to the letter.
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Aegyptians honoring shepe, goates, and kyne for goddes, detested them that did gouerne, kil, or eate those cattel.
46:3
St Jerome † AD 420 Against the Pelagians 3.6
… And the reason is given: “Because the Lord was with him: and whatsoever he did, the Lord made it to prosper.” Wherefore, also, dreams were suggested to Pharaoh’s attendants, and Pharaoh had one which none could interpret, that so Joseph might be released, and his father and brethren fed, and Egypt saved in the time of famine. Moreover, God
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St Hippolytus † AD 235 The Refutation of All Heresies 10.26
… Abraham removes from Mesopotamia (when 75 years old, and) when 100 years old he begat Isaac. But Isaac, when 60 years of age, begat Jacob. And Jacob, when 86 years old, begat Levi; and Levi, at 40 years of age, begat Caath;
Origen † AD 254 Origen's Commentary on the Gospel of John 6.24
… We add a few instances to encourage students to pay more attention to such points. One of the sons of Levi,
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Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
And the very divine Moses when he told the tale of them that came down into Egypt and stated with whom each tribal chief had come in, added, “All the souls that came out of Egypt were seventy-five,”
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St Jerome † AD 420 The Letters of St. Jerome 22.11
The terms are chosen for decency’s sake, but the reproductive organs of the two sexes are meant. Thus, the descendant of David, who, according to the promise is to sit upon his throne, is said to come from his loins. And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh.
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.32
… philosophers sought Him, who knew nothing of His flesh—can that other act of Abraham, when he orders his servant to place his hand under his thigh, and to swear by the God of heaven, be rightly understood by any one otherwise than as showing that Abraham well knew that the flesh in which the God of heaven was to come was the offspring of that very thigh?
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St Gregory of Nyssa † AD 395 Against Eunomius 2.13
… For He that said, “Unto Thee shall all flesh come ,” does not mean that the flesh will be presented before the Judge apart from the souls: and when we read in sacred History that Jacob went down into Egypt with seventy-five souls
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.8
… For it seems to involve us in less difficulty, if we suppose that the angels are there called spirits in the same manner as men are called souls, e.g. in the statement that so many souls (not signifying that they had not bodies also) went down with Jacob into Egypt,
St Augustine of Hippo † AD 430 City of God 14.4
… and so the animal man and the carnal man are not two different things, but one and the same thing, viz., man living according to man. In the same way it is nothing else than men that are meant either in the words, “By the deeds of the law there shall no flesh be justified;” or in the words, “Seventy-five souls went down into Egypt with Jacob.”
St Augustine of Hippo † AD 430 On the Holy Trinity 7.4
… or again, as our Scriptures usually speak, three souls, since it is fitting to denominate the whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul; for so it is said that seventy-five souls went down into Egypt with Jacob, instead of saying so many men.
St Augustine of Hippo † AD 430 On Continence 11
… because also when the flesh alone hath been named, man is understood, as we have already shown: just as when the soul alone hath been named, man is understood: whence it is said, “Let every soul be subject unto the higher powers,” that is, every man; and, “Seventy-five souls went down into Egypt with Jacob,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.18
But if the Evangelist said that the Word was made flesh , note that in the Holy Scripture sometimes a man is spoken of as a soul, as, for example, with seventy-five souls came Jacob into Egypt
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… Thus saith the Lord . But the words, fell upon me we must understand in a good sense, that is “lovingly;” and as Jacob, when he had found Joseph, fell upon his neck; as also in the Gospels, the loving father, on seeing his son who had returned from his wandering, had compassion, and ran and fell on his neck, and kissed him
46:1
To the Well of the Oath, in Beersheba, as the Hebrew has it; for Beersheba in Hebrew means the well of the oath, as I said cap. XXI, verse 31.
46:3
Fear not. Jacob could fear the journey into Egypt: First, on account of the hardships of so long a journey, lest he himself, being an old man, should die on the way before seeing Joseph. Second, lest his people should imbibe the vices of the Egyptians. Third, lest his posterity should fix their seat in Egypt, to whom Canaan had been promised by God, and thus they should frustrate God's promises and offend God. Wherefore God removes this fear from him, verse 4. This was therefore the ninth tribulation of Jacob, but one which God, as was his custom, soon dispelled by his appearance and consolation.
46:4
I will go down with thee, I will be thy companion on the way, nay, I will be thy guide, I will lead thee and thine into Egypt; and thence in due time I will bring thee back, thee dead, but thy posterity alive. Piously St. Ambrose, book II On Jacob, chapter IX: "What therefore," says he, "was lacking to him to whom God was present? Who is so mighty in his own dwelling, as he was in a foreign land? Who is so abundant in plenty, as he was in famine? Who is so strong in youth, as he was in old age (for in him, as the same father says in chapter VIII, the vigorous vivacity of youth and the tranquility of old age contended)? Who is so active in business, as he was in leisure? Who is so swift in running, as he was in bed? Who is so joyful in the flower of youth, as he was on the threshold of death? Who is so rich in a kingdom, as he was in a foreign place? In short, he blessed kings. And who would call poor him whose conversation the whole world was not worthy of? and therefore his conversation was in heaven." And: "What is more blessed than to have God himself as the companion of thy journey?" says St. Chrysostom, homily 65. Joseph also shall put his hands upon thy eyes, that is to say, Joseph will close thy eyes as thou art dying, and consequently thou wilt leave Joseph surviving there. Hence it is clear that the ancient custom of the Hebrews was that the dearest would close the eyes of their dearest as they died. The Greeks and Romans afterwards imitated the same thing. Whence the mother of Euryalus asks of the gods in Virgil, Aeneid XI: "Nor did I, thy funeral rites, mother / Conduct, nor press thy eyes, nor wash thy wounds." Penelope also begs this of the gods, writing to Ulysses, that Telemachus, the son of both parents, would close the eyes of each; for thus she says in Ovid: "Gods, I pray, command this, that as we go in order of fates, / He may close my eyes, he may close thine."
46:7
Daughters. Jacob had one daughter only, Dinah; by daughters therefore he here means both Dinah and his daughters-in-law, namely the wives of his sons.
46:8
Who entered into Egypt. Either by their own feet, or by the feet of their parents, in whom they still lay hidden. For by the name of entering here is contained all the time which elapsed from Jacob's entrance until the death of Joseph, as will presently be clear. He (namely Jacob) with his children. Supply descended into Egypt. Thus the Hebrew.
46:12
Hesron and Hamul. These were born afterwards in Egypt, as is clear from what has been said, chapter XXXVIII. Yet they are said to have descended with Jacob into Egypt, not in their own person, but in the loins of Phares their father, in whom they still lay hidden. For, as St. Augustine rightly noted, this descent and entrance of Jacob into Egypt comprises also the seventeen years of his life in Egypt; nay, even the remaining years of Joseph's life, namely seventy-one, because Jacob descended into Egypt at the calling and procuring of Joseph. Note: The sons of Phares are numbered here before the sons of Zara, because from Phares and Hesron descended the kings of Judah, and Christ the Lord. All the souls of his children. "Souls," that is, those born, begotten, namely sons and grandsons: for Hesron and Hamul were grandsons, not sons of Jacob; it is a synecdoche.
46:15
Thirty-three, counting also Leah herself; or rather Jacob himself with his sons and his daughter Dinah. For Leah does not appear to have entered into Egypt, but to have died before: for she was buried in Hebron, as is clear from chapter XLIX, verse 31. From this number Her and Onan are rejected, as having died.
46:21
Sons of Benjamin. Ten sons of Benjamin are numbered here, of whom he himself afterwards begat some in Egypt. For at the time when he descended into Egypt, Benjamin was only twenty-four years old; whence he could not have begotten so many sons. Again, not all of these were sons, but some were grandsons of Benjamin: for the Septuagint expressly have: And Gera begat Arad. Arad therefore was not a son, but a grandson of Benjamin, from the son Gera. Ros. Theodoretus and Procopius think that the Romans descend from Ros and are named from him; but they are mistaken: for the Romans received their name and origin from Romulus. Arad. From this the Aradians descend, says Procopius. But it is more true that the Aradians descend from Aradius, son of Canaan, as I said in chapter X, verse 18; for the Aradians were Canaanites, not Jews, just as the Sidonians, Tyrians, Byblians, and other peoples neighboring the Aradians.
46:26
All souls, all men, all offspring; this is synecdoche. Thus we call base men base souls: conversely Lucan calls strong souls, men strenuously slain in war, when he says: "You also who strong souls, and by war destroyed." Note this, lest anyone from this place conclude that the souls of men, equally as of brutes, are born from transmission, namely from the seed and soul of parents, when faith teaches that the soul of man is created by God alone and infused into man; and therefore it is immortal, as I said cap. XXXVII, vers. 35. They went forth from the thigh, namely from the genitals, which are between the thighs; this is metonymy. Secondly, properly "from the thigh," because, as Francis Valesius says, Sacred Philosophy cap. III, truly in the thigh are three seminal veins, which arising from the veins of the loins, before they descend into the legs, in men run through the thighs into the scrotum, in women into the uterus, and supply the more fertile part of the seed; and hence Num. V, 21, in the curse of the adulteress it is said: "Your belly swelling, let your thigh rot," that is to say, By the thigh which you abused, be punished, so that the thigh by which you acted wantonly may rot, and so that you be struck by sterility and rotting, you who sought sons from adultery. Sixty-six, in this number Jacob is not contained, as the father of all, nor Joseph and his sons, as those who were already in Egypt.
46:27
Seventy. Here you ought to count Jacob himself and Joseph with his two sons: thus indeed you will find seventy. You will say: How then do the Septuagint and from them St. Luke, Acts VII, 14, count 75? I answer, they themselves add and count to Joseph the son of Manasseh, Machir; and the grandson Galaad. Again, the sons of Ephraim, Sutalaam and Jaam, and the grandson Edem, who was the son of Sutalaam; for these are added to make 75. But these are added, because these were born while Joseph the grandfather was still living, as is evident Gen. cap. L, vers. 22. For this descent and entry of Jacob into Egypt extends even to the death of Jacob and Joseph, as I said vers. 8. Thus St. Augustine, lib. XVI On the City cap. XL. You will ask, why are these grandsons of Joseph rather than of the other brothers counted in this catalogue? St. Augustine answers first, because Joseph was the cause of the descent of Jacob and his brothers into Egypt. Secondly, just as Moses counts the grandsons of Judah, so the Septuagint count the grandsons of Joseph, because these two succeeded to the birthright of Reuben; whence their descendants obtained the kingdom of Judah and the kingdom of Israel. For from Joseph, namely from Ephraim, arose the kings of Israel, from Judah the kings of Judah. Thirdly, because Joseph was the prince of his brothers, indeed the prince of Egypt. Fourthly, because Jacob adopted the sons of Joseph as his own sons, as we shall see cap. XLVIII. Furthermore, he numbers here the line of Jacob, so as to show how much it grew in Egypt, and how the promise of God was fulfilled: "I will make you into a great nation there," vers. 3. For into Egypt there entered only 70 with Jacob, but they went out with Moses about six hundred thousand men on foot, besides children and women, Exodus XII, 37. Thus St. Chrysostom.
46:34
We are shepherds. Note the modesty, prudence, and simplicity of Joseph. Modesty, because in the court of Pharaoh, he wishes to be known as the brother of shepherds. Prudence, because he does not strive to have his brothers in the court, lest they be corrupted by the manners of courtiers. Simplicity, because he does not elevate his brothers to positions of rank, but preserves them in the art of shepherding, which they knew. Far otherwise do those act today who, although of the humblest birth, nevertheless wish to appear noble, and who, when elevated to positions of rank, likewise elevate their own relatives, though unfit, to their own, their family's, and the commonwealth's loss, disgrace, and peril. Joseph therefore wished his brothers to dwell alone in Goshen: both that they might be separated from the commerce and vices of the Egyptians; and that from there they might more easily depart from Egypt, and under the leadership of Moses return to Canaan. Phocion was similar to Joseph in this respect, who, when he rejected great gifts of money from King Philip, and when legates urged him to accept them, at least that he might provide for his children, to whom it would be difficult to maintain their father's glory in extreme poverty, replied: "If my children shall be like me, this same small farm that brought me to this dignity will feed them: but if they are going to be unlike me, I do not wish my wealth to feed and increase their luxury," as Probus relates in his Life. The same man, when Menyllo, prefect of Antipater, offered him a gift, replied: "I refused great gifts; Antipater is not superior to Alexander." When Menyllo pressed him, that at least he accept it for his son Phocus, he replied: "For Phocus, if he should return to frugality with a changed life, the patrimony will suffice; for, as he now conducts himself, nothing is enough for him." More similar and more illustrious was the Emperor Theodosius, who, when he came to the school and saw his sons Arcadius and Honorius sitting magnificently, but his teacher Arsenius standing, stripped them of the insignia of princes, and added that if they should show themselves such as to compose their manners to discipline and the laws of God, he would be inclined to hand over the empire to them for the good of the commonwealth: but if not, he said it would be more expedient that they thus lead a private life, than to rule without learning, with danger to the state; Nicephorus is witness, lib. XI Hist. cap. XXIII. All Egyptians detest shepherds of sheep, because shepherds are accustomed to kill and eat the flesh of their own sheep and cattle, which the Egyptians worshipped as gods, as is evident from Exodus VIII, 26. Yet the Egyptians did feed sheep and cattle, as is evident in the following chapter, verse 17, not for food, but first, for wool and milk; second, for their own pleasure; third, for the fertilization of fields; fourth, that they might sell them to other nations.
Machine translation from the Latin, not reviewed.
46:4
v. & « Ego descendam tecum illuc, et ego inde adducam te reverlentem » , «i. e. posteritatem tuam vel ossa tua » (Sa). Certe primarie omnino intelligitur posteritas : ossa a Ioseph in Chanaanitiden reportata esse nunquam scribuntur reducente Deo, dum constanter dicitur reduxisse populum de Aegypto (Kn.). « Ioseph quoque ponet manus suas super oculos tuos » , morienti oculos claudet (Tos/.), habebisque filium dilectum superstitem (Vat.). Hebr. Chald. vv. —
46:5
v. 5 « Surrexit autem lacob a Puteo Iuramenti, tuleruntque eum filii cum parvulis et uxoribus suis in plaustris, quae miserat Pharao ad portandum senem »
46:6
v. 6 « et omnia » , — Hebr. : et pecora et possessionem — « quae possederat in terra Chanaan; venitque in Aegyptum cum omni semine suo »,
46:7
v. 1 « fili eius et nepotes, filiae » et filiorum (non fharum. LXX) filiae, « et cuncta simul progenies ». Ergo plures, quam unam Dinam , filias habuit Iacob, quod etiam patet per se; plures item , quam unam v. 17 Saram neptes. Hic iam auctor inserit elenchum iorum Israel, qui ingressi sunt Aegyptum. Non recensentur servi. Non recensentur muderes : v. 15 Dina inseritur e cap. 3 nota; v. 17 Sara ob rationem nobis ignotam, quae mulier sine dubio sua habuit fata non vulgaria, ubi conferas dicenda ad v. 20 secundum textum LXX ; sed eius fata aut nunquam e traditione in scripturam transiere , aut e sacro textu recepto excidere. Eos, qui se agmini iunxerunt, Jac. Edess. coniicit fuisse multa millia. Recensentur fi/Z ordine a maribus petito : primi filii Liae, et filii Zelphae ancillae Liae; postea filii Rachel, et filii Balae ancillae Rachel, cf. v. 18.25. Fortasse hoc ordine filii in itinere Aegyptiaco incedebant; 33,2, quando periculum timebatur ab Esau, ancillae praecedebant et post Liam sequebatur dilecta Rachel. —
46:8
v. 8 « Haec sunt autem nomina » — non « generationes », non adscribitur nova aliqua Tholedoth — « filtorum Israel , qui ingressi. sunt n Aegyptum , tpse cum liberis suis ». Hebr. : lacob cum liberis suis. Aliqui putavere, nomen /acoó connumerari inter 70 animas. At Ex. 1,5 « animae eorum, qui egresst sunt de femore Iacob », scribuntur fuisse 70. Nostrum h. l. ineisum generali modo elenchum incipit : intra elenchum vero nomen naturale /acoó in locum subintrat nominis sacri Israel. « Primogenitus Ruben ».
46:9
v. 9 « Fili Ruben : Henoch et Phallu et Hesron et Charmi ».
46:10
v. 10 « Filii Simeon : lamuel et lamin et Ahod et lachin et Sohar et Saul, fitus Chanaanitidis ». E quo addito inferes, reliquos Simeonis filios e Chanaanitide non esse natos. Prudentior in re uxoria exstitit Simeon quam Iuda. Licebitne hinc inferre, reliquorum fratrum nullum Chanaanitiden duxisse?
46:11
v. 11 « Fz/iz Lev? : Gerson et Caath et Merari ».
46:12
v. 19 « Filii Iuda : Her et Onan et Sela et Phares et Zara. Mortui sunt autem Her et Onan in terra Chanaan ». À recensendis filiis ingressis Aegyptum delabitur auctor ad recensendos ante ingressum natos, quod non est plane idem ; sed illico se corrigit. Adverte , Phares et Zaram extensione aliqua legis leviratus reputatos esse Her et Onan filios : ergo erat aliqua ratio, etiam Her et Onan elencho inserendorum. « Natique sunt filii Phares : Hesron et Hamul ».
46:13
v. 183 « Filàü Issachar : Thola et Phua et Iob et Semron ». v. Ah. « Filii Zabulon : Sared et Elon et Iahelel ».
46:15
v. 15 « Hi filii Liae, quos genuit in Mesopotamia Syriae cum Dina filia sua. Omnes animae filiorum eius et filiarum triginta tres ». Vox filiarum mendose irrepsit, nam sunt nomina triginta tria, dempta Dina.
46:16
v. 16 « Fili? Gad : Sephton et Haggé et Suni et Esebon et Heri et Arodi et Areli ». v. AY. « Filii Aser : Iamne et Iesua et lessui et Beria; Sara quoque soror eorum. Fili Beria : Heber et Melchiel ».
46:18
v. 18 « Hi filii Zelphae, quam dedit Laban Liae filiae suae; et hos genuit lacob, sedecim animas ». Sunt quindecim tantum viri : sed consule infra dicenda. sexaginta sez ». v. 971 « Filii autem Ioseph, qui nati sunt et in terra Aegypti animae duae. Omnes animae domus lacob, quae ?ngressae sunt in. Aegyptum, fuere septuaginta ». Cf. Deut. 10,22 : « In septuaginta animabus descenderunt patres tui in Aegyptum ». Cf. Ex. 1,5. mina v. 20, etiam computato nomine Ioseph, habent animas octo tantum. Difficultas solvitur e Num. 26, 35, ubi inter Suthala et Thehen habetur Becher, ct ipse uti reliqui familiae caput; cuius nomen Gen. 46, 20 e textu LXX facillime excidere potuit, cum v. 21 habeatur homonymus filius Beniamin. Addito Becher habes v. 27 animas novem et 66 -|- 9 — 75, quam summam LXX citans Act. 7, 14 repetit S. Stephanus. Quare advertit Aug., LXX interpretes « propter aliquam mysticam significationem quadam velut prophetica libertate (?) hunc numerum (70) complere voluisse ». Quibus luce clarius demonstratum habes, textum LXX aliqua exhibere nomina textui sacro de industria addita. Quodsi in textu LXX concedi id impune possit, imo necessario debeat, nulla s. textus reverentia prohibemur, quominus in textu etiam hebraeo recepto similes additiones et fieri potuisse et fortasse factas esse adstruamus. Additi igitur fuerint filii Beniamin, filii Phares et alii aliqui. Quaeres, qua ratione induci homines potuerint ad ea nomina s. textui inserenda. Adverte omnia elenchi nomina, etiam ea quae LXX v. 20 sufficit, Num. 26 describi ut principum familiarum nomina; solos excipi Ahod, Bechor (Beniaminitam), Gera et Ared, qui tamen et ipsi fortasse familias procreavere postero tempore exstinguendas aut absorbendas. Plurium familiarum capitum nomina antiquitus in nostro elencho legebantur : unde reliquas familias titillabat ambitio, ut suorum quoque capitum nomina ibidem resplenderent. Id sensim sine sensu effectum est, suffectis iis nominibus in locum quorumdam aliorum, quae primitus ibi legebantur, sed iam non comparent. Etenim semper 70 numero fuisse nomina, concludo ex Ex. 1, 5 et Deut. 10, 22 : at fuere primitus fortasse plurium filiarum nomina, cuius rei vestigium v. 15 in voce et filiarum reperio, quae nunc sensu caret, cum v. 9-14 sola Dina recenseatur, neque ea in triginta tribus computoetur. Eliminatis igitur filiabus successere familiarum capita. Hac prima difficultate expedita, ad alteram progredimur. In numeris duo deprehenduntur computi, diversi inter se neque plane veri. Uterque summam 70 respicit. Quam prior v. 15. 18. 22. 25 supputat additis 33 -]- 16 -- 14 -|- 7. At v. 16 sq. non habentur nomina virorum 16, sed 15. Dices Saram complere numerum : sed cur ea mulier in numero 16 includatur, cum altera mulier Dina v. 15 a numero 33 exsulet? Aliam propono solutionem. Auctor hebraeus ideo praecise scripsit numerum 16, quia volebat ad summam 70 pervenire : quae efficitur 33, 16, 14, 7, minime vero 33,15, 14, 7 invicem additis. Neque magis in hoc falsitatis est arguendus, quam is, qui v. 26 sq. in altero computo demonstrat, 66 additis 3 efficere 70. Uti sc. hic dicitur C6 -]- 3 — circiter 70, quod est verissimum, ita ibi dicitur 33 -- circiter 16 -|- 14 -|- 7 — 70, quod est item verissimum. Illud vero priorem computatorem latuit, Iesua et Iessui unicum esse nomen, et Echi, Ros et Mophim esse nomina non tria sed duo. Alter computus primum secernit Ioseph, Manassen et Ephraim, qui ingressi sunt Aegyptum, sed nom cum Iacob, a reliquis, qui cum Iacob possint dici essc ingressi. Neque Dinam recenset neque Saram. Tamen hic quoque lethali laborat defectu, ut Iesua et Iessui supponat esse diversos, et Echi, Ros et Mophim ignoret ad duo revocari nomina. Neuter igitur computus est auctoris inspirati. Certe genuina remanet sola summa 70, quam Ex. 1, 5 et Deut. 10,22 confirmant. Nomina plura sunt genuina, sed alia non pauca sunt suffectitia. Ut tota haec computorum ratio clarius perspiciatur, subiicio nomina, quae ad computos adhibebantur, iis inclusis uncinis, quae debuerant omitti : Ruben. Henoch. Phalu. Hesron. Charmi, Símeonm. Iamuel. ]Iamin. Ahod. Iachin. Sohar. Saul. Levi. Gerson. Caath. Merari. — Tfuda. Her. Onan. Sela. Phares. Zara. Hesron. Hamul. Issachar. "Thola. Phua. Iob. Semron. Zabulon. Sared. ^ Elon. Iahelel. 33. Gad. Sephion. Haggi. Suni. Esebon. Heri. Aradi Areli. Aser. Iamne. —lIesua. [Iessui]. X Beria. Heber. Melchiel. 15, non 18. Beniamin. Bela. Bechor. —Asbel. Gera. Naaman. Husim. . Nephthali. Iasiel. Guni. Ieser. Sallem. 7. Alia tandem commemoranda est difficultas recens nata. Pharao Thotmes III inter nomina civitatum subactarum recenset Jacubara et Yosepara seu, cum Aegyptii r scribant loco /, Jacobel et Iosephel , bx-13py* etow7mp». Ergo, quo tempore omnes Hebraei, et quidem numero septuaginta, in Aegyptum transmigrasse scribuntur, remanserant in terra promissa inte. grae duae Hebraeorum tribus. Respondeas cum M. Mueller (Asien u. Europa p. 197 sqq.), nomina illa esse non íribuum, sed locorum, urbium sc. aut vicorum; non repugnare, Hebraeos aliquibus locis sua indidisse et reliquisse nomina. v. 98 « Misit autem Iudam ante se ad Ioseph, ut nuntiaret ei [et occurreret] zn Gessen ». Iudas egerat cum Ioseph 454,15 sqq., patrique imprimis iam erat acceptus, tam fauste impletis quae de salute Beniamini promiserat. alienum imperium ferentes firmabantur. — Qum e Chanaanitide in Aegyptum descendatur, Ioseph v. 29 patri obviam festinans recte dicitur ascendere ; idem tamen e Gessen v. 31 ad Pharaonem rursus ascendit, sive quod regia concipiatur ut locus excelsus, sive quod regia urbs (Memphis?) reapse nonnihil altiori loco fuerit quam pagus Gessen. Cap. XLVII v. 4 « Ingressus ergo Ioseph nuntiavit Pharaoni dicens : Pater meus et fratres, oves eorum et armenta , et cuncta quae possident , venerunt de terra Chanaan, et ecce consistunt tn terra Gessen ». v. 9 « Extremos quoque » — nxpa cf. 19,5; Iud. 18,2 : de totalitate, ergo aliquos (Vat.); unde LXX Syr. vocem non verterunt. Certe non « extremos 1. e. abiectiori adspectu, sc. ne Pharao milites faceret » (Sa) — « fratrum suorum quinque vtros constituit coram rege » , v. 8 « quos ille interrogavit : Quid habetis operis? » Semitae non ita raro in Aegyptum inferiorem descendebant, atque semper primum hanc quaestionem interrogabantur. Quam praesciens Ioseph fratres 46,33 sq. de responsione edocuerat. « Responderunt : Pastores ovium sumus servi tut, et nos et patres nostri ». v. & « Ád peregrinandum in terra tua venimus », non ad perpetuo manendum (7'os4.) ; « quoniam non est herba gregibus servorum tuorum, ingravescente fame in terra Chanaan », Aegyptus vero flumine et canalibus est irrigua (Menoch.); « petzmusque , ut esse nos 1ubeas servos tuos zn terra Gessen ». v. 5 « Dixit staque rez ad loseph : Pater tuus et fratres tui venerunt ad te ». v. 6 « Terra Aegypti in conspectu tuo est : in optimo loco fac eos habitare , et trade eis terram Gessen. Quodsi nosti 1n eis esse viros industrios , constitue zllos magistros pecorum meorum ». Ordinem sententiarum invertit LXX, fluitque planior narratio. Inter servos regis reperiebatur « praeses boum in universa regione » seu « praeses cornuum, ungularum et pennarum »; suum praeterea quaeque provincia habebat « praesidem boum ». Erman p. 152. 666. v. "1 « [Post haec] introduxit Ioseph patrem suum ad. regem, et statuit eum coram eo ». Miratur Di/ÍIm., patrem post filios introduci, et hinc diversum subodoratur narratorem. Nota, iam 546,31 Ioseph loqui ad fratres, non ad patrem, de fratribus, non de patre introducendis : dein narratio aequo pede procedens usque ad 47,6 narrat fratrum aliquos ad regem introductos. Quid mirum, continuam hanc narrationem non interrumpi interpositis, quae v. 7 sqq. subnectuntur? Quid mirum, si quinque fratribus illico ad regiam properantibus, pater senex in Gessen aliquamdiu vires resumpturus substiterit? « Qui benedicens illi » v. 8 « et interrogatus ab eo : Quot sunt. dies annorum vitae tuae? » — Senem facile interrogamus aetatem (CAhrys.) — v. 9 « respondit : Dies peregrinationis meae centum triginta. annorum sunt, parvi et mali, et non pervenerunt usque ad dies patrum meorum quibus peregrinati sunt ». Laudatores temporis acti sunt senes. Abraham vixerat 175, Isaac 180, lacob victurus erat omnino 147 annos (v. 28). Erant igitur eius dies parv?, 1. e. pauciores. Fuerant iidem etiam mat, a&tentis quae ab Esau, Laban et filiis, non semper insons, passus erat lacob.
46:4
The funeral preparation of the corpse comprised simply a washing (Act. 9, 37) and the closing of the eyes and mouth (Gen. 46, 4); it does not appear, at least for ancient times, that a particular dressing followed: but the dead was buried with his usual clothing and ornaments. …
46:9
… 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).
46:10
Jachin (Heb. Jābīn "[He] restores")
1. Son of the patriarch Simeon (Gen. 46:10; Ex. 6:15), ancestor of the Jachinites (Num. 26:12). In 1 Chron. 4:24 he is called Jarib, perhaps through an error in the transmission of the text.
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… (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.).
46:11
… Qēhāth). - According to Exodus 6:16, Numbers 3:17, and 1 Chronicles 5:27-29 [6:1-3], the second son of Levi, born in Canaan (Gen. 46:11) and died at the age of 133 (Ex. 6:18). Among the houses of his four sons Amram, Izhar, Hebron and Uzziel, that of the first (Amram) remained famous, since from his progeny was numbered …
G. is also the name of the firstborn of Levi (Gen. 46:11 etc.). …
… Merari: Gen. 46:11; Ex. 6:16, 19).
46:12
… As punishment for the ignoble crime he was punished by the Lord with death (Gen. 38:2-4; 46:12). From him takes its name the sin against nature directed at preventing offspring, which is called "onanism."
… yourself?" And he was called P. (Gen. 38:29). This and other details are given by the sacred text because of the importance of the rights of primogeniture, which were granted to him and not to Zerah, since he is always remembered first in the genealogies (ibid. 46:12; Num. 26:20; 1 Chron. 2:4; Matt. 1:3). His descendants were blessed by God (Ruth 4:12). For the genealogy see Ruth 4:18-22 and 1 Chron. 2:5, 9-3:24. In the time of Zerubbabel 468 descendants …
2. Grandson of Esau and son of Reuel (Gen. 36, 13, 17; I Chron. 1, 37). 3. Son of Judah, who went down to Egypt with Jacob (Gen. 38, 39; 46, 12; I Chron. 2, 4; Jude. 7, 17, 24). 4. Son of the patriarch Simeon (Num. 26, 13; I Chron. 4, 24). 5. Levite, son of Addo and father of Iethrai (I Chron. 6, 21). 6. Father of Jobab, Edomite …
46:13
The name is explained by the mother: "The Lord has given me my reward" (šāhār), which presupposes the biblical spelling of the qēthibh (Gen. 30:18; cf. v. 16). With the sons Thola, Phua, Iasub and Semran (Gen. 46:13; Num. 26:23; I Chron. 7:1), I. went down with Jacob into Egypt, where the descendants of his sons multiplied so greatly that at the time of the exodus the tribe counted 54,400 warriors …
1. Firstborn of Issachar (Gen. 46:13; 1 Chron. 7:1) and father of Uzzi, Rephaiah, Jeriel, Jahmai, Ibsam and Samuel. …
46:15
… Of Z. as a person very little is said; he was the sixth son of Leah (Gen. 30:20; 35:23), and he was the father of Sered, Elon and Jahleel (ibid. 46:15).
46:16
1. A personal name ("lion of God"): one of the 10 (or 11) leaders sent to Casiphia to invite the Levites and the Nethinim to the service of the Temple (Eid. 8, 16); the seventh son of Gad (Num. 26, 17, according to the Septuagint and the Vulgate), whose true form of the name is 'Ar'ēl (Gen. 46, 16).
… Of this personage only his offspring are recorded (ibid. 46:16). In the blessing pronounced upon him (ibid. 49:19; cf. Deut. 33:20, 21) there is an allusion to the warlike skill of the tribe rather than to the qualities of the ancestor.
46:17
Gen. 30:13 explains his name with Leah's words: "In my happiness, yes, the women call me happy!" He had four sons: Imnah, Ishvah, Ishvi and Beriah, besides his daughter Serah (Gen. 46:17; 1 Chron. 7:30). The narrative of the fortunes of Jacob's family never mentions A.; Jacob's blessing (Gen. 49:20) assigns to his descendants agricultural prosperity ("rich bread and …
… An Israelite of the tribe of Asher and chief of the Heberites (Gen. 46:17; Num. 26:45; 1 Chron. 7:31f.); the Kenite (Vulgate, Haber) husband of Jael (v.; Judg. 4:11, 17, 21; 5:24); one of the descendants of Judah (1 Chron. 4:18); a Benjaminite (1 Chron. 8:17).
Oltre un figlio (ebr. Jâšâh, Volg. Iesua) del patriarca Aser (Gen. 46, 17; Num. 26, 44; I Par. 7, 30), portarono il nome Jâšâh (Volg. Iesua) a priest, to whom the ninth turn of service in the Temple was entrusted (I Par.
46:20
… origin often ʾAσεννέθ]; Egyptian name: ʾivs-n-nt "she belongs to Neith" [goddess of Sais]). - Wife of the patriarch Joseph, daughter of the Egyptian priest Potiphar (Potiphera) of On (Heliopolis), mother of Manasseh and Ephraim (Gen. 41:45, 51 f.; 46:20).
A second P. (Pōṭī-phēra') is cited in Gen. 41, 45.50; 46, 20, as Joseph's father-in-law. …
46:21
… The latter too had a particular affection for B. (Gen. 42-45). As for the number and the names of B.'s sons, Gen. 46:21, Num. 26:38-40, 1 Par. 7:6-11 and 8:1-5 present notable divergences.
The first, in Gen. 46:21, is numbered with Bela among the sons of Benjamin. …
Sebha (Heb. Šebha', "Oath"?; "The Seven [Deities]"?)
SHEBA (Heb. Šebha', "oath"?, "the seven [deities]"?). - A Benjaminite, son of Bichri (Gen. 46:21), the "pestilent man" of whom 2 Sam. 20 speaks. …
46:23
DAN. - 1. Fifth son of Jacob and first of Bilhah, Rachel's maidservant (Gen. 30:6; 35:25). At his birth Rachel, playing on the term dan "he judged," exclaims: "The Lord has vindicated me." The Bible narrates nothing else about him. His descendants (Gen. 46:23) were the Hushim. …
46:24
… He is mentioned only with his four sons in the list of the sons of Jacob who moved to Egypt (Gen. 46:24) and in the prophetic farewell of his father, in tenth place (Gen. 49:21).
46:26
… The t. cannot in fact claim in its own favor any argument from Sacred Scripture: the few passages cited (e.g., Gen. 1:28; 5:3; 46:26) prove nothing. …
46:28
… 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).
… Driver and today by G. Östborn: t. comes from the verb hôrah (hiph'il of jârah "to throw"), which occurs 53 times in the Hebrew Bible, whose primitive sense would be "to stretch out the hand or the finger to show the way," hence "to indicate" (Gen. 46, 28) or "to direct" (Judg. 13, 8). The explanation of J. Wellhausen, followed by W. Nowack and I. Benzinger, that t. derives from the specific meaning of jârah and hôrah "to cast" …
46:30
Recalling an expression of the old Jacob (Gen. 46:30), he says, with humble gratitude: "Now (that the promise has been fulfilled) you may dismiss your servant, Master (Βίστατα), according to your word, in peace (you may let me die tranquil, …
46:34
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.
46:70
MANASSES. - 1. Eldest son (Heb. Mēnašēh, probably Mēnašēh-el = "God makes one forget" [one's sorrows]) of Joseph and Asenath (Gen. 41:51), adopted by the patriarch Jacob but subordinated to his brother Ephraim (Gen. 41:51; 46:70; 48:5, 13-20).
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.