Joseph visiteth his father in his sickness, who adopteth his two sons Manasses and Ephraim, and blesseth them, preferring the younger before the elder.
Ioseph visiteth his father being sick. 5. Who adopteth his two sonnes Manasses and Ephraim, 13. and blesseth them, preferring the younger before the elder, contrarie to Iosephs mind. 22. And geueth a portion of land to Ioseph, aboue his brethren.
1After these things, it was told Joseph that his father was sick; and he set out to go to him, taking his two sons Manasses and Ephraim.Dopo che queste cose furono in tal guisa avvenute, Giuseppe ebbe nuova, come suo padre era ammalato: ed egli presi con sé i due figliuoli, Manasse, ed Ephraim, andò in fretta da lui.THESE things beīng so done, it was told Ioseph that his father was sicke: who, taking his two sonnes Manasses and Ephraim, went forward.His ita transactis, nuntiatum est Joseph quod ægrotaret pater suus: qui, assumptis duobus filiis Manasse et Ephraim, ire perrexit. 2And it was told the old man: Behold thy son Joseph cometh to thee. And being strengthened, he sat on his bed.E fu detto al vecchio: Ecco che il tuo figlio Giuseppe viene a trovarti. Ed egli ripigliate le forze si pose a sedere sul letticciuolo.And it was told the old man: Behold thy sonne Ioseph cometh to thee. Who being strengthned sate on his bed.Dictumque est seni: Ecce filius tuus Joseph venit ad te. Qui confortatus sedit in lectulo. 3And when Joseph was come in to him, he said: God almighty appeared to me at Luza, which is in the land of Chanaan, and he blessed me,E quando quegli fu entrato gli disse: Dio onnipotente mi apparve a Luza, che è nella terra di Chanaan, e mi benedisse;And Ioseph being entred in to him, he said: God almightie appeared to me in Luza, which is in the Land of Chanaan: and he blessed me,Et ingresso ad se ait: Deus omnipotens apparuit mihi in Luza, quæ est in terra Chanaan: benedixitque mihi, 4And said: I will cause thee to increase and multiply, and I will make of thee a multitude of people: and I will give this land to thee, and to thy seed after thee for an everlasting possession.E disse: T'ingrandirò, e ti moltiplicherò, e ti farò capo di una turba di popoli, e darò questa terra a te, e alla tua stirpe dopo di te in dominio sempiterno.and sayd: I wil increase, and multiplie thee, and make thee into multitudes of peoples: and I wil geue thee this land, and to thy sede after thee for an euerlasting possession.et ait: Ego te augebo et multiplicabo, et faciam te in turbas populorum: daboque tibi terram hanc, et semini tuo post te in possessionem sempiternam. 5So thy two sons, who were born to thee in the land of Egypt before I came hither to thee, shall be mine: Ephraim and Manasses shall be reputed to me as Ruben and Simeon.I due figliuoli adunque, che ti sono nati nella terra d'Egitto, prima ch'io venissi a trovarti, saranno miei: Ephraim, e Manasse saran tenuti per miei come Ruben, e Simeon.Thy two sonnes therfore, which were borne to thee in the Land of Aegypt before I came hither to thee, shalbe myne: Ephraim and Manasses, as Ruben and Simeon shalbe reputed to me.Duo ergo filii tui, qui nati sunt tibi in terra Ægypti antequam huc venirem ad te, mei erunt: Ephraim et Manasses, sicut Ruben et Simeon reputabuntur mihi.
6But the rest whom thou shalt have after them, shall be thine, and shall be called by the name of their brethren in their possessions.Gli altri poi, che ti verranno dopo di questi, saranno tuoi, e porteranno il nome de' loro fratelli nella terra, che ognun di questi possederà.But the rest begotten of thee after them, shalbe thyne, and shal be called by the name of their brethren in their possessions.Reliquos autem quos genueris post eos, tui erunt, et nomine fratrum suorum vocabuntur in possessionibus suis. 7For, when I came out of Mesopotamia, Rachel died from me in the land of Chanaan in the very journey, and it was spring time: and I was going to Ephrata, and I buried her near the way of Ephrata, which by another name is called Bethlehem.Imperocché quando io veniva dalla Mesopotamia, mi morì Rachele nella terra di Chanaan nello stesso viaggio, ed era tempo di primavera, stando io per entrare in Ephrata, e la seppellii presso la strada di Ephrata, che con altro nome è detta Bethlehem.For vnto me, when I came out of Mesopotamia, Rachel dyed in the land of Chanaan in the very iourney, and it was spring time: and I entered into Ephrata, and buried her by the way side to Ephrata, which by an other name is called Bethleem.Mihi enim, quando veniebam de Mesopotamia, mortua est Rachel in terra Chanaan in ipso itinere, eratque vernum tempus: et ingrediebar Ephratam, et sepelivi eam juxta viam Ephratæ, quæ alio nomine appellatur Bethlehem. 8Then seeing his sons, he said to him: Who are these?E mirando i suoi figli, disse a lui: Questi chi sono?And seeing his sonnes he said to him: Who are theise?Videns autem filios ejus dixit ad eum: Qui sunt isti ? 9He answered: They are my sons, whom God hath given me in this place. And he said: Bring them to me, that I may bless them.Rispose: Sono i miei figliuoli donatimi da Dio in questo paese. Fa', che si appressino a me (diss'egli) affinché io li benedica.He answered: They are my sonnes, whom God hath geuen me in this place. Bring them, quoth he, to me, that I may blesse them.Respondit: Filii mei sunt, quos donavit mihi Deus in hoc loco. Adduc, inquit, eos ad me, ut benedicam illis. 10For Israel’s eyes were dim by reason of his great age, and he could not see clearly. And when they were brought to him, he kissed and embraced them,Imperocché gli occhi d'Israele si erano ottenebrati per la gran vecchiaia, e non potea vedere distintamente. Ma appressati che furon quegli a lui, li baciò, e tenendoli tralle sue braccia,For Israels eyes were dymme by reason of very great age, and he could not see clearly. And when they were set beside him, kissing and embracing them,Oculi enim Israël caligabant præ nimia senectute, et clare videre non poterat. Applicitosque ad se, deosculatus et circumplexus eos, 11And said to his son: I am not deprived of seeing thee; moreover God hath shewn me thy seed.Disse al suo figlio: Non mi è stato negato di veder te: e di più Dio mi ha fatto vedere la tua stirpe.he said to his sonne: I am not defrauded of thy sight: moreouer God hath shewed me thy sede.dixit ad filium suum: Non sum fraudatus aspectu tuo: insuper ostendit mihi Deus semen tuum.
12And when Joseph had taken them from his father’s lap, he bowed down with his face to the ground.E Giuseppe avendoli ripigliati dal seno del padre, s'inchinò fino a terra.And when Ioseph had taken them from his fathers lappe, he adored prostrate vnto the ground.Cumque tulisset eos Joseph de gremio patris, adoravit pronus in terram. 13And he set Ephraim on his right hand, that is, towards the left hand of Israel; but Manasses on his left hand, to wit, towards his father’s right hand, and brought them near to him.E pose Ephraim alla sua destra, vale a dire alla sinistra d'Israele; Manasse poi alla sua sinistra, cioè alla destra del padre, e fece che ambedue si accostassero a lui.And he set Ephraim on his right hand, that is, on the left hand of Israel: but Manasses on his owne left hand, to wit, on his fathers right hand, and put them nere to him.Et posuit Ephraim ad dexteram suam, id est, ad sinistram Israël: Manassen vero in sinistra sua, ad dexteram scilicet patris, applicuitque ambos ad eum. 14But he, stretching forth his right hand, put it upon the head of Ephraim, the younger brother; and the left upon the head of Manasses, who was the elder, changing his hands.Ed egli stesa la mano destra, la pose sul capo di Ephraim fratello minore; e la sinistra sul capo di Manasse, che era il maggior nato, trasponendo le mani.Who stretching forth his right hand, put it vpon the head of Ephraim the younger brother: and the left vpon the head of Manasses, that was the elder, changing handes.Qui extendens manum dexteram, posuit super caput Ephraim minoris fratris: sinistram autem super caput Manasse qui major natu erat, commutans manus. 15And Jacob blessed the sons of Joseph, and said: God, in whose sight my fathers Abraham and Isaac walked, God that feedeth me from my youth until this day:E Giacobbe benedisse i figliuoli di Giuseppe, e disse: Dio, alla presenza del quale camminarono i padri miei Abramo, e Isacco, Dio, che è mio pastore dalla mia adolescenza fino al dì d'oggi:And Iacob blessed the sonnes of Ioseph, and said: God, in whose sight my fathers Abraham and Isaac haue walked, God that feedeth me from my youth vntil this present day:Benedixitque Jacob filiis Joseph, et ait: Deus, in cujus conspectu ambulaverunt patres mei Abraham, et Isaac; Deus qui pascit me ab adolescentia mea usque in præsentem diem: 16The angel that delivereth me from all evils, bless these boys: and let my name be called upon them, and the names of my fathers Abraham and Isaac; and may they grow into a multitude upon the earth.L'Angelo, che mi ha liberato da tutti i mali, benedica questi fanciulli: ed ei portino il nome mio, e i nomi ancora de' padri miei Abramo, e Isacco, e moltiplichino sopra la terra.The Angel that deliuereth me from al euils, blesse these children: and be my name called vpon them, the names also of my fathers Abraham, and Isaac, and grow they into a multitude vpon the earth.angelus, qui eruit me de cunctis malis, benedicat pueris istis: et invocetur super eos nomen meum, nomina quoque patrum meorum Abraham et Isaac, et crescant in multitudinem super terram.
17And Joseph seeing that his father had put his right hand upon the head of Ephraim, was much displeased: and taking his father’s hand, he tried to lift it from Ephraim’s head, and to remove it to the head of Manasses.Ma veggendo Giuseppe, come il padre avea posta la mano destra sopra il capo di Ephraim, ne ebbe pena grande, e presa la mano del padre tentava di levarla dal capo di Ephraim, e trasportarla sul capo di Manasse.And Ioseph seing that his father had put his right hand vpon the head of Ephraim, tooke it heauily: and taking his fathers hand he went about to lift it from Ephraims head, and to remoue it vpon the head of Manasses.Videns autem Joseph quod posuisset pater suus dexteram manum super caput Ephraim, graviter accepit: et apprehensam manum patris levare conatus est de capite Ephraim, et transferre super caput Manasse. 18And he said to his father: It should not be so, my father; for this is the firstborn, put thy right hand upon his head.E disse al padre: Non va bene così, o padre; perocché questi è il primogenito: poni la tua destra sul capo di lui.And he said to his father: It is not conuenient father so to be: because this is the first begotten put thy right hand vpon his head.Dixitque ad patrem: Non ita convenit, pater: quia hic est primogenitus, pone dexteram tuam super caput ejus. 19But he refusing, said: I know, my son, I know: and this also shall become a people, and shall be multiplied; but his younger brother shall be greater than he; and his seed shall grow into nations.Ma quegli ricusò, e disse: Lo so, figliuol mio, lo so; e questi ancora sarà capo di popoli, e moltiplicherà: ma il suo fratello minore sarà maggiore di lui: e la sua stirpe si dilaterà in nazioni.Who refusing, said: I know my sonne, I know: and this same in dede shal be into peoples, and shal be multiplied: but his younger brother shal be greater then he: and his sede shal growe into nations.Qui renuens, ait: Scio, fili mi, scio: et iste quidem erit in populos, et multiplicabitur: sed frater ejus minor, major erit illo: et semen illius crescet in gentes. 20And he blessed them at that time, saying: In thee shall Israel be blessed, and it shall be said: God do to thee as to Ephraim, and as to Manasses. And he set Ephraim before Manasses.E allora li benedisse, dicendo: Tu sarai modello di benedizione in Israele, e si dirà: Faccia a te Dio, come ad Ephraim e come a Manasse. E pose Ephraim avanti a Manasse.And he blessed them at that time, saying: In thee shal Israel be blessed, and it shalbe said: God do vnto thee as vnto Ephraim, and as vnto Manasses. And he sette Ephraim before Manasses.Benedixitque eis in tempore illo, dicens: In te benedicetur Israël, atque dicetur: Faciat tibi Deus sicut Ephraim, et sicut Manasse. Constituitque Ephraim ante Manassen.
21And he said to Joseph, his son: Behold I die, and God will be with you, and will bring you back into the land of your fathers.E disse a Giuseppe suo figlio: Ecco ch'io mi muoio, e Dio sarà con voi, e vi ricondurrà alla terra de' padri vostri.And he said to Ioseph his sonne: Behold I dye, and God wil be with you, and wil bring you backe into the land of your fathers.Et ait ad Joseph filium suum: En ego morior, et erit Deus vobiscum, reducetque vos ad terram patrum vestrorum. 22I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite with my sword and bow.Io do a te esclusivamente a' tuoi fratelli quella porzione, che io conquistai sopra gli Amorrei colla spada, e coll'arco mio.I doe geue thee one portion aboue thy brethren, which I tooke out of the hand of the Amorrhean with my sword and bowe.Do tibi partem unam extra fratres tuos, quam tuli de manu Amorrhæi in gladio et arcu meo.
48:1
Year of the World 2315.
Haydock
Sick. Worse than when he was with him before. (Haydock)
48:2
Haydock
Strengthened; with the thought of seeing this beloved son, and also with the prophetic spirit (Menochius) of God, which filled him with joy, etc, Galatians 5:22. (Haydock)
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Haydock
Possession. He makes mention of this first vision of God to him, to shew that he had a right to Chanaan, and to adopt the two children of Joseph, who were each to have as much as his own children. (Haydock)
Jacob's posterity enjoyed that land till the Messias came, with some few interruptions. But his spiritual children inherit a much better country, (of which this was a figure) an eternal kingdom in heaven.
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Menochius
Mine, by adoption; and shall be heads of their respective tribes. (Menochius)
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Calmet
Thine. They shall not claim the same prerogative: they shall live among their brethren, Ephraim and Manasses. We read not that Joseph had any other children besides these two. (Calmet)
Du Hamel
The double portion, or birth-right, was thus transferred from Ruben to Joseph. (Du Hamel)
48:7
Haydock
For when, etc. Hebrew, "as for me." Do not wonder that I should so earnestly desire to be laid in the tomb of Mambre, whereas your mother was buried at Ephrata. I was in a manner forced to bury her there, by the heat of the weather, (Menochius) and the confusion to which my family was then exposed, on account of the slaughter of the Sichemites. (Haydock)
St. Augustine
That place was, moreover, to be honoured with the birth of the Messias. (St. Augustine, q. 165.)
48:11
Deprived. Hebrew, "I did not expect; or, I durst not pray" to God for a thing which I thought impossible; I mean, the happiness of seeing thee; and lo, God, etc.
48:12
Lap, (gremio, breast,) after Jacob had embraced them; or from between his knees, where they knelt to receive his blessing.
Haydock
Bowed down, out of reverence to his father, and to beg of God that he would put words of comfort into the mouth of his father, on this solemn and important occasion. Then, in order that his children might not lean upon, or incommode Jacob, he placed them, the elder at his right-hand, the other at his left. (Haydock)
48:14
Haydock
Changing. Hebrew, "making his hands intelligent;" or giving to understand, by forming a cross with his extended hands, that he had some particular reason for so doing. (Haydock)
Menochius
By the preference given to Ephraim, he foreshewed his royal dignity, in giving kings to the ten tribes, (Eusebius) and that his tribe would surpass that of his brother in glory and numbers; (ver. 19,) and lastly, give birth to that great leader, Josue; who, as a figure of Christ, should introduce the Israelites into the promised land. (Menochius)
Calmet
The custom of imposing hands on a person, is of high antiquity, and is still practised in the Christian church in the ordination of her ministers. (Numbers 8:10; Acts 6:6.) See Matthew 19:13; Numbers 27:23. (Calmet)
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Haydock
The angel guardian, who, by God's ordinance, has ever protected me, continue his kind attention towards these my grand-children. It is not probable that he, who was called God before, should now be styled an angel, as some Protestants would have us believe. (Haydock)
St. Basil (contra Eunom. iii.) and St. Chrysostom, with many others, allege this text, to prove that an angel is given to man for the direction of his life, and to protect him against the assaults of the rebel angels, as Calvin himself dares not deny.
Worthington
Let my, etc. Let them partake of the blessings (promised by name to me, to Abraham, and to Isaac) among the other tribes; or, may God bless them, in consideration of his servants. Moses obtained pardon for the Hebrews, by reminding God of these his chosen friends, Exodus 32. (Worthington)
48:17
Haydock
Displeased; (graviter accepit,) was grieved to see the elder son neglected; and thinking it might possibly proceed from a mistake, as his father's eyes were so dim that he did not know them, (ver. 8,) he ventured to suggest his sentiments to his father; but acquiesced in his decision. (Haydock)
Calmet
The greatest prophets are not always under actual inspiration. (Calmet)
48:19
Haydock
A people, (in populos). He shall be father of many peoples. The tribe of Manasses was divided, and had a large territory on either side of the Jordan, immediately north of that which fell to the lots of Ephraim and of Gad. (Haydock)
Calmet
Grow. Hebrew, "shall be the fulness of nations;" or shall possess every thing that can make a nation great and enviable. The event justified this prediction. Ephraim was at the head of the ten tribes, most valiant and powerful, 3 Kings 11:26. (Calmet)
48:20
Menochius
In thee, Joseph. Septuagint, "in you," Ephraim and Manasses. The Israelites shall wish the same happiness to their greatest friends, as that which you have enjoyed. (Menochius)
48:22
Masius
Thee. In thy posterity; and particularly in Ephraim, to whose lot it shall fall, a portion. Hebrew shecem; which the Septuagint explain of the city, or field near it, which Jacob had formerly purchased; and which, being wrested from him after he had left that country, by the Amorrhites, he recovered by the sword. (Masius.)
Menochius
The particulars of this transaction are not given in Scripture. (Menochius)
The children of Joseph buried their father in this field, Josue 24:32. There also was Jacob's well, John 4:5. We have already observed, that Jacob restored whatever his sons had taken unjustly from the unhappy Sichemites, Genesis 34:30.
St. Jerome
Sword and bow, is understood by St. Jerome and Onkelos in a spiritual sense, to denote his justice and earnest prayer, by which he merited the divine protection; (Calmet) or it may mean the money, which he had procured with hard labour. (St. Jerome, q. Heb.)
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Concordance Mat. 2.
48:14
14. Streatching forth his right hand.] As nature hath made the right hand The right hād also in spiritual things, preferred before the left. Arist. li. 2. de caelo. textu. 8. & de inces. animal, ca. 4. readier to moue, stronger to worke and resist, and apter to frame and fashion anie thing, so generally we vse it more then the left. And when we vse both handes at once, we ordinarily applie the right hand to the greater, and more excellent effect, both in spiritual and corporal things. As in confirmation of fidelitie or freindship, in blessing, writing, fieghting, playing, and in most others things, we vse the right hand, either only or chiefly. So the Patriarch Iacob laide his right hand vpon Ephraim, knowing by prophetical spirite, The younger brother preferred signified the Gentiles before the Iewes. that he should be preferred, before his elder brother Manasses Literally fulfilled in Iosue, Ieroboam, and other chief Princes of Ephraims issue. And mystically in the Gentils, being later called of God, and yet preferred before the Iewes. S. Cypri li. 1. c. 21. aduer. Iudeos: S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42. de ciuit. &c.
14. Changing handes.] The mysterie, of the Gentils excelling the Iewes Procop. Isidor. in Gen. in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Isaac before Ismael; Iacob himself before Esau; and now Ephraim before Manasses) is here further represented by Iacobs forming of a crosse, with his armes laied one ouer the other, when he blessed his two nephewes: who otherwise might haue The forme of the Crosse prefigured by Iacob crossing his armes. laied his right hand first vpon one, and then vpon the other; or haue caused them to change places; but he wittingly crossed his armes, and changed his handes; or according to the Hebrew, made his handes vnderstand, that is, by his handes made it to be vnderstood, not only that the younger should be in place of the elder, Ephraim before Manasses, and much more the Gentiles before the Iewes, but also that this greater Mysterie should be effected by Christ dying on a Crosse. For what els could the verie crossing of his armes, so wittingly and purposly done, signifie, but the forme and figure of Christs Crosse? As els where the wood, which young Isaac caried on his back vnto the mountaine prefigured the mattet or substance of the same Crosse Al accomplished when Christ was crucified: wherby the Iewes were scandalized, and the Gentiles called and saued. Our Sauiour himselfe for telling, that he being exalted (to Ioan. 12. Collos. 2. wit vpon the Crosse) vvould dravv al vnto himself. And S. Paul teaching that Christ sastned the hand vvriting, that vvas against vs; vpon the Crosse.
By this he made a crosse prefiguring the Crosse of Christ. Isidor in hun• locum.
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16. The Angel that deliuereth me.] It is euident by this plaine text, that Iacob was deliuered from euiles by an Angel, and that he inuocated the same Angel Protection & Inuocation of Angels. to blesse his nephewes, S. Basil (li. 3. cont. Eunom in initio) sheweth by this place amongst others, that an Angel is present with euerie one, as a pedagogue, and pastour, directing his life. S. Chrysostom also (ho. 7. in land. S. Pauli) citeth this place in testimonie, that proper Angels are deputed to protect men. Yet Protestants say, that this Angel must be vnderstood of Christ: remitting their glosse to the. 31. ca. v. 13. and 32. v. 1. of Genesis, where it can not be proued. But the ancient Fathers teach the patronage & Iuuocation of Angels grounded in holie Scripture. Namely in this place, and manie other places in the old Proued by ancient Fathers. Testament. Also Mat 18. Act. 12. 1. Cor. 11. & the like. For example, S. Iustinus Martyr in explic. qq necess. q. 30. affirming it for a knowen truth, declareth that those Angels, which receiue the charge of guardīg men, cōtinew the same office either to both soule and bodie, or to the soule after it is parted from the bodie, S. Cyril of Alexandria (lib. 4. cont. Iulian. prope init.) shewing how God vseth the ministerie of holie Angels, for mens saluation, saith: Hi noxias a nobis abigunt feras &c. These (Angels) driue away noysome wildbeasts from vs: and reskew those that are caught, from their crueltie, and teach what soeuer is laudable, to make our passage free, and not pestered, when with vs they glorifie one soueraigne God. S. Chrysostom (ho. 60, in Math 18) S. Hierome vpon the same place, S. Ambrose, in Psal. 38. S. Augustin li. 83. qq. q. 79. & li. Soliloq. c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ser. 5. Dedicat. Eccles. & ser. 12. in Psal 90. & others, so vniuersally teach the same, that Caluin (li. Instit c. 14. sect. 38.) dare not denie it, and yet wil nedes doubt of it.
16. Be my name called vpon them.] This place hath two good literal God for his Saints sake sheweth fauour to their frends. senses. For first it importeth that Ephraim and Manasses were made participant among the Tribes, of the blessings of Abraham, Isaac, and Iacob. Secondly that God would blesse them, for Abraham, Isaac, and Iacobs sake: so Moyses praying for the whole people (Exodi. 32.) besought God to remember, Abraham, Isaac, and Israel, and God was therwith pacified.
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St Hippolytus † AD 235 On Genesis 1
“And my God helped thee.” This indicates clearly that the aid and support of the Son came from no one else but our God and Father in heaven. And by the word “my God,” is meant that the Spirit speaks by Jacob.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.4
… Again, the Patriarch Jacob said to Joseph, ‘And now thy two sons, Ephraim and Manasseh, which became thine in Egypt, before I came unto thee into Egypt, are mine
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… All these are children of the free-woman . No one is base born, no one supposititious. Nor indeed would it have become that Saint to introduce into the nobility of the family of Faith a bond-woman’s kindred. Therefore is he our father because he was the father of our father . Ye have just heard what and how great things an Ephraim and a Manasses
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.3
… “Now, therefore, thy two sons which were born unto thee before I came unto thee, are mine: Ephraim and Manasseh shall be mine, as Reuben and Simeon: and thy issue which thou begettest after them shall be thine.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.28
… For we read that the patriarch Jacob even, the father of so many children, made his grandchildren, the sons of Joseph, his own children, in these words: “These too shall be mine, and they shall receive the land with their brethren, and those which thou begettest after them shall be thine.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.1
What this is, observe. One of the twelve sons of Jacob was Joseph.…This Joseph had two sons, Ephraim and Manasse. Jacob, dying, as though by will, received those his grandsons into the number of sons, and said to his son Joseph, “The rest that are born shall be to thee; but these to me, and they shall divide the land with their brethren.”
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St Jerome † AD 420 The Letters of St. Jerome 68
… You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh,
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St Barnabas † AD 61 The Epistle of Barnabas 13
… And in another prophecy Jacob speaks more clearly to his son Joseph, saying, “Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them.”
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St Augustine of Hippo † AD 430 The Confessions 10.34
… and laid his hands, mystically crossed, upon his grandchildren by Joseph, not as their father, looking outwardly, corrected them, but as he himself distinguished them.
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 19
… For when this very Jacob was about to bless Manasseh and Ephraim, the sons of Joseph, with his hands placed across on the heads of the lads, he said, “The God which fed me from my youth even unto this day, the Angel who delivered me from all evils, bless these lads.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.8
… And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected.…Although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his elder brother with a benediction of hidden meaning.
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St Gregory Thaumaturgus † AD 270 The Oration and Panegyric Addressed to Origen 4
… seek to discourse of aught beyond this, and, in particular, of any of those beings who are not seen, but yet are more godlike, and who have a special care for men, it shall be addressed to that being who, by some momentous decision, had me allotted to him from my boyhood to rule, and rear, and train,—I mean that holy angel of God who fed me from my youth,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… For through the Son is given what is given; and there is nothing but the Father operates it through the Son; for thus is grace secure to him who receives it. And if the Patriarch Jacob, blessing his grandchildren Ephraim and Manasses, said, ‘God which fed me all my life long unto this day, the Angel which delivered me from all evil, bless the lads
St John Chrysostom † AD 407 Homilies on Colossians 3
… xviii. 10 .) For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, “The Angel that feedeth me, and delivereth me from my youth.” (
48:16
Origen † AD 254 Origen's Commentary on Matthew 13.26
… Him and delivereth them;” but of the great, whether it is the Lord who is greater than the angels, who might say about each of them, “I am with him in affliction;” and, so long as we are imperfect, and need one to assist us that we may be delivered from evils, we stand in need of an angel of whom Jacob said, “The angel who delivered me from all the evils;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
… 10 .) And when Paul told them from whence he had been delivered, ( 2 Tim. iv. 17 ) the reason was that he might put them also in mind. See too how Jacob kept all these things in his mind: wherefore also he said: “The Angel which redeemed me from my youth up” (
48:17
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… Moreover, Joseph said unto his father, Not so, my father: this is my first-born; place thy right hand upon his head. But he would not, and said, I know it, my son, I know it: and he also shall be a people, and he shall be exalted; but his younger brother shall be greater than he, and his seed shall become a multitude of nations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.34
… but yet was not said: but he hath named those especially who seemed to excel for more surpassing merits. For Joseph fed in Egypt his father and his brethren, and having been impiously sold, because of his piety, chastity, wisdom, he was most justly exalted; and Ephraim by the blessing of his grandfather Jacob was preferred before his elder brother:
48:18
St Barnabas † AD 61 The Epistle of Barnabas 13
… But Jacob saw in spirit the type of the people to arise afterwards. And what says [the Scripture]? And Jacob changed the direction of his hands, and laid his right hand upon the head of Ephraim, the second and younger, and blessed him. And Joseph said to Jacob, “Transfer thy right hand to the head of Manasseh, for he is my first-born son.”
48:19
St Barnabas † AD 61 The Epistle of Barnabas 13
… And Joseph said to Jacob, “Transfer thy right hand to the head of Manasseh, for he is my first-born son.” And Jacob said, “I know it, my son, I know it; but the elder shall serve the younger: yet he also shall be blessed.”
St Augustine of Hippo † AD 430 City of God 16.42
… But he would not change his hands, but said, “I know, my son, I know. He also shall become a people, and he also shall be exalted; but his younger brother shall be greater than he, and his seed shall become a multitude of nations.”
48:22
Origen † AD 254 Origen De Principiis iv.1.19
… We have therefore to state in answer, since we are manifestly so of opinion, that the truth of the history may and ought to be preserved in the majority of instances. For who can deny that Abraham was buried in the double cave at Hebron, as well as Isaac and Jacob, and each of their wives? Or who doubts that Shechem was given as a portion to Joseph?
Origen † AD 254 Origen De Principiis iv.1-2.19
… or that no commandment and precept of His ought to be obeyed;—we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph;
48:2
Strengthened, — both from the joy conceived from the arrival of his most beloved son Joseph, and from the special gift and strengthening of God, who, just as he gave to the body the spirit of fortitude, so to the mind of Jacob about to die and to bid farewell to his own, he gave the spirit of prophecy, as is evident from what follows.
48:4
I will give you this land, — Chanaan. Jacob here is certain from God's promise that Chanaan, that is to his descendants, is to be delivered to him; here and in the following chapter he divides and distributes it among his twelve sons. In perpetual possession, — not absolutely, but with respect to your stock and nation, as if to say: As long as your nation shall endure, your people, the commonwealth and kingdom of your sons, so long shall they possess Chanaan, and consequently, always, that is, for the whole time of their commonwealth and kingdom they shall possess it: for if the nation should be overthrown or perish, what wonder if they no longer possess their land? See Canon 4.
48:5
They shall be mine, — I reckon them my sons, equally as Reuben and Simeon. Note: Jacob here adopts two sons of Joseph, his grandsons, namely Ephraim and Manasses, as his sons, so that each of them might constitute a separate tribe and obtain his own inheritance in Chanaan, equally as Reuben, Simeon and his other sons: for otherwise Ephraim and Manasses, succeeding their father Joseph, would have constituted only one tribe, and would have obtained only one portion of the father in Chanaan; but now the tribe of Joseph is divided by Jacob into two, namely into Ephraim and Manasses, so that they might be reckoned and succeed with equal right with Reuben, Judah and his other immediate sons.
48:6
But the rest whom you shall beget after them shall be yours, — shall be reckoned yours. For Ephraim and Manasses, adopted by me, are reckoned mine. We do not read that Joseph begot others. And they shall be called by the name of their brothers in their possessions. — "Of their brothers," namely Ephraim and Manasses, as if to say: If you beget any sons after these, they shall not constitute a separate tribe, but shall be aggregated to the tribe of Ephraim or Manasses, and in the division of Chanaan, they shall receive the same portion of inheritance with them.
48:7
For me, when I came from Mesopotamia, Rachel died. — For the word 'for' (enim), from the Hebrew it can be translated 'but' (autem). Thus Vatablus. Jacob here introduces to Joseph the mention of Rachel, first, because Rachel was the mother of Joseph, and the most beloved wife of Jacob; for parents are accustomed often to refresh the memory of mothers before their sons, as if to say: I spoke of your sons, that I would adopt them as mine; but as far as your mother Rachel is concerned, she was taken from me prematurely and died, when she could still have borne me many more sons, and therefore in their place I adopt your sons as mine and hers. Second, it appears that Jacob, from the preceding chapter's conversation with Joseph, detected in him certain signs of wonder, why the father so greatly desired with such great expense to be buried in Chanaan, namely in Hebron with his ancestors, when nevertheless he had not buried his most beloved Rachel there, but in Bethlehem. To this wonder, therefore, Jacob here responds and excuses himself, saying that he did not bury Rachel to avoid expense or the difficulties of the journey, but because of the spring season when dead bodies easily decay and putrefy, he had to bury her immediately in the place where he was, namely near Bethlehem, and could not, as he wished, transport her to Hebron. Thus Lyra, Abulensis and others. Third, the Gloss adds that perhaps Jacob here commemorates prophetically that Rachel is buried in Bethlehem, because Christ was about to be born there, as if Jacob had foreseen this in the spirit.
48:11
I am not defrauded of your sight. — In Hebrew it is more significant: "That I should see your face, I never thought within myself, and behold God has shown me also your seed." Thus Vatablus.
48:12
From the bosom of his father. — Ephraim and Manasse, approaching their grandfather Jacob, who was sitting on the bed because of old age, knelt down and placed their head in his bosom; lest therefore they burden the grandfather, and so that he might bless them more conveniently, Joseph removed them from there and placed them on either side of the father. Note: Ephraim and Manasse in this year 147 of Jacob, which was the 56th of Joseph, were easily 22 years old; for they were born before the seven years of famine, shortly after the beginning of his rule, which occurred in his 30th year, as is evident from chapter XLI, verses 50 and seq. Adored — Joseph then his father, bowing himself reverently to him; then properly God, giving thanks for this benefit and blessing of his father. Note here the humility, obedience, piety and charity of Joseph the prince toward his parent, poor and infirm. Thus the blessed Thomas More, being chancellor of England, on bended knees would ask his father's blessing, and likewise would dutifully minister to the priest celebrating. Alfonso, king of Aragon, going to meet his father Ferdinand, dismounted from his horse and accompanied him on foot; but when his father, after the manner of other nobles, urged him to ride on horseback alongside him, he answered: "Let it be free for others to do what they will, I shall never be brought to do anything but follow my father, my king, and him sick, on foot." The Panormitanus is witness to this. King Solomon, rising up, went to meet his mother Bathsheba, and bowing himself to her, paid her honor, and ordered a throne to be set for her at his right hand, adding: "Ask, my mother; for it is not right that I should turn my face from you," III Kings II, 20.
48:14
He put his right hand upon the head of Ephraim. — Jacob here prophetically prefers the younger Ephraim to the elder Manasseh. First, because from Ephraim were to be born the kings of Israel, namely of the ten tribes. Thus Eusebius. Second, because this tribe would surpass the tribe of Manasseh in glory and in number, as Jacob predicts in verse 19. Third, because from Ephraim was to be born Joshua, who was the leader of Israel, and he led them into Chanaan, and thus he was a type of Christ, who leads us into heaven. Thus St. Jerome. Note: Jacob signifies this preference and preeminence of Ephraim over Manasseh by the right hand, which he placed upon him; for the right hand is nobler, more powerful and stronger than the left. Here observe that the right hand in the Scriptures is a symbol, first, of strength and fortitude, as in Psalm X: "Thy right hand shall find out all those that hate thee;" and Psalm XLIII: "Their arm did not save them, but thy right hand." Second, of aid and assistance, as in Job XIV: "Thou shalt stretch forth thy right hand to the works of thy hands." Third, of honor and glory, as in Psalm CIX: "The Lord said to my Lord, Sit thou at my right hand." And Matthew XXV, the elect are said to be placed at the right hand of Christ on the day of judgment; and Solomon, III Kings II, wishing to honor his mother, placed her on a throne at his right hand. Fourth, of singular love, as in Canticles II: "His left hand is under my head, and his right hand shall embrace me." Fifth, of wonderful pleasure and sweetness, as in Psalm XV: "Pleasures are in thy right hand." Sixth, the right hand in the Scriptures signifies that which is good, right and holy, just as the left signifies that which is evil, small and perverse, as in Proverbs XIV: "The Lord knoweth the ways that are on the right; but those that are on the left are perverse." And Ecclesiastes X: "The heart of the wise is in his right hand: and the heart of a fool is in his left." Thus we commonly say, sinister suspicion, sinister eye, sinister judgment, that is, evil. Seventh, the right hand signifies the greatest goods, such as eternal things: the left hand, however, signifies small and exiled things, such as temporal things, Proverbs III, 16: "Length of days is in her right hand, and in her left hand riches and glory." Where by length of days is signified the eternity of blessed life, which wisdom brings: but by riches and glory are signified human and temporal goods of the present life. Thus Pererius. Exchanging his hands. — In Hebrew it is שכל את ידיו, sichel et iadav, he made his hands intelligent, that is, willingly, knowingly and prudently he transposed his hands, namely crosswise, in the manner of a cross. Hence allegorically, Rupertus: Ephraim, he says, are the Gentiles, who through the transposition of hands, that is, through the cross of Christ, in whom they believed, were preferred to Manasseh, that is to the Jews. Thus also Tertullian, in the book On Baptism, and Damascenus, book IV, chapter XII, teach that the crossed hands of Jacob prefigured the cross of Christ.
48:15
In whose sight my fathers walked, — whom as if present, and always seeing them, they always revered, to whom as servants they stood and served, before whom my fathers walked holy and reverently, continually. See the sayings at chapter V, verse 22. God who feedeth me from my infancy. — "These," says St. Chrysostom, "are the words of a grateful soul and a pious one, and one mindful of the benefits of God."
48:16
The angel, — my guardian, understand here also his voice, as if to say, God bless these boys, my angel also bless them. Thus Vatablus and Abulensis. Let my name be invoked upon them, — that is, let them be called my sons, and consequently the sons of Isaac and Abraham. Thus Theodoret. For this in Scripture signifies, "to have one's name invoked upon someone," as when it is said: "Thy name is called upon us," the sense is, we are called by thy name, namely we are called thy sons, thy people. Morally St. Chrysostom, homily 66, teaches parents that, in the manner of Jacob, they should leave to their sons not so much riches as the blessing of God. "Let us not therefore," he says, "apply our labor to the gathering of riches, which we leave to our sons. But let us teach them virtue, and let us implore God's blessing upon them. These are ineffable riches which are not consumed, which daily increase our substance. For nothing is equal to virtue, nothing is more powerful than virtue: unless he who wears the diadem has this, he will be more miserable than any ragged pauper. Let us therefore teach our sons this, that they prefer virtue to all things, and do nothing for the abundance of riches." For this is often to young men what a knife is to children, which mothers take from them lest they hurt themselves. "For from this arise luxury, delicacies, absurd pleasures, and infinite evils."
48:19
He shall grow into multitudes of nations. — In Hebrew, he shall be the fullness or multitude of nations, that is full, many and numerous nations, families and peoples shall be born from him, and thus kings, who shall rule over the ten tribes, as if over many nations.
48:20
In thee shall Israel be blessed. — "In thee," that is, after the manner of thee: for the preposition beth is put for the kindred preposition caph of similitude, as if to say, When parents wish to bless their Israelite children well, they will say: May God multiply thee, as He multiplied Ephraim and Manasseh. Tropologically Theodoret: Learn, he says, that God does not choose and prefer first and more noble things, as men do, but last and viler things. Thus God preferred and exalted man before the angel, Abel before Cain, Isaac before Ishmael, Jacob before Esau, Joseph before Reuben, Moses before Aaron, and David before his seven brothers.
48:22
I give thee one portion above thy brethren, which I took out of the hand of the Amorrhite, with my sword and bow. — This singular portion, which Jacob exempted from the division of Chanaan and gave to Joseph by special donation, was the field of the city of Sichem or Sichar, as is evident from John IV, 5, and from the Septuagint, which translates: I give thee Sichimam, preeminent above all thy brethren, etc. For they themselves received the Hebrew שכם sechem as a proper noun, signifying Sichem or Sichimam, which St. Jerome, the Chaldean and others received as an appellative, signifying shoulder, that is, a portion. You will say: Jacob bought this field, chapter XXXIII, verse 19, and Joshua in the last chapter, verse 32; how then is it said here that he acquired it by the sword? First, Eusebius and St. Chrysostom answer that Simeon and Levi subdued the city and field of Sichem to themselves and their father by right of war, on account of the outrage done to Dinah by the Sichemites. But Jacob himself condemned this violence and this war, not only while living but also while dying, as is evident in the following chapter, verse 6. Secondly, the Chaldean, and from him Abulensis and Aben-Ezra, translate, which I took by sword, that is, by prayer and supplications: for these are the weapons and swords of the pious and holy, such as Jacob was. Thirdly, St. Jerome: By sword, he says, and bow, that is, by strength, namely by money, which I acquired with much labor and sweat. Whence the Hebrew קשתו keschet, which our translator renders as bow, if written with thet, signifies coin. Thus among the Latins the word archer is ambiguous: for it signifies both a man and a Persian coin, so named from the character of the mark. This kind of coin was the same as those also called Darics, according to Plutarch in the Apophthegms. From which the famous saying of Agesilaus flowed, that he was driven from Asia by thirty thousand archers, when the king of the Persians, by corrupting the Athenians through Timocrates with that sum of money, caused him to depart from the province. Fourthly, some Hebrews think there is a prolepsis and enallage of tense: "which I took," that is, which I shall take and receive, namely through my grandsons and descendants, who under Joshua will conquer Sichimam and all Chanaan and subject them to themselves. Fifthly and best, Jacob first bought the field situated in Sichem with money from Hemor, chapter XXXIII, 19. But when, after the slaughter inflicted on the Sichemites by his sons, fearing lest the Chanaanites might in turn rush upon him, he departed thence, then the neighboring Amorrhites occupied this Sichemite field, whom Jacob upon returning expelled by force and arms, and recovered his field by sword and bow. For this is clearly stated here, although the deed is not narrated elsewhere. Thus from Andrew Masius through Pererius.
Machine translation from the Latin, not reviewed.
48:3
515. v. 3 « Et [ingresso ad se] azt » Iacob : « Deus omnzpotens apparuit mihi tn Luza, quae est in terra Chanaan, benedixitque mihi »
48:4
v. & « et ait : Ego te augebo et multiplicabo, et faciam te in turbas populorum , daboque tibi terram hanc , et semini tuo post te , in possessionem sempiternam ». Dicta haec fuere 28,13 sqq., confirmata 35,9 sqq. Promissa ita sane intellexit Iacob, ut filii sui praedicerentur totidem futuri populi seu tribus, certasque terrae sanctae singuli obtenturi portiones : quam praerogativam utad filios dilecti atquede se tam bene meriti Ioseph tum natos extendat, eosdem adoptat.
48:5
v. 5 « Duo ergo filii tui, qui nati sunt tibi in terra Aegypti, antequam huc venirem ad te, mei erunt ». « Egoin meorum filiorum numerum adopto, et parem iis, qui ex me nati sunt, benedictionem accipient » (CÀrys.). « Ephraim et Manasses sicut Ruben et Stmeon reputabuntur mihi ». v. 6« Reliquos autem, quos genueris » — seu verius genuisti vel gignes : non dicitur Ioseph nullos prater illos duos ad mortem patris usque procreasse filios — « post eos, tui. erunt, et nomine fratrum suorum vocabuntur in possessionibus suis », accensebuntur Manassaeis vel Ephraimitis et cum eis partem habebunt. Advertit Mar., ita de facto ius primogeniturae transterri in Ioseph, quod primogenito portio duplex obvenire consueverit : cf. Deut. 21, 17; item evolvit Tost. et diserte 1 Par. 5, 1 sq. affirmatur, omisso ob scelus Rubeno et omisso item Iuda, primogenitura transiisse in Ioseph. Sane ob scelera quatuor filios natu maiores a primogenitura exclusit Iacob, licet merito ambigat quis, egeritne potius scelerum odio an Rachelis, quae Iosephi mater exstitit, amore. Concubinarum filii certe nunquam ita inter fratres floruere, ut Iosepho potuerint comparari.
48:7
v. l1 « Mihi enim, quando veniebam de Mesopotamia, mortua est Rachel in terra Chanaan in ipso itinere, eratque vernum tempus, et ingrediebar Ephratham » , — secundum 35,16 dicta verte : cum abessem adhuc kibrathae distantia ab Ephratha — « et sepeltvi eam iuxta viam Ephrathae , quae [alio nomine] appellatur Bethlehem ». Quod incisum utique non lacob pronuntiavit, sed s. scriptor addidit. Sententia est asyndeta : Et ego, — quando veniebam etc., mortua est mihi Rachel etc. Ubi post Ps. Jon. multi putavere Iacobum cogitationem referre ad suam prope Hebron futuram sepulturam (47,30) et rationem reddere Iosepho, cur non ib. etiam Rachel sit. sepulta, Quae tamen longius sunt petita : cur Rachel prope Bethlehem fuerit sepulta, rationem oppido norat loseph, neque ipsi aut alii cuiquam in mentem venerat de cadavere eruendo et Hebronem transferendo. De/. censet, conspecto Ioseph revixisse in animo Iacob dilectae Rachelis memoriam. Melius Rup. ait pandi intimam translatae in losephum primogeniturae rationem, Rachelis amorem : Et ego id eliam facio propter Rachelem. At, ubi senis menti obversatur tam dilectae uxoris imago, ei uni inhaeret recolitque supremum morientis obtutum sepulcerique adspectum.
48:8
v. 8 « Videns autem filios eius », sed ob stuporem oculorum non valens agnoscere, « dizit ad eum : Qui sunt isti? »
48:9
v. 9 « Respondit : Filii meisunt, quos donavit mihi Deus in hoc loco. Adduc, inquit, eos ad me, ut benedicam illis ».
48:10
v. 10 « Oculi enim Israel caligabant prae [nimia] senectute, et clare videre non poterat. Applicitosque ad se deosculatus et circumplezus eos »,
48:11
v. 11 « dizit ad filium suum : Non sum fraudatus adspectu tuo, insuper ostendit mihi Deus semen tuum ». 'n555 melius Chald. Syr. vertunt putabam , Cai. « censui » : Non putaveram me visurum faciem tuam, et ecce non hanc solam sed et filios tuos video. Potest fortasse etiam verti « oravi» (Mar.) : Non oravi, ut faciem tuam viderem, quem mortuum putarem , et ecce etc. « Ea res vota mea omnia et preces superabat » (Ca/m.). Ex textu non infertur indubie (Di/im.) , lacobum tum primum filios Ioseph conspexisse.
48:12
v. 12 « Cumque tulisset eos loseph de gremio patris, adoravit pronus in terram ». « Cum Iacob iaceret in lecto et in adventu Ioseph erexisset se in lecto et duo nepotes eius accessissent ad deosculandum eum et amplexandum, oportebat eos inclinari super gremium eius » (Tost.). Neque e verbis concludas, fingi filios tum exstitisse parvulos (De/.). Retrahuntur autem filii non, quod lepidius quam verius monet DIm., quo eos pater rite a dextra et a sinistra disponat pro recipienda benedictione, sed quo locus detur Iosepho prostraturo se in signum grati animi pro collato sibi in filiis beneficio (Ca:?.) , sc. primogenitura .
48:13
v. 13 « Et posuit Ephraim ad dexteram suam, 1. e. ad sinistram Israel; Manassen vero in sinistra sua, ad dexteram sc. patris, applicuitque ambos ad eum ». Supponebatur 1s meliorem nacturus esse benedictionem, quem avi dextera attingeret; quare primogenitum avi dexterae submittebat Ioseph.
48:14
v. 14 « Qui extendens manum dexteram posuit. super caput. Ephraim minoris fratris, sinistram autem super caput Manasse, qui maior natu erat, commutans manus » 3n formam crucis.
48:15
v. 15 « Benedixitque Iacob filiis Ioseph et ait : Deus, in cu£us conspectu ambulaverunt patres mei Abraham et Isaac ; Deus, qui pasctt me ab adolescentia mea usque 1n praesentem diem »;
48:16
v. 16 « angelus, qui eruit me de cunctis malis benedicat pueris [istis] ». « Ambulare in conspectu alicuius est ad voluntatem eius cuncta facere » (Tost.). Celebrat viri modestiam Crys., qui patrum solum merita commemoret , non sua, sed beneficia a se divinitus accepta recenseat. Angelum hic eundem appellari, qui modo bis dicebatur Deus, merito suggerit Chrys., ita ut in solemni hac benedictione ter nominetur Deus : primum, quatenus fuerit Abrahae et Isaac coniunctissimus; secundo , quatenus per omnem vitam Iacobum protexerit; tertio, quatenus redeuntem e Mesopotamia 31,11 et 32,25 sqq. ab omni tam a Laban quam ab Esau iniuria redemerit, sive per se immediate, sive angelo ut instrumento usus. ow a ou derivant Masor. Chald. Aq. : sapientes fecit manus suas, studiose eas ita collocavit; sed notat Dillm., etsi concedatur kal verbi ita adhiberi posse sensu hiphilico, at scribendum fore 1*2. LXX Vulg. Symm. Ps. Ion. ct Targ. Hier. repetunt a o»U, quae radix apud Arabes etiam sensum induit plexuit. — v. 15 pro filiis Ioseph (Vulg. LXX) Syr. habet Ioseph filio et Hebr. Sam. Chald. solummodo Ioseph , ubi dicendum erit cum Caí. in filiis benedici Iosephum; comparatque Drus. Noe in filio Chanaan maledicentem Chamo. Cum lectio sit incerta, nequit ea variis discernendis textus auctoribus adhiberi. Vat. aliique putant, illud vocetur in eis nomen meum (cf. 21,19) rursum edicere, illos duos in filios ipsius Iacob adoptari. Quem sensum expressio tum tantum induere potest, si gratuito compleatur ita : vocetur in eis nomen meum, et non nomen loseph. Recte Ephr.: « appellentur filii Abraham, Isaac et Iacob »; sed ita appellabantur non solae tribus, sed singuli posteri. Non specialis aliqua h. 1. filiis Ioseph benedictio tribuitue, sed communis benedictionis participes declarantur, ut, cum nomen nacti sint filiorum patriarcharum, partem quoque habeant promissionum illis datarum, eius imprimis, qua numerosa posteritas eis promittebatur. Specialis benedictio sequitur 49,22 sqq. Iam intevruptae v. 17-19 benedictionis reliquum narratur.
48:20
v. 20 « Benedixitque eis tn tempore illo dicens : In te benedicetur Israel atque dicetur » : — « Cum alieui volet quis bene apprecari, te in exemplum adducet, et sic dicet » (Bonfr.). Neque necesse est cum LXX emendare 2n vobis : quae immediate praecedunt , dicebantur ad solum Ioseph et, qui benedicitur in Ephraim et Manasse, reapse idem benedicitur in loseph. — « Fac?at tibi Deus sicut Ephraim et sicut Manasse ». Similem benedictionem habes Ruth 4,11 sqq. Numerosam prolem tibi Deus largiatur sicut illis (Vat.). « Constituitque Ephraim ante Manassen ».
48:21
v. 21 « Et ast ad Ioseph [filium suum] : En ego morior, et erit Deus vobiscum, reducetque vos ad terram patrum vestrorum ». Intelligit Iacob, quod 46, promiserat Deus se illum ex Aegypto esse reducturum, id non se superstite , sed in posteris esse complendum. v. 22 « Do tob: partem unam eztra fratres tuos, quam tuli de manu Amorrhaet tn gladio et arcu meo ». O»3wV h. l. esse nomen appellativum nec verti posse Sichem (LXX) vel ex addito 1TiN indubie colligitur (Cai.). Ceterum *T1x lectionis est dubiae. LXX Xx &betpstov. Chald. (et similiter Syr.) voci 1? addit vocem "tT plus quam, cui tamen fortasse affingi etiam possit significatio superabundans , excellens (latpszoc), cum Deut. 28, 11 et 30, 9 alel verbi sensum induat procurandae abundantiae. Porro ei voci *'7Y in textu hebr. optime potuit corresponderoe lectio "rix, in textu, quem LXX vertebant, fortasse defigurata in *r13. Ergo lectio genuina potuit esse "rw Q»2w. Porro D2U semper humerum significat, eliam regionis tractum altiorem, humeri formam imitantem; nunquam partem. Tamen partem vertunt Vulg. Syr. Targ. Sicut 231p quod item humerum sonat, 3 Reg. 0, 8; 7, 39 designat latus domus et Ios. 15, 8. 10; 18, 12. 13. 16. 18 latus montis, ita potuit 2X ad eandem significationem transferri et designare regionis latus seu tractum seu, latiori acceptione, partem. — Regio gladio et arcu occupata sane ea est, quae armis, non quae « pecunia multoque labore » (Sa) comparatur. Neque arcus et gladius « iustitiam » (Hier.) exprimunt. De praedii situ cf. Io. 4, 5 sq., ubi Sichar lier. censet « vitiose » scribi pro Sichem, dum alii censent locum Sichimis proxime abfuissce. Ad explicationem sententiae quod attinet, qui sequuntur LXX aliique plures intelligunt tradi Iosepho Szchzmam , ad cuius nomen vox appellativa 22v alludat. Eam autem gladio et arcu tulit Iacob, quando Simeon et Levi omnes urbis mares trucidaverunt. Obiicit Aug., lacob filiorum scelus illico perhorruisse, Sichimam iniuste occupatam censuisse. Quod facinus h. 1. suum veluti faceret (Per.). — Ca. ad quaestionem, quomodo praedium illud prope Sichar gladio et arcu fuerit occupatum, respondet non omnes patriarcharum pugnas in Genesi narrari. — Kn. idem enuntiari censet atque v. 5 sq., sc. adoptatos duos Iosephi filios, duas illis tribus concessas, duos pagos : Ecce, dedi tibi partes duas, ut una parte reliquos fratres tuos omnes excedas. Illud vero de gladio et arcu intelligit prophetice (uti etiam Ma/v.) : Iacob in posteris suis illam partem tollet gladio et areu. — Per. partem illam intelligit illam « partem agri », quam 33,19 Iacob emerat a filiis Hemor centum Keschitis. Hanc e speciali affectu in Iosephum transfert, cuius reapse ib. ossa condita fuere los. 24,32. Unum difficultatem parit : illa pars agri diserte affirmatur esse empía, nostra pars gladio et arcu esse obtenta. Nota eidem sententiae tam Ios. 254,32 quam Gen. 33,19 adscribi verba nu'vp nx02, h.l. verba nvpas33 3: supponas, etiam h. l. priora illa verba antiquitus fuisse descripta, sed iniuria temporum vocem nw:23 exstitisse fere obliteratam : facile scriba aliquis lacunam explere potuit scribens *n'vpas *a3ri2. Ita tota illa difficultas evanescit, qua patriarcha secus non ita pugnax exhibebatur arcu et gladio omnia prosternere. Insignem autem favorem Iosepho exhibuit lacob, unicam illam praeter alteram ab Abraham sepulturae patriarcharum coemptam, quam ipse in terra promissa possidebat partem in illum transferens atque ita indubie eum fratrum principem demonstrans. Parentem brevi moriturum filios convocare et supremum a//oqui, non est quod mireris. ld egere, ut Moysen taceam Deut. 33, David 1 Par. 28 sq., Tobias 14,5 sqq., Mathathias 1 Macch. 2,49 sqq., ipse Christus in ultima coena. Abundant exempla ex historicis deprompta. Neque alloquuntur solum filios parentes morituri, sed iisdem etiam benedicunt. Unde nostruin vaticinium antiquitus etiam vocabatur Benedictiones duodecim patriarcharum : Amór., Rufin. (M. 91. 297 sqq.). Ubi conferas dicenda ad v. 28. Neque desunt exempla (cf. Per., Kn.) moribundorum praesagientium eventus futuros. Quod, eventu secuto, variis modis explicari potest. Quandoque eventus /ortuito sequitur praedictionem temerarie editam : verum /ot futura vaticinio Iacobaeo demonstrata fortuito omnia impleri nequaquam potuere. Quandoque parentis morituri filiis fausta vel adversa pro meritis imprecantis aequas preces exaudit Deus; quas preces lector difficilius & veri nominis vaticinio discernat, quod eaedem formae verbales sensu aut optativo aut futuro indicativo exponi queant. At eiusmodi in Iacobo supponere nefas est, qui v. 1 solemniter profiteatur se non desiderata eloqui, sed quae ventura sint in novissimis diebus praenuntiare. Insuper illud indubie in votis habebat Iacob, ut Iosephum filium maxime dilectum et optime meritum pro viribus honoraret, collato permanenter non solum primogeniti iure sed etiam principatu : tamen principatum, non quidem in praesens, verum pro tempore subactae terrae promissae , assignat Iudae incestuoso. Manet igitur illud unum, ut supremum Iacobi alloquium fluxerit e scientia futurorum revela- (tone acquisita. Potest porro aliquis futura proloqui secundum revelationem eo 7pso tempore, aut secundum revelationem aliquamdiu ante sive a se sive ab aliis acceptam. Hoc altero modo nostrum quisque extremum iudicium praenuntiare potest. Sunt utique in vaticinio lacobaeo aliqua, quae sine nova revelatione Iacob e revelationibus sibi vel patriarchis factis norat : semen suum fore numerosissimum , possessurum regionem Chanaan, generaturum messiam. Verum pleraque eiusmodi sunt, quae novam omnino requirebant revelationem : quae tribus plus quaeve minus futurae essent numerosae, quae singularum futura esset indoles et sedes, quae habitura esset principatum. Singula adagia orditur lacob /udens in nominum etymoloqiis, licet non presse sequatur etymologias cap. 29 sq. traditas, imo quoad Gad sequatur etymologiam toto coelo diversam. Indubie ludit in etymologiis nominum luda, Zabulon, Gad, Dan, loseph; item nominum Issachar, Aser, Nephthali. Ergo fas est dispicere , annon in quatuor etiam reliquis eiusmodi allusiones detegantur. Et revera Ruben, « Ecce filius », quae est aptissima primogeniti appellatio, acutam habet ironiam, ubi de filio patris torum foedante praedicatur. Simeon i. e. « exauditio » belle vocatur is, cuius furori « maledictio » inuritur; neque insulse Levi seu « adhaesio » audit is, qui cohaesionis expers in Israel praedicitur dispergendus. Minus evidens in Beniamino res : sed memento e 35,18 virum fuisse binominem. Quare lupo comparatur, qui dum praedam dividit, utique lupis, quos pastus socios admittit, est Beniamin, pastoribus vero agricolisve, quorum ovem rapit, Benoni. Tandem illud notandum, quoad Iuda, Dan et. Gad ita etymologiae adhaerere lacob, ut ipsis nominum rad?c?bus insistat ; rr min, vh uu 320135 7173.72; dum in reliquis soli sensu? inhaereat. Ab etymologia profectus Iacob tres filios natu maximos ob admissa scelera nativo honore interdicit. Rubeno , primogenito paterni tori stupratori, poena indicitur « non crescas », a benedictione excluderis patriarcharum toro concessa, qua prolem stellas numero et arenas excedentem nanciscaris. S77eon et Lev?, nefarii consilii consortes, communem sententiam ferunt, non habebunt continuos in terra sancta fines. — Facundissimam eamque uberrimam benedictionem nanciscuntur Iuda et Ioseph. Iudae leoni comparato tribuitur futurus inter fratres et super hostes principatus et autonomia usque ad messiae tempora perseveratura, quorum bona celebrantur. Joseph « filius abundantiae » celebratur ob numerosam prolem Deoque assistente fortitudinem opumque affluentiam. — Zabulon:s et Aser soli in terra Chanaan /ines describuntur, ii utique, qui vel ob maris affinitatem vel fructuum nobilitatem ad negotiationem invitent; quibus tribuum futura indoles quadamtenus attingitur. J[ssachari autem et ?ndoles et fines adumbrantur; Beniamini , Dan et Gad sola zndoles bellicosa et dura. In NepAthali laetum instar arboris £ncrementum celebratur. Dixi indicari incrementum , indolem, fines, generaliora omnia. Putavere interpretes haud pauci, ducibus imprimis Rabbinis, indicari facta plura et personas ex iis, quae posterioribus saeculis essent futura : Gedeonem, Samsonem, $. Paulum, imo antichristum, Iudam primo ter dimicantes, variaque Beniaminitarum atrociter gesta. Esto haec tribuum indolem, qualis à Iacob describitur, egregie illustrent : at eorumdem lacob fuisse praescium gratuito omnino affirmatur. Haec & quibusdam in textum impacta explanationem reddidere perquam obscuram et impeditam. Vaticinium non solum ignorat regnum Israel, sed ne ad ipsum quidem regnum Davidicum ezp/icite alludit, licet hoc prioribus vaticiniis (17,6. 16; 35,11) fuerit praemonstratum, ideoque lacobi etiam h. 1l. animo potuit obversari. Tamen sceptrum necessario solam denotat autonomiam tribus, non regiam in illa futuram auctoritatem. Ignorat item haec prophetia sacerdotium leviticum , quod auctor Moyse recentior nullo pacto potuisset ignorare. Unum aliquod historiae populi electi tempus omnino respicit vaticinium, occupatae sc. duce Iosue terrae sanctae : id descripti tribuum fines demonstrant. Apex vaticinii is est, ut distinctius ostendatur, qua ratione adimplenda sit promissio patriarchis facta terrae Chanaan ab eorum semine possidendae : tribus omnes tempore eius regionis occupandae superstites erunt et (exceptis Simeon et Levi) continuas ibidem sedes accipient. Celebrantur prae ceteris ob fertilitatem aut commercii opportunitatem sedes Zabulon, Issachar, Aser et Ioseph; dum in Iuda, Dan, Gad, loseph et Beniamin fortitudo, in Nephthali et Ioseph foecunditas commendatur, in Iuda futurus messias praemonstratur. Quo uno vaticinium occupatae regionis Chanaan tempora utique transgreditur, non aliam ob rationem , nisi ut altera promissio patriarchis facta illustretur de gentibus universis in eorum semine benedicendis : hoc semen iam exhibetur tamquam unus vir, cuius e posteris Iudae ortus saltem adumbratur, aevique laudes iis primum imaginibus depinguntur, quae 8 prophetis postmodum tam saepe adhibentur. Haec eccui aptius consonant auctori quam ei, quem v. 1 demonstrat, Jacob? Cuiillud item convenit, omnes, quantum fas erat, in unum Ioseph congeri laudes : foecunditatis, fortitudinis, opulentiae; eum unum, praeter Ruben primogenitum et Iudam futurum principem, direeto alloquio honorari. Is sc. erat Iacob, cui loseph longe plus ceteris carus erat. | Quae praeterea contra Iacob auctorem proferuntur obiectiones, eas ipse Reuss censel « exigui esse momenti ». Num potuit, aiunt, senex annosus, decrepitus, moribundus edere sermonem tam artificiosum, vivacem, gravem? Num potuere filii Jacob sermonem tam complexum fideliter memoria retinere? Sufficit, ut quisque benedictionem sibi concessam alte memoriae impressam retinuerit, ad quod lusus etymologici mirum quantum iuvabant. Alii, ne cogerentur Iacob admittere auctorem, adstruxere in cap. 49 legi variorum temporum e[fata, sententias, desideria quae in unum postea fuerint collecta. Ita E. IHenan (Histoire générale des langues sémitiques p. 111 sq.), I. P. N. Land (Disputatio de carmine Iacobi, L. B. 1857), Kuenen p. 228 sq.. Contra quos Dillm. : « Quod adagia illa », inquit, «. iudicum aevum respiciant omnia, quod effata de Ruben, Iuda et Ioseph intime connectantur inter se, reliquorum aliqua, si a contextu solvantur, inania plane evadant, haec praeter omne dubium efficiunt, adagia illa omnia unius esse auctoris atque arte et consilio inter se esse contexta ». Ordo , quo singulae tribus recensentur, proxime petitur a matribus : praecedunt sex Liae filii, sequuntur concubinarum filii quatuor, agmen claudunt duo Rachele nati. Filii Liae priores tres ob scelera principatu privandi, et quartus Iuda in eorum locum successurus eo, quo nati sunt, ordine invicem excipiunt : at Zabulon praeponitur Issachari. Filii Balae et Zelphae permiscentur inter se, Nephthali ad calcem relegato: non Dan, Nephthali, Gad, Aser; sed Dan, Gad, Aser, Nephthali. Coniicit Kn. ordinem adagiorum aliquandoincuria scribae cuiusdam esse mutatum. Quod parum probabile videatur perpendenti , quam arcte tribus quaeque iis invigilare consueverint, quae originis nobilitatem mutuamque dignitatem attingant, et quomodo etiam 48,19 Iacob consilio &b ordine aetatis in filiis benedicendis deflectat. Crediderim equidem inversi ordinis rationem esse geographicam. Iacob mente constitutus Sichimis, ubi tamdiu vixerat et partem agri (48,22) propriam acquisiverat, futurorum praesagus cernit tribus eo ordine circa se dispositas, quo & Iosue postmodum illis sedes attributae fuere. Primogeniti nomen mentem avocat ad australem plagam, qua illa orientem respicit. Inde transit ad occidentem simul et austrum, ubi inde a Iosue Simeonitae et inde a Ieroboam Levitae [ludaeis permixti sedes sunt habituri. Ad reliquos duos filios a meridie septentrionem versus transferens oculos, uti Rubenum remotiorem ante Iudam recensuerat, ita Zabulonem remotiorem praeponit Issachari proximiori. Simili ordine e quatuor concubinarum filiis primi recensentur duo, qui ad austrum Sichimorum incolunt, Dan occidentem et Gad orientem versus; inde ii, qui aquilonem obtinent, ubi rursum Aser occidentem obtinens praeponitur Nephthali orientales sedes nacto. Cireumspectis reliquis circa tribubus, tandem ad centrum reflectit oculos vates, ubilate circa Sichimas loseph residet, cui appendicis instar alter Rachelis filius Beniamin subnectitur. Cap. XLIX
48:5
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).
Simeon (Heb. Šim'ôn; Gr. Symzōn)
SIMEON (Heb. Šim'ôn; Gr. Symzōn). - Second son of Jacob (v.) and Leah (Gen. 29:33; 35:22; 48:5), from whom one of the tribes of Israel took its name. …
48:7
In the Bible B. is named for the first time in connection with the death of Rachel (Gen. 35, 19; 48, 7), but even here it is a question of Ephrata whose identification with B. is considered by many to be a gloss. …
48:12
… It is disputed whether the Hebrews knew and practiced adoption; the biblical texts usually adduced (Gen. 48:12-20; Ex. 1:10; Esth. 2:7b) are not conclusive. …
48:14
… consecrator upon the one being consecrated, a rite used in the Old Testament, where it is encountered as a means of transmitting to others one's own virtue and one's own office; and in the New Testament also as a means of communicating the Holy Spirit (Gen. 48, 14 ff.; Num. 27, 18 and 23; Mk. 5, 25; 8, 23-25; 10, 13 ff.; Lk. 4, 40; 13, 31 etc.; Acts 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); then with incensation, with the anointing …
II. THE LAYING ON OF HANDS IN THE OLD TESTAMENT. — It is found used: a) as a rite of blessing: Gen. 48:14-20, Jacob thus blesses Ephraim and Manasseh: "Extendens manum dexteram, posuit super caput Ephraim... sinistram autem super caput Manasse"; Lev. 9:22 it is said of Aaron: "Extendens …
48:15
as a divine messenger (of Yahweh or of Elohim) and at the same time speaks and acts as God. He makes promises like Yahweh himself (Gen. 16:10-13; 21:17-19; 22:11-17), identifies himself with God (Gen. 31:11-13; 48:15-16; Ex. 3:2-4, 10 [Act. 7:31-35]; Iud. 2:1-4; 6:11-24; 13:6-23; Zach. 3:1-6). At the end of the "covenant code", Yahweh promises "his angel" who will lead Israel (Ex. 23:20-23), …
48:17
… blessed them as his true sons, so that they might become heads of two distinct tribes, assigning, despite Joseph's protests, the first place to E.: "his younger brother shall become greater than Manasseh, and his posterity shall be a multitude of peoples" (Gen. 48:17-22). Joseph saw the third generation of E. (Gen. 50:22 [23]).
48:22
edited by K. Sethe, 1926; Brussels texts edited by G. Posener, 1940). At the same epoch Abraham found them in Palestine (Gen. 14:7, 13; 48:22), at least in the mountainous zone (Num. 13:29), from which the Hittite invasion, around 1600 B.C., putting an end to their Babylonian dynasty, pushed them further south, as far as …
Joseph (Heb. Yôsēph; Ps. 81, 6 Yĕhôsēph = «God Increases»)
J. dies in Egypt and is buried there, but at the time of the exodus the Israelites carry the body to Shechem (Gen. 48:22), the land that was given to him by his father (Josh. 24:32).
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.