The mourning for Jacob, and his interment. Joseph’s kindness towards his brethren. His death.
Ioseph causeth his fathers bodie to be embawmed; 3. the dayes of mourning being expired, 6. with Pharaos leaue, Ioseph with the ancients of Aegypt, al his brethren, and elder sorte of Israelites goe, and solemnly burie the bodie in Chanaan. 14. After their returne, his brethren fearing, le•t ioseph wil now reuenge former iniuries, he freely forgeueth al. 22. At the age of 110. yeares, adiuring the posteritie to carie his bones into Chanaan he dieth, and is put in a coffin.
1And when Joseph saw this, he fell upon his father’s face, weeping and kissing him.Ciò avendo veduto Giuseppe si gettò sulla faccia del padre piangendo, e baciandolo.VVHICH Ioseph seeing, fel vpon his fathers face weeping and kissing him.Quod cernens Joseph, ruit super faciem patris, flens et deosculans eum. 2And he commanded his servants, the physicians, to embalm his father.E ordinò a' medici suoi servi, che imbalsamassero il padre.And he commanded his seruantes the physitians, that they should embawme his father with spices.Præcepitque servis suis medicis ut aromatibus condirent patrem. 3And while they were fulfilling his commands, there passed forty days: for this was the manner with bodies that were embalmed, and Egypt mourned for him seventy days.E quaranta giorni passarono, mentre quegli eseguivano puntualmente il suo comando: imperocché così portava il costume riguardo all'imbalsamare i cadaveri: e l'Egitto fu in lutto per settanta giorni.Who fulfilling his commandements, there passed fourtie dayes: for this was the maner of corses embawmed, and Aegypt mourned him seuentie daies.Quibus jussa explentibus, transierunt quadraginta dies: iste quippe mos erat cadaverum conditorum: flevitque eum Ægyptus septuaginta diebus. 4And the time of the mourning being expired, Joseph spoke to the family of Pharao: If I have found favour in your sight, speak in the ears of Pharao:E finito il tempo del duolo, disse Giuseppe alla famiglia di Faraone: Se io ho trovato grazia dinanzi a voi, insinuate a Faraone,And the mourning time being expired, Ioseph spake to the familie of Pharao: If I haue found grace in your sight, speake in the eares of Pharao:Et expleto planctus tempore, locutus est Joseph ad familiam Pharaonis: Si inveni gratiam in conspectu vestro, loquimini in auribus Pharaonis: 5For my father made me swear to him, saying: Behold I die; thou shalt bury me in my sepulchre which I have digged for myself in the land of Chanaan. So I will go up and bury my father, and return.Che il padre mio facendomi giurare di obbedirlo, mi disse: Io mi muoio; tu mi seppellirai nella mia sepoltura, che mi scavai nella terra di Chanaan. Anderò dunque a seppellire il padre mio, e poi tornerò.for so much as my father did adiure me, saing: Behold I die, in my sepulchre which I digged for my selfe in the land of Chanaan, thou shalt burie me. I wil goe vp therfore, and burie my father, and returne.eo quod pater meus adjuraverit me dicens: En morior: in sepulchro meo, quod fodi mihi in terra Chanaan, sepelies me. Ascendam igitur, et sepeliam patrem meum, ac revertar.
6And Pharao said to him: Go up and bury thy father according as he made thee swear.E Faraone gli disse: Va', e seppellisci il padre tuo, come promettesti con giuramento.And Pharao said to him: Goe vp and burie thy father as thou wast adiured.Dixitque ei Pharao: Ascende, et sepeli patrem tuum sicut adjuratus es. 7So he went up, and there went with him all the ancients of Pharao’s house, and all the elders of the land of Egypt.Ed egli andò, e andaron con lui tutti gli anziani della casa di Faraone, e tutti i principali della terra d'Egitto:Who going vp, there went with him al the ancients of Pharaos house, and al the elders of the Land of Aegypt:Quo ascendente, ierunt cum eo omnes senes domus Pharaonis, cunctique majores natu terræ Ægypti: 8And the house of Joseph with his brethren, except their children, and their flocks and herds, which they left in the land of Gessen.E la casa di Giuseppe co' suoi fratelli, lasciando i fanciulli, e i greggi, e gli armenti nella terra di Gessen.the house of Ioseph with his brethren, sauing their little ones, and the flockes and heards, which they had left in the Land of Gessen.domus Joseph cum fratribus suis, absque parvulis, et gregibus atque armentis, quæ dereliquerant in terra Gessen. 9He had also in his train chariots and horsemen: and it was a great company.Ebbe ancora accompagnamento di carri, e di cavalieri, e fu una non piccola turba.He had also in his traine chariotts and horsemen: and it became no smal multitude.Habuit quoque in comitatu currus et equites: et facta est turba non modica. 10And they came to the threshing floor of Atad, which is situated beyond the Jordan: where celebrating the exequies with a great and vehement lamentation, they spent full seven days.E giunsero all'aia di Atad, che è situata di là dal Giordano: dove impiegarono sette dì a celebrare il funerale con duolo grande, e profondo.And they came to the floore of Atad, which is situate beyond Iord aine: where celebrating the exequies with great and vehement mourning, they spent ful seuen dayes.Veneruntque ad Aream Atad, quæ sita est trans Jordanem: ubi celebrantes exequias planctu magno atque vehementi impleverunt septem dies. 11And when the inhabitants of Chanaan saw this, they said: This is a great mourning to the Egyptians. And therefore the name of that place was called, The mourning of Egypt.Lo che osservato avendo gli abitatori della terra di Chanaan dissero: Gran duolo menano gli Egiziani. E per questo fu chiamato quel luogo il Duolo dell'Egitto.Which when the Inhabiters of the Land of Chanaan had seene, they said: This is a great mourning vnto the Aegyptians. And therfore the name of that place was called, The mourning of Aegypt.Quod cum vidissent habitatores terræ Chanaan, dixerunt: Planctus magnus est iste Ægyptiis. Et idcirco vocatum est nomen loci illius, Planctus Ægypti.
12So the sons of Jacob did as he had commanded them.Fecero adunque i figliuoli di Giacobbe, come egli avea lor comandato.Therfore the sonnes of Iacob did as he commanded them:Fecerunt ergo filii Jacob sicut præceperat eis: 13And carrying him into the land of Chanaan, they buried him in the double cave, which Abraham had bought together with the field for a possession of a burying place, of Ephron, the Hethite, over against Mambre.E portatolo nella terra di Chanaan, lo seppellirono nella doppia caverna, la quale Abramo avea comprata insieme col campo dirimpetto a Mambre da Ephron Hetheo per farne una sepoltura.and carying him into the Land of Chanaan, they buried him in the duble caue, which Abraham had bought with the field for a possession to burie in of Ephron the Hethite against Mambre.et portantes eum in terram Chanaan, sepelierunt eum in spelunca duplici, quam emerat Abraham cum agro in possessionem sepulchri ab Ephron Hethæo, contra faciem Mambre. 14And Joseph returned into Egypt with his brethren, and all that were in his company, after he had buried his father.E Giuseppe tornò in Egitto co' suoi fratelli, e con tutto il suo accompagnamento, sepolto che fu il padre.And Ioseph returned into Aegypt with his brethren, and with al the traine, his father being buried.Reversusque est Joseph in Ægyptum cum fratribus suis, et omni comitatu, sepulto patre. 15Now he being dead, his brethren were afraid, and talked one with another: Lest perhaps he should remember the wrong he suffered, and requite us all the evil that we did to him.Dopo la morte del quale vivendo in timore i fratelli, e dicendo tra di loro: Chi sa, ch'ei non si ricordi dell'ingiuria sofferta, e non voglia renderci tutto il male, che a lui facemmo?After whose death, his brethren fearing, and talking one with an other: Lest perhaps he be mindful of the iniurie which he suffered, and requite vs al the euil that we haue done,Quo mortuo, timentes fratres ejus, et mutuo colloquentes: Ne forte memor sit injuriæ quam passus est, et reddat nobis omne malum quod fecimus, 16And they sent a message to him, saying: Thy father commanded us before he died,Mandarono a dirli: Il padre tuo prima di morire ci comandò,they aduertised him saing: Thy father commanded vs before he died,mandaverunt ei dicentes: Pater tuus præcepit nobis antequam moreretur, 17That we should say thus much to thee from him: I beseech thee to forget the wickedness of thy brethren, and the sin and malice they practised against thee: we also pray thee, to forgive the servants of the God of thy father this wickedness. And when Joseph heard this, he wept.Che a nome suo ti dicessimo: Di grazia poni in dimenticanza la scelleraggine de' tuoi fratelli, e il peccato, e la malizia usata da loro contro di te: noi pure ti preghiamo di perdonare questa iniquità a' servi del Dio di tuo padre. Udito questo, pianse Giuseppe.that we should say thus much to thee in his wordes: I besech that thou forget the wicked fact of thy brethren, and the sinne & malice which they haue exercised against thee: we also desire thee, that to the seruants of the God of thy father thou remit this iniquitie. Whom when Ioseph ad heard he wept.ut hæc tibi verbis illius diceremus: Obsecro ut obliviscaris sceleris fratrum tuorum, et peccati atque malitiæ quam exercuerunt in te: nos quoque oramus ut servis Dei patris tui dimittas iniquitatem hanc. Quibus auditis flevit Joseph.
18And his brethren came to him; and worshipping prostrate on the ground, they said: We are thy servants.E andarono a trovarlo i suoi fratelli, e prostrati per terra adorandolo, dissero: Noi siam tuoi servi.And his brethren came to him: and adoring prostrate on the ground they said: We are thy seruantes.Veneruntque ad eum fratres sui: et proni adorantes in terram, dixerunt: Servi tui sumus. 19And he answered them: Fear not: can we resist the will of God?Rispose loro: Non temete: possiam noi resistere al volere di Dio?To whom he answered: Feare not: can we resist the wil of God?Quibus ille respondit: Nolite timere: num Dei possumus resistere voluntati ? 20You thought evil against me: but God turned it into good, that he might exalt me, as at present you see, and might save many people.Voi faceste cattivi disegni contro di me; ma Dio li convertì in bene affine di esaltarmi, come vedete di presente, e salvar molti popoli.You thought euil against me: but God turned that into good, that he might exalt me, as presently you see, and might saue many peoples.Vos cogitastis de me malum: sed Deus vertit illud in bonum, ut exaltaret me, sicut in præsentiarum cernitis, et salvos faceret multos populos. 21Fear not: I will feed you and your children. And he comforted them, and spoke gently and mildly.Non temete: io nutrirò voi, e i vostri pargoletti. E gli consolò, e parlò loro con dolcezza, e mansuetudine.Feare not: I wil feed you & your lirle ones, and he comforted them, and spake gently & mildly.Nolite timere: ego pascam vos et parvulos vestros: consolatusque est eos, et blande ac leniter est locutus. 22And he dwelt in Egypt with all his father’s house; and lived a hundred and ten years. And he saw the children of Ephraim to the third generation. The children also of Machir, the sons of Manasses, were born on Joseph’s knees.Ed egli abitò nell'Egitto con tutta la famiglia del padre suo: e visse cento dieci anni. E vide i figliuoli di Ephraim fino alla terza generazione. I figliuoli ancora di Machir figliuolo di Manasse furon posti sulle ginocchia di Giuseppe.And he dwelt in Aegypt, with al his fathers house: and liued an hundred and tenne yeares. And he sawe the children of Ephraim vnto the third generation. Also the children of Machir the sonne of Manasses were borne in Iosephs knees.Et habitavit in Ægypto cum omni domo patris sui: vixitque centum decem annis. Et vidit Ephraim filios usque ad tertiam generationem. Filii quoque Machir filii Manasse nati sunt in genibus Joseph. 23After which he told his brethren: God will visit you after my death, and will make you go up out of this land, to the land which he swore to Abraham, Isaac, and Jacob.Dopo tutte queste cose disse egli a' suoi fratelli: Dio vi visiterà dopo la mia morte, e faravvi passare da questa terra alla terra promessa con giuramento ad Abramo, ad Isacco, e a Giacobbe.Which thinges being done, he spake to his brethren: After my death God wil visite you, and wil make you goe vp out of this land, to the land which he sware to Abraham, Isaac, and Iacob.Quibus transactis, locutus est fratribus suis: Post mortem meam Deus visitabit vos, et ascendere vos faciet de terra ista ad terram quam juravit Abraham, Isaac et Jacob.
24And he made them swear to him, saying: God will visit you, carry my bones with you out of this place:E fattili giurare, dicendo: Quando Dio vi visiterà, portate con voi da questo luogo le mie ossa:And when he had adiured them and said: God wil visite you, carie my bones with you out of this place:Cumque adjurasset eos atque dixisset: Deus visitabit vos, asportate ossa mea vobiscum de loco isto: 25And he died, being a hundred and ten years old. And being embalmed, he was laid in a coffin in Egypt.Si morì, compiuti i cento dieci anni di sua vita. E imbalsamato fu riposto in una cassa nell'Egitto.he died, being an hundred and tenne yeares old. And being embawmed with spices, was put in a coffin in Aegypt.mortuus est, expletis centum decem vitæ suæ annis. Et conditus aromatibus, repositus est in loculo in Ægypto.
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Menochius
Kissing him, as it was then the custom, in testimony of an ardent affection. (Menochius)
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Haydock
Physicians, whose business it was to embalm dead bodies, with a composition of myrrh, etc., in order to keep them from putrefaction, (Menochius) as the Egyptian mummies are treated. (Haydock)
Calmet
The entrails are taken out, etc., by the embalmer during 30 days, and the body is left in salt and various drugs, for other 40, in all 70 days, as Herodotus informs us, (B. 11:86,) and as Moses here insinuates, ver. 3. This was an honour peculiar to the kings. Before any person was buried, his praises were rehearsed; and it was lawful on this occasion to declare, what evil even the kings themselves had done; which sometimes caused them to be deprived of funeral honours. We have several funeral canticles preserved in Scripture: 2 Kings 1:18; 3:33; 2 Paralipomenon 35:25. (Calmet)
Haydock
The Lamentations of Jeremias were perhaps of this nature, on the death of King Josias. The usual time for mourning among the Jews, was 30 days for people of eminence, (Numbers xx.; Deuteronomy 34:8; Procopius) and seven for the rest, Ecclesiasticus 22:13. (Haydock)
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Calmet
Expired. Before the corpse was interred, Joseph could not lay aside his mourning attire, in which it was not lawful to appear at court. (Calmet)
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Haydock
Digged, in the sepulchre which Abraham had purchased. This circumstance, and the exact words here used by Joseph, are not mentioned elsewhere. (Haydock)
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Calmet
Ancients; chief officers. (Calmet)
Haydock
This is a name of dignity; like our aldermen. (Haydock)
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Calmet
Atad, which was so called, from being encompassed with thorns. (Calmet)
Calmet
Beyond; with relation to Moses, (Haydock) or on the west side of the Jordan. (Calmet)
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Menochius
A message; perhaps by Benjamin. (Menochius)
They hope thus to obtain pardon for the sake of their deceased father, and for the sake of their common God.
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Haydock
Wept, that they should entertain no doubts respecting the reconciliation, which had taken place seventeen years before. (Haydock)
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Haydock
Resist, etc. Hebrew, "Am I not subject to God; or, Am I a God," to oppose his will. Septuagint, "I belong to the Lord." You see that your designs against me have turned to our mutual advantage. Can I, therefore, think of punishing you? Repent, and obtain pardon of God: I certainly forgive you. (Haydock)
St. Augustine
Thus God drew good out of the evil, in which he had no share. (St. Augustine, City of God 14:27; St. Chrysostom, hom. 67.)
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Haydock
And ten; consequently he had been governor of all the land eighty years; God having made him abundant recompense, even in this world, for a transient disgrace! (Haydock)
Calmet
Knees. Joseph adopted the only son of Machir. See Genesis 30:3.; or, according to the Samaritan, "in the days of Joseph" he was born. (Calmet)
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Visit you with various persecutions; or will fulfil his promises.
Haydock
Carry my bones. He would have them to keep his bones till the time of their departure, as an earnest that they should certainly obtain the land of Chanaan; and thus his bones were visited, and after death, they prophesied, Ecclesiasticus 49:18. Perhaps the Egyptians would have been offended, (Worthington) if the corpse of Joseph had been removed out of the country immediately, as that of Jacob was; and they might have taken occasion hence to envy and persecute his brethren. (Haydock)
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Year of the World 2369, Year before Christ 1635.
Haydock
Embalmed, like the Egyptian momies, or mummies, which is a Persian word, signifying a dried corpse. Some of them are very magnificent, adorned with golden letters and hieroglyphics, various bandages, etc. They are laid in coffins. Some pretend that Joseph was afterwards adored in Egypt, under the names of Serapis and Osiris: but the grounds of this supposition are only a few uncertain etymologies and emblems, which might agree with him as well as with those modern deities: (Calmet) at least it does not at all appear probable, that he was adored in Egypt before the departure of the Israelites, as the king who persecuted them did not know Joseph, Exodus 1:8. His greatest glory was, to have prefigured Jesus Christ in so wonderful a manner during the course of his life, and to have been replenished with all the graces which could form the character of a great man and a saint. Some think, that the history of Joseph has been imitated in the fable of Proteus, or Cetes, king of Egypt. See the True History of Fabulous Times, by Juerin du Roche, a virtuous and learned ecclesiastic, who was put to death for his faith, at Paris, September 8, 1792. See also Rollin's Abridgment. (Haydock)
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THE BOOK OF EXODUS
The Second Book of Moses is called EXODUS, from the Greek word EXODOS, which signifies going out: because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it VEELLE SEMOTH: These are the names. It contains transactions for 145 years; that is, from the death of Joseph to the erecting of the tabernacle.
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Iacob digged a sepulcher for himselfe, though it be not hertofore mentioned when he did it. S. Aug. q. 170. in Ge•.
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This word adoring often in holie Scripture signifieth ciuil honour: as here it can haue no other sense.
50:20
20. You thought euil.] This plaine distinction sheweth, that sinne is wholly Mans wil, not God the cause of sinne. of the sinner; and that God hath no part therin, but turneth it to good For those things which Iosephs brethren did against him, were occasions of his aduancement in Aegypt, through the omnipotent wisdome of God. VVhose ••opeitie is, out of euerie euil to draw good. S. Chrisost. ho. 67. in Gen. S. Aug. Enchirid. c. 11. & li. 14. c. 27. de •••it.
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25. Carie my bones vvith you.] For the same reasons Ioseph would be finally buried in Chanaan, for which Iacob desired to be there buried (chap. 47.) Ioseph, for his brethrēs sake, differred his desired burial in Chanaan. but Ioseph would not presently be caried thither, lest it might haue geuen offence to the Aegyptians, or at least haue diminished their fauoure towardes his brethren: and withal he would confirme his brethren in their hope of returning, seing he was content, that his bodie should expect in Aegypt, til the whole Nation should returne into Chanaan.
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St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… They all prolonged their mourning over him for thirty days and as many nights
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 49
… Marcion, and of Manichæans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, “Let the earth put forth the herb of grass,” and “Let the waters bring forth things moving with living souls.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.8
8. Thus also Joseph bound his brethren by an oath,
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TO THE PHYSICIANS, THAT THEY MIGHT EMBALM HIS FATHER, namely with balsam, myrrh, cassia and other aromatics, which both preserve the corpse from putrefaction, and procure for it a pleasant odor. The Egyptians were singular in this art of embalming bodies; the mummies, that is corpses buried many hundreds of years ago, which are now dug up and sold, and serve apothecaries for medicines, testify to this even today: for these are brought from Egypt. Herodotus relates the custom of Egyptian embalming, lib. III, and Diodorus lib. I. Anagogically, Rabanus: "Blessed," he says, "is that soul which, embalmed with the aromatics of virtues, dwelling in the coffin of the body, is preserved for eternal life."
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WHICH I DIGGED. "Digged," that is bought. Thus Hosea digged, that is bought for himself a wife, Hosea III, 3. Whence this phrase signifies to dig, I said there. To dig signifies here to buy. You will say: In verse 13 it is said not Jacob, but Abraham bought this sepulchral cave. I answer: Abraham bought it; but when afterwards a dispute was moved against Jacob concerning it by the Hethites, he was forced to buy it a second time. Others explain it thus: "which I digged," or bought, that is which Abraham bought, my grandfather, whose son and heir I am. But I say simply that to dig is taken here; for in this double and spacious cave, various sepulchers could be dug out; Jacob therefore dug out one for himself. Thus Vatablus, Pererius and others.
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THE THRESHING FLOOR OF ATAD. This threshing floor was called in Hebrew Atad, from the multitude of thorns. This place is situated, says Procopius, near Jericho, and is now called "Betagla," that is, the house of the circle. For when they mourned Jacob there after his death, they stood around the corpse in the manner of a circle and crown. Thus St. Jerome, except that he says they circled around the corpse, which was the custom of the ancient Gentiles, as is evident from Homer and Virgil, and then they cried out Hail and Farewell to the dead, and they prayed for them light earth, peace and rest, as Kirchmannus teaches, book III On Funerals, chapter III and IX. BEYOND THE JORDAN. Coming from Chanaan; for to those coming from Egypt, Atad is on this side of the Jordan. Note: Joseph with his people made this lamentation at Atad, not in Hebron where his father was to be buried, lest, if in Hebron, namely in the interior of Chanaan, they should remain so long that the Chanaanites might conceive some suspicion of treachery, or might contract some quarrels or war with them. Therefore at Atad Joseph with all his retinue lamented his father for seven days, then he went to Hebron, and having buried his father there, he immediately returned home. Thus St. Augustine.
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THEY SENT WORD. They sent a messenger, or an envoy, perhaps Benjamin, innocent and Joseph's brother by the same mother, who in the name not so much of his own as of their deceased father, would request these things from Joseph. The brothers appear to lie here and to abuse the name of their father, so that, being conscious of evil toward themselves, they might protect themselves by it. For the father, being certain from experience of Joseph's virtue, gentleness and charity shown to his brothers, feared nothing evil from him; and if he had feared, he would have said it to Joseph while living, and would have obtained for them full forgiveness and oblivion of the past.
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TO THE SERVANTS (thus it should be read with the Hebrews, Greeks and Romans, not to the servant) OF GOD YOUR FATHER. To us, namely, who are servants of God, of God, I say, the true and ancestral God, whom your father worshipped, forgive the iniquity which we have exercised against you.
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JOSEPH WEPT, grieving that his brothers were anxious and distrustful of his reconciliation with them. Josephus relates this faithfully: Joseph was unwilling to take vengeance; for he knew that the pleasure of vengeance is momentary, but that of mercy is eternal.
"Fear not: can we resist the will of God?" Therefore, says Melanchthon, the betrayal of Judas and the sale of Joseph are as much works of God as the calling of Peter. So also Calvin. I answer: First, the Septuagint translates, Fear not, I am God's, namely a servant; and the Chaldean, Fear not, I fear before the face of God, that is to say, Far be it from me, who am a servant and imitator of God, to have a desire for vengeance and a craving for revenge. Thus St. Chrysostom and Bellarmine, book II On the Loss of Grace, chapter XI. Thus also Suarez explains our version: "Can we resist the will of God," namely that by which He wills that I spare you? But for the understanding of our version, note: God by His absolute will before all things had decreed to send Joseph into Egypt, whether by Himself or by his brothers, and to exalt him there, and through him to provide for the common famine. Then He foresaw that the malice of his brothers would be a suitable means for this, if He permitted them to execute the hatred which they had conceived against Joseph. God therefore wisely decreed to permit this and to ordain it to the end already mentioned. Note secondly, God has a twofold will and providence concerning sins: first, permissive, but not impassive of sin, as Calvin wishes; secondly, ordinative, by which God ordains sin to just punishment, or some other common or private good; man cannot properly resist either will of God. For both are in God alone, and are situated in God's liberty. Cicero therefore erred, in order to defend the freedom of human choice, in denying that it is subject to God and ruled by Him; hence St. Augustine rightly said of him, book V On the City of God, chapter IX: "Cicero, in order to make us free, made us sacrilegious." You will say: Therefore man cannot resist sin either; for this necessarily follows from the permissive will of God. I answer: From this will of God sin does not follow necessarily, but infallibly, just as it follows from God's foreknowledge; for sin does not follow God's will, but precedes it: for it is its object. Therefore before God wills to permit sin, He foreknows it, and sees that it will be, if He himself wills to permit it. For the per se and positive cause of sin is the will of man; but God's will is only the permissive cause of sin, which is only a cause without which not. Note thirdly, Joseph here, in order to show that he has forgotten the injury of his brothers, and to elevate it, and to console his brothers, after the manner of the pious and holy, refers this sin of his brothers to both wills of God; hence in Hebrew it is, am I for God? that is, am I God? who namely have said and ordained all these things so conveniently and fittingly, that is to say, Since God governing and coordinating all things by His nod had decreed to send me into Egypt and to set me over it, both for my good and for yours, indeed for the common good of all, namely to relieve the public famine; and to this end permitted your crime, by which you sold me into Egypt, and used it as it were as a means to this my prefecture: far be it from me to afflict with punishment those whose crime has turned out to my greatest good, and whom God wills to be saved: but rather from so happy an outcome, which by God's will and providence has come to me and to you from your crime, we ought to rejoice, and all these things are to be ascribed and submitted to God's will, both permitting and ordaining them. That this is the meaning is evident from what follows and from chapter XLV, verses 5 and 8. Thus the Interpreters and doctors, and especially St. Chrysostom, homily 64, and Ambrose, book On Joseph, chapter XII, and from them Louis Molina, I part. Question 19, article 9, disputation 2. Thus the Apostle to the Romans, XI, in order to move the Gentiles to compassion, so that they may not be indignant, but may grieve over the unbelief of the Jews, says that their unbelief and their sin is the salvation of the Gentiles: because namely the preaching of the Gospel, and the very preachers of the Gospel, namely the Apostles, repulsed by the Jews, turned aside to the Gentiles, and brought them to faith, salvation and grace. And the Apostle adds, God concluded, that is, permitted to be concluded, all things under sin, that He might have mercy on all, that is to say, Therefore you also, O Gentiles, imitate God, and as God has had mercy on you, so also have mercy on the Jews. Thus the Saints, resigning all things to the will of God, excused the vices and afflictions inflicted upon them by others, and received them with a quiet and serene mind: as David, who attributed the curse of Shimei to the will of God, wishing to punish his sins, and therefore did not wish him to be punished. And the Maccabees, who accepted their tortures as from God, and as divine chastisement. Sophronius relates of an Abbot, to whom a disciple through carelessness set before him at table very bitter herbs; the Abbot dissembled the matter; the disciple, tasting them afterwards, recognized his error, and begged pardon. To whom the Abbot said: "It was the will of God that you should set such things before me. For if God had willed otherwise, He would have caused you to set other things before me." For this is an act of great humility, resignation and conformity with the divine will, in which consists human and angelic perfection. The Gentile Pythagoras saw this in shadow, who among the golden verses and precepts of his ethics, places these among the first: "Whatever the gods send to mortals, / Bear patiently as your lot has fallen, nor refuse to bear it: / Yet despise not the remedy nonetheless."
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"You thought" only, because your machinations, as those of men against me, God protecting me, you were not able to accomplish.
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In Hebrew it is, he spoke to their heart. Let the faithful see here, let them see and imitate the clemency and gentleness of Joseph, nay of Christ, who says: "Learn of me, because I am meek and humble of heart." Alexander Severus the Emperor was clement; his mother and wife objected to this, saying: "You have made yourself softer and more contemptible in the dignity of empire;" he replied: "But more secure, and more lasting." Constantius the Emperor had banished to exile the ravishers of a certain virgin; the parents were indignant that they were not punished with death. Then he said: "Thus far let them complain of the laws of clemency; but it is fitting that an Emperor excel others in laws of the mildest mind." Thus Charlemagne, because his daughter had fornicated with Einhard his secretary, did not punish both, who were guilty of death, with death, but joined them in marriage. Lipsius narrates the matter at length, lib. II Monit. Polit. cap. XII, num. 12. Rudolphus the Emperor of Austria, becoming milder from being more severe: "I have repented, he said, that I was once severe and unmerciful; never that I was mild and placable." A certain man asked of Louis XII the goods of a citizen of Orleans, who had been a most bitter enemy of Louis, at the time when Louis was only Duke of Orleans, and was at odds with Charles VIII king of France; to whom Louis, with a truly royal mind: "Ask something else of me, said he, and it shall be granted according to your merits. Concerning this man, desist: for the King of France does not avenge the injuries of the Duke of Orleans," that is to say, King now I do not wish to avenge the injuries inflicted upon me in that Duchy. Alphonsus, King of Aragon, according to the testimony of Panormitanus, being asked why he was so mild toward all, even the wicked, replied: "Because justice conciliates the good, clemency the wicked." And when his men complained of his excessive leniency: "What then, said he, do you wish bears and lions to reign? clemency is proper to men, ferocity to beasts. I prefer to save many by my clemency, than to destroy few by my severity." Someone objected to him: Beware lest this clemency of yours turn to ruin; to whom he replied: "On the contrary, said he, much must be borne by me, lest I fall into hatred." The same, being asked what most moved his adversaries, replied: "The name of placability and gentleness." The same, advancing against the Venetians with battle array drawn up, when they came to meet him, and humbly sought peace, and his men desired to extort anything from them, Alphonsus replied: "I consider no other price of peace given, than to give peace to enemies who have thrown themselves on their knees before me." Ovid rightly says: It is fitting for man to wish to save man: / And no better favor is sought by any art. We see this now in Belgium.
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This is the period of Joseph's life: Joseph was sold by his brothers in the 16th year of his age, Jacob's 107th, the world's 2216th. He endured servitude and imprisonment for 13 years. Brought forth from prison, he was made prince of Egypt in the 30th year of his age, his father's 121st, the world's 2230th. He called his father Jacob into Egypt, and received him there joyfully in the 39th year of his age, his father's 130th, the world's 2239th, which was the ninth year from his exaltation and principate, the tenth after the death of Isaac. Joseph died in the 110th year of his age, the 80th from his exaltation, the 54th from the death of his father, the world's 2310th, 144 years before the departure of Moses and the Hebrews from Egypt. Morally St. Chrysostom, hom. 67 and the last: "You have seen, he says, how much greater are the rewards than the labors, and the recompenses more manifold. He endured servitude and imprisonment for thirteen years, he administered the kingdom for eighty years." "The sons also of Machir." "Sons," that is, son: for Machir begot only one; it is an enallage of number. Thus St. Augustine. "Were born upon his knees," that is to say, Joseph, as soon as the son of Machir was born, adopted him as his son, and therefore placed and received him upon his knees, as Rachel did, cap. XXX, vers. 3.
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"Carry away my bones with you," so that with my father, grandfather and great-grandfather I may be buried in Chanaan, the land promised to us by God. See the words at chapter XLVII, verses 29 and 30. This is what Paul says, Hebrews XI, verse 22: "By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave commandment concerning his bones." But this, says St. Chrysostom, he did not do rashly; for he accomplished two things: one, lest the Egyptians, mindful of his benefits, since according to their custom they easily call men gods, should have the body of a just man as an occasion of impiety; the other, that they might be secure and altogether certain that they would return. And one could see a new and admirable thing, that he who fed all Israel in Egypt, he also was the leader of their return, and brought them into the land of Israel." The promises made to Joseph stood firm, when the Israelites, going out from Egypt, carried his bones with them, and brought them into Chanaan, and buried them in Sichem, as is found in Joshua XXIV, 32. Anagogically Rabanus says: "Joseph, detesting his sojourn in the land of Egypt, desired the land of promise, so that as long as we are in this pilgrimage, we should desire the true fatherland, the land of the living, promised to the just, and wish to be transferred into it after death;" and therefore with the Psalmist we should often sigh: "Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar. My soul longeth and fainteth for the courts of the Lord." Similar to Joseph and Jacob, namely pious and heavenly, were the admonitions and wishes of other Patriarchs and Saints at their death; as of Moses, Deuteronomy XXXI and XXXII; Joshua, chapter XXIV; David, II Kings XXII and XXIII; Eliseus, IV Kings XIII; Mathathias, I Maccabees II.
The Dying Words of Saints and Pious Men Thus St. Basil, dying, instructed those who flocked to him with sacred doctrine, and saying: "Into thy hands, O Lord, I commend my spirit," he happily breathed forth his soul. Nazianzenus is witness, oration 20. St. Ambrose, dying, said: "I have not lived in such a way that I am ashamed to live among you. But neither do I fear to die, because we have a good Lord." St. Augustine, dying: "It is no wonder," he said, "that wood and stones fall, and mortals die." St. Chrysostom, an exile in great affliction, writing shortly before his death to Pope Innocent: "We," he said, "have now spent a third year in exile, exposed to pestilence, famine, war, continual incursions, unspeakable solitude, daily death, and Isaurian swords." Worn down by these things at last, and dying, he said: "Glory be to thee, O Lord, for all things," as Nicephorus relates, book XIII, chapter XXXVII. St. Martin, dying, with eyes and hands always fixed on heaven, did not relax his unconquered spirit from prayer; and when the priests asked him to relieve his body by changing position on his side: "Allow me," he said, "rather to look upon heaven than upon earth, so that my spirit, about to go on its way to the Lord, may be directed aright." Having spoken these words, he saw the devil standing by; to whom he said: "Why dost thou stand here, bloody beast? thou shalt find nothing deadly in me. The bosom of Abraham shall receive me," as Sulpitius relates. St. Fulgentius, seized by a most severe illness: "Lord," he said, "grant me now patience, and afterwards forgiveness," and asking pardon of his people for their errors, and distributing what remained of his money to the poor, he departed. St. Gregory, writing at the approach of death to Rusticana the patrician: "Me," he said, "bitterness of mind, and continual exacerbation, and the trouble of gout afflict, so that my body is dried up as in a sepulchre: wherefore I ask that you pray for me, that I may be led out of this prison more quickly." St. Hilarion, as St. Jerome testifies, dying, said: "Go forth, why dost thou fear, my soul? why dost thou doubt? thou hast served Christ for nearly seventy years, and dost thou fear death?" St. Bernard, dying: "These three things," he said, "I kept in life which I commend to you: first, I believed less in my own sense than in that of another; second, when injured by an injurer, I did not seek vengeance; third, I wished to cause scandal to no one; and if it ever happened, I calmed it as I could." Gerard, the brother of St. Bernard, dying, said: "Praise the Lord from the heavens, praise him in the high places." Ferdinand, king of Castile, dying: "Lord," he said, "the kingdom which I received from thee, I restore to thee; place me, I beseech thee, in eternal light." Charles, king of Sicily, dying: "O vain," he said, "thoughts of men! what doth the kingdom profit me now? how much better would it have been to be poor now, not a king!"
Synopsis of the History and Chronology of All Genesis 1. Adam is created. In the first year of the world, on the sixth day, which was a Friday, God created Adam and Eve. Gen. I, 26. 2. Seth is born. In the 130th year of Adam and of the world Seth was born. Gen. cap. V, vers. 3. 3. Adam dies. In his 930th year and that of the world Adam died. Gen. cap. V, vers. 5. 4. Enoch is taken up. Enoch was taken up into paradise in the 987th year of the world; of his own age, 365. Gen. cap. V, vers. 23. 5. Methuselah is born. Methuselah was born in the 687th year of the world, and lived 969 years; and consequently died in the 1656th year of the world, which was the year of the flood. Gen. cap. V, vers. 27. 6. Noah is born. Noah was born in the 1056th year of the world, namely 126 years after the death of Adam; and when he was 500 years old, he begat Shem, Ham and Japheth. Gen. V, 30. 7. The Flood. In the 600th year of Noah, which was the 1656th year of the world, the flood occurred, which lasted a full year. Gen. VII, 11, and cap. VIII, vers. 14. 8. The Tower of Babel. In the 170th year after the flood, Nimrod with his men builds the tower of Babel, and there God confounds the languages, and scatters men into various lands and nations. Gen. cap. XI, vers. 9. 9. Abraham is born. In the 292nd year after the flood Abraham is born, which was the 1949th year of the world. Gen. cap. XI, vers. 26. 10. Noah dies. In the 350th year after the flood, when Abraham was in his 58th year of age, Noah dies. Gen. cap. IX, vers. 29. 11. Abraham is called by God. In his 75th year of age, Abraham is called by God out of Chaldea into Chanaan. Gen. cap. XII, vers. 4. 12. The Victory of Abraham. Melchizedek. Between the calling of Abraham and the birth of Ishmael, as it were in the middle time, namely about Abraham's 80th year, there appears to have occurred the victory of Abraham against Chedorlaomer, and the meeting, blessing and sacrifice of Melchizedek, concerning which Gen. XIV. 13. Ishmael is born. Then after five years, namely ten years after his calling, Abraham takes Hagar his handmaid, from whom in the following year, which was the 86th year of Abraham's life, he begets Ishmael. Gen. cap. XVI, vers. 16. 14. Circumcision is instituted. Then thirteen years after Ishmael was born, when Abraham was 99 years old, he receives from God the Sacrament of circumcision, and circumcises himself and Ishmael. Gen. cap. XVII, vers. 24. 15. Isaac is conceived. In this same 99th year of Abraham, which was the 2048th of the world, Isaac is promised to him, and is in fact conceived. Gen. cap. XVIII, vers. 10. 16. Sodom is consumed by fire. In this same 99th year of Abraham, indeed on the same day on which the Angels promised Abraham a son Isaac, the burning of Sodom occurred, the conversion of Lot's wife into a statue of salt, Lot's drunkenness and incest with his daughters. Gen. cap. XXI, vers. 1 et seq. 17. Isaac is born. In the following year, which was the 100th of Abraham, but the 2049th of the world, Isaac is born. Gen. XXI, 4. 18. Isaac is offered in sacrifice. Abraham offers Isaac when he was twenty-five years old, in Abraham's 125th year, if we believe Josephus. Gen. cap. XXII. 19. Sarah dies. Sarah, wife of Abraham, dies in her 127th year, which was Abraham's 137th. Gen. cap. XXIII, vers. 7. 20. Rebecca marries. Isaac takes Rebecca in his 40th year of age, which was Abraham's 140th. Gen. cap. XXV, vers. 20. 21. Abraham dies. Abraham dies in his 175th year, which was the 2124th year of the world. Gen. cap. XXV, vers. 7. 22. Ishmael dies. Ishmael dies 48 years after Abraham's death, when he was 137 years old. Gen. cap. XXV, vers. 17. 23. Jacob is born. Isaac begets Jacob and Esau in his 60th year of age, which was the 452nd year after the flood, the 2109th of the world. Gen. cap. XXV, vers. 26. 24. Shem dies. In the 502nd year after the flood, when Jacob was in his fiftieth year of age, Shem, son of Noah, dies: Jacob therefore saw his eleventh grandfather Shem; for Jacob descended from Shem in the eleventh generation: for Shem lived 602 years. Gen. cap. XI, 11. 25. Jacob flees. Jacob snatches away from his brother Esau the blessing of his father, and therefore flees to Haran, in his 77th year of age, and there serves Laban for twenty years, which completed, he returns to Chanaan in his 97th year of age. Gen. cap. XXXI, vers. 41. 26. Joseph is born. When Jacob was 91 years old, he begets Joseph, namely in the 2200th year of the world. Gen. cap. XXX, vers. 24 and 25 joined with Gen. cap. XXXI, vers. 41. 27. Isaac dies. Isaac dies in his 180th year of age, which was Jacob's 120th. Gen. cap. XXXV, vers. 28. 28. Joseph is sold into Egypt. Joseph is sold into Egypt in his sixteenth year of age, when his mother Rachel had already died a little before, and Benjamin was born. A little before Rachel's death the rape of Dinah and the destruction of the Shechemites occurred. Gen. cap. XXXVII, vers. 2. 29. Joseph served in Egypt thirteen years, namely until his thirtieth year of age, of which the last seven years he spent in prison. Gen. cap. XL, vers. 4 joined with Gen. cap. XLI, vers. 1.
Machine translation from the Latin, not reviewed.
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v. 4 « Quod cernens Ioseph ruit super faciem patris flens et deosculans eum » , quo implebatur praedictio 46,5.
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v. 2 « Praecepitque servis suis medicis » , 1. e. entaphiastis iis, qui ad tanti viri familiam pertinebant, « ut [aromatibus| condirent patrem ». Aegyptiorum condiendorum cadaverum morem oppido novimus e monumeniis, cf. Erman p. ^31 sqq.; Vigouroux : La Bible Il. 167 sqq. Teste Diodoro 1,91 entaphiastae operi impendebant « dies amplius triginta » (alia lectio « amplius quadraginta »); teste Herodoto YI. 86.88 « dies septuaginta » : utrum temporibus antiquioribus dies totidem impenderint, ignoramus. JTebr. : Et sepelierunt Israel.
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v. 3 « Quibus tussa explenttbus transierunt quadraginta dies : iste. quippe mos erat cadaverum conditorum; flevitque eum Aegyptus », Aegyptii domus Ioseph, « septuaginta diebus ». Aegyptus Asiam versus defendebatur muro continuo turribus munito, neque cuiquam regionem ingredi eave egredi fas erat, nisiassignatis nomine, conditione, negotio et exhibito syngrapho. Cf. Erman p. 708 sq. Ergo Iosepho etiam licentia exeundi erat petenda. Cur vero non petit ipse? Fortasse, licet planctus funus praecedens absolutus esset, nefas ei erat ante ipsum funus absolutum aulam ingredi : cf. Esth. 4,9. Simul intercessio apud seniores erat modus illos, ut funeri interessent, invitandi. Et licet rationem certo nequeamus assignare, dubium haud est Iosephum id etiam egisse, « ut consuetudini obediret » (Calm.).
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v. & « Et expleto planctus tempore locutus est Ioseph ad familiam Pharaonis : Si inveni gratiam in conspectu vestro, loquimini in auribus Pharaonis »,
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v. 5 « eo quod pater meus adiuraverit me dicens : En morior ; in sepulcro meo, quod fodi mihi in terra Chanaan , sepelties me ». Videtur sibi Iacob in spelunca Macphela locum sepulturae effodisse. Aut loquebatur Ioseph secundum usum loquendi nobilium Aegyptiorum (Di//m.), qui singuli sibi sepulturas effodiebant aut exstruebant. Non facile poterat Pharao, tali assignata ratione, veniam Aegypto excedendi denegare. « Ascendam gitur et sepeliam patrem meum , ac revertar ».
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v. 6 « Dixitque ei Pharao : Ascende et sepeli patrem tuum , sicut adiuratus es ».
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v. 7 « Quo ascendente , erunt cum eo omnes senes domus Pharaonis cunctique maiores natu terrae Aegypti » ; — « senex nomen est potius dignitatis quam aetatis » (Ca/m.) : comitati igitur sunt proceres aulae et proceres regni numero plures —
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v. 8 « domus loseph cum fratribus Suis », mulieres virique adulti, tam liberi quam servi, — reliqui addunt et domus patris eius : Iacob utique 48,1 habitaverat seorsim a Ioseph : an etiam seorsim a reliquis filiis, ita ut propriam et separatam habuerit familiam? — « absque parvulis et gregibus atque armentis, quae dereliquerant in terra Gessen ».
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v. 9 « Habuitquoque in comitatu currus et equites, et facta est turba non modica ». Praesidio (Menoch.) currus et equites adhibebantur.
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v. 10 « Veneruntque ad Aream Atad, quae sita est trans Iordanem ; ubi celebrantes exsequias planctu magno atque vehementi , impleverunt septem dies ». Videntur primum in Aegypto celebrasse seeundum mores Aegyptiorum , dein in terra promissa secundum eum ritum, qui etiam aliunde (1 Reg. 31,13; Iudith 16,29; Eccli. 22,13) scitur Hebraeis fuisse usitatus.
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v. 11 « Quod cum vidissent habitatores terrae Chanaan, dixerunt : Planctus magnus est iste Aegyptis. Et idcirco vocatum est nomen loci illius Planctus Aegypti ». Notat Calm. 5aN, quae h. l. est punctatio Masor., proprie significare pratum , planitiem, dum 52x luctum sonet. | ad orientem Maris Mortui progressi, tandem Iordanem traiicere debuere, quo Hebronem pervenirent. Argumenía invocant, primum expressionem quandoque ita reapse intelligi (cf. Deut. 3, 25; Ios. 5, 1 etc.); putant eum luctum reapse instituendum fuisse prope locum sepulturae, neque de nomine a Chananaeis imposito locuturum fuisse s. scriptorem, nisi area in Chanaanitide fuisset. Invocant auctoritatem Hier., qui in Onomast. aream eo inter Ierichuntem et flumen loco collocat, qui po-- stea Beth Hagla audiit (Ios. 15, 6; 18, 19.21). « An ipsa sit Area Atad, incertum, » reponit Calm.: « Eusebius in Locis situm Areae Atad non docet atque, agens de Beth Hagla, minime significat eo loci sitam fuisse Aream Atad; quaeque ea de re obtinet traditio, nullam habet a vetustate fidem ». — Aug., Per. tenent, Aream reapse fuisse ad orientem fluminis; cur ibi praecise luctum egerint, ignoramus. Utrovis modo expressionem quae sita est trans Iordanem accipias, patet agmen illud ab oriente Maris Mortui iter fecisse. Si enim area supponatur fuisse ab oriente fluminis, non potest agmen supponi primum Hebronem praeteriisse, dein flumen traiecisse, luctum egisse et, traiecto rursum flumine, Hebronem rediisse. Si area supponatur ab occidente fluminis fuisse, tum expressio illa sensu caret, nisi agmen supponatur ex orientali fluminis plaga profectum. Cur autem eo itinere et non per Philisthaeam processero Aegyptii? Fortasse, quo tempore Ammonitae et Moabitae nondum numeris et virtute florerent, iter per illam regionem tutius erat, quam iter per Philisthacam (Aug.).
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v. 19 « Fecerunt ergo filii lacob, sicut praeceperat eis »,
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v. 13 « et portantes eum in terram Chanaan sepelierunt eum £n spelunca duplici, quam emerat Abraham cum agro in possessionem sepulcri ab Ephron Hethaeo contra faciem Mambre ». Vocem lacob reliqui textus ignorant, ut hi versus reapse abruptius praecedentes consequantur. Si dicas cum Kn., hos versus primitus continuasse narrationem 49,32 et descriptionem funeris 50,1-11 postmodum esse insertam, non repugno equidem. Audacius Dt/Ím. ex eo, quod Aegyptiorum his duobus versibus nulla habeatur mentio, coniicit eos trans flumen substitisse neque terrae sanctae pedem intulisse.
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v. 1& « Reversusque est Ioseph in Aegyptum cum fratribus suts et omni comitatu, sepulto patre ». | Non fuisse plane inanem fratrum demortuo patre metum, disce ex 3 Reg.
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2. — v. 15 « Quo mortuo, timentes fratres eius et mutuo colloquentes : Ne forte memor stt iniuriae, quam passus est, et reddatnobis omne malum, quod fecimus »;
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v. 16 « mandaverunt ei dicentes » : — censent Ps. Ion. et Targ. Her. ablegatam esse Balam, ancillam Rachel, dum 70st. suggerit Beniaminum : sed haec incerta. Hebr. orditur v. 15 clarius : Videruntque fratres eius, quod mortuus esset pater eorum — « Pater tuus praecepit nobis, antequam moreretur » , v. 1*1 « ut haec tibi verbis illius diceremus * Obsecro, ut obliviscaris sceleris fratrum tuorum et peccati atque malitiae , quam exercuerunt ?n te ». Patris verba conficta putat Tost. : lacobum superstitem ea locuturum fuisse ipsi Ioseph. Potuit haec Iacob ante mortem et Iosepho et fratribus iterato inculcasse : sed habitura erat petitio specialem effectum, si veluti a demortui parentis labiis per fratres ad Iosephum deferretur. « Nos quoque oramus », — hoc merito Vulg. supplet — « ut servis Dei patris tui dimittas iniquitatem hanc. Quibus auditis flevit Ioseph ». Veniam implorant nomine patris et Dei (Ca:.).
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v. 18 « Veneruntque ad eum fratres sui, et proni adorantes tn terram dixerunt : Servi tui sumus » seu « erimus » (Tost.) : offerunt se servorum loco futuros.
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v. 19 « Quibus tlle respondit : Nolite timere : num Dei possumus resistere voluntati? » Quod ita explicat Bonfr. - « Nonne aequum est me Deo esse subditum et, quidquid Deus de me voluerit, id aequo animo perferre nec ob ea, quae voluntate Dei acciderunt, hominibus succensere? » 'SN Dhnow nnna «2. Haec quaestio, prout responsio aut positiva aut negativa adstruitur, et rYnn| sensum sub vel loco induit, quatuor modis exponi potest : 1) An sub Deo sum ego? Utique. Ergo non est, cur ulciscar id, quod ob sapientissimos fines ipse permisit. Ita sensere LXX toU yàp 0co0 elut Nó; Chald. quoniam timens Deum ego sum; Syr. quia sub Deo ego sum. 2) Num sub Deo ego sum? Nequaquam. Hic sensus, utpote impius, eliminandus est. 3) An loco Dei sum ego? Utique. « Ego partes Dei sequor et ad id, quod Deus fecit, attendo, non ad id, quod fecistis vos » (Cai.). 4 Num loco Dei sum ego? Nequaquam, Ergo non licet mihi ea indignanter ferre, quae ipse ob sapientes rationes permisit. Aq. 6rt uà àvzt 0eoó ày6 ; Symm. qu) yp &vtl Oso) elut vó.. Hunc sensum praeferendum suggerit 30, 2 (Est.), ubi cadem legitur expressio. Vulg. vel ad hunc vel ad sensum primo loco propositum revocari potest, Cum igitur non sit loco Dei, sed sub illo, non est fas ipsi improbare et uleisci, quae Deus sapienter permisit, maxime cum ex his iam ingens bonum natum conspiciatur. v.20. « Vos cogitastis de me malum, sed Deus vertit illud in bonum , ut exaltaret me » — sed reliqui 1125 nvy ergo generalius ut faceret — « sicut impraesentiarum cernitis , et salvos faceret multos populos » , seu verius populum multum.
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v. 91 « Nolite timere : ego pascam vos et parvulos vestros », seu familias vestras (LXX Chald. Syr. et cf. Ex. 10.10 etc.). Perperam verbis asseri putat Kn. eum , qui ea scripserit, putasse famem adhuc fuisse in Aegypto. « Consolatusque est eos et blande ac leniter est locutus ».
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v. 22 « Et habitavit in Aegypto cum [omn:] domo patris sui » , quod reddunt LXX cum fratribus suis, ek cf. v. 8: sane domus patris consta. bat imprimis filiis eorumque familiis — « vizitque centum decem annis. Et vidit Ephraim filios usque ad tertiam generationem ; filii quoque Machir filii Manasse nati sunt in. genibus Ioseph ».
50:23
v. 93 « [Quibus transactis,| locutus est fratribus suis » : — vocem latius accipe pro fratribus, si qui supererant, eorumque progenie — « Postmortem meam Caput I. Diluvii universalitas. | A. De diluvii quoad terram universalitate.. . . . . . .. .... 223
50:10
… The exterior manifestations of mourning were reduced to a minimum, consisting in a funeral banquet («the bread of mourning»: Os. 9, 4), abstinence from work for seven days (so long did mourning last: Gen. 50, 10), cutting of the hair, sprinkling of ashes on the head (Esth. 4, 1); customs neither concomitant, nor to be considered normative. …
50:11
Abel (Hebrew 'Abhēl 'meadow'; possibly Aramaic from Canaanite 'Abil 'channel')
5. Abel Misrajim "A. of Egypt," interpreted by Gen. 50:11 as "mourning (èbel) of the Egyptians," because there
50:13
… It belonged to Ephron the Hittite, and Abraham (v.) bought it as a family burial place (Gen. 23:9-19). There were buried Sarah (ibid. 23:19), Abraham (ibid. 25:9), Isaac, Rebecca, Jacob and Leah (ibid. 49:50; 50:13).
50:22
… 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]).
50:25
… Exceptional and due to foreign influences was embalming (cf. for Joseph: Gen. 50, 25) and cremation, due to contingent circumstances (cf. for Saul and his sons: I Sam. 31, 11-13; for a grave pestilence: Am. 6, 10).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.