Ioseph interpreteth the dreames of two Eunuches prisoners 12. that the one should be restored to his office, 16. the other be hanged, 20. The third day the euent declareth the interpretations to be true, but Ioseph is forgotten.
1After this, it came to pass, that two eunuchs, the butler and the baker of the king of Egypt, offended their lord.Dopo di ciò avvenne, che due eunuchi, il coppiere, e il panettiere del re d'Egitto peccarono contro del loro signore.THESE thinges being so done, it chanced that two Eunuches, the cupbearer of the king of Aegypt, and his baker, offended against their lord.His ita gestis, accidit ut peccarent duo eunuchi, pincerna regis Ægypti, et pistor, domino suo. 2And Pharao being angry with them, (now the one was chief butler, the other chief baker,)E Faraone sdegnato contro di costoro (uno dei quali era capo dei coppieri, e l'altro de' panattieri)And Pharao being wrath against them (for the one was chiefe of the cupbearers, the other chiefe baker)Iratusque contra eos Pharao (nam alter pincernis præerat, alter pistoribus), 3He sent them to the prison of the commander of the soldiers, in which Joseph also was prisoner.Li fece mettere nella prigione del capitano delle milizie, dove era rinchiuso anche Giuseppe.he sent them into the prison of the captaine of the souldiers, in the which Ioseph also was prisoner.misit eos in carcerem principis militum, in quo erat vinctus et Joseph. 4But the keeper of the prison delivered them to Joseph, and he served them. Some little time passed, and they were kept in custody.E il custode della prigione li consegnò a Giuseppe, il quale ancor li serviva. Era passato un tratto di tempo, dacché quegli erano rinchiusi:But the keeper of the prison deliuered them to Ioseph, who also ministred to them: some litle time was passed, and they were kept in custodie.At custos carceris tradidit eos Joseph, qui et ministrabat eis: aliquantulum temporis fluxerat, et illi in custodia tenebantur. 5And they both dreamed a dream the same night, according to the interpretation agreeing to themselves:Quando ambedue la stessa notte videro un sogno di significazione adattata al caso loro.And they sawe ech of them both a dreame in one night, according to an interpretation agreing to them selues:Videruntque ambo somnium nocte una, juxta interpretationem congruam sibi: 6And when Joseph was come into them in the morning, and saw them sad,Ed essendo la mattina andato Giuseppe a trovargli, e vedutili malinconici,to whom when Ioseph was entred in the morning, and saw them sad,ad quos cum introisset Joseph mane, et vidisset eos tristes, 7He asked them, saying: Why is your countenance sadder today than usual?Gl'interrogò, dicendo: Per qual motivo oggi avete la faccia più afflitta del solito?he asked them, saying: Why is your countenance sadder to day then it was woont?sciscitatus est eos, dicens: Cur tristior est hodie solito facies vestra ?
8They answered: We have dreamed a dream, and there is nobody to interpret it to us. And Joseph said to them: Doth not interpretation belong to God? Tell me what you have dreamed:Risposer quegli: Abbiam veduto un sogno, e non abbiamo chi a noi lo interpreti. E Giuseppe disse loro: Non appartiene egli a Dio l'interpretarli? ditemi quel che avete veduto.Who answered: We haue seene a dreame, & there is no bodie to interprete it to vs. And Ioseph said to them: Why doth not interpretation belong to God? Tel me what you haue seene.Qui responderunt: Somnium vidimus, et non est qui interpretetur nobis. Dixitque ad eos Joseph: Numquid non Dei est interpretatio ? referte mihi quid videritis. 9The chief butler first told his dream: I saw before me a vine,Il gran coppiere raccontò il primo il suo sogno: Io vedeva davanti a me una vite,The chiefe of the cupbearers first told his dreame: I saw before me a vine,Narravit prior, præpositus pincernarum, somnium suum: Videbam coram me vitem, 10On which were three branches, which by little and little sent out buds, and after the blossoms brought forth ripe grapes:La quale avea tre tralci, che gettavano a poco a poco gli occhi, e poi i fiori, e poi le uve, che maturavano:wherin were three branches, growing by litle and litle into buddes, and after the blossomes the grapes waxed ripe:in qua erant tres propagines, crescere paulatim in gemmas, et post flores uvas maturescere: 11And the cup of Pharao was in my hand: and I took the grapes, and pressed them into the cup which I held, and I gave the cup to Pharao.E nella mia mano era la coppa di Faraone: e presi le uve, e le spremei nella coppa che avea in mano, e presentai da bere a Faraone.and the cup of Pharao in my hand: and I tooke the grapes, and wrong them into the cup which I held, and I gaue the cup to Pharao.calicemque Pharaonis in manu mea: tuli ergo uvas, et expressi in calicem quem tenebam, et tradidi poculum Pharaoni. 12Joseph answered: This is the interpretation of the dream: The three branches, are yet three days:Rispose Giuseppe: La spiegazione del sogno è questa: Tre tralci, tre giorni vi sono ancora,Ioseph answered: This is the interpretation of the dreame: The three branches, are yet three dayes:Respondit Joseph: Hæc est interpretatio somnii: tres propagines, tres adhuc dies sunt: 13After which Pharao will remember thy service, and will restore thee to thy former place: and thou shalt present him the cup according to thy office, as before thou was wont to do.Dopo de' quali si ricorderà Faraone dei tuoi servigi, e ti renderà il posto di prima: e presenterai a lui la coppa secondo il tuo uffizio, come per l'avanti solevi fare.after the which Pharao wil remember thy seruice, and wil restore thee to thy old degree: and thou shalt geue him the cup according to thyne office, as before thou haddest wont to doe.post quos recordabitur Pharao ministerii tui, et restituet te in gradum pristinum: dabisque ei calicem juxta officium tuum, sicut ante facere consueveras.
14Only remember me when it shall be well with thee, and do me this kindness: to put Pharao in mind to take me out of this prison:Solamente ricordati di me, quando sarai felice, e abbi compassione di me: e sollecita Faraone, che mi tragga da questa prigione:Only remember me, when it shal be wel with thee, and doe me this mercie: to put Pharao in mind that he take me out of this prison:Tantum memento mei, cum bene tibi fuerit, et facias mecum misericordiam: ut suggeras Pharaoni ut educat me de isto carcere: 15For I was stolen away out of the land of the Hebrews, and here without any fault was cast into the dungeon.Perocché con frode fui condotto via dalla terra degli Ebrei, e innocente fui gettato in questa fossa.because I was taken away by stealth, out of the land of the hebrewes, and here an innocent was I cast into the lake.quia furto sublatus sum de terra Hebræorum, et hic innocens in lacum missus sum. 16The chief baker seeing that he had wisely interpreted the dream, said: I also dreamed a dream, That I had three baskets of meal upon my head:Vedendo il capo dei panattieri, com'egli avea saggiamente diciferato quel sogno, disse: Io pure ho veduto un sogno. Pareami d'avere sopra il mio capo tre canestri di farina:The maister of the bakers seing that he had wisely resolued the dreame, he said: And I also saw a dreame, That I had three baskettes of meale vpon my head:Videns pistorum magister quod prudenter somnium dissolvisset, ait: Et ego vidi somnium: quod tria canistra farinæ haberem super caput meum: 17And that in one basket which was uppermost, I carried all meats that are made by the art of baking, and that the birds ate out of it.E che nel canestro di sopra io portassi d'ogni specie di mangiare, che si fa dall'arte de' panattieri, e che gli uccelli ne mangiavano.and that in one basket that was the higher, I caried al meates that are made by the art of baking, and that the birds did eate out of it.et in uno canistro quod erat excelsius, portare me omnes cibos qui fiunt arte pistoria, avesque comedere ex eo. 18Joseph answered: This is the interpretation of the dream: The three baskets, are yet three days:Rispose Giuseppe: La sposizione del sogno è questa: tre canestri, cioè tre giorni vi sono ancora,Ioseph answered: This is the interpretation of the dreame: The three basketts, are yet three dayes:Respondit Joseph: Hæc est interpretatio somnii: tria canistra, tres adhuc dies sunt: 19After which Pharao will take thy head from thee, and hang thee on a cross, and the birds shall tear thy flesh.Dopo i quali Faraone ti farà tagliare il capo, e ti farà crocifiggere, e gli uccelli dell'aria beccheranno le tue carni.after the which Pharao wil take thy head from thee, and hang thee on the crosse, and the foules shal teare thy flesh.post quos auferet Pharao caput tuum, ac suspendet te in cruce, et lacerabunt volucres carnes tuas.
20The third day after this was the birthday of Pharao: and he made a great feast for his servants, and at the banquet remembered the chief butler, and the chief baker.Il terzo giorno di poi era il dì della nascita di Faraone; il quale facendo un gran convito a' suoi servi si ricordò a mensa del capo dei coppieri, e del capo dei panattieri,The third day after this was the birth day of Pharao: who making a great feast to his seruantes, at the banket he remembred the maister of the cupbearers, and the chiefe of the bakers.Exinde dies tertius natalitius Pharaonis erat: qui faciens grande convivium pueris suis, recordatus est inter epulas magistri pincernarum, et pistorum principis. 21And he restored the one to his place, to present him the cup:E rendé all'uno il suo uffizio di presentargli la coppa:And he restored the one into his place, to reach him the cuppe;Restituitque alterum in locum suum, ut porrigeret ei poculum: 22The other he hanged on a gibbet, that the truth of the interpreter might be shewn.E l'altro fece appiccare a una croce, onde fu dimostrata la veracità dell'interprete.the other he hanged on a gibbet, that the truth of the interpreter might be approued.alterum suspendit in patibulo, ut conjectoris veritas probaretur. 23But the chief butler, when things prospered with him, forgot his interpreter.Ma tornato in prosperità il capo dei coppieri si scordò del suo interprete.And yet notwithstanding the chiefe of the cupbearers, prosperous thinges succeeding, forgat his interpreter.Et tamen succedentibus prosperis, præpositus pincernarum oblitus est interpretis sui.
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Year of the world 2287, Year before Christ 1717.
Haydock
Two eunuchs; chief officers, and high in dignity, as the Hebrew expresses it, ver. 2. (Haydock)
Menochius
Offended, perhaps, by stealing, or by some treasonable conspiracy. (Menochius)
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Menochius
Prisoner, though his chains were struck off. (Menochius)
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Challoner
Doth not interpretation belong to God? When dreams are from God, as these were, the interpretation of them is a gift of God. But the generality of dreams are not of this sort; but either proceed from the natural complexions and dispositions of persons, or the roving of their imaginations in the day on such objects as they are much affected with, or from their mind being disturbed with cares and troubles, and oppressed with bodily infirmities: or they are suggested by evil spirits, to flatter, or to terrify weak minds; in order to gain belief, and so draw them into error or superstition; or at least to trouble them in their sleep, whom they cannot move while they are awake: so that the general rule, with regard to dreams, is not to observe them, nor to give any credit to them. (Challoner)
Tirinus
Physicians indeed, sometimes form some judgment of the nature of a distemper from dreams; on which subject, Hippocrates and Galen have written. But to pretend to discover by them the future actions of free agents, would be superstitious, Deuteronomy 18:10. (Tirinus)
Justin (xxxvi. 2,) says, "Joseph was the first interpreter of dreams, and often gave proofs of his knowledge," etc.
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Prison, after examining into the justice of my cause.
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Haydock
Hebrews. Chanaan, a foreign land with respect to Egypt, as was also Mesopotamia, where he was born. (Haydock)
Menochius
Joseph only maintains his own innocence, without accusing any one. (Menochius)
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Of meal. Hebrew may also mean "white, full of holes," etc.
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From thee, by decapitation. This was customary, when a person's body was to be hung on the cross or gibbet. (Deuteronomy 21:22; Josue 10:26; Lamentations 5:12; 1 Kings 31:10.)
Birds. So Horace says, pasces in cruce corvos.
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Calmet
Birth-day. This was a common practice among the pagans. (St. Matthew 14:6; 2 Machabees 6:7.) (Calmet)
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Menochius
That, etc. Thus was verified the prediction of Joseph. (Menochius)
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Haydock
Forgot. A thing too common among those who enjoy prosperity! (Haydock)
Du Hamel
God would not have his servants to trust in men. (Du Hamel)
Calmet
The butler was a figure of the good thief, as the baker represented the impenitent one, between whom our Saviour hung on the cross. (Calmet)
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Doth not interpretation belong to God?.... When dreams are from God, as these were, the interpretation of them is a gift of God. But the generality of dreams are not of this sort; but either proceed from the natural complexions and dispositions of persons, or the roving of their imaginations in the day on such objects as they are much affected with, or from their mind being disturbed with cares and troubles, and oppressed with bodily infirmities: or they are suggested by evil spirits, to flatter, or to terrify weak minds, in order to gain belief, and so draw them into error or superstition; or at least to trouble them in their sleep, whom they cannot move when they are awake: so that the general rule, with regard to dreams, is not to observe them, nor to give any credit to them.
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8. Doth not interpretation belong to God?] Dreames do come of diuers Some dreames are natural. causes. Some of natural complexion, or disposition, wherby Philosophers or Phisitions may probably iudge of the state of mans bodie. Some are rather effects of things past, then signes of anie thing to come. Of which sorte the wise man saith: Dreames do folovv manie cares. (Eccle 5.) Some are suggested Some are illusions of euil spirites. by euil spirites, either to flatter worldlings with great pretenses, or to terrifie weake mindes with dangers and afflictions, or to vexe and truble those in sleepe, whom they can not easely moue waking. as. S. Gregorie discourseth (li. 8. Moral in cap 7. Iob) Some dreames are of God, as in Iacob, Ioseph, Some are from God. these Eunuches, Pharao, Nabuchodonosor, and others both good and euil men. But to discerne, and assuredly to iudge of some dreames, whether they Dan. 4 be from God, by holie Angels, or illusions of euil spirites, is a special gift of Holie Scripture and the Church are iudges of doubtful dreames. God, as also the interpretation therof belongeth to God, as Ioseph here testifieth. VVhosoeuer therfore wil be secure must relie either vpon expresse Scripture, or iudgement of the Church, as in ominous speaches was noted before (chap. 24.) Otherwise the general rule is, not to obserue dreames. Deut. 18.
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Death on the crosse was most cruel, & most ignominious. Cicero. 7. Ver: yet suffered by Christ, and by him madeglorious. Sap. 2. Philip 2.
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san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 10
… For he who makes what is his own his master’s, does not really give up his own to his master, but makes his interest his own; he commands even as himself in his affairs,
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san Giovanni Crisostomo † 407 d.C. Homilies on Titus 4
For that he did show this care and concern we learn from the story. He saw, it is said, two eunuchs who had been cast into prison by Pharaoh, his chief butler and chief baker, and he said, “Wherefore look ye so sadly today?” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.4
Then the venerable Joseph saw that we were in rather low spirits, and, guessing that this was not the case without reason, addressed us in these words of the patriarch Joseph: “Why are your faces sad today?”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 2.28.7
… But when we investigate points which are above us, and with respect to which we cannot reach satisfaction, [it is absurd ] that we should display such an extreme of presumption as to lay open God, and things which are not yet discovered,
san Basilio † 379 d.C. De Spiritu Sancto 5
… As, for instance, Adam says, “I have gotten a man through God,” meaning to say the same as from God; and in another passage “Moses commanded…Israel through the word of the Lord,” and, again, “Is not the interpretation through God?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 56
… For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, “by whom,” for “of whom;” as when it saith, “I have gotten a man by God,” putting not the second cause, but the first; and again, “Is not the interpretation of them by God,”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… what then, when he came before Pharaoh? Was it “Yea, I know”? But what? When no one urged it on him, he said from his own excellent spirit, “Do not interpretations belong to God?”
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san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 1.1
… And this also I myself now do. For ye are not about to be led to an empty dignity, but to an actual kingdom: and not simply to a kingdom, but to the kingdom of the Heavens itself. Wherefore I beseech and entreat you that you remember me when you come into that kingdom, and as Joseph said to the chief butler “Remember me when it shall be well with thee,”
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 6
… Joseph too, when he was urgent to escape from prison, was left to remain there. For hear him saying, “Indeed I was stolen away out of the land of the Hebrews; but do thou make mention of me to the king.” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 5
… and springing from a womanish littleness of soul. And yet Joseph, though he had been sold and made a slave, and had tenanted a prison, uttered not even then a bitter word against the authors of his sorrows. But what saith he? “Indeed I was stolen away out of the land of the Hebrews;” (
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Origene † 254 d.C. Origen's Commentary on Matthew 10.22
… and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed;
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… When he was in honor, then was he in danger; when he was in dishonor, then was he in safety. The eunuchs did not remember him, and right well it was that they did not, that the occasion of his deliverance might be more glorious: that the whole might be ascribed, not to man’s favor, but to God’s Providence (
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1. Duo eunuchi, — duo regii ministri et praefecti, etiamsi reipsa non essent eunuchi. Vide dicta cap. xxxix, vers. 4.
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2. Nam alter, — q. d. Iratus est eis Pharao: quia eorum, utpote praefectorum, peccatum subditis poterat esse scandalo et pravo exemplo. Hebraea non habent to nam.
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3. Principis militum, — Putipharis, qui fuerat herus Josephi, cap. xxxix, vers. 20. Vinctus, — captivus: jam enim vinculis erat liber, ut patet cap. praeced., vers. 22.
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4. Aliquantulum temporis, — puta annus unus, hoc enim significat hebraice in jamim, id est dies in plurali, ut bene probat Franciscus Ribera in Amos IV, num. 8. Post hunc annum somniorum Joseph adhuc biennio, ut patet cap. seq. vers. 1, fuit in carcere; triennalem ergo passus est carcerem. In hoc quoque fuit Joseph typus Christi; sicut enim Joseph, post triennium carceris, evectus est ad principatum: ita Christus, post tres dies passionis et mortis, gloriosus resurrexit. Idem triduum Christi resurgentis significatur per tres dies restitutionis pincernae Pharaonis, vers. 13. Ita ex Isidoro Lipomanus.
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8. Numquid non Dei est interpretatio? — q. d. Deus per me vobis interpretabitur vestrum somnium; mihi ergo illud enarrate: cumque illud ita, ut interpretatus fuero, reipsa evenire videritis, tunc scitote me non vanum conjectorem, sed verum, ex Dei munere, somniorum esse interpretem, ac consequenter me verum esse veri Dei cultorem et amicum: nec enim Deus aliis haec sua arcana revelat.
An Ex Somniis Liceat Divinare Quaeres, an ex somniis liceat divinare de futuris? Nota: Triplicia sunt somnia: quaedam enim proveniunt a Deo; quaedam a daemone; quaedam a natura. Rursum tertia haec quae a natura oriuntur, bipartita sunt: quaedam enim oriuntur ex diurna cogitatione, vel ardenti erga rem aliquam affectu. Hinc sicuti Navita de ventis, de bobus narrat arator: ita et de iisdem somniat. Sunt enim somnia ex diurna cogitatione; quasi in fidibus cessantis impulsus extremae quaedam motiones, quae ex impulsu resultant, eoque cessante adhuc aliquandiu perdurant, uti ait Gregorius Nyssenus tract. De opificio hominis, cap. xxxx. Quaedam vero somnia naturalia oriuntur ex temperamento et humore praedominante. Sic enim biliosi somniant caedes, verbera et ignes: phlegmatici somniant aquas, voragines, suffocationes, et a rebus noxiis tardam fugam; haec enim parit lentum phlegma: sanguinei somniant de musica, de conviviis, de pratis, de avibus, de volatu: melancholici somniant de rebus atris et tristibus, de morte, de sepulcris, de aethiopibus et daemonibus. Dico primo, ex somniis naturalibus licet divinare naturaliter, id est, conjectare de hominis temperamento, sanitate, affectu et morbis imminentibus. Ita Hippocrates et Galenus libros scripserunt de praesagiis sumendis ab insomniis. Et ratio est, quia effectus naturaliter indicant suam causam: somnia autem haec sunt effectus certi temperamenti et certi humoris in corpore praedominantis. Dico secundo, ex somniis a Deo, vel angelo immissis divinare licet; sed ei tantum, qui eorum significationem a Deo vel angelo accepit. Ita Joseph hic et Daniel cap. iv et v, ex somniis divinant. Dico tertio, reliqua somnia, et ex iis divinationes, vel diabolica sunt, vel superstitiosa, vel vana, fallacia et futilia: unde divinatio ex hisce somniis prohibita est, Deuter. xviii, 10. Nota: Quia somnia divina rara sunt, et vix a daemoniacis aut vanis dignosci possunt: hinc tutissimum est somnia quaelibet contemnere, nisi Deus aliud revelet; hoc autem revelare solet partim illuminando ipsos somniantes, ut sciant somnium sibi esse a Deo immissum, eosque exstimulando ut somnii interpretationem indagent et inquirant, uti fecit his eunuchis, item Nabuchodonosori, Daniel. v, et Pharaoni hic cap. xli; partim interpretationem somniorum suis amicis, virisque sanctis suggerendo, uti eam hic suggessit Josepho, et Danieli cap. iv et v. Vide Conimbricenses in lib. Aristotelis De Divinat. per somn.
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12. Respondit Joseph: Haec est interpretatio somnii. — Vidit hic pincerna per somnium symbolice sibi suum statum, puta pincernatum, restitui, ut hoc ipso Deus significaret status, dignitates, quin et vitam, omnesque res humanas tantum esse somnium, omnesque hominum spes tantum esse somnia vigilantium, uti aiebat Plato: hoc docet interpres Joseph, id est, vir sapiens et prudens, inquit Philo: ideoque actiones suas, resque omnes ex praescripto virtutis dirigit. Tres propagines, — tres palmites vitis. Tres adhuc dies sunt. — «Sunt,» id est, significant. Sicut enim imaginis esse est repraesentare, ita somnii, symboli sive visionis propheticae esse, est adumbrare et significare res absentes, aut futuras. Ita S. Augustinus.
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15. De terra Hebraeorum, — de terra Chanaan, in qua Jacob ejusque filii Hebraei habitabant.
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16. Quod prudenter (quod apposite, congrue, verisimiliter) somnium exposuisset; — necdum enim constabat de expositionis veritate, quae postea ipso eventu comprobata est vers. 21.
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17. Omnes cibos qui fiunt arte pistoria, — ac consequenter placentas, artocreas, pastasque carnium, ad quas aves carnivorae advolabant, easque laniabant et devorabant. Ita Josephus. Portendebant enim hae carnes et aves, carnes somniantis pari modo ab avibus in cruce laniandas et devorandas esse.
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19. Post quos — inchoatos: nam ipso tertio die suspensus est pistor, et hoc portendebant aves ex tertio canistro carnes lacerantes et comedentes. Ita Josephus. Auferet caput tuum, — non per gladium te decollando, ut vult Philo; sed per laqueum te suspendendo, itaque te caputque tuum necando. Unde sequitur: «Ac suspendet te;» qui enim vitam homini aufert, hic aufert et caput: quia in capite maxime vivit et viget homo, quae vita et vigor tam capiti, quam homini, per laqueum et mortem, aeque ac per gladium aufertur. Et lacerabunt volucres carnes tuas. — Hinc patet corpora suspensorum etiam tunc, uti et nunc, in patibulo fuisse relicta, ut ibi vel computrescerent, vel a sole et ventis siccarentur et tabescerent, vel ab avibus lacerarentur. Unde illud: Non feci furtum; non pasces in cruce corvos. Judaeis vero jussum est Deuter. xxi, vers. 23, suspensos eadem die deponere et sepelire. Tropologice, Prosper et Rupertus: hi duo eunuchi, inquiunt, quorum alter suo statui restitutus, alter suspensus est, significant duos ordines hominum, puta electorum ex gratia, et reproborum sive damnandorum ex justitia. Rursum Joseph inter duos eunuchos, est Christus inter duos latrones crucifixus, uni promittens coelum, alteri infernum relinquens. Christus enim aperuit somnia et visiones: tum quia prophetias implevit; tum quia arcana Dei consilia, judicia et promissa hominibus reseravit; tum quia sensum dedit Apostolis ut intelligerent prophetias totamque sacram Scripturam.
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22. Ut conjectoris veritas probaretur. — Vocula ut, hic non finem a Pharaone intentum, ut patet, sed eventum, sive consecutionem significat, q. d. Itaque evenit ut Josephi divinatio somniorumque interpretatio vera sit inventa, ipsoque eventu comprobata. Similis fuit divinatio S. Athanasii, qui Alexandriam ingressus, cum cornix in aere volitans crocitaret, rogatus a Gentilibus per scomma, quid cornix diceret, respondit: «Cras insonat; significat autem, cras, quo festum celebratis, vobis luctuosum fore.» Ita evenit, testis est Nicephorus, lib. IX, cap. xxxv. Sic et Christianus ille rogatus a Juliano Apostata per sarcasmum: «Quid facit Galilaeus faber vester?» respondit: «Loculum tibi parat,» puta feretrum, et vere: nam paulo post telo non hominis, sed Christi occisus est Julianus. Pari modo Isaacius eremita Valenti Imperatori Ariano contra Gothos pergenti, cladem atque mortem praedixit, teste Nicephoro lib. XI, cap. l.
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v. 4 « His ita gestis accidit, ut peccarent duo eunuchi, pincerna regis Aegypti et. pistor, domino suo ».
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v. 2 « Iratusque contra eos Pharao, .nam alter pincernis praeerat, alter pistoribus »,
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v. 3 « mist eos in carcerem principis militum, in quo erat vinctus et Ioseph ». Duos priores versus ita Hebr. habet : Post verba haec accidit, ut peccarent pincerna (vox carens articulo) regis Aegypti et pistor (vox articulo ornata) , domno suo reg? Aegypti. Iratusque est Pharao contra duos eunuchos, principem pincernarum et principem pistorum. Cum porro etiam n5x Chald. expresserit sine articulo, dubitare licebit, uirum peccantes fuerint ipsi duo principes, an ii pro peccato duorum $uorum inferiorum vapulaverint. Illud censuere LXX Vulg. Syr. e melius congruit textui hebr. recepto. Peccatum Ps. Ion. et Targ. Hier. coniiciunt illud fuisse, ut coniuraverint veneno Pharaonem e medio tollere : aulicos Aegyptios quandoque contra regem coniurasse, et patet per se et confirmatur actis causae (Erman Y. 205 sqq.) habitae contra eos, qui cum uxoribus regiis coniuraverant de rege Pepy 6"* dynastiae expellendo. Fuisse in aula Pharaonis principem pincernarum et principem pistorum, et patet per se, et textibus confirmatur : Ebers p. 320 sq., Vigourouz Vl. 65, Erman Y. 269 sq. Vineae autem in Aegypto erant plurimae et varia vinorum generosorum genera : Erman 1 9'16 sqq.
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v. l « At custos carceris tradidit eos loseph, qui et ministrabat eis. Aliquantulum temporis fluxerat, et vllt tn. custodia tenebantur », v. $ « videruntque ambo somnium nocte una iuxta interpretationem congruam sibi ». Yabn qnz2 vu, vel Sam. v25n 333nD2. VN, unusquisque sicut interpretatio (eus) somnium eius. Expressionis obscurae videtur sensum assecutus esse Mar., « somnia non fuisse vana et fortuita, quae interpretationem non habent, sed significasse quae illis ventura erant ». Persensere illico tam pincerna quam pistor, ea somnia esse divinitus immissa , ideoque habere significationem ipsi somnio accurate corres- -pondentem : at eam significationem interpretatione assequi non poterant. Uti reliquos, ita Aegyptios plurimi fecisse somnia, cf. Ebers p. 321 sq., Vigourouz p. 58 sqq. —
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v. 6 « Ad quos cum introisset Ioseph mane et vidisset eos tristes », v. "I « sciscitatus est eos dicens : Cur tristior est hodie [solito| facies vestra? »
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v. 8 « Qui responderunt : Somnium vidimus et non est, qui interpretetur nobis ». « Quia carcere conclusi sumus, interpretis copiam non habemus » (Menoch.). « Ignorabant sapientiam eius, quocum loquebantur, sed vulgarem aliquem esse existimabant, et propterea somnium ei non narrant, sed tantum se vidisse dicunt, et addunt : Nullus est, quiinterpretetur illud » (Chrys.). « Dizitque ad eos Ioseph : Numquid non Dei est interpretatio? » Donum est a Deo descendens, non ars ad certos aliquos homines restricta. « Referte mihi, quid videritis »; « nam puto, me favente Deo non vanum fore coniectorem » (Malv.) ).
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v. 9 « Narravit. prior, praepositus pincernarum, somnium suum : Videbam coram me vitem »,
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v. 10 « in qua erant tres propagines, crescere [paulatim] ?n gemmas, et post fores wvas malturescere »;
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v. 11 « calicemque Pharaonis in manu mea : tuli ergo uvas, et ezpressi in calicem, quem tenebam, et tradidi poculum Pharaoni ». Hebr. distinctius exprimit, in somnio visam esse vitem brevissimo temporeatenerrimo germinead perfectam maturitatem esse perductam : In somnio meo, ecce vitis coram me , et in viti propagines tres : et ipsa, ubi primum germinavit, (iam etiam) ascendit flos etus , maturaverunt racemi etus uvas. Sicut non consuevere in Aegypto uvae tam cito evolvi, ita neque moris erat, ut uvae in calicem exprimerentur atque illico succus expressus pro vino hauriretur : uti v. 10 uvae evolutionem , ita v. 11 vini praeparationem brevissimo compendio exhibet.
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v. 12 « Respondit Ioseph : Haec est interpretatio somnii : Tres propagines tres adhuc dies sunt ».
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v. 18 « Post quos recordabitur Pharao ministerii tui » , Hebr. elevabit Pharao caput tuum (cf. & Reg. 25,9'7), ex ignominia ad honorem revocabit, « e£ restituet te àn. gradum pristinum, dabisque ei calicem tuzta officium tuum sicut ante facere consueveras ».
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v. 14. « Tantum memento mei, cum bene tibi fuerit, et facias mecum misericordiam, ut suggeras Pharaoni, ut educat me de 1sto carcere »,
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v. 15 « quia furto sublatus sum de terra Hebraeorum, et hic innocens in lacum missus sum ». Non accusat Putipharem neque eius uxorem, non refert fratrum inhumanitatem (CArys.) : unum effert, se per nefas in servitutem esse adductum , servumque nihil mali admisisse. Dicit autem terram Hebraeorum Ioseph, non Chanaan, quia non tam regionem indicare vult, quam tribum; erantque aliae forlasse in Chanaanitide tribus Aegyptiis hostiles, a quibus iure belli captivi in Aegyptum abducebantur. Porro, si Abraham Hebraeus (14, 13) numeravit servos trecentos decem et octo viros, Iacob sane, cui duodecim filii et infiniti paene erant greges, servos habebat plurimos et tractus, quem late diffusis gregibus obtinebat, facile potuit nomine terrae Hebraeorum Aegyptiis innotescere, imprimis regibus Pastoribus, qui et ipsi ad orientem primum Aegypti sedes habuissent. Adverte etiam illud, etsi ipse Ioseph non usus sit expressione terra Hebraeorum, at potuisse ea certe uti auctorem Genesis Iosepho longe recentiorem. Cf. G. Smith : The book of Moses p. 397 sqq.
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v. 16 « Videns pistorum magister, quod prudenter somntum dissolvissel, ait : Et ego vidi somnium, quod tria canistra farinae », seu potius panificii, « haberem super caput meum » , — vide apud Ebers p. 332, Vigourouz p. 16 depictum pistorem Aegyptium panem in capite circumferentem. Ib. et Erman I. 269 vide varias panificii formas. Inter oblationes funebres recensentur panis et placentae genera sexdecim; nera decem, placentae quinque ( Erman I. 265 sq.) —
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v. 17 « et in uno canistro, quod erat excelsius, portare me omnes cibos, qui fiunt arte pistoria, avesque comedere ex eo ».
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v. 18 « Hespondit Ioseph : Haec est interpretatio somnii : Tria canistra tres adhuc dies sunt » ;
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v. 19 « post quos auferet Pharao caput tuum », — lepide hic eadem atque v. 13 expressio adhibetur, sed sensu plane diverso, uti eadem etiam v. 20 utrique eunucho applicatur : et elevavit caput principis pincernarum et caput principis pistorum, in. medio servorum suorum (Mar.) — « ac suspendet te 1n cruce, et lacerabunt volucres carnes tuas ». Emortui cadaver suspendendum est in gno i. e. in patibulo. Monumenta exhibent homines capite plexos et in patibulo suspensos. In « Fabula duorum fratrum » uxoris infidelis cadaver canibus permittitur (V?- gouroux p. 79). Id sane in gente cadaverum praeservandorum tam studiosa supplicium omnino extremum. Regum Aegypti anniversarium natalem diem habitum esse festum monumenta testantur, cf. Végourouz p. i1 sqq. —
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v. 20 « Exinde dies tertius natalitius Pharaonis erat. Qui faciens grande convivium pueris suis, recordatus est inter epulas magistri pincernarum. et. pistorum principis »,
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v. 94 « restituitque alterum in locum suum, ut porrigeret ei poculum »,
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v. 99 « alterum suspendit [n patibulo], ut contectoris veritas probaretur »; simplicius Hebr. : sicut interpretatus ei fuerat Ioseph.
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v. 93 « Et tamen [succedentibus prosperis] praepositus pincernarum oblitus est interpretis sut ». Cap. XLI. Narratio non universim tantum, sed vel expressionibus prodit narratorem rerum Aegyptiarum oppido gnarum, ut vere scribat Ebers p. XII, « acta loseph, etiam quoad singula, res describere quales in veteri Aegypto agi debuere ».
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I. GENESI DEI S. - Il problema del s. ha interessato l'uomo fin dall'antichità; sono noti i s. di Faraone che trovarono in Giuseppe un famoso interprete (Gen. 40, 5 sgg.; 41, 1-37). Tuttavia la Bibbia (Deut. 13, 2 sgg. e 18, 10-12) avverte il popolo eletto di non dare credito agli auguri, agli indovini ed agli interpreti di s. Nei tempi più recenti …
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… Il dogma cristiano è già adombrato nel Vecchio Testamento, dove si parla dei giusti che scendono nello fē'ōl con la speranza della Redenzione nell'attesa di « Colui che sarà mandato » (Gen. 40, 10).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.