Iacob sendeth tenne of his sonnes to bye corne in Aegypt. 7. where Ioseph knowing them, they not knowing him, with hard speaches putteth them in prison. 18. At last Simeon remayning in castodie, til Beniamin be brought, the rest are dismissed, 25. with their money, vnknowen to them, in their sackes.
1And Jacob hearing that food was sold in Egypt, said to his sons: Why are ye careless?Ma Giacobbe avendo udito, che si vendeva da mangiare in Egitto, disse a' suoi figliuoli: Perché state a guardarvi in viso?AND Iacob hearing, that victuales were sold in Aegypt, he said to his sonnes: Why neglect ye?Audiens autem Jacob quod alimenta venderentur in Ægypto, dixit filiis suis: Quare negligitis ? 2I have heard that wheat is sold in Egypt: Go ye down, and buy us necessaries, that we may live, and not be consumed with want.Ho sentito dire, che si vende grano in Egitto: andate, e comprate quello che ci bisogna, affinché possiam vivere, e non siam consunti dalla fame.I haue heard that wheat is sold in Aegypt: Goe ye downe, and bye vs necessaries, that we may liue, and not be consumed with lacke.audivi quod triticum venundetur in Ægypto: descendite, et emite nobis necessaria, ut possimus vivere, et non consumamur inopia. 3So the ten brethren of Joseph went down, to buy corn in Egypt:Andarono adunque dieci fratelli di Giuseppe in Egitto a comprare del frumento,Therfore the tenne brethren of Ioseph going downe, to bye corne in Aegypt,Descendentes igitur fratres Joseph decem, ut emerent frumenta in Ægypto, 4Whilst Benjamin was kept at home by Jacob, who said to his brethren: Lest perhaps he take any harm in the journey.Essendosi Giacobbe ritenuto Beniamin a casa, avendo detto ai suoi fratelli, che non gli succeda qualche disgrazia nel viaggio.Beniamin being kept at home by Iacob, who said to his brethren: Lest perhaps he take any harme in the iourney:Benjamin domi retento a Jacob, qui dixerat fratribus ejus: Ne forte in itinere quidquam patiatur mali: 5And they entered into the land of Egypt with others that went to buy. For the famine was in the land of Chanaan.Entrarono nella terra di Egitto con altra gente, che andava a comprare. Perocché nella terra di Chanaan era la fame.entred into the land of Aegypt with others that went to bye. for the famine was in the land of Chanaan.ingressi sunt terram Ægypti cum aliis qui pergebant ad emendum. Erat autem fames in terra Chanaan. 6And Joseph was governor in the land of Egypt, and corn was sold by his direction to the people. And when his brethren had bowed down to him,E Giuseppe dominava in Egitto, e a piacimento di lui si vendevano a' popoli le biade. E i suoi fratelli avendolo adorato,And Ioseph was prince in the land of Aegypt, and at his pleasure corne was sold to the people. And when his brethren had adored him,Et Joseph erat princeps in terra Ægypti, atque ad ejus nutum frumenta populis vendebantur. Cumque adorassent eum fratres sui, 7And he knew them, he spoke as it were to strangers, somewhat roughly, asking them: Whence came you? They answered: From the land of Chanaan, to buy necessaries of life.Ed egli avendoli riconosciuti, parlava loro con qualche durezza, come a stranieri, interrogandoli: D'onde siete venuti? Risposero: Dalla terra di Chanaan per comprare quello che ci bisogna per vivere.and he knewe them, he spake as it were to strangers somewhat roughly, asking them: From whence came you? Who answered: From the Land of chanaan, that we may bye necessaries to liue.et agnovisset eos, quasi ad alienos durius loquebatur, interrogans eos: Unde venistis ? Qui responderunt: De terra Chanaan, ut emamus victui necessaria.
8And though he knew his brethren, he was not known by them.E riconoscendo egli i fratelli, non fu però da essi riconosciuto.And yet himselfe knowing his brethren, was not knowen of them.Et tamen fratres ipse cognoscens, non est cognitus ab eis. 9And remembering the dreams, which formerly he had dreamed, he said to them: You are spies. You are come to view the weaker parts of the land.E rammentandosi i sogni veduti una volta, disse loro: Voi siete spioni: e siete venuti a riconoscere i luoghi men forti del paese.And remembring the dreames, which some times he had seene, he said to them: You are spies: to view the weaker parts of the land you are come.Recordatusque somniorum, quæ aliquando viderat, ait ad eos: Exploratores estis: ut videatis infirmiora terræ venistis. 10But they said: It is not so, my lord; but thy servants are come to buy food.Dissero quelli: Signore, non è così; ma i tuoi servi sono venuti a comprar da mangiare.Who said: It is not so, my lord, but thy seruantes are come to bye victuals.Qui dixerunt: Non est ita, domine, sed servi tui venerunt ut emerent cibos. 11We are all the sons of one man: we are come as peaceable men, neither do thy servants go about any evil.Siamo tutti figliuoli di uno stesso uomo: siam venuti a buon fine, e nissun male tramano i servi tuoi.We are al the sonnes of one man: we are come as men of peace, neither do thy seruantes goe about anie euil.Omnes filii unius viri sumus: pacifici venimus, nec quidquam famuli tui machinantur mali. 12And he answered them: It is otherwise: you are come to consider the unfenced parts of this land.Rispose loro: La cosa è ben diversa: siete venuti ad osservare i luoghi di questo paese men fortificati.To whom he answered: It is otherwise: you came to consider the vndefensed partes of this land.Quibus ille respondit: Aliter est: immunita terræ hujus considerare venistis. 13But they said: We thy servants are twelve brethren, the sons of one man in the land of Chanaan: the youngest is with our father, the other is not living.Ma quelli: Siamo, dissero, noi tuoi servi, dodici fratelli, figliuoli d'uno stesso uomo nella terra di Chanaan: il più piccolo è con nostro padre, l'altro più non è.But they: We thy seruantes, say they, are twelue brethren, the sonnes of one man in the Land of Chanaan: the youngest is with our father, the other is not liuing.At illi: Duodecim, inquiunt, servi tui, fratres sumus, filii viri unius in terra Chanaan: minimus cum patre nostro est, alius non est super. 14He saith, This is it that I said: You are spies.La cosa, diss'egli, è come ho detto: Siete spioni.This is it, quoth he, that I said: You are spies.Hoc est, ait, quod locutus sum: exploratores estis.
15I shall now presently try what you are: by the health of Pharao, you shall not depart hence, until your youngest brother come.Io fin d'adesso vi metterò alla prova: per la salute di Faraone voi non partirete di qua, fino a tanto che venga il fratello vostro più piccolo.Now presently I wil take a trial of you: by the health of Pharao you shal not depart hence, vntil your youngest brother do come.Jam nunc experimentum vestri capiam: per salutem Pharaonis non egrediemini hinc, donec veniat frater vester minimus. 16Send one of you to fetch him: and you shall be in prison, till what you have said be proved, whether it be true or false: or else by the health of Pharao you are spies.Mandate uno di voi, che qua lo conduca: e voi starete in catene, fino a tanto che sia manifesto, se vero o falso sia quello che avete detto: altrimenti voi per la salute di Faraone siete spioni.Send you one of you to bring him: and you shal be in prison, til the thinges be proued which you haue said, whether they be true or false: otherwise by the health of Pharao you are spies.Mittite ex vobis unum, et adducat eum: vos autem eritis in vinculis, donec probentur quæ dixistis utrum vera an falsa sint: alioquin per salutem Pharaonis exploratores estis. 17So he put them in prison three days.Li fece adunque mettere in prigione per tre giorni.Therfore he put them in prison three dayes.Tradidit ergo illos custodiæ tribus diebus. 18And the third day he brought them out of prison, and said: Do as I have said, and you shall live: for I fear God.E il terzo giorno fattigli uscir dalla carcere, disse: Fate quello che ho detto, e sarete salvi: perocché io temo Dio.And the third day bringing them out of prison, he said: Doe as I haue said, and you shal liue: for I feare God.Die autem tertio eductis de carcere, ait: Facite quæ dixi, et vivetis: Deum enim timeo. 19If you be peaceable men, let one of your brethren be bound in prison: and go ye your ways, and carry the corn that you have bought, unto your houses.Se avete buone intenzioni, uno di voi fratelli stia legato in prigione: e voi altri andate, e portate il frumento, che avete comprato, alle vostre case,If you be men of peace, let one of your brethren be bounde in prison: and goe ye your wayes, and carie the corne that you haue bought, vnto your houses,Si pacifici estis, frater vester unus ligetur in carcere: vos autem abite, et ferte frumenta quæ emistis, in domos vestras, 20And bring your youngest brother to me, that I may find your words to be true, and you may not die. They did as he had said.E conducetemi il vostro fratello più piccolo, affinché io possa esser chiarito di quel che dite, e non siate condannati a morire. Fecero, com'egli avea detto,and bring your youngest brother to me, that I may proue your sayings to be true, and that you die not. They did as he had said,et fratrem vestrum minimum ad me adducite, ut possim vestros probare sermones, et non moriamini. Fecerunt ut dixerat,
21And they talked one to another: We deserve to suffer these things, because we have sinned against our brother, seeing the anguish of his soul, when he besought us, and we would not hear: therefore is this affliction come upon us.E si dissero l'uno all'altro: Con ragione soffriamo questo, perché peccammo contro il nostro fratello, vedendo le angustie del suo cuore mentr'ei ci pregava, e noi non ascoltammo: per questo è venuta sopra di noi tribolazione.and they talked one to an other: Worthely do we suffer these thinges, because we haue sinned against our brother, seing the distresse of his soule, whilest he besought vs, and we heard not: therfore is this tribulation come vpon vs.et locuti sunt ad invicem: Merito hæc patimur, quia peccavimus in fratrem nostrum, videntes angustiam animæ illius, dum deprecaretur nos, et non audivimus: idcirco venit super nos ista tribulatio. 22And Ruben, one of them, said: Did not I say to you: Do not sin against the boy; and you would not hear me? Behold his blood is required.Uno di essi Ruben, disse: Non vel diss'io: Non peccate contro il fanciullo: e voi non mi deste retta? ecco che del sangue di lui si fa vendetta.Among whom Ruben one of them, said: Why, did not I say to you: Sinne not against the boy: and you heard me not? Loe his blood is required.E quibus unus Ruben, ait: Numquid non dixi vobis: Nolite peccare in puerum: et non audistis me ? en sanguis ejus exquiritur. 23And they knew not that Joseph understood, because he spoke to them by an interpreter.E non sapevano di essere intesi da Giuseppe; perocché questi parlava loro per interprete.And they knew not that Ioseph vnderstood: because he spake to them by an interpreter.Nesciebant autem quod intelligeret Joseph, eo quod per interpretem loqueretur ad eos. 24And he turned himself away a little while, and wept: and returning, he spoke to them.Ed egli si volse per un poco in altra parte, e pianse: e tornò, e parlò con essi.And he turned away himselfe a litle while, and wept: and returning he spake to them.Avertitque se parumper, et flevit: et reversus locutus est ad eos. 25And taking Simeon, and binding him in their presence, he commanded his servants to fill their sacks with wheat, and to put every man’s money again in their sacks, and to give them besides provisions for the way: and they did so.E fatto pigliare, e legare Simeone sotto de' loro occhi, ordinò ai ministri, che empisser di grano le loro sacca, e rimettessero il denaro di ciascheduno nel suo sacco, dando loro di più de' viveri pel viaggio: e quelli fecer così.And taking Simeon, and binding him in their presence, he commanded his seruantes that they should fil vp their sackes with wheat, and put euerie mans money againe in their bagges, geuing them besides for to eate on the way: who did so.Tollensque Simeon, et ligans illis præsentibus, jussit ministris ut implerent eorum saccos tritico, et reponerent pecunias singulorum in sacculis suis, datis supra cibariis in viam: qui fecerunt ita.
26But they having loaded their asses with the corn went their way.E quelli portando sopra i loro asini il grano, se n'andarono.But they carying their corne vpon their asses, tooke their iourney.At illi portantes frumenta in asinis suis, profecti sunt. 27And one of them opening his sack, to give his beast provender in the inn, saw the money in the sack’s mouth,E avendo uno di loro aperto il sacco per dar da mangiare al suo asino all'albergo, osservando il denaro alla bocca del sacco,And one of them opening his sacke, to geue his beast prouender in the inne, beholding the money in the sackes mouth,Apertoque unus sacco, ut daret jumento pabulum in diversorio, contemplatus pecuniam in ore sacculi, 28And said to his brethren: My money is given me again; behold it is in the sack. And they were astonished, and troubled, and said to one another: What is this that God hath done unto us?Disse a' suoi fratelli: Mi è stato renduto il denaro, eccolo qui nel sacco. E stupefatti, e turbati dissero l'uno all'altro: Che è mai quello che ha Dio fatto a noi?he said to his brethren: My money is geuen me againe, behold it is in the sacke. And being astonyed, and trubled amongest themselues, they said: What is this, that God hath done vnto vs?dixit fratribus suis: Reddita est mihi pecunia, en habetur in sacco. Et obstupefacti, turbatique, mutuo dixerunt: Quidnam est hoc quod fecit nobis Deus ? 29And they came to Jacob their father in the land of Chanaan, and they told him all things that had befallen them, saying:E giunsero a casa di Giacobbe loro padre nella terra di Chanaan, e a lui raccontarono tutto quello che era loro avvenuto, dicendo:And they came to Iacob their father into the land of Chanaan, and they told him al thinges that had chanced vnto them, saying:Veneruntque ad Jacob patrem suum in terram Chanaan, et narraverunt ei omnia quæ accidissent sibi, dicentes: 30The lord of the land spoke roughly to us, and took us to be spies of the country.Il signore di quella terra ci ha parlato con durezza, e ha creduto, che andassimo a spiare pel paese.The lord of the land spake to vs roughly, and thought vs to be spies of the prouince,Locutus est nobis dominus terræ dure, et putavit nos exploratores esse provinciæ. 31And we answered him: We are peaceable men, and we mean no plot.Gli abbiam risposto: Noi siamo uomini di pace, e non macchiniamo nulla di cattivo.to whom we answered: We are men of peace, neither do we attempt any treachery.Cui respondimus: Pacifici sumus, nec ullas molimur insidias. 32We are twelve brethren born of one father: one is not living, the youngest is with our father in the land of Chanaan.Siam dodici fratelli nati tutti di un istesso padre: uno più non è: il più piccolo è con nostro padre nella terra di Chanaan.We are twelue brethren borne of one father: one is not liuing, the youngest is with our father in the Land of Chanaan.Duodecim fratres uno patre geniti sumus: unus non est super, minimus cum patre nostro est in terra Chanaan.
33And he said to us: Hereby shall I know that you are peaceable men: Leave one of your brethren with me, and take ye necessary provision for your houses, and go your ways,Quegli ci ha detto: Mi chiarirò in questo modo, se voi siete uomini di pace: Lasciate presso di me un vostro fratello, e prendete quel che bisogna di viveri per le vostre famiglie, e partitevi:Who said to vs: Thus shal I trie that you be men of peace: Leaue one of your brethren with me, and take ye prouision necessarie for your houses, and goe your wayes,Qui ait nobis: Sic probabo quod pacifici sitis: fratrem vestrum unum dimittite apud me, et cibaria domibus vestris necessaria sumite, et abite, 34And bring your youngest brother to me, that I may know you are not spies: and you may receive this man again, that is kept in prison: and afterwards may have leave to buy what you will.E conducete a me il fratello vostro più piccolo onde io conosca, che non siete spioni, e voi ricuperiate quello che rimane in prigione; e abbiate di poi permissione di comprare quello che vorrete.and bring your youngest brother to me, that I may know you are not spies: and you may receiue this felowe againe, that is kept in prison: and afterwardes may haue licence to bye what thinges you wil.fratremque vestrum minimum adducite ad me, ut sciam quod non sitis exploratores: et istum, qui tenetur in vinculis, recipere possitis: ac deinceps quæ vultis, emendi habeatis licentiam. 35When they had told this, they poured out their corn, and every man found his money tied in the mouth of his sack: and all being astonished together,Dette che ebbero queste cose, votando i grani, trovò ognuno di loro rinvolto il denaro alla bocca del sacco: ed essendo tutti fuori di sé,This being said, when they powred out their corne, euerie man found his money tied in the mouth of the sackes: and al being astonyed together,His dictis, cum frumenta effunderent, singuli repererunt in ore saccorum ligatas pecunias, exterritisque simul omnibus, 36Their father Jacob said: You have made me to be without children: Joseph is not living, Simeon is kept in bonds, and Benjamin you will take away: all these evils are fallen upon me.Disse il padre Giacobbe: Voi m'avete condotto ad essere senza figliuoli; Giuseppe non è più, Simeone è in catene, e mi torrete Beniamin: sopra di me ricadono tutte queste sciagure.their father Iacob said: You haue made me to be without children, Ioseph is not liuing, Simeon is kept in bondes, and Beniamin you wil take away: al these euils are fallen vpon me.dixit pater Jacob: Absque liberis me esse fecistis: Joseph non est super, Simeon tenetur in vinculis, et Benjamin auferetis: in me hæc omnia mala reciderunt.
37And Ruben answered him: Kill my two sons, if I bring him not again to thee: deliver him into my hand, and I will restore him to thee.Rispose a lui Ruben: Uccidi due de' miei figliuoli, se io non lo riconduco a te: consegnalo a me, ed io te lo restituirò.To whom Ruben answered: Kil my two sonnes, if I bring him not againe to thee: deliuer him into my hand, and I wil restore him vnto thee.Cui respondit Ruben: Duos filios meos interfice, si non reduxero illum tibi: trade illum in manu mea, et ego eum tibi restituam. 38But he said: My son shall not go down with you: his brother is dead, and he is left alone: if any mischief befall him in the land to which you go, you will bring down my grey hairs with sorrow to hell.Ma quegli: Non verrà, disse, il mio figlio con voi: suo fratello si morì, ed egli è rimaso solo: se alcuna cosa avverrà di sinistro a lui nella terra, dove andate, precipiterete col dolore nel sepolcro la mia vecchiaia.But he said: My sonne shal not go downe with you: his brother is dead, and he alone is remayning: if any aduersitie shal chance to him in the land to the which you goe, you shal bring downe my hoare heares with sorowe vnto hel.At ille: Non descendet, inquit, filius meus vobiscum: frater ejus mortuus est, et ipse solus remansit: si quid ei adversi acciderit in terra ad quam pergitis, deducetis canos meos cum dolore ad inferos.
42:1
Year of the World 2297, Year before Christ 1707.
Careless. Hebrew, "gazing one at another," like idle people.
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Menochius
To him. Conformably to the prophetic dreams, Genesis 37:7, 9. (Menochius)
42:8
Menochius
By them. Years and change of situation, had made such an alteration in him. God was pleased that Jacob should remain so long ignorant of his son's fate, that, by sorrow, he might do penance, and purify himself from every stain; and that he might not attempt to redeem Joseph, whose slavery was to be the source of so much good to his family. (Menochius)
Worthington
Joseph did not make himself known at first; in order to bring his brethren to a true sense of their duty, that they might obtain pardon for their sin. Thus pastors must sometimes treat their penitents with a degree of severity. (St. Gregory, hom. 22, Ezec.; St. Augustine, ser. 82, de Tem.) (Worthington)
42:9
Challoner
You are spies. This he said by way of examining them, to see what they would answer. (Challoner)
Haydock
Aquila translates "vagrants" going from place to place, as if to discover the weakest parts. Joseph was a person in authority. It was his duty to guard against invasion. He knew how his brethren had treated Sichem, and how they had behaved to himself; and though he might not suppose, that they had any evil design upon Egypt, yet he had a right to make them give an account of themselves. (Haydock)
Menochius
He wished also to extort from them a true account respecting Jacob and Benjamin. (Menochius)
42:15
Calmet
Health. This oath implies, that he is willing that even Pharao, whom he so much revered, should perish, if he did not execute what he said: (Haydock) or, as Pharao is now in health, so true it is you should not all depart, till your youngest brother come. (Calmet)
42:16
Or else by the health of Pharao you are spies. That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it.
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Menochius
God. I shall do nothing contrary to justice or good faith, as I know I have a superior in heaven, to whom I must give an account. (Menochius)
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Menochius
We deserve. Conscience upbraids. "Punishment opens the mouth, which sin had shut," St. Gregory. (Menochius)
Calmet
They had sold Joseph about 22 years before! (Calmet)
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Haydock
His blood. Ruben supposed his brother was dead, (ver. 13.,) and judging that Jacob would not let Benjamin come, he thought they must all perish. (Haydock)
42:23
Calmet
Interpreter, to keep them at a greater distance. It does not appear that the sons of Jacob were ignorant of the language of the country. (Calmet)
42:25
Menochius
Simeon. If he had joined himself to Ruben and Juda, who seemed inclined to protect Joseph, they might easily have prevented the cruel act, by overawing their younger brothers. Hence he was most guilty. (Menochius)
Presence. That they might learn to condole with an afflicted brother.
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Haydock
And you may, etc. Joseph had said, (ver. 20.,) and you may not die, which they thus interpret. (Haydock)
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Calmet
Astonished. One had before made the discovery, ver. 28. Now all find their purses among the corn, which renews their astonishment. (Calmet)
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Without. Through excess of grief, Jacob speaks with a degree of exaggeration; or he thought his children were now taken from him so fast, that he would soon have none left.
42:37
Kill, etc. By this proposal, he meant to signify his utmost care and zeal to bring back young Benjamin safe to his father.
42:38
Haydock
Alone: the son of my beloved Rachel. (Haydock)
Haydock
To hell. That is, to that place where the souls then remained, as above, Genesis 37:35, (Challoner) though with respect to his grey hairs, and body, it may signify the grave. (Haydock)
42:9
You are spies.... This he said by way of examining them, to see what they would answer.
42:16
Or else by the health of Pharao you are spies.... That is, if these things you say be proved false, you are to be held for spies for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it.
42:38
To hell.... That is, to that place, where the souls then remained, as above, chapter 37. ver. 35.
42:7
7. Some vvhat roughly] Ioseph afflicted his bretheren to bring them into consideration of their former faultes, and to true contrition. VVithout which, Contrition necessarie for the remission of sinnes. though iniuries be remitted by men, yet the offenders are not absolued before God. Therfore he louing them and hating their sinne, by affliction brought them to vnderstanding. VVho being at last truly penitent, he acknowledged and most louingly embraced them, and prouided for them in their necessitie. S. Aug. ser. 82. de temp. And this example S. Gregorie (ho. 22. in Ezech) applithe to the instruction of pastors of soules: that they procure true repentance before absolution of sinnes. Ne si inordinate culpa dimittitur, is qui est enlpabilis, Disorderlie remission is hurtful. in reatu grauius astringatur. Lest, if the fault be disorderly remitted he that is faultie be more greuously intangled in guilt of conscience: therfore with much discretion seueritie in shew, & elemencie in mind are required.
42:9
9. You are spies] To the same purpose he calleh them spies. After the Ioseph calleth his brothers spies for their good. maner of examiners calling suspected persons, as they may seme to be: therby to trie what they would answer. Al for their holsome penance, and withal to procare them afterwards more compassion among the Aegyptians. S. Aug. q. 139. super. Gen.
42:15
15. By the health of Pharao.] Ioseph in swearing by Pharaos health, honored It is lawful to sweare by creatures. God, the geuer and conseruer of health, life, power, dignitie and al that was in Pharao. wherby we see that this maner of swearing was lawful. As now likewise Christians lawfully sweare not only by God, but also by his creatures, saying: As God shal helpe them, & his holie Gospels: so it be with due circumstances, and requisite conditions, namely with those which the Prophet Hieremie mentioneth, in truth, in iudgement, and in iustice: not salfe, rash, nor of an •ier. 4. vniust thing: nor in frequent and cōmon talke (a most bad custome) for so thou must neirher sweare by God himself, nor (as our sauiour teacheth) by Mat. 5. In some case more conuenient then to name God expresly. heauen, nor by the earth, nor by Hierusalem, nor by thy head, nor anie thing els: signifying that in some case, and due maner we may sweare by any of these. And in this particular Ioseph did rather name Pharao in his oath then God, as wel to conceale himself as yet from his brethren, as to strike more terrour in their hartes, by naming his master the King, in whom he had more interest then they.
42:16
If these things which ye say be proued false, ye are to be held as spies, for your lying. S Aug 1. 139. super Gen.
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38. Vnto hel.] To that place where soules remaine, as before. chap. 37. v. 35. For this phrase, of bringing vnto hel, and descending into hel, vsually spoken Diuers mansions in hel. in the old Testament, of al sortes of soules both iust and wicked, signifieth that al went that time to hel, that is, to a lowe place, farre distant from heauen. But some to rest, and some to paine. VVherupon S. Hierom saith: Hel is a place. wherin soules are included, either in rest, or in paines, according to the qualitie of their deserts.
Myn old age or, me an old man. S. Aug. q. 142.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
… Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction? Was not Jacob blessed who, leaving his father’s house, endured exile as a shepherd for pay, and mourned for the violated chastity of his daughter, and suffered hunger?
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.3
… Jeroboam also, who received the ten sceptres (tribes), and the ten courts of the tabernacle, and the columns of ten cubits [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.3
… his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, “Iron passed through the soul of him:” now he is honoured, now he is not made subject to brethren selling him, but corn he supplieth to them hungering.
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “Ye are spies: to see the nakedness of the land are ye come;” and below: “send,” says he, “one of you, and bring your brothers hither: but ye shall be kept here until your words are made manifest whether ye speak the truth or no: but if not, by the life of Pharaoh, ye are spies.”
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sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.93
… Isaac his son likewise found a king most friendly to him. Jacob, being received with honor by a king in Egypt, went so far as to bless him. What shall I say of his son Joseph, who, after the tribulation of a prison, in which his chastity was tried as gold is tried in the fire, being raised by Pharaoh to great honors, even swore by the life of Pharaoh,
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sant'Atanasio di Alessandria † 373 d.C. Apology to the Emperor. (Apologia Ad Constantium.) 12
… and see, whether they will not shew their falsehood by their very looks; for the countenance is a test of the conscience as it is written, ‘A merry heart maketh a cheerful countenance, but by sorrow of the heart the spirit is broken .’ Thus they who had conspired against Joseph
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 3.20
… And this is shown by Joseph’s brethren. For when they had sold the just man, and thirteen years had passed away, suspecting they had fallen into punishment, and fearing for their lives, they remembered their sin, and said one to another, “We are verily guilty concerning our brother Joseph.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… nay, they had slain him, as far as inclination went; they had deceived and grieved the old man; they suffered nothing. After many years they are brought into extreme peril, and now they are put in remembrance of this their sin. Exceeding wisely is this circumstance brought in. Hear what they say: “We are verily guilty concerning our brother.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “We suffer this rightly because we sinned against our brother, in that we saw the anguish of his soul when he asked us and we did not hearken to him: wherefore all this trouble hath come upon us.”
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 8
… but still the father bore the calamity, and that which followed it, and the next to that. He wept; but acted not with impiety; he mourned, but he uttered not discontent, but stayed at those words, saying, “Joseph is not, Simeon is not, and will ye take Benjamin away? all these things are against me.” (
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Hebraice est שבר sceber, id est frangenda, id est frumentum, vel panis qui frangitur et distribuitur. Unde Joseph, vendens et distribuens frumentum, passim hic vocatur hebraice משביר masbir, id est frangens sive fragmentans, id est, distribuens et dispertiens frangendam, puta annonam sive frumentum; hinc manavit illa phrasis Christi et Pauli: «Panis quem frangimus,» uti dixi I Cor. x, 16; nam frangere panem Hebraeis idem est quod dividere et distribuere panem.
Versus 1: Quare Negligitis? Hebraice, ut quid vos ipsi aspicitis? id est, quid desides cunctamini? Solent enim otiosi et pigri invicem aspicere et quisque exspectare ut alter manum operi admoveat, remque expediat. «Torpor enim animi ex imperfecta voluntate oritur; mox ut bonum velle coeperis, ardor erit atque impetus.» Elapso septennio fertilitatis, agebatur jam secundus annus sterilitatis, ut patet cap. xlv, vers. 6.
Cur Joseph 23 Annis Incognitus Mansit Quaeres, qua ratione Joseph tam diu incognitus mansit in Aegypto, puta 23 annis (tot enim sunt ab anno ejus 16 usque ad 39, quem jam agebat), ita ut de se nihil unquam toto illo tempore nuntiaret patri, adeo propter se moerenti, maxime ultimis novem annis, quibus ipse princeps fuit in Aegypto? Respondet S. Thomas et Pererius, Deum noluisse ut Jacobo idipsum nuntiaretur ante tempus et occasionem a se ordinatam, puta ante hanc famem, qua coacti sunt fratres venire ad Joseph in Aegyptum. Hanc autem esse Dei voluntatem intellexit Joseph, tum ex somnio suo, de quo cap. xxxvii, vers. 7, tum ex rerum eventu, tum ex Dei instinctu et revelatione, ut indicat ipse Joseph, cap. xlv, vers. 8. Dices: Cur hoc ita fieri et celari voluit Deus? Respondeo primo, quia Deus hoc quasi purgatorium moeroris voluit dari Jacobo, licet justo, ob levia quaedam ejus peccata, tum alia, tum quia nimis et cum invidia fratrum amaverat Josephum. Solet enim Deus nimios Sanctorum circa rem vel personam aliquam amores hoc modo per adversa, quasi vinum injecta aqua, temperare, imo recidere et mortificare. Ita S. Augustinus, serm. 82 De Tempore. Secundo, voluit Deus celare Jacobum vitam et statum Josephi, ut probaret tam ejus quam Josephi virtutem, resignationem, patientiam, amorem erga Deum, uti probavit obedientiam et virtutem Isaaci et Abrahae, cum Abrahae jussit ut immolaret suum Isaac, Genes. xxii, 2. Tertio, quia si scivisset Jacob filium suum Josephum esse captum, quantolibet pretio eum redemisset, itaque Joseph nunquam evectus fuisset in Aegypto ad principatum, quo tamen ejus humiliationem remunerari statuerat Deus, Sapient. cap. x, vers. 13. Ita Theodoretus. Quarto, id voluit Deus, ut hac ratione verificaret somnium Josepho a se immissum, Genes. cap. xxxvii, vers. 7, ut scilicet fratres fame pressi cogerentur ad Josephum venire, eumque adorare. Quinto, id voluit Deus, ut hac occasione Jacob cum tota familia sua descenderet in Aegyptum, ibique multiplicaretur, utque ei magna et mira illa obvenirent in Aegypto, quae cap. xv, vers. 13, avo ejus Abrahae promiserat Deus, quaeque enarrat Exodus.
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Ecce hic fratres nescientes implent somnium Josephi, eumque adorare coguntur. Ita Procopius.
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Videns in hac sui adoratione impleri sua somnia, non ex ultione, sed ut ea eorumque veritatem confirmaret, efficiendo fratres tam male de se meritos sibi supplices; hac de causa durius eos alloquitur, ut ipsi suam impietatem et somniorum Josephi veritatem agnoscant; ait ergo:
Versus 9: Exploratores Estis Dices: Mentitur hic Joseph; sciebat enim fratres suos non esse exploratores. Respondet primo, Rupertus: «Exploratores,» id est fures, «estis,» quia me patri suffurati estis et vendidistis. Sed aliud est explorator, aliud fur: intelligit enim Joseph per exploratorem eum, qui loca minus munita in provincia scrutatur, ut ea hosti prodat. Secundo, Pererius respondet, Joseph hic non mentiri, sed jocari, loquique per jocum et simulationem. Tertio et optime, S. Thomas respondet, Joseph non assertive sed tentative et probative loqui, uti judices asserunt crimen, dum reum rogant pertentando, ut veritatem eliciant. Pari modo hic fratres pertentat Joseph, ut ita adigat eos, sibi de patre et fratre Benjamin percunctaturo, vera narrare. Porro nullam injuriam fecit Joseph fratribus, eis hanc calumniam objiciendo, metumque incutiendo, quia illi longe graviora meriti erant, poteratque Joseph quasi princeps Aegypti, eos ob parricidium et plagium in se admissum plectere morte. Ruben etiamsi a venditione Joseph esset innocens, quia tamen commixtus erat cum fratribus nocentibus, hinc et affligitur cum eis. Si enim eum excepisset Joseph, agnitus fuisset a fratribus. Ita Abulensis. Sic Deus, quin et princeps, communi belli clade insontes cum sontibus involvit et plectit. Notent hic praelati, quem in correctione modum servare debeant, eumque discant a Josepho. Pie et prudenter S. Gregorius, hom. 21 in Ezech.: «Vincebat, inquit, mentem (Josephi) pietas, cum frater innocens videretur, sed permanebat in ostensione asperitas, ut fratres noxii purgarentur. Scyphus in sacco junioris absconditur, furti post eos quaestio movetur: in sacco junioris invenitur; Benjamin reducitur; afflicti omnes fratres sequuntur. O tormenta misericordiae! Cruciat, et amat. Sic vir sanctus facinus fratrum et dimisit et vindicavit: sic in rigore clementiam tenuit, ut delinquentibus fratribus, nec sine ultione pius existeret, nec sine pietate districtus. Ecce hoc est magisterium disciplinae, ut culpis et discrete noverit parcere, et eas pie resecare.» Hucusque S. Gregorius.
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q. d. Fingitis vos esse duodecim fratres, aliumque domi habere fratrem: hinc colligo vos caetera quoque fingere, esseque exploratores; ut ergo contrarium ostendatis, adducite fratrem vestrum minimum ad me, ut ego eum videam, indeque sciam vos vera dixisse. Rursum haec non assertive, sed tentative dicit Joseph; idque ut exploret quid factum sit de Benjamin: timebat enim ne fratres simile quid in Benjaminum (utpote fratrem suum uterinum, et Rachelis, quam Jacob prae Lia dilexerat, filium) designassent, quale in se perpetraverant. Ita S. Chrysostomus.
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Quaeres primo, an to per salutem Pharaonis sit juramentum, et an licitum? Calvinus negat esse juramentum, additque hanc tantum esse phrasim gentilitiam, quae sapiat idololatriam Aegyptiacam. Sic enim Romani jurabant per genium Caesaris, ut hac ratione Caesari adularentur, eumque diis quasi aequarent. Secundo, Hamerus respondet, hoc non esse juramentum, quia non fit expresse per Dei contestationem. Dico primo, to per salutem Pharaonis est juramentum. Patet, quia hebraice est, «vivit Pharao,» quae apud Hebraeos est formula jurandi, perinde ac cum dicunt, «Vivit Deus,» hoc etiam significat Noster, cum vertit, «per salutem Pharaonis;» simili enim modo juramus «per animam.» Dico secundo, juramentum hoc est licitum. Ratio est, quia qui per creaturas jurat, censetur usu communi gentium, et tacita jurantis intentione jurare per earum creatorem, uti explicat Christus Matth. xxiii, 21. Joseph ergo non joco, ut vult Hamerus, sed serio jurat per salutem Pharaonis, quasi regis sui benefici, venerandi et redamandi; et quasi in Pharaone venerans Deum, simulque regiam potestatem ipsi a Deo datam. Ergo, «per salutem Pharaonis,» idem est ac si dicat: Per Deum, qui auctor et conservator est vitae et salutis Pharaonis. Ita S. Thomas et alii. Dices: Joseph videtur hic pejerare; nam licet fratres Benjaminum non adducerent, exploratores tamen idcirco non erant. Respondeo: Non jurat Joseph fratres suos esse exploratores, sed ait: «Alioqui exploratores estis,» id est eritis apud me, habebimini, praesumemini esse exploratores, q. d. Nisi Benjamin adducatis, itaque vestra dicta veracia esse ostendatis, ego vos quasi exploratores habebo, tractabo et puniam. Ita S. Augustinus. Quaeres secundo, quale sit hoc juramentum: «Per salutem,» vel vitam Pharaonis? Respondeo primo: Potest esse assertorium, si nimirum sic intelligas: «Per salutem Pharaonis,» id est, juro per Deum, qui vitae et salutis Pharaonis, regis mei amantissimi, auctor est et custos. Sic enim cum dicunt Hebraei: Vivit Dominus, sensus est: Testor Deum vivum: ita verum est quod dico, ac verum est vivere Deum, quem in testem voco, et per quem juro. Secundo et potius, haec phrasis ex communi usu loquendi significat execrationem, qua quis se aut suos devovet; potius ergo videtur hoc juramentum esse execratorium, ut sensus sit, «per salutem Pharaonis,» id est juro, testor et rogo Deum, ut Pharaoni regi meo charissimo salutem et vitam adimat, nisi vos quasi exploratores habuero et punivero, si ad me non adducatis Benjamin. Simili enim modo et sensu juramus per animam. Ita S. Thomas II II, Quaest. lxxx, art. 6. Sicut enim nostram personam, ita et aliam nobis conjunctam possumus obligare Deo, ut in ea nos puniat si fallimus, dicendo et jurando: «Per vitam patris; per vitam uxoris.» Dices: Hoc est imprecari malum patri, uxori et regi: hoc autem est contra charitatem. Respondeo. Est contra charitatem, si juramus falsum; sin verum est quod dicimus, non est contra, sed potius secundum charitatem: ostendimus enim quanti regem, vel patrem faciamus, eumque sic honoramus, neque solum imprecamur malum, si fallimus, sed etiam bonum, si non fallimus. Itaque, «per salutem Pharaonis,» idem est ac si dicas: Ita Deus salvet, vel non salvet Pharaonem. Salvet, si verum dico, vel si praesto quod dico; non salvet, si fallo: utrumque enim includitur, uti solerter et docte advertit noster Lessius, tract. De Juramento, dub. 2.
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17. Tradidit ergo illos custodiae tribus diebus. — Ut ita luerent triplex crimen suum, primo, mortis intentatae; secundo, projectionis in cisternam; tertio, venditionis Josephi; et ut sicut ipse triennio fuerat in carcere, sic illi essent triduo, inquit Delrio, et alii.
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18. Facite quae dixi, et vivetis: Deum enim timeo. — q. d. Nolite timere, quia nil injuste, nil infideliter, nil inhumane vobiscum agam, sed fideliter quae dixi praestabo: etsi enim sim princeps, Deum tamen principum Principem timeo et revereor, sciens me ab eo judicandum, omniumque factorum meorum illi redditurum rationem.
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21. Merito haec patimur. — Ex Hebraeo vertas, vere nos desolati sumus, puta soli omnique auxilio destituti, propter fratrem nostrum, quem desolavimus, solumque exteris vendidimus. Nota hic cum S. Chrysostomo quanta sit vis conscientiae, cujus obtutibus peccata omnia illico se sistunt et confluunt, cum Dei manum vindicem videmus et sentimus: nulla enim Josephi hic facta est mentio, et tamen ejus memoria et injuria ei ante viginti tres annos facta, statim omnium fratrum mentibus se sistit, cum ob eam se castigari augurantur. «Sicut ebrius, inquit, quando multum vini ingurgitat, nullum sentit a vino damnum, postea autem sentit quantum sit damnum: sic peccatum donec consummetur, obtenebrat mentem, et quasi densa nubes ita mentem corrumpit; deinde conscientia insurgit, et quovis accusatore mentem gravius arrodit, monstrans absurditatem facti;» nimirum, «oculos, quos culpa claudit, poena aperit,» inquit S. Gregorius; nimirum, «conscientia mille testes;» et, ut ait S. Gregorius Nazianzenus, in plagam grandinis: «Conscientia domesticum et verum tribunal est.» Nam, ut ait Sap. xvii, 10: «Semper praesumit saeva, perturbata conscientia.» E contrario Eccli. xiii, 10: «Bona, inquit, est substantia, cui non est peccatum in conscientia;» et cap. xxx, vers. 17: «Non est oblectamentum super cordis gaudium;» et Apostolus II Corinth. i, 12: «Gloria nostra haec est, testimonium conscientiae nostrae, quod in simplicitate cordis et sinceritate Dei conversati sumus in hoc mundo;» et S. Hieronymus: «Bona conscientia nullius oculos fugit,» interrita. Rursum, fratres hi in plaga ad se redeunt, et crimen agnoscunt. Ita Manasses rex impiissimus in carcere culpam agnovit, II Paral. xxxiii. Ita Nabuchodonosor superbissimus, postquam in bestiam est transformatus, agnovit suam imbecillitatem Deique potentiam, «qui gradientes in superbia potest humiliare,» Danielis cap. iv. Ita Antiochus, rex scelestissimus, lethali morbo percussus: «Nunc, inquit, reminiscor malorum quae feci in Jerusalem. Cognovi ego, quia propter ea invenerunt me mala ista, et ecce pereo tristitia magna in terra aliena,» I Machab. vi, 13. Ita fames docuit filium prodigum dicere: «Pater, peccavi in coelum et coram te.» Proinde recte impiis imprecatur Psaltes dicens Psal. xxviii: «Imple facies eorum ignominia, et quaerent nomen tuum, Domine.» Tertio, adverte hic miram et justam Dei providentiam et vindictam, qua fratres Joseph insontes punit eadem poena, scilicet carcere et captivitate, qua ipsi antea Josephum insontem afflixerant. Justum enim est, ait Rhadamantus, ut quod quis injuste fecit, hoc ipse juste patiatur. Simile exemplum memorabile, imo plura exempla clarissima refert S. Ephrem, quae ipsimet juveni petulanti et lascivo contigerunt, quibus ipse ad frugem, imo ad vitam monasticam conversus est. Audi eum partim in confessione sua, partim in narratione suae conversionis. Ego, inquit, dubitabam de Dei providentia, et an non potius omnia casu et fortuito acciderent. Hoc dubium mihi Deus, non verbis, sed factis exemit. Quodam enim die a parentibus in suburbana missus, juvencam gravidam lapidibus insectans et agitans, causa fui, ut ipsa a fera laniaretur; obvium deinde habens pauperem, cujus illa erat, me de eadem interrogantem contumeliis etiam oneravi. Post mensem rursum in Mesopotamia ad suburbana missus, nocte ad pastores diverto, qua nocte in caulam irruentes ferae gregem dispergunt. Hinc a dominis gregis comprehensus ego, quasi raptores induxissem, Praetori trador et carceri; ubi cum fuissem diebus quadraginta, dormienti adstans adolescens aspectu terribilis: Quid, inquit, in isto agis carcere? cui cum casus meos insontis enarrassem: Ego, ait ille, hoc novi, te culpa vacare; sed praeterita cogita, scis enim te pauperculi hominis jumentum agitando necasse. Ut igitur providentiam et justitiam Dei discas, interroga duos illos viros, quorum alter homicidii, alter adulterii falso insimulatur, quique in eumdem hunc carcerem compacti sunt, et intelliges, non sine causa eos in vinculis esse; sed neque ipsi scelerum istorum auctores impune evadent. Quibus dictis evanuit. Mane autem facto, ad viros illos conversus: Cur, inquam, hic estis? et alter quidem ait: In crimine de quo accusor, innocens sum; sed nuper virum quemdam, in pugna ab inimico ex ponte deturbatum, undis et morti, cum possem, non eripui. Alter vero: Ego, inquit, innocens sum; sed nuper a duobus militibus accepi quinquaginta nummos ut sororem eorum adulteratam fuisse jurarem, atque ita puellae hereditatem in fratres trajicerem. Pejeravi itaque et misellam adulterio conficto bonis omnibus everti. Nunc te vicissim, adolescens, nobis indica. Parui petitioni, et juvencae mortem, causamque captivitatis meae declaravi. Tunc coepi compungi atque resipiscere, et nos merito poenas luere intellexi, etsi criminis, ob quod capti eramus, essemus omnes tres ignari et innoxii. Postridie ad judicem rapimur. Torquentur illi, et cum innocentes reperti essent, dimittuntur. Ego in carcerem retrudor: ubi cum solus alios quadraginta peregissem dies, adducuntur vincti tres alii viri, quibuscum triginta rursum dies extraxi. Hinc mihi secundum quietem adstitit idem, qui antea apparuerat dicens: Quid est, Ephrem? cernis justum judicium Dei? ut autem cognoscas, qui tres illi sint hodie tibi adjuncti, scito duos ex illis falso sororem fornicationis accusasse, ac patrimonio orbasse; alius vero est, qui hominem in flumen praecipitavit, et his dictis recessit. Tum ego mane facto, eos rogavi ut mihi causam dicerent, ob quam in carcerem conjecti essent: et fratres quidem sororem per nefas a se circumventam fatebantur, alter vero hominem in aquas deturbatum. Quibus auditis, et ipse quae mihi acciderant enarrabam, et duorum virorum quorum alter perjurium admiserat, alter pereunti manum negasset (hi enim in iis ipsis criminibus, hisce eorum auctoribus consenserant aut cooperati fuerant), casus exponebam. Inde omnibus nobis divini judicii metus, uberes lacrymas excussit. Postridie in quaestionem adducimur, et fratres quidem duo, praeter crimina jam dicta etiam se adulterii et homicidii (quae falso duobus, paulo ante dictis, imputata fuerant) auctores esse confessi, morte mulctati sunt: et mox alter eadem poena, ob duas caedes ab eo patratas, afficitur. Post judex et me adduci jubet, amare flentem, Deumque his verbis invocantem: Salva me, Domine, ex necessitate, ut digne fieri queam monachus et tibi inserviam. Praetor autem mandavit tortoribus, ut me distentum nervis boum caederent. At Praetoris assessor: Reservetur, inquit, iste in aliud judicium, nunc enim tempus est prandii. In carcerem itaque ferro constrictus reducor, ubi solus egi alios 25 dies. Exhibuit autem se tertio adolescens antea visus, et ait: Certusne jam es, quod justo judicio Deus mundum gubernet? Imo, inquam, Domine; at tu, oro rogoque, educ me de carcere isto, ut merear fieri monachus, et inservire Domino Christo. Ipseque subridens: Adhuc semel, inquit, examini subjicieris, tum demum liberandus ab alio judice; sed scito unum esse oculum omnia perlustrantem. Post haec anxius octo dies extraxi, donec novus judex me in quaestionem productum agnovit, et falso accusatum dimisit. Ego vero sine mora in montem ascendi, et me ad venerandi senis pedes abjeci.
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Putabant enim fratres Josephum in tam dira servitute prae afflictione et moerore jam pridem esse mortuum; nec enim per viginti tres annos quidquam de eo inaudierant. «Sanguis» ergo hic metonymice ponitur pro effusione sanguinis, puta pro nece et morte: quaevis enim occisio et mors violenta, etiamsi fiat suffocatione, submersione, confusione, aliove modo, vocatur apud Hebraeos effusio sanguinis, per synecdochen et per catachresin, eo quod violenta mors creberrime inferri soleat per effusionem sanguinis.
42:25
Unum Simeonem prae aliis ligat Josephus, quia in Simeone potissimum venditi Josephi culpa resedit, inquiunt Philo, Theodoretus et Gennadius. Si enim Simeon secundo genitus cum Rubeno primogenito et Juda, qui inter fratres gratia et dignitate praestabat, se conjunxisset, facile hi tres sua auctoritate alios fratres compescuissent, et Josephum liberassent; forte etiam Simeon inter fratres insolentior et iniquior fuerat in Josephum: audax enim et insolens ejus indoles satis se prodidit in strage Sichimorum, Genes. xxxiv, vers. 25.
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Ultro et sponte, ne pater animi penderet, ubi mansisset Simeon; nam, ut prudenter ait Philo, in casibus inopinatis levior est cognitio, quam dubitatio: nam re cognita potest inveniri ad salutem aditus; haesitatio nihil expedit. Vere Poeta: «Pejor est bello timor ipse belli.» Moralia pulchra de utilitate tribulationis, quodque ipsa doceat nos cognoscere primo, Deum; secundo, nosipsos, nostramque fragilitatem; tertio, vanitatem mundi, omniumque ejus operum et bonorum: habet hic Pererius num. 22 et sequentibus.
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Filii aperuerant saccos in via, sciebantque eis pecuniam inesse; pater vero nesciebat, sed filii coram patre simulant se quoque idipsum nescire, ne a patre increpentur. Exterriti ergo hic sunt filii jam ante concepto, vel certe simulato et ficto timore: Jacob autem novo et vero metu percussus fuit, timens scilicet ne quid mali propter hanc pecuniam Simeoni, si non redirent; sin redirent, ipsismet infligeretur a Josepho.
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Dolentis vox ista est, inquit Abulensis, quia dolentes pro re modica faciunt propositiones universales, ut si pauca mala habeant, dicant se omnia habere; et si pauca bona eis desint, dicant sibi omnia deesse: ita Jacob tres tantum filios abfore sentiens, ex vehementia doloris dicit sibi omnes defuturos, cum tamen adhuc alii novem ei superessent. Dolor hic oriebatur ex ingenti amore, quo super omnes diligebat Josephum perditum, et Benjamin abducendum.
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Irrationalis, turbida et plena passione est haec oblatio Rubeni: occidere enim avo nepotes non licet, et si licuisset, non hoc ejus dolorem mitigasset, sed potius auxisset. Verum voluit Ruben hac incomposita et irrationali propositione significare, se certo certius reducturum Benjaminum.
De Cibariis in Viam Datis supra cibariis in viam, dato praeter frumentum viatico, puta panibus aliisque escis tam hominum quam asinorum, ut frumentum integrum et intactum domum perferrent, ad patrem in Chanaan.
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Id est, efficietis, ut ego senex moerore et moestitia moriar; quinimo senio meo accelerabitis mortem. Ita Abulensis et Vatablus. Octava fuit haec crux Jacobi.
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v. 1 « Audiens autem Iacob , quod alimenta venderentur in Aegypto, dixit filiis suis : Quare negligitis? » Quare invicem incerti adspicitis (1nN3nn; sed Sam. wvnn a 801)? Ad quam interrogationem ubi nullum responsum nanciscitur Iacob, v. 2 aliud effatum introducitur repetita voce Y2N"^, quae nequaquam abundat (c. DiIm.). Eam quidem ignorant LXX Vulg. Syr. —
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v. 2 « Audivit, quod triticum venumdetur in Aegypto : descendite et emite nobis necessaria, ut possimus vivere et non consumamur [inopia] ». Pro av: videtur LXX mendose legisse *y9, et fortasse item Vw/g. (necessaria).
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v. 3 «.Descendentes igitur fratres Ioseph decem, ut emerent frumenta $n Ae-.— gypto » ,
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v. & « Beniamin domi retento a Iacob, qui dixerat fratribus eius : Ne forte in itinere quidquam patiatur mali »;
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v. 5 « ingressi sunt terram Aegypti cum aliis, qui pergebant |ad emendum]. Erat autem fames in terra Chanaan ». Ingressi sunt in medio eunttum , nullum specialem exspectantes favorem, sola fame compulsi et hinc, quod nonnisi a Ioseph principe frumenta coemi possent, in eius praesentiam inscii pervenere.
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v. 6 « Et Ioseph erat princeps in terra Aegypti, atque ad eius nutum frumenta populis vendebantur ». « Cumque adorassent eum fratres sui », — « ecce impletur somnium loseph » ( Est.) —
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v. 1 « et agnovisset eos, quasi ad alienos durius loquebatur, interrogans eos : Unde venistis? » *23rm et fixe intuitus est, quod. quandoque faciunt qui invicem agnoscunt (cf. Prov. 20,11), quandoque ii qui peregrini reputari cupiunt. « Qui responderunt : De terra Chanaan, ut emamus victui necessaria ». v, 8 « Et tamen fratres ipse cognoscens , non est cognitus ab eis ».
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v. 9 « Recordatusque somniorum, quae aliquando viderat », eaque recordatione divinae commonefactus providentiae et in fratres utique demulsus animo, simulata severitate « a?t ad eos : Exploratores estis ; ut videatis infirmiora terrae , venistis ». « Hoc crimen impingit, ut adigat illos sibi de statu, in quo pater versaretur, et quod de Beniamino fratre uterino actum, vera narrare » (Menoch.). Accusationem refellunt statuto adventus fine
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v. 10 : « Qui dixerunt : Non est ita, domine, sed servi tui venerunt, ut emerent cibos ». Addunt aliqua familiam spectantia : exploratores genus hominum sunt collecticium , non consuevere decem fratres una procedere exploratum (Tost.).
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v. 14 « Omnes filii untus viri sumus, pacifici », seu verius sinceri, « venimus, nec quidquam famuli tui machinantur mali ». Simpliciter Hebr. : non sunt servi tui exploratores. Asserta haec sunt, quibus loseph se non credere affirmat.
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v. 12 « Quibus ille respondit : Aliter est, immunita terrae huius considerare venistis ». Aliud sinceritatis argumentum miselli non habent, nisi ut asserta repetant et magis etiam explicent.
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v. 13 « At //? : Duodecim, inquiunt, servi tui, fratres sumus, filii. viri. unius tn terra Chanaan. Minimus cum patre nostro est, alius non est super ». Ps. Ion. et Targ. Hier. : « unus exiit a nobis, neque scimus, quem finem sumpserit ».
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v. 14 « Hoc est , ait, quod locutus sum : exploratores estis ». « Haec omnia avertendae de vobis suspicioni minime apud me valent; tamdiu ergo vos tamquam exploratores habebo, donec eorum, quae asserilis, certa exhibeatisargumenta » (Calm.).
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v. 15 « Iam nunc experimentum vestri captam : per salutem Pharaonis, non egrediemint hinc, donec veniat frater vester minimus ». Beniamin accersit, non ut discat, an illi etiam iniuriam inflixerint (Theodoret.) , sed quia fratris uterini conspiciendi desiderio flagrat.
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v. 16 « Mittite ex vobis unum, et adducat eum; vos autem eritis in vinculis, donec probentur quae dixistis, utrum vera [an falsa] sint. Alioquin, per salutem Pharaonis, exploratores estis » , et ut huius sceleris convicti puniemini.
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v. 17 « Tradidit ergo illos custodiae tribus diebus ».
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v. 18 « Die autem tertio eductis de carcere ait : Facite, quae dixi, et vivetis ». nw non est vertendum quae dixi, sed quae dico : mitigat quippe iam sententiam Ioseph triduo ante latam , cum novem tum carcere detinendossuggessisset, unum nunc detineat. Mitigat, quia unus ferendae domum sufficientis frumenti copiae impar omnino erat (Tost.), sed magis ex amore ratus, se in fratres triduo ante severius egisse. « Deum enim timeo », neque iniuste vos tractabo (Gord.), si experimento vestram demonstraveritis innocentiam. Vel etiam : stabo promissis, vere parcam et libertati restituam.
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v. 19 « St pacifici estis, frater vester unus ligetur in carcere ; vos autem abite et ferte frumenta, quae emistis, in domos vestras ». Hebr. : frumentum fanus domuum vestrarum , i. e. pro fame, quantum ad hanc arcendam vestris familiis opus est (Kn.).
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v. 20 « Et fratrem vestrum minimumad me adducite, ut possim vestros probare sermones, et non moriamin:. Fecerunt , ut dixerat »,
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v. 91 « et locuti sunt ad invicem »: — Proposito assentiti, conferebant inter se, quis remaneret in vinculis, hoc enim ipsis v. 19 Ioseph determinandum permiserat; simul conscientia admissi quondam in fratrem sceleris acti sequentem intermiscebant sermonem — « Merito haec patimur, quia peccavimus in fratrem nostrum , videntes angustiam » — eadem vox, quae statim vertitur /ribulatio — « antmae illius, dum deprecaretur nos, et non audivimus : idcirco venit super nos ista tribulatio ». « Hanc vim habet tribulatio, ut caecos alias peccatoris oculos aperiat » (Bonfr.). « Cogita, quam grave sita conscienlia accusari, e£ eum accusatorem perpetuo habere instantem , clamantem et scelus in memoriam revocantem » (Chrys.).
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v. 22 « E quibus unus Ruben ait : » — Hebr. respondit , non solatii quid afferens, sed culpam exaggerans, quod spreto monitore in eam ruerint — « Numquid non dixi vobis : Nolite peccare in puerum? et non audistis me. En sanguis etus ezquiritur ». Cf. 31,22. Voluerat morti eripere fratrem, et forte mortuum reputabat.
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v. 23 « Nesciebant autem , quod intelligeret Ioseph, eo quod per interpretem loqueretur ad eos ». Interpres vero tum non proxime adstabat.
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v. 2& « Avertitque se parumper et flevit » , fratrum commotus poenitentia, « et reversus locutus est ad e05 ». Qua de re? Sane, quemnam vellent in vinculis relinquere. Ipsi vero, praetermisso Ruben, quod primogenitus esset et minus ceteris in fatrem peccasset, Simeonem designaverunt. Putat De/., ipsum Ioseph designasse Simeonem, praetermisso Ruben, qui se conatus esset servare.
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v. 25 « Tollensque Simeon et ligans illis praesentibus, tussit ministris, ut implerent eorum saccos tritico, et reponerent pecunias singulorum 1n sacculis suis, datis supra cibariis in viam. Qui fecerunt ita ». ralionis v. 25. 27. 35 vocem notissimam PU. Sunt textus mutationes, quae etiam post absolutam librorum sacrorum « compositionem » effectae sunt.
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v. 26 « At illi portantes frumenta in. asinis suis. profecti sunt ».
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v. 271 « Apertogue unus sacco, ut daret iumento pabulum in diversorio, contemplatus pecuniam in ore sacculi »,
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v. 98 « dixit fratribus suis : Reddita est mihi pecunia, en habetur in sacco. Et obstupefacti turbatique » , « veriti sc. insidias sibi strui » (Menoch.), « mutuo dixerunt : Quidnam est hoc, quod fecit nobis Deus? » Per se patet, etiam reliquos mox pecuniam in saecis reperisse, praesertim quod singuli debuerint pabulum dare iumentis; id explicite affirmatur 43, 21. Perperam igitur Dilm. affirmat, « id h. l1. suppressum ab R ob rationes harmonisticas ». Cf. ad v. 35 dicenda.
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v. 29 « Veneruntque ad lacob patrem suum 1n terram Chanaan et narraverunt ei omnia, quae accidissent sibi , dicentes » :
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v. 30 « Locutus est nobis dominus terrae dure et putavit , nos ezploratores esse provinciae ».
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v. 814 « Cui respondimus : Pacifici sumus, nec ullas molimur insidias »,
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v. 32 « Duodecim fratres uno patre geniti sumus, unus non est super, minimus cum patre nostro est in terra Chanaan ».
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v. 33 « Qui att nobis : Sic probabo, quod pacifici sitis : fratrem vestrum unum dinüttite apud me, et cibaria domibus vestris necessaria sumite, et abite »;
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v. 34 « fratremque vestrum minimum adducite ad me, ut sciam quod non sitis exploratores, et istum, [qui tenetur in vinculis,] recipere possitis ac deinceps, quae vultis, emendi habeatis licentiam ». Hebr. simpliciter et terram ematis : quando mihi satisfeceritis, emite quantumcunque placuerit.
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v. 35 « His dictis, cum frumenta. effunderent, singuli [repererunt| n. ore saccorum ligatas pecunias, exterritisque simul omnibus », — Benjamini discrimen, movebatque suspicionem, ne ob eam pecuniam incommodum aliquando nescio quod accideret.
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v. 96 « dixit pater Iacob : Absque liberis me esse fecistis : Ioseph non est super, Simeon [tenetur in vinculis], et Beniamin auferetis. In me haec omnia mala reciderunt ». «Solus omnia luo, qui sic in liberis discerpor » (Menoch.).
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v. 31 « Cui respondit Ruben » natu maximus, ad quem videbatur spectare cura de fratre natu minimo : « Duos filios meos interfice, si non reduxero illum tibi; trade illum tn manu mea, et ego eum tibirestituam ». 46,9 quatuor recensentur Rubeni filii, unde quaeri potest, utrum duo ibi per anticipationem recenseantur, qui reapse nonnisi post ingressum 1n Aegyptum nati sint, an sensus nostri versus is sit, Rhubenum pro uno Beniamin duos e suis quatuor offerre filios (Tos£.). Est modus loquendi vehemens, quo exprimit. quam certus ipse sit de salute Beniamin (Bonfr.). Unde haec certitudo? E fide in Dei providentiam et Iosephi promissionem iuramento firmatam.
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v. 38 « At ?lle : Non descendet, inquit, filius meus vobiscum. Fraler eius mortuus est, et ipse solus remansit : si quid ei adversi acciderit in lerra, ad quam pergitis, deducetis canos meos », « me iam decrepitum » (Menoch.), « cum dolore ad inferos » : prae dolore moriar. 1. Filiorum lacob in Aegyptum iter secundum Gen. 43. Magnam inter cap. 43 sq. et cap. 42 critici moderni deprehendunt pugnam , duorum documentorum compactorum indicem. Et primum quidem unica ratio adducendi in Aegyptum Beniamin 42,20. 34 ea profertur, ut demonstrent fratres se non esse speculatores; 43,3. 5 et 44,26 e contra effatum Ioseph eos non debere redire.nisi Beniamino comite. Respondeo, hoc alterum e priore evidenter consequebatur; vere igitur prius dicta hac etiam formula renuntiari poterant, maxime cum fratres illud spectarent, non tam ut Iosephi dicta verbotenus referrent, quam ut lacobo persuaderent sine Beniamino reditum ne cogitari quidem posse. Neque inde falsitatis convincitur s. traditio, si cap. 42 deprehendatur compendio solum verba Ioseph retulisse , aliis quibusdam cap. 43 sq. suppletis. — E 42,13. 32 credideris fratres non rogatos de patre et Beniamino sermonem intulisse coram Ioseph, dum 43,7 et 44,19 sq. affirment se a Ioseph de iisdem esse interrogatos. Potuit utrumque verum esse, neque facile post lacobi 43,6 anxie dictum fassuri erant fratres se de Beniamino primos sermonem intulisse. An lidem filii, qui 37,31 sqq. patrem misere deceperant, credendi sunt cap. 43 ab innocenti reticentia fore temperaturi? — 44,92 sq. complet 42,13. 32 dicta. Quodsi eadem in rebus arctissimis parumper et sine ullo mendacio exaggeraverint ad losephi animum commovendum, quis stomachetur? — De pugna, quam exsistere putant inter 42,97; 43,91 et inter 42,35, diximus ad 49,35. — Quae dubiola omnia non scriptorum diversitatem demonstrant, sed narrationis unitatem et veritatem. | Cap. XLIII. lacobi in Beniaminum prae fratribus ceteris amorem inde intelligas, quod de Beniamino, quo Simeon redimeretur, in Aegyptum mittendo ne cogitasse quidem videatur pater : extrema tandem compulsus fame misit.
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AM HÂ-ÂREŞ. - Locuzione ebraica («popolo della terra»), che nei primi documenti indica semplicemente il popolo di una determinata regione oppure la gente della campagna (Gen. 42, 6; Il Reg. 24, 14), ma già in Esd. (4, 4) e Neh. (10, 31) designa i pagani imparentatisi con gli israeliti. …
… La S. Scrittura ne parla (Gen. 42,6; 43, 26, 28; Jos. 5, 15). Così i Magi venerarono Gesù Bambino (Mt. 2, 11); così lo stesso Gesù pregò nell'orto (Mt. 26, 39); così l'Apocalisse presenta gli anziani in adorazione …
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… A quest'ultima forma vanno ricondotti i g. per la vita di colui a cui si parla (ad es., Gen. 42, 15; 1 Reg. 1, 26; 17, 55; 20, 3; ecc.), per la propria testa (Mt. 5, 36), per la terra (Mt. 5, 35; Iac. 5, 12), per il cielo (Mt. 5, 34; 23, 22; Iac. 5, 12), per il tempio …
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SIMEONE (EBR. ŠIM'ÔN, GRECO ΣΥΜΖΌΝ)
… suo aspetto di eroismo e zelo religioso-patriottico fu anche celebrato (Iud. 9, 2). Nel primo viaggio che fece in Egitto durante la carestia, S. fu tenuto da Giuseppe in ostaggio, non essendo il primogenito Ruben colpevole della vendita del fratello (Gen. 42, 25,36; 43, 23). In Egitto lo raggiunsero poi con Giacobbe i suoi sei figli (ibid. 46, 10; cf. I Par. 2,1; 4, 24 sgg.).
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… Alla loro morte tutti gli uomini scendono alla f. (Gen. 37, 35; 42, 38; 44, 29, 31; Num. 16, 30, 33; ecc.) ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 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.