Iacob with his sonnes being come into Gessen, Pharao granteth them the same place to dwel in. 13. The famine forceth the Aegyptians to sel al their goods, landes, and possessions to the King, 22. except the Priests part, to whom the king aloweth necesarie foode, without paying for it. 27. After seuentene yeares Iacob adiureth Ioseph, to burie him amongst his ancesters.
1Then Joseph went in and told Pharao, saying: My father and brethren, their sheep and their herds, and all that they possess, are come out of the land of Chanaan: and behold they stay in the land of Gessen.Andò adunque Giuseppe a dire a Faraone: Mio padre, e i miei fratelli colle loro pecore, e armenti, e con tutto quello che hanno, sono venuti dalla terra di Chanaan: e già sono fermi nella terra di Gessen.IOSEPH therfore going in told Pharao, saing: My father & brethren, their sheepe and heardes, & al thinges that they possesse, are come out of the Land of Chanaan: & behold they stay in the Land of Gessen.Ingressus ergo Joseph nuntiavit Pharaoni, dicens: Pater meus et fratres, oves eorum et armenta, et cuncta quæ possident, venerunt de terra Chanaan: et ecce consistunt in terra Gessen. 2Five men also, the last of his brethren, he presented before the king:E presentò insieme al re cinque persone, gli ultimi dei suoi fratelli:The vtmost also of his brethren fiue persons he presented before the king:Extremos quoque fratrum suorum quinque viros constituit coram rege: 3And he asked them: What is your occupation? They answered: We, thy servants, are shepherds, both we and our fathers.A' quali quegli domandò: Qual mestiere avete? Risposero: Siam pastori di pecore tuoi servi, e noi, e i padri nostri.whom he asked: What trade haue you? They answered: We thy seruantes are pastours of sheepe, both we, and our fathers.quos ille interrogavit: Quid habetis operis ? Responderunt: Pastores ovium sumus servi tui, et nos et patres nostri. 4We are come to sojourn in thy land, because there is no grass for the flocks of thy servants, the famine being very grievous in the land of Chanaan: and we pray thee to give orders that we thy servants may be in the land of Gessen.Siam venuti a star pellegrini nella tua terra: perché non vi è erba pe' greggi de' tuoi servi nella terra di Chanaan, e la fame va crescendo: e noi preghiamo, che comandi a noi tuoi servi di stare nella terra di Gessen.We are come to soiourne in the land, because there is no grasse for thy seruantes flockes, the famine being very sore in the land of Chanaan: and we desire thee to command that we thy seruantes may be in the Land of Gessen.Ad peregrinandum in terra tua venimus: quoniam non est herba gregibus servorum tuorum, ingravescente fame in terra Chanaan: petimusque ut esse nos jubeas servos tuos in terra Gessen. 5The king therefore said to Joseph: Thy father and thy brethren are come to thee.Disse pertanto il re a Giuseppe: Tuo padre, e i tuoi fratelli sono venuti a trovarti.And the King therfore said to Ioseph: Thy father and thy brethren are come to thee.Dixit itaque rex ad Joseph: Pater tuus et fratres tui venerunt ad te.
6The land of Egypt is before thee: and make them dwell in the best place, and give them the land of Gessen. And if thou knowest that there are industrious men among them, make them rulers over my cattle.La terra d'Egitto è dinanzi a te: fa' che abitino in ottimo luogo, e da' ad essi la terra di Gessen. Che se conosci tra di loro degli uomini di capacità, eleggili soprintendenti de' miei bestiami.The Land of Aegypt, is in thy sight: make them to dwel in the best place, and deliuer them the Land of Gessen. And if so be thou knowe that there are industrious men among them, appoint them maisters of my cattel.Terra Ægypti in conspectu tuo est: in optimo loco fac eos habitare, et trade eis terram Gessen. Quod si nosti in eis esse viros industrios, constitue illos magistros pecorum meorum. 7After this Joseph brought in his father to the king, and presented him before him: and he blessed him.Dipoi Giuseppe condusse suo padre al re, e lo presentò a lui: Giacobbe augurò a lui ogni bene,After this Ioseph brought in his father to the King, and set him before him: who blessing him,Post hæc introduxit Joseph patrem suum ad regem, et statuit eum coram eo: qui benedicens illi, 8And being asked by him: How many are the days of the years of thy life?E interrogato da lui: Quanti sono i tuoi anni?and being asked of him: How manie be the dayes of the yeares of thy life?et interrogatus ab eo: Quot sunt dies annorum vitæ tuæ ? 9He answered: The days of my pilgrimage are a hundred and thirty years, few, and evil, and they are not come up to the days of the pilgrimage of my fathers.Rispose: I giorni del mio pellegrinaggio sono cento trent'anni, pochi, e cattivi, e non agguagliano il tempo del pellegrinaggio dei padri miei.He answered: The dayes of the pilgrimage of my life are an hundred thirtie yeares, few, and euil, and they are not come to the dayes of my fathers, in which they were pilgrimes.respondit: Dies peregrinationis meæ centum triginta annorum sunt, parvi et mali, et non pervenerunt usque ad dies patrum meorum quibus peregrinati sunt. 10And blessing the king, he went out.E augurato ogni bene al re, si ritirò.And blessing the king, he went forth.Et benedicto rege, egressus est foras. 11But Joseph gave a possession to his father and his brethren in Egypt, in the best place of the land, in Ramesses, as Pharao had commanded.Giuseppe poi diede al padre, e a' suoi fratelli in Egitto una tenuta in luogo buonissimo in Ramesses, come avea comandato Faraone.But Ioseph gaue possession to his father and his brethren in Aegypt, in the best place of the land, in Rhamesses, as Pharao had commanded.Joseph vero patri et fratribus suis dedit possessionem in Ægypto in optimo terræ loco, Ramesses, ut præceperat Pharao.
12And he nourished them, and all his father’s house, allowing food to every one.Ed ei dava da mangiare ad essi, e a tutta la famiglia di suo padre, dando a ciascheduno di che cibarsi.And he nourished them, and al his fathers house, alowing victuales to euerie one.Et alebat eos, omnemque domum patris sui, præbens cibaria singulis. 13For in the whole world there was want of bread, and a famine had oppressed the land, more especially of Egypt and Chanaan;Perocché mancava il pane in tutto il mondo, e la fame opprimeva la terra principalmente dell'Egitto, e di Chanaan.For in the whole world there wanted bread, and famine oppressed the land, especially of Aegypt and Chanaan.In toto enim orbe panis deerat, et oppresserat fames terram, maxime Ægypti et Chanaan. 14Out of which he gathered up all the money for the corn which they bought, and brought it in to the king’s treasure.De' quali (paesi) Giuseppe prese tutto il denaro pel frumento venduto, e lo ripose nell'erario del re.Out of which he gethered together al the money for the selling of corne, and brought it in vnto the kings treasure.E quibus omnem pecuniam congregavit pro venditione frumenti, et intulit eam in ærarium regis. 15And when the buyers wanted money, all Egypt came to Joseph, saying: Give us bread: why should we die in thy presence, having now no money?E i compratori non avendo più moneta, tutto l'Egitto andò a trovar Giuseppe dicendo: Dacci del pane: per qual motivo morremo sugli occhi tuoi per mancanza di denaro?And when the byers wanted money, al Aegypt came to Ioseph, saying: Geue vs bread: why die we before thee, our money failing?Cumque defecisset emptoribus pretium, venit cuncta Ægyptus ad Joseph, dicens: Da nobis panes: quare morimur coram te, deficiente pecunia ? 16And he answered them: Bring me your cattle, and for them I will give you food, if you have no money.Rispose loro: Menate i vostri bestiami, e in cambio di questi vi darò da mangiare, se non avete moneta.To whom he answered: Bring your cattel, and for them I wil geue you victuales, if you haue not to pay.Quibus ille respondit: Adducite pecora vestra, et dabo vobis pro eis cibos, si pretium non habetis. 17And when they had brought them, he gave them food in exchange for their horses, and sheep, and oxen, and asses: and he maintained them that year for the exchange of their cattle.E quegli avendoli menati, diede loro da vivere in cambio de' cavalli, e delle pecore, e de' buoi, e degli asini: e quell'anno li sostentò colla permuta de' bestiami.Which when they had brought, he gaue them sustenance for horses, and sheepe, and oxen, and asses: and he sustayned them that yeare for the exchange of the cattel.Quæ cum adduxissent, dedit eis alimenta pro equis, et ovibus, et bobus, et asinis: sustentavitque eos illo anno pro commutatione pecorum.
18And they came the second year, and said to him: We will not hide from our lord, how that our money is spent, and our cattle also are gone: neither art thou ignorant that we have nothing now left but our bodies and our lands.Tornarono ancora il secondo anno, e gli dissero: Noi non celeremo al signor nostro, che, mancato il denaro, sono mancati insieme i bestiami: e tu ben vedi, che oltre i corpi, e la terra non abbiam nulla.And they came the second yeare, and said to him: We wil not conceale from our lord, that our money fayling, our cattel withal haue fayled: neither art thou ignorant, that we haue nothing besides our bodies and land.Venerunt quoque anno secundo, et dixerunt ei: Non celabimus dominum nostrum quod deficiente pecunia, pecora simul defecerunt: nec clam te est, quod absque corporibus et terra nihil habeamus. 19Why therefore shall we die before thy eyes? we will be thine, both we and our lands: buy us to be the king’s servants, and give us seed, lest for want of tillers the land be turned into a wilderness.Perché adunque morremo noi, veggente te? e noi, e la nostra terra saremo tuoi: compraci per ischiavi del re, e dacci da seminare, affinché periti i coltivatori, non si riduca la terra in deserto.Why therfore shal we die in thy sight? both we and our land wil be thyne: bye vs to be the kings bondmen, and geue vs sede, lest for default of tillers the land be turned into a wildernes.Cur ergo moriemur te vidente ? et nos et terra nostra tui erimus: eme nos in servitutem regiam, et præbe semina, ne pereunte cultore redigatur terra in solitudinem. 20So Joseph bought all the land of Egypt, every man selling his possessions, because of the greatness of the famine. And he brought it into Pharao’s hands:Comprò adunque Giuseppe tutta la terra d'Egitto, vendendo ognuno le sue possessioni pel rigor della fame: e la rendé soggetta a Faraone,Ioseph therfore bought al the Land of Aegypt, euery man selling his possessions for the greatnes of the famine. And he brought it vnder Pharaos handes,Emit igitur Joseph omnem terram Ægypti, vendentibus singulis possessiones suas præ magnitudine famis. Subjecitque eam Pharaoni, 21And all its people from one end of the borders of Egypt, even to the other end thereof,Insieme con tutti i popoli da un'estremità dell'Egitto sino all'altra.and al the people therof from the fardest ends of Aegypt, euen to the vttermost coasts therof,et cunctos populos ejus a novissimis terminis Ægypti usque ad extremos fines ejus, 22Except the land of the priests, which had been given them by the king: to whom also a certain allowance of food was given out of the public stores, and therefore they were not forced to sell their possessions.Eccettuata la terra de' sacerdoti data loro dal re, a' quali si davano da' pubblici granai i viveri, e perciò non furon costretti a vendere le loro tenute.sauing the land of the Priests, which the king had deliuered them: to whom also a certaine alowance of victuals was geuen out of the cōmon barnes, and therfore they were not driuen to sel their possessions.præter terram sacerdotum, quæ a rege tradita fuerat eis: quibus et statuta cibaria ex horreis publicis præbebantur, et idcirco non sunt compulsi vendere possessiones suas.
23Then Joseph said to the people: Behold, as you see, both you and your lands belong to Pharao; take seed and sow the fields,Disse adunque Giuseppe a' popoli: Ecco che, come vedete, Faraone è padrone di voi, e della vostra terra: prendete da seminare, e seminate i campi,Ioseph therfore said to the people: Behold as you see, Pharao possesseth both you and your land: take sede, and sowe the fields,Dixit ergo Joseph ad populos: En ut cernitis, et vos et terram vestram Pharao possidet: accipite semina, et serite agros, 24That you may have corn. The fifth part you shall give to the king; the other four you shall have for seed, and for food for your families and children.Affinché possiate raccogliere. Darete al re il quinto: le altre quattro parti le lascio a voi per seminare, e per mantenere le famiglie, e i figliuoli vostri.that you may haue corne. The fifth part you shal geue to the king: the other foure I am content you shal haue for sede, and for foode to your families and your children.ut fruges habere possitis. Quintam partem regi dabitis: quatuor reliquas permitto vobis in sementem, et in cibum familiis et liberis vestris. 25And they answered: our life is in thy hand; only let my lord look favourably upon us, and we will gladly serve the king.Risposer quelli: La nostra salute è nelle tue mani: solamente rivolga a noi lo sguardo il signor nostro, e serviremo con piacere al re.Who answered: Our life is in thy hand: only let our lord haue a respect vnto vs, and we wil gladly serue the king.Qui responderunt: Salus nostra in manu tua est: respiciat nos tantum dominus noster, et læti serviemus regi. 26From that time unto this day, in the whole land of Egypt, the fifth part is paid to the kings, and it is become as a law, except the land of the priests, which was free from this covenant.Da quel tempo fino al dì d'oggi in tutta la terra d'Egitto si paga il quinto a' regi: lo che è divenuto come legge, eccettuata la terra sacerdotale, che è libera da questa servitù.From that time vntil this present day in the whole land of Aegypt, the fifth part is paied to the kings, and it became as it were a lawe, sauing the land of the priests, which was free from this condition.Ex eo tempore usque in præsentem diem, in universa terra Ægypti regibus quinta pars solvitur, et factum est quasi in legem, absque terra sacerdotali, quæ libera ab hac conditione fuit. 27So Israel dwelt in Egypt, that is, in the land of Gessen, and possessed it; and grew, and was multiplied exceedingly.Abitò adunque Israele in Egitto, cioè nella terra di Gessen, e ne fu possessore, e s'ingrandì, e moltiplicò formisura.Israel therfore dwelt in Aegypt, that is, in the Land of Gessen, and possessed it: and was increased, and multiplied exceedingly.Habitavit ergo Israël in Ægypto, id est, in terra Gessen, et possedit eam: auctusque est, et multiplicatus nimis.
28And he lived in it seventeen years: and all the days of his life came to a hundred and forty-seven years.Ed ivi egli visse per diciassette anni: e tutto il tempo di sua vita fu di anni cento quaranta sette.And he liued in it seuenteene yeares: and al the dayes of his life came to an hundred fourtie seuen yeares.Et vixit in ea decem et septem annis: factique sunt omnes dies vitæ illius, centum quadraginta septem annorum. 29And when he saw that the day of his death drew nigh, he called his son Joseph, and said to him: If I have found favour in thy sight, put thy hand under my thigh; and thou shalt shew me this kindness and truth, not to bury me in Egypt.E veggendo, che si appressava il giorno della sua morte, chiamò il suo figliuolo Giuseppe, e gli disse: Se ho trovato grazia dinanzi a te, poni la tua mano sotto la mia coscia: e userai meco di tua bontà, e fedeltà, e non darai a me sepoltura in Egitto;And when he sawe that the day of his death approched, he called his sonne Ioseph, and said to him: If I haue found grace in thy sight, put thy hand vnder my thigh: and thou shalt doe me this mercie and truth, not to bury me in Aegypt:Cumque appropinquare cerneret diem mortis suæ, vocavit filium suum Joseph, et dixit ad eum: Si inveni gratiam in conspectu tuo, pone manum tuam sub femore meo: et facies mihi misericordiam et veritatem, ut non sepelias me in Ægypto: 30But I will sleep with my fathers, and thou shalt take me away out of this land, and bury me in the burying place of my ancestors. And Joseph answered him: I will do what thou hast commanded.Ma io dormirò co' padri miei, e tu mi torrai da questa terra, e mi riporrai nel sepolcro de' miei maggiori. Rispose Giuseppe: Io farò quel che hai comandato.but I wil sleepe with my fathers, and take me away out of this land, and burie me in the sepulchre of my ancesters. To whom Ioseph answered: I wil doe that thou hast commanded.sed dormiam cum patribus meis, et auferas me de terra hac, condasque in sepulchro majorum meorum. Cui respondit Joseph: Ego faciam quod jussisti. 31And he said: Swear then to me. And as he was swearing, Israel adored God, turning to the bed’s head.Ed egli: Fanne adunque a me giuramento. E avendo quegli giurato, Israele rivolto al capo del letticciuolo adorò Dio.And he said: Sweate then to me. Who swearing, Israel adored God, turning to the beds head.Et ille: Jura ergo, inquit, mihi. Quo jurante, adoravit Israël Deum, conversus ad lectuli caput.
47:2
Haydock
The last. Extremos. Some interpret this word of the chiefest, and most sightly: but Joseph seems rather to have chosen out such as had the meanest appearance, that Pharao might not think of employing them at court, with danger of their morals and religion; (Challoner) or in the army, where they might be distracted with many cares, and be too much separated from one another. (Haydock)
Vatable
He took such of his brethren as came first at hand. (Vatable)
47:7
Menochius
Blessed him, Pharao; saying, perhaps, God save the king; or, O king live for ever: thus wishing that he might enjoy all sorts of blessings. (Menochius)
Calmet
It is generally taken in this sense, when men bless one another; but when they bless God, they mean to praise, supplicate, or thank him. (Calmet)
47:9
Haydock
Pilgrimage. He hardly deigns to style it life, as he was worn out with labour and sorrows, and was drawing fast to an end, so much sooner than his ancestors. Isaac had lived 180 years, and was only dead the year before Joseph was made ruler of Egypt. Some had lived above 900 years. (Haydock)
47:13
Haydock
Chanaan. The whole world that was inhabited, and known to the Hebrews, felt perhaps the effects of this raging famine; but the countries here mentioned were the most afflicted. (Haydock)
47:14
Philo
Treasure, reserving nothing for himself. (Philo)
47:15
Year of the World 2300, Year before Christ 1704.
Haydock
Wanted. Or "failed both in Egypt and Chanaan," as the Hebrew insinuates. (Haydock)
47:18
Calmet
Second; or the next year after they had sold their cattle; the fourth of the famine, or perhaps the last, since they ask for seed, ver. 19. In that year, Joseph gave back the cattle, etc., to the Egyptians, on condition that they should ever after pay the fifth part of the products of the land to the king, the sole proprietor, who had thus full authority to send them to till any part of his dominions. (Calmet)
47:19
Menochius
Servants. A person may part with his liberty, to preserve life. (Menochius)
47:21
People, "he transplanted" from, etc., as the Hebrew, Arabic, etc., now read, by the change of one letter. Herodotus, 2:108, says, the same person has never a field there two years together. Diodorus 1, also attests, that individuals have no property in Egypt, the land being divided among the priests, the king, and the military. Tradesmen always follow their father's profession, which makes them very skilful.
47:22
Menochius
Priests. This was done by the king's direction, as they were probably idolaters. (Menochius)
The immunities of the sacred ministers have been respected both by Pagans, Jews, and Christians; by all who have had any sentiments of religion. Reason dictates that they should live by the altar. They have to labour for the truest interests of the people, and consequently are worthy of their hire.
Haydock
Which had been given, etc. Inasmuch as their wants were supplied, and the king forebore to claim their land. Hebrew, "only the land of the priests he, Joseph, bought not." (Haydock)
Worthington
If infidels did so much for their priests, ought we to do less for those of God? (St. Chrysostom, hom. 65.) (Worthington)
47:26
Calmet
This day. When Moses wrote, and long after, as we learn from Josephus, St. Clement of Alexandria, Diodorus, etc. (Calmet)
47:29
Year of the World 2315, Year before Christ 1689.
Menochius
Kindness and truth. This act of real mercy; or, shew me mercy, by promising freely to comply with my request; and truth, by fulfilling this oath. (Menochius)
47:30
Menochius
Thus he manifested his belief in a future resurrection with his Saviour, who should be born in that land; and he admonished his descendants never to lose sight of it, nor forfeit the promises by their wicked conduct, Genesis 23:17. (Menochius)
Worthington
He teaches us likewise, to be solicitous to obtain Christian burial. (Worthington)
47:31
Challoner
To the bed's head. St. Paul, (Hebrews 11:21,) following the Greek translation of the Septuagint, reads adored the top of his rod. Where note, that the same word in the Hebrew, according to the different pointing of it, signifies both a bed and a rod. And to verify both these sentences, we must understand that Jacob, leaning on Joseph's rod, adored, turning towards the head of his bed: which adoration, inasmuch as it was referred to God, was an absolute, and sovereign worship: but inasmuch as it was referred to the rod of Joseph, as a figure of the sceptre, that is, of the royal dignity of Christ, was only an inferior and relative honour. (Challoner)
Calmet
St. Augustine proposes another very probable explanation. He adored God, supporting himself on the top of his staff, or of Joseph's sceptre, q. 162. The Septuagint and Syriac intimate, that Jacob bowed down respectfully towards the sceptre of his son, and thus complied with the explication which he had given to his dream, Genesis 37:10. Others, who understood the Hebrew Hamitta, in the sense given to it by St. Jerome, Aquila, and Symmachus, suppose that after he had given his last instructions to Joseph in a sitting posture, growing weaker, he laid his head again upon his pillow. (Calmet)
Tirinus
God was pleased to have this recorded in a language subject to such various interpretations; as he, perhaps, would have us to understand, that Jacob literally bowed down both to the bed-head and to the top of the sceptre. For many believe, that the Scripture has often several literal meanings. (Tirinus)
If the Massoretic points had been known to the Septuagint, we should not have had this variation. But the learned generally agree, that they are of human, and even of very modern invention.
47:2
47:31
To the bed’s head.... St. Paul, Heb. 11.21, following the Greek translation of the Septuagint, reads adored the top of his rod. Where note, that the same word in the Hebrew, according to the different pointing of it, signifies both a bed and a rod. And to verify both these sentences, we must understand that Jacob leaning on Joseph’s rod adored, turning towards the head of his bed: which adoration, inasmuch as it was referred to God, was an absolute and sovereign worship: but inasmuch as it was referred to the rod of Joseph, as a figure of the sceptre, that is, of the royal dignity of Christ, was only an inferior and relative honour.
47:9
Euerie mans life is shorte, & replenished with manie miseries. Iob. 14.
47:22
22. Sauing the land of the Priests.] Let them heare which now liue (saith S. Chrysostom) what great care men had in times past of the priests, of idols: H•. 65. in Gen. The immunitie and care of Priests in the law of nature. Yea amongst Insidels. and let them learne at least to yeeld like honour to true priests, to whom the ministerie of al diuine offices is committed. For if the Aegyptians, in their errors, had so great care of Idols, thincking them to be more honored, if their ministers were respected, how great condemnation doe they not deserue, that now diminish that, which pertaineth to the prouision of priests? Doe yee not know that the honour pertaineth to God himself? Regard not therfore him to whom the honouris exhibited. For it is not for his cause to whom thou Much more amongst Christians, Priests ought to be respected. doest it, but for his sake whose priest he is, that of him thou maiest abundantly receiue rewards. VVherfore he said: He that shal doe it to one of these, hath done it for me: & He that receiueth a prophet, in the name of a prophet, shal receiue the revvard Math. 25. & 10. of a prophet. VVil our Lord reward thee according to the worthines or meannes of his ministers? According to thine owne alacritie, he either crowneth or condemneth. &c. I say not this for the priests sakes, but for yours, desiring to gaine you in al things. For in lieu of that litle you geue, you shal receiue immortal rewards, and vnspeakeable good. Let vs consider these things, and haste to serue them, not looking vpon the cost, but vpon the gaine, and increase that riseth therof. &c. For whatsoeuer you bestow vpon Gods priests, he accounteth it as bestowed on himself. And he that so bestoweth, shal not only receiue like retrbution, but manifold greater: our merciful God, alwayes of the abundance of his mercie, exceeding the things which are done by vs. Let vs not therfore be worse then infidels, who for the error of idols gaue so much to their seruants; for how much error and truth do differ, so much difference is there, betwen theirs and Gods Priests. Thus much and something more writeth S. Chrisostom vpon this place. Cohen in some place signifieth Prince, but is here translated Priest, in al the English Bibles.
22. Priests] The Hebrew word Cohenim is here vniuersally translated Priests, in al languages and Editions: which (chap. 40. v. 45.) some translate Prince: and more probably (2. Reg. 8. v. vlt.) where Dauids sonnes are called Cohenim: who were in dede Princes, and not properly Priests. But in this present place it signifieth those, to whom Pharao alowed particular prouision in the time of dearth, which al vnderstand of Priests, and not of Princes.
The priests, of Aegypt being not forced to laboure for their liuing, found out the Mathematiques, as wituesseth Aristotle. in princ. Metaph.
47:30
30. I vvil sleepe vvith my fathers] Albeit neither the lack of burial, nor anie Special place of burial lawfully desired, and spiritually profitable. crueltie nor contumelie vsed against dead bodies, can annoy the iust, for those that kil mens bodies, can aftervvards doe them noe more harme: yet it is both a lawful Luc 12. natural desire, and a spiritual comfort and profit, to be buried in special places, where their owne frends, or holie persons are buried, or where God is more specialy serued, Sacrifice, and other prayers offered. And so both Iaeob and Ioseph desired to rest in the land of Chanaan, where their parents were buried and where Christ should be borne and redeeme mākind. But wordlie pompe But pompe auaileth not the dead. and honour of funerals, are rather the cōfort of the liuing, then the reliefe of the departed. as S. Augustin teacheth, in Psal. 115. For in the sight of men, the troupe of seruants (saith the same S. Augustin lib. 1. c. 13. de ciuit.) made solemne and glorious exequies to the rich glutton, that was cloathed in silk, and fared delicately in his life, but in the sight of God, the Angels ministerie made far more excellent to poore Lazarus, though they caried not his bodie into a marble tombe, but his soule into Abrahams bosome.
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31. To the beds head.] S. Paul alleaging this place saith: Iacob adored the top Heb. 11. of (Ioseph) his rod, folowing the Septuagint, who for the same Hebrew word (being without points, that is, without vowels) in this place say, rod, and in The Septuagint are not contrarie to the Hebrew and Latin text, but supplie that was omitted. the next chapter (v. 2.) interpret bed. For Matteh signifieth a rod, and Mittah, a bed. The Latin rherfore translating bed, as the Hebrew is pointed, and the Septuagint, and S. Paule reading rod, both are true, and both together expresse the whole action, that Iacob taking Iosephs rod into his hand, and turning to the beds head, leaned on the top of the rod, and adored not only God, the Lord and geuer of al good, but also his sonne Ioseph now the chiefe ruler and Prince of Aegypt. as S. Augustin expoundeth. q 162. in Gen. And herein saith S. Chrisostom (ho 66) Iosephs dreame was fulfilled, that the sunne and moone should adore him. The like saith Theodoret (q. 108 in Gen) And Procopius Adoration of God and creatures is not repugnant. addeth that Iacob adoring Iosephs rod, adored also Christs kingdome, prefigured by the same rod. But how adoration of creatures redoundeth to the honour of God, more is noted vpon the said place of S. Paul. Heb. 11.
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san Basilio † 379 d.C. The Hexæmeron 2.8
… a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. “The days of our years,” says the Psalmist. “Few and evil have the days of the years of my life been,”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… iii. 6 .) Wherefore then was the one a rich man, and the other a hired servant? Or rather, why was Esau rich, who was unrighteous and a murderer of his brother, while Jacob was in bondage for so long a time? Wherefore again did Isaac live in ease all his time, but Jacob in toils and miseries? For which cause also he said, “Few and evil are my days.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, “Few and evil have my days been” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
… Or of Jacob? for indeed to enumerate all his [afflictions] is not necessary, but it is reasonable to bring forward the testimony, which he himself [gave] when speaking with Pharaoh; “Few and evil are my days, and they have not attained to the days of my fathers.” (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.16
80. First of all, then, he gathered up their money, then their implements, last of all he acquired for the king all their rights to the ground.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.16
… He also imposed a general tax, that they might hold their own in safety. So pleasing was this to all from whom he had taken the land, that they looked on it, not as the selling of their rights, but as the recovery of their welfare. Thus they spoke: “Thou hast saved our lives, let us find grace in the sight of our Lord.”
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sant'Agostino d'Ippona † 430 d.C. City of God 1.13
… And therefore to the righteous of ancient times the last offices were piously rendered, and sepulchres provided for them, and obsequies celebrated; and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some favorite place.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 2.32
… philosophers sought Him, who knew nothing of His flesh—can that other act of Abraham, when he orders his servant to place his hand under his thigh, and to swear by the God of heaven, be rightly understood by any one otherwise than as showing that Abraham well knew that the flesh in which the God of heaven was to come was the offspring of that very thigh?
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
[2.] “By Faith, Jacob when he was a dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. “And worshiped leaning,”
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Extremos quoque fratrum quinque viros. Hebraice est, de extremitate fratrum suorum accepit quinque viros, q. d. Joseph non studiose selegit inter fratres, hunc illumve e medio fratrum designando, sed quinque extremos, et maxime obvios accepit. Ita Vatablus. Secundo, Lyranus, Abulensis et Thomas Anglicus, «extremos» interpretantur, praestantissimos. Tertio, Hebraei, Oleaster, Hamerus et Pererius per extremos intelligunt viliores et abjectiores quoad speciem: hos enim ostendit Joseph Pharaoni, non autem speciosiores et elegantiores, ne eos Pharao in aulam aut militiam suam allegeret, quod nolebat Joseph, ne scilicet fratres sui fide et moribus Aegyptiorum imbuerentur. Primus sensus est simplicissimus, maximeque respondet phrasi Hebraeae.
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Non est herba gregibus. Si ita erat in Chanaan, cur non et in Aegypto? Erat enim haec communis et publica siccitas et sterilitas. Respondet Abulensis disparem esse rationem Chananaaeae et Aegypti, quia Aegyptus fossis multis ex Nilo ductis irrigua est: hisce autem caret Chananaaea. Addit S. Augustinus, Quaest. CLX, paludes Aegypti per se satis humidas esse: ita ut quo Nilus minus exundat, eo illae magis gramine abundant: quo vero Nilus magis exundat, eo illae minus graminis proferant.
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In conspectu tuo est, q. d. Offero tibi totam Aegyptum, elige partem quam voles pro patre tuo. Constitue illos magistros pecorum. Ita reipsa factum esse asseverant Philo et Josephus.
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Benedicens illi, salutans et fausta precatus Pharaoni, dicendo, verbi gratia: Rex in aeternum vive, Deus te sospitet, tibi benedicat. Simile est vers. 10. Vide de hac phrasi Martinum de Roa, lib. I Singularium, cap. IX.
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Dies peregrinationis vitae meae, quia saepe Jacob mutavit solum. Nam ex Chanaan ivit in Mesopotamiam, inde rediens rursum per Chanaan peregrinatus est, ita ut tota vita ejus videatur fuisse continua peregrinatio. Notat S. Augustinus, et S. Hieronymus, justos in hac vita esse peregrinos, quia patriam habent coelum, e contrario peccatores vocari et esse habitatores terrae. Vide dicta ad Hebraeos, cap. XI, vers. 13, et hic cap. XII, vers. 1, in fine. Centum triginta annorum. Hoc anno 130 Jacobi, Joseph erat 39 annorum, Ruben vero 46, Simeon 45, Levi 44, Judas 43, ut patet ex dictis cap. XXIX et XXX. Hinc rursum patet descensum hunc Jacobi in Aegyptum, contigisse 215 annis post vocationem Abrahae ex Chaldaea in Chanaan: cum enim eo vocatus est Abraham, erat 75 annorum; centesimo vero Abrahae anno natus est Isaac; Isaac anno sexagesimo genuit Jacobum; Jacob descendens in Aegyptum erat 130 annorum. Si ergo ad hos 130 annos Jacobi, addas illos 25 Abrahae usque ad natum Isaac, et illos 60 Isaaci usque ad natum Jacob, habebis annos 215 jam dictos. Parvi. Hebraice, pauci sunt, scilicet si comparentur cum longe pluribus annis Isaaci, Abrahae, Thare et aliorum parentum meorum. Moraliter disce hic, quam brevis sit omnis hujus vitae longaevitas. In vitam enim ea lege omnes nascimur, ut parum in ea commorati, protinus exeamus, illudque Davidis ad Ethai hic usurpare liceat: Heri venisti, et hodie compelleris nobiscum egredi. «Quid aliud, ait S. Augustinus, est vita, quam cursus ad mortem?» et S. Nazianzenus: Ipsum quod vivo, est veluti rapidissimus amnis, Qui sursum exoriens semper ad ima fluit. Id rursum: «A tumulo, ait, tumulum peto,» scilicet ab utero matris ad sepulcrum tendo; quin et Seneca, epistola 59: «Quotidie, inquit, demitur aliqua pars vitae, et tum quoque cum crescimus, vita decrescit: hunc quem agimus diem, cum morte dividimus: mox ut in vitam ingredimur, statim alia porta exire incipimus.» Ite nunc mortales, opes, honores, praedia accumulate, cras morituri. Mali, id est miseri, laboriosi, aerumnosi. Sic Christus ait: «Sufficit diei malitia,» id est miseria, «sua.» Ut enim alia taceam, Jacob primo, ob iram fratris Esau sibi necem machinantis, coactus fuit, relicta patria, solus, ut pauper, fugere in Haran. Secundo, in Haran per 20 annos durissime servivit Labano, Genes. XXXI. Tertio, ingenti metu perculsus fuit, valdeque laboravit, ut placaret Esau occurrentem sibi cum 400 viris, Genes. XXXII. Quarto, afflictus fuit stupro Dinae, et strage Sichimis a filiis suis illata, timuitque ne a Chananaeis irruentibus opprimeretur, Gen. XXXIV. Quinto, perculit eum mors Rachelis. Sexto, contristavit eum incestus Ruben cum Bala uxore sua, Genes. XXXV. Septimo, Joseph venditus, et perditus per 23 annos, eum mire afflixit. Octavo, Simeon in carcere detentus, et Benjamin abductus in Aegyptum, animum ejus sauciarunt. Nono, eum, ob famis necessitatem, jam decrepitus, ex Chanaan sibi suisque promissa, debuit proficisci in Aegyptum, sibi et patribus invisam, indoluit.
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Benedicto rege, salutato rege, et vale ei dicto: benedicere enim hic est salutare et valedicere, uti dixi vers. 7. Sic Joab benedixit, id est valedixit David, II Reg. cap. XIV, vers. 21. Sic IV Reg. cap. IV, vers. 29, Elisaeus jubet Giezi, ut neminem per viam salutet, ubi Hebraea habent, ut neminem benedicat: cum enim abeuntes dicimus vale, hoc ipso valetudinem bonam apprecantes, alteri quasi benedicimus: benedicere enim est bene precari, sive bona et fausta apprecari.
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Ramesses. In illa regione Gessen, in qua postea Israelitae exstruxerunt urbem, quam Ramessem vocaverunt. Ita S. Hieronymus.
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Toto orbe. Magna orbis parte, puta toto Oriente, qui est quasi orbis Chananaaeae et Aegypti, eum cingens et ambiens. Est hyperbole. Hebraice est, «a tota terra,» quod non bene Vatablus ad solam Aegypti terram restringit.
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Intulit eam in aerarium, nihil inde sibi reservans, ait Philo. Vide quam Joseph alienus fuerit a nostri aevi peculatu, quamque non suis, sed publicis commodis studuerit.
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Panes, frumentum, ex quo pinsamus panes.
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Anno secundo, ab adductis et venditis pecoribus, qui fuit quartus vel quintus ab inchoata fame.
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Eme nos in servitutem. Famis enim causa licet, non tantum seipsum, sed et proles vendere in servitutem.
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Praebe semina. Ergo aliquid tum seri adhuc poterat, puta in agris Nilo adjacentibus. Praeter terram sacerdotum. Nota: Hanc immunitatem a tributo suis idolorum sacerdotibus concessit Pharao, uti exprimunt Hebraea, Chaldaea et Septuaginta, non Joseph unius veri Dei cultor, ut vult Theodoretus; nisi dicas, Joseph eam illis concessisse, non quatenus sacerdotes erant idolorum, sed quatenus Philosophi erant, et magistri sapientiae et astrologiae; ideoque carne, vino, ovis, lacte, conjugio omnibusque mundi negotiis tota vita abstinebant, ut ait S. Hieronymus, lib. I Contra Jovinianum. Forte etiam Joseph eos docuit verum unius Dei cultum, uti innuit Psaltes, Psalm. CIV, vers. 22. Nota hunc locum pro verorum sacerdotum Christi immunitate a vectigalibus: si enim hanc Gentilibus suis concessit Pharao, quomodo eam non concedet Christianus rex et princeps sacerdotibus Christi? Eorum enim honos vel contemptus ad Deum ipsum pertinet, et quod in eos confertur, Deo confertur, qui ubertim vices rependet, principesque remunerabitur, ait S. Chrysostomus, hom. 65. Tropologice Origenes: Sacerdotes Dei, inquit, amant partem in coelis accipere, terrenam repudiant: Pharaonis vero sacerdotes suam partem habent in terra.
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Dixit ergo Joseph, anno sterilitatis septimo et ultimo, ut sererent in sequentem annum fertilitatis rediturae: ita Philo, qui et addit Josephum speculatores posuisse, qui viderent, ut sationi ea pars impenderetur, ne quis eam in cibos absumeret.
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Salus nostra in manu tua est. Hebraice est, tu vivificasti nos (tu nobis tua alimonia vitam servasti), inveniamus gratiam in oculis domini mei (in oculis tuis, o Joseph), ut simus servi Pharaonis. Quasi dicant: Tu es auctor et servator vitae nostrae, tu nos restituisti in vitam; vicissim nos ergo pro hac alimonia et salute, tibi et Pharaoni nos in servos offerimus; imo et pro magno beneficio reputabimus, si nos in servitutem, ac consequenter in curam et providentiam tuam recipias, tam tu, quam Pharao, qui nobis per te tam provide et benigne in hac fame providit, ut satius sit illi servire, ab illo regi et pendere, quam nostra libertate frui, nos regere, nos et nostra curare et providere; ne rursum in famem simile malum incurramus.
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Factum est quasi in legem. Haec pensio regia constituta a Josepho vim perpetuae legis accepit. Ita Hebraea, Chaldaea et Graeca, q. d. Joseph induxit consuetudinem, quae etiam hodie instar legis perdurat, ut regibus Aegyptiorum quinta pars frugum solvatur. Vide quam aeque et leniter cum subditis agat Joseph; hodie non desunt tyranni, qui sine titulo plusquam dimidiam partem exigunt et extorquent. Rursum, haec ita disposuit Deus, ut Pharaonis remuneraretur beneficentiam quam in justum senem Jacobum, ejusque filios contulerat. Moraliter, discant a Josepho principum consiliarii et praefecti, se non suis, sed reipublicae et principum commodis studere debere. Joseph enim, cum esset princeps Aegypti, noluit ditare se, nec evehere patrem et fratres ad ampla officia, cum id facile et sine invidia facere potuisset, imo Pharao id cuperet: idque ut ostenderet quam fideliter rempublicam administraret, quamque alienus esset a cupiditate, ac privato sui et suorum amore. Voluit ergo ut in eodem officio et gradu, quo consueverant, permanerent, essentque pastores ovium, ac suo labore et cura victum sibi pararent. Intuentur hoc exemplum Praelati nostri aevi, illi, qui cum ex humili in altum tolluntur, secum eodem attollere volunt suos nepotes et cognatos, ut rem propriam magis quam publicam agere videantur, ac opes Ecclesiae non quasi Ecclesiae, sed ut privatas administrent, easque in suum et suorum usum, imo luxum convertant. Qualem hi Christo Domino rationem reddent villicationis suae in ultimo et magno mundi die! Talis fuit apud Romanos M. Attilius Regulus, qui cum summis rebus praefuisset, adeo tamen pauper mansit, ut se, conjugem liberosque toleraret agello, qui colebatur per unum villicum, cujus audita morte scripsit Regulus senatui de successore: destitutis enim rebus morte servi, necessariam esse praesentiam suam. P. Scipionem Africanum juniorem memorant annis 54 quibus vixit, nil emisse, nil vendidisse, nil aedificasse: libras autem argenti 33 tantum in magna substantia, et auri duas reliquisse, cum tamen in ejus potestate victa fuisset Carthago, ab unoque imperatorum omnium milites locupletati sint. Ita Aelianus, lib. XI. Aristides filius Lysimachi, qui multa domi militiaeque praeclare gessit, et Graecis tributum imperavit, non tantum post obitum reliquit, ut exequiis celebrandis sumptus esset. Ita Aelianus ibidem. Talis prorsus fuit et B. Thomas Morus, ut patet ex ejus Vita apud Stapleton. Epaminondae Artaxerxes magnum auri pondus misit, ut eum in suam traheret sententiam; sed ille legatis dixit: «Nil opus est pecunia; si enim rex ea vult, quae Thebanis meis sint utilia, gratis facere sum paratus: sin autem contraria, non habet auri satis; nam totius orbis opes accipere nolo pro patriae charitate. Vos qui me incognitum tentastis, vestrique similem existimastis, non miror, vobisque ignosco. Sed egredimini propere, ne alios corrumpatis, cum me non potueritis: alioqui tradam vos magistratui.» Testis est Probus in ejus Vita. Idem, cum legati ferrent munera, ut eum corrumperent, ad prandium eos vocavit: apposita est mensa vilis, vinumque acidum; tum Epaminondas: «Abite, ait, et domino vestro mea prandia narrate, quibus me contentum, non facile suis muneribus ad proditionem alliciet.»
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Israel, Jacob.
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Centum quadraginta septem. Nota: Haec est periodus vitae Jacobi. Primo, natus est Jacob anno mundi 2109, a diluvio 432. Secundo, Jacob mansit in domo patris usque ad annum aetatis 77, quo praeripuit primogenituram Esau; ideoque timens ejus insidias fugit in Haran. Tertio, in Haran, post septennium quo servivit Laban, accepit uxores, Liam et Rachelem. Ex Lia genuit Ruben anno aetatis 84, Simeonem anno 85, Levi 86, Judam 87, Joseph 91. Quarto, post genitum Joseph, omnesque proles praeter Benjamin, servivit Jacob Labano alios sex annos pro gregibus, ita ut universim in Haran fuerit et servierit 20 annis: quibus expletis anno aetatis 97, reversus est in Chanaan. Quinto, Jacob anno aetatis 107 genuit Benjamin, in cujus partu mortua est Rachel. Sexto, sub annum Jacobi 88, contigit celebre illud diluvium Ogygis, quo terra Attica adeo vastata est, ut per annos 199 usque ad Cecropem sine rege et pene deserta fuerit, de quo Eusebius, lib. X Praeparat. cap. ult., et S. Augustinus, lib. XVIII De Civit. cap. XVIII, ubi et aliud ejusdem temporis portentum addit S. Augustinus, nimirum, quod stella Veneris visa sit mutare colorem, magnitudinem, figuram et cursum suum. Septimo, Joseph venditus fuit anno aetatis suae 16, Jacobi 107. Luxit enim pater quasi mortuum per 23 annos, scilicet ad annum aetatis 130, quo cum filiis a Joseph evocatus, ex Chanaan descendit in Aegyptum. Octavo, Isaac mortuus est cum Jacob ageret annum aetatis 120. Nono, mortuus est Jacob anno aetatis 146, quo Joseph erat 56 annorum, puta anno mundi 2256. Decimo, mors Jacobi praecessit 197 annis egressum Hebraeorum ex Aegypto, ortum vero Mosis annis 118. Denique Jacobo degente in Aegypto, natus fuit S. Job patientiae speculum.
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Pone manum tuam sub femore meo. De hoc ritu jurandi dixi cap. XXIV, vers. 2. Facies mihi misericordiam et veritatem. «Misericordia» significat gratiam et gratuitum beneficium; «veritas» significat fidelitatem, fidelemque beneficii collationem et executionem, q. d. Praestabis mihi hanc gratiam, ut me non hic, sed in Chanaan sepelias, illudque fideliter et veraciter exequeris.
Ut non sepelias me in Aegypto, sed dormiam cum patribus meis. Idem optavit, et mandavit sibi post mortem fieri Joseph, cap. L, vers. 21. Hujus voti causa fuit primo, quia optabat Jacob in terra sancta, in qua sola futurus erat Dei cultus, inter sanctos parentes, puta cum Isaaco et Abrahamo, sepeliri in Hebron. Vide quanta priscis fuerit cura sepulcri, quamque optandum sit sepeliri inter sanctos. Secundo, voluit Jacob sepeliri in Chanaan, ut suorum posterorum animos ab Aegypti opibus et vitiis avelleret, eisque firmam reditus et liberationis ex Aegypto, atque adipiscendae terrae promissae, puta Chananaaeae, spem faceret. Ita Theodoretus, S. Chrysostomus, Rupertus. Tertio, id voluit, ut apud posteros suos in Chananaea habitaturos, haec sua, et patrum sepulcra essent viva fidei, pietatis et virtutis eorum monumenta pariter et incitamenta. Quarto, sciebat Jacob Christum in Chanaan nasciturum, moriturum et resurrecturum: hinc in ea sepeliri optat, ut cum Christo resurgere possit. Ita Lyranus, Abulensis et alii. Quare ab omnibus Catholicis, inquit Abulensis, creditur inter alios qui cum Christo in die Paschae resurrexerunt, etiam Jacob resurrexisse. Addit tropologice S. Augustinus, quod Jacob desiderabat remissionem peccatorum, tam suorum, quam totius generis humani, per Christi mortem in Chanaan obeundam: hinc in ea sepeliri voluit. Simili de causa in Chanaan, puta in Bethlehem, vivere et mori voluit S. Hieronymus, S. Paula, multique alii Sancti. Denique in Chanaan sepeliri voluerunt Patriarchae, ut essent participes precum et sacrificiorum, quae ibi offerebantur: credebant enim inesse Purgatorium. Anagogice Rupertus: Jacob, inquit, exemplum vivis mortuus dedit, ut in spe patriae coelestis pignus amarent aeternae haereditatis, q. d. Jacob sepeliri voluit in Chanaan, ut posteri anhelarent ad coelum, cujus typus erat Chanaan. In sepulcro majorum, in spelunca duplici Hebronis, de qua cap. XXIII, vers. 17. Hinc fideles ab olim sepeliri solent inter fideles et sanctos, in locis sacris. Audi S. Dionysium, Eccles. Hierarch. cap. VII: «His peractis, inquit, Pontifex condit in loco dignissimo corpus, cum aliis sui ordinis corporibus sacris.» Et Clemens Romanus, lib. VI Constit. Apost. cap. XXX: «Convenite, ait, in coemeteria, sacros libros in iis legentes, et psallentes pro his qui dormierunt.» Ea autem consecrari solere a sacerdotibus docet Gregorius Turonensis, De Gloria Confess. cap. CVI. Vocantur koimeterion, quasi dormitoria, eo quod fideles in Scriptura post mortem dicantur in iis dormire, extremo die judicii resuscitandi, teste S. Augustino, epist. 122. S. Cyprianus, lib. I, epist. 4, arguit Martialem quemdam, quod filios suos, exterarum gentium more, «apud profana sepulcra deposuerit.» Quo ipso indicat jam tum sacra sepulcra fuisse pro Christianis. In templis autem saepe sepultos fuisse fideles, testatur S. Ambrosius, lib. I De Abraham, cap. III; Hieronymus, in Vita Paulae et Fabiolae; Augustinus, lib. De Cura pro mortuis, cap. I.
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Jura ergo. Non diffidit Jacob verbo Josephi, sed juramentum exigit, ut Joseph hoc apud Pharaonem possit praetexere, si Jacobi corpus in Aegypto retinere vellet. Ita Rupertus. Addit Abulensis: Sciebat, inquit, Jacob, quod Joseph, nisi eum tam arcte obligasset, intendebat facere ei sepulcrum pretiosum et memorabile in Aegypto. Juramentum ergo ab eo exigit, ut eo se obligatum sentiens, omnino proposito absistat, et in avito patrum sepulcro modeste eum sepeliat in Chanaan. Ubi vide et imitare modestiam Jacob et amorem simplicitatis. Conversus ad lectuli caput. Ita vertunt quoque Aquila et Symmachus. Porro vertit se Jacob ad lecti caput versus Joseph, quia illud erat ad Orientem, quo se vertere solent adorantes, et cujus rei causa altaria versus Orientem extruuntur; aut, ut vult Lyranus, quia caput hoc lecti erat versus terram promissam, ad quem se adorantes convertebant, cum extra illam erant, ut patet Daniel. VI, 10; III Reg. VIII, 44. Ita et Ribera in cap. XI ad Hebraeos, Abulensis et alii hic. Dices: Quomodo ergo Septuaginta et ex iis S. Paulus vertunt: Adoravit Jacob fastigium virgae ejus, puta sceptri Josephi? Respondeo: Ex eo factum est quod Hebraea vox mittah, si legas mitta, significat lectulum; sin vero aliis punctis legas matte, tunc significat virgam: utroque modo hic legi potest, et utraque haec lectio et versio est canonica. Utrumque ergo fecit Jacob, nimirum ipse voti compos factus, laetusque ob datam sibi a Josepho promissionem, quod se sepeliret in Chanaan apud patres suos, illi gratias egit, et «adoravit,» id est, curvando se reverentiam exhibuit, ac veneratus est sceptrum, id est regiam potestatem, Josephi, illi a Pharaone, vel potius a Deo datam. Secundo et magis genuine, Jacob gratias agens Deo eum adoravit et laudavit, quod hanc potestatem, et hanc etiam mentem sepeliendi se in Chanaan dedisset Josepho; unde convertit se ad lectuli caput, vel quia hoc caput erat ad Orientem, vel quia spectabat terram Chanaan, uti dixi. Pluribus hac de re egi ad Hebraeos XI, 21. Vide hic impletum somnium Joseph, caput XXXVII, vers. 9, quod pater et mater adoraturi essent eum. Dices: Rachel mater ejus jampridem erat mortua, scilicet antequam Joseph a fratribus venderetur, ut patet capite XXXV, vers. 19. Ergo illa non potuit eum adorare. Respondet S. Chrysostomus, uxorem censeri cum marito unam personam civiliter, juxta illud Genesis II: «Erunt duo in carne una.» Marito ergo adorante, censeri quoque uxorem adorare filium. «Si enim pater hoc fecit, inquit, multo magis illa, nisi ex hac vita praerepta fuisset, hoc fecisset.» Adde, Rachelem substituisse sibi Balam, quae adoravit Joseph, uti dixi cap. XXXVII, vers. 9.
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v. 10 « Et benedicto rege egressus est foras ».
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v. 11 « Joseph vero patri et fratribus suis dedit possessionem in Aegypto, in optimo terrae loco Ramesses, ut praeceperat Pharao ». Nomen pago ab urbe homonyma Ex. 1,11; erat idem pars regionis Gessen.
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v. 19 « Et alebat eos omnemque domum patris sui, praebens cibaria singulis ».
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v. 13 « In toto enim orbe panis deerat , et oppresserat fames terram [maxime] Aegypti et Chanaan ». Hebr. : exhausta erat ob famem. Illico v. 1^ repetitur erra Aegypti et terra Chanaan, ut reapse utraque regio videatur fuisse intime unita, quod congruit aevo Pastorum.
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v. 14 « E quibus omnem pecuniam congregavit pro venditione frumenti , et intulit eam in aerarium regis ».
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v. 15 « Cumque defecisset |emptoribus] pretium , venit cuncta Aegyptus ad Ioseph dicens : Da nobis panes. Quare morimur coram te », « vidente te, qui potes remedium adhibere » (Tost.), « deficiente pecunta? »
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v. 16 « Quibus ille respondit : Adducite pecora vestra, et dabo vobis pro eis cibos, si prettum non habetis ». « Licet omnia sua pecora quis daret, multum tamen frumentum non recipiebat, quia pecora modicum utilia tunc erant, panis autem summe necessarius. Et patet, quia cibus datus pro pecoribus non duravit ultra unum annum » (Tost.).
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v. 41 « Quae cum adduzissent, dedit eis alimenta pro equis et ovibus et bobus et asinis ». Ergo non reges tantum, sed privati plurimi equos tum possidebant. « Swustentavitque eos illo anno pro commutatione pecorum »
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v. 18 « Venerunt quoque anno secundo » , — intelligitur annus immediate sequens post vendita pecora. Heór. : et defecit annus ille, et venerunt ad eum anno secundo — « et dixerunt ei : Non celabimus dominum nostrum , quod deficiente pecunia pecora simul defecerunt ; nec clam te est, quod absque corporibus et terra nihil habeamus ».
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v. 19 « Cur ergo moriemur te vidente, et nos et terra nostra? » Terra moritur inculta. « [Tu erimus] : eme nos in servitutem regiam ». Hebr. : Eme nos et terram nostram pro pane; et vivemus, et non moriemur, et terra non erit inculta. « Et praebe semina, ne pereunte cultore redigatur terra in solitudinem ». Haec liberius sunt versa. Terra quotannis colebatur, agri aliqui Nilo adiacentes aut speciali arte irrigati aliquos fructus ferebant (Calm.); populi ob Iosephi de septem annorum sterilitate oraculum non abdicabant agrorum culturam.
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v. 20 « Emit igitur loseph omnem terram Aegypti, vendentibus singulis possessiones suas prae magnitudine famis ». In Novo Regno reapse regio tota à Pharaonibus possidebatur, quibus quinta quotannis reddituum pars erat pendenda (Erman p. 152 sq.). Ante in singulis pagis erat familia aliqua, quae principatum haereditate obtinebat. Horum principum plures regibus Pastoribus inviti obsequebantur, imprimis in superiore Aegypto, donec principes Thebarum Pastores expulere. Ioseph Pharaonis Pastoris potestatem firmare studebat, translata in ipsum universae terrae possessione, Neque tamen eo Aegyptios, ut Pastorum principatum lubentes paterentur, induxit. Libertatis amantes seditiones movere perrexerunt, donec iugum penitus excussum est. « Subiecitque eam Pharaoni »,
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v. 91 « et cunctos populos eius a novissimis terminis Aegypti usque ad. extremos fines eius ». Hebr. Chald. Syr. pvwb nx wvayn traduxit ei in urbes, cuius unicus sensus esse potest, eum populum pagorum traduxisse in civitates : at contradicit v. 23, ubi semina dantur plebi ad eosdem, atque antea agros colendos. Praeferenda lectio Sam. LXX Vulg. av1335 nx mayn subiecit ei in servos.
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v. 92 « Praeter terram sacerdotum , quae a rege tradita fuerat eis ; quibus et statuta cibaria ex horreis publicis praebebantur, et idcirco non [sunt compulsi] vendere possessiones suas ». Hebr. non dicit, terras sacerdotes a rege accepisse, licet id magna ex parte ita fuisse monumentis doceamur : Solum terram sacerdotum non acquisivit, statuta (cibaria) sacerdotibus a, rege erant, et manducabant statuta, quae dabat illis rex : propterea non vendiderunt terram suam. Nulla sacerdotibus fuit necessitas vendendae terrae pro cibariis, quia e statutis cibaria pendebantur a rege. Cf. apud Erman p. 505 sqq. elenchum innumerorum donorum, quae triginta et uno sui regni annis Ramses III templis pendit. Celebrant Ca:., Per. aliique Pharaonis integritatem, qui etiam in rebus tam angustis consueta sacerdotibus cibaria pendit: at praepotens erat sacerdotum ordo, quibus offensis omnium a se Aegyptiorum animos alienasset Pharao.
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v. 93 « Dixit ergo loseph ad populos : En, ut cernitis, et vos et terram vestram Pharao possidet : accipite semina, et serite agros »,
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v. 9& « ut fruges habere possitis ». Ex eo, quod nunc Ioseph praeter cibaria ad vitam necessaria frumentum largitus est ad serendum , merito infert Tos:., hune annum fuisse ultimum sterilatis. Ergo, licet prioribus annis vix ullae fuerint segetes, at neque multa sementis pessumdata est, cum Ioseph futurorum praescius non ad sementem frumentum concesserit. « Quintam partem regi dabitis », quod in regione fertilissima non erat ita grave (Tost.). « Quatuor reliquas permitto vobis £n sementem, et in cibum » vestrum et « familüis et liberis vestris ». Illud de J/iberis ignorat LXX - constructio aut primitus fuit planior, aut nonnihil asperior e calamo scriptoris fluxit; scriptorum quippe etiam hebraeorum, imo inspiratorum stilus non est semper omnibus numeris absolutus.
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v. 95 « Qui responderunt : Salus nostra in manu tua est ». Non : « per te salvi futuri sumus (Menoch.); sed vitam nostram servasti (Hebr.), ergo conditionem tuam acceptare debemus. « Respiciat nos tantum dominus noster, et |laeti| serviemus regi ». Hebr. : Inveniamus gratiam n oculis etc. Quae gratia aut universim intelligi potest favor et indulgentia, aut ad sequentia trahi potest : « Reputabimus hoc pro magno beneficio, si Pharao receperit nos in servitium » (Vat.).
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v. 26 « [Ex eo tempore] usque in praesentem diem in universa terra Aegypti regibus quinta pars solvitur, et factum est quasi in. legem , absque terra, sacerdotali, quae libera ab hac conditione fuit ». « Quae regibus dantur, perpetuo manent », suggerit Mar. — Hebr. : lllud igitur loseph sanxit statutum, quod perdurat usque in. praesentem diem, quoad terram Aegypti, ut. penderet Pharaoni quintam partem; sola terra sacerdotum non est facta Pharaonis propria. Diu post narrata Diodor. 1,73 sq. prodidit, terram Aegypti omnem possideri a rege, sacerdotibus et militibus. At proprii nominis exercitus nonnisi in Novo Regno collectus est, Pharaonibus longinquas suscipientibus expeditiones. Mercenariis paulatim terrae concedi consuevere. Noster auctor dicens, usque ad sua tempora totam Aegyptum aut regis fuisse aut sacerdotum, ostendit se eo tempore scripsisse, quo terrae militibus aut nondum, aut certe nonnisi raro tribuebantur.
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v. 977 « Habitavit ergo Israel in. Aegypto, 1. e. én terra Gessen , et possedit eam , auctusque est et multiplicatus nimis ».
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v. 28 « Et vixit 1n ea. » lacob « decem et septem annis; factique sunt omnes dies vitae illius centum quadraginta septem annorum ».
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v. 29 « Cumque appropinquare [cerneret| diem mortis suae , vocavit filium suum Ioseph et dixit ad eum : S1 inveni gratiam in conspectu tuo » , « situ diligis me » (Tost.), « pone manum tuam sub femore meo » (cf. 24,2), « et facies mihi misericordiam et veritatem , ut non sepelias me in Aegypto »;
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v. 90 « sed dormiam cum patribus meis, et auferas me de terra hac, condasque ?n sepulcro maiorum meorum. Cui respondit Ioseph : Ego faciam , quod tussisti ».
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v. &4 « Et lle : Iura ergo, inquit, mihi. Quo ?urante adoravit Israel |Deum , conversus] ad lectuli caput ». LXX Syr. pro 52 punctavere i25, ad summitatem sceptri loseph, et Chrys. censet, ita prophetiam 37,9 impletam esse : at haec satis impleta est, quando 46,99 pater filium obvium habuit. Sensum sententiae indubie pandit 3 Reg. 1,47, ubi David senex, audito Salomonem agnitum esse regem, « adoravit in lectulo suo », 32v121 by. « Senex in lectulo iacens super caput lectuli se inclinavit » (Ca?.). « Iacob pro singulari bono duxit, sibi promissum fuisse a Ioseph, quod petierat de sepultura. Nam ad gratias Deo agendas, quo potest conatu, debile corpus incitat, tamquam potitus re maxime optabili; dicitur enim adorasse ad caput lectuli, qui, cum plane assurgere non posset e lecto, in quo iacebat, se tamen in formam precantis prono vultu componit » (Vat.). 10. Iacobi ?n loseph specialis amor Gen. 48. Arg. — Ad Iacob senio fatiscentem accedit cum filiis Ioseph. Quos ob Rachelis potissimum amorem in suorum filiorum numerum adoptat Iacob, promissionum aeque futuros haeredes. Quo simul Ioseph primogeniti inter fratres iura conceduntur. Postea lacob, filios Ioseph amplexus eisque manus in decussem imponens, benedictionem potiorem tribuit minori, secundam maiori. Tandem Iosepho, quem unum in terra promissa acquisierat agrum , prae fratribus dono dat. Cap. XLVIII v. A « His :ta transactis nuntiatum est Ioseph , quod aegrotaret pater suus ». Nescimus, quamdiu ante extremum diem 47, 29 Iacob Iosephum accersiverit, quando sc. ipse virium decrementum expertus est; aliquanto post 48,1 etiam reliqui advertere eum solito citius deficere viribus; non affirmatur alius praeter senium morbus. « Qui assumptis duobus filiis Manasse et Ephraim |tre perrexit] ». v. 9 « Dictumque est seni » .— Hebr. : lacob — : « Ecce filius tuus Ioseph venit ad. te. Qui confortatus » Israel « sedit tn lectulo ». « Significatur, eum resumptis prae gaudio aliquantulum viribus, cum ante totus iaceret, caputerexisse, ut sedenti propior esset quam iacenti » (Bon/r.). In mutatione nominum /acoó et Israel mysterium veluti deprehendit Del. : « aegrotat Iacob, reviviscit Israel ». Verum id nonne longius petitur? cf. p.
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GESSEN. - Regione del delta egiziano (ebr. Gōsen, Settanta Γέσαι) nella quale si insediò la famiglia di Giacobbe invitata in Egitto da Giuseppe (Gen. 45, 10; 46, 34; 47, 1. 27). Nella « terra di G. » gli immigrati si dedicarono alla pastorizia, crescendo di numero ed espandendosi nelle regioni adiacenti.
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nato 1200 anni prima della fondazione del Tempio, fissata al 968 a. C., cioè nel 2168 a. C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Reg., 6, 1). L'ambiente del racconto biblico su A. trova corrispondenza e conferma nelle notizie che abbiamo dell'Oriente mesopotamico contemporaneo.
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… Ciò è provato dai paragoni usati dai Padri (con l'uccello in volo, la nave, le lettere T e Φ) e soprattutto dai tipi del Vecchio Testamento applicati dai Padri: Gen. 47, 14-19, Giacobbe benedice Ephraim e Manasse con le braccia incrociate; Ex. 17, 11, Mosè prega con le mani alzate per il popolo combattente; Is. 65, 2, « ho esteso le mie mani ». In Eph. 3, …
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VII. IL PERIODO DEI PATRIARCHI. - Comprende (secondo Gen. 21, 5; 25, 26; 47, 28) 290 anni; così per la nascita di Abramo si arriverebbe, nelle tre ipotesi, rispettivamente agli aa. 2168, 1945, 2040. L'unico sincronismo che renda possibile una determinazione più …
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.