Iacob replenished with the spirite of prophecie, a litle before his death, fortelleth his sonnes manie things, that shal happen to their posteritie. Chargeth some of them with faultes past, blesseth euerie one. 29. Appointeth where to burie him. 32. and dyeth.
1And Jacob called his sons, and said to them: Gather yourselves together, that I may tell you the things that shall befall you in the last days.E chiamò Giacobbe i suoi figliuoli, e disse loro: Raunatevi, affinché vi annunzi le cose, che a voi succederanno ne' giorni avvenire.AND Iacob called his sonnes, and said to them: Come together, that I may shew you the things that shal come to you in the last dayes.Vocavit autem Jacob filios suos, et ait eis: Congregamini, ut annuntiem quæ ventura sunt vobis in diebus novissimis. 2Gather yourselves together, and hear, O ye sons of Jacob, hearken to Israel, your father:Raunatevi, e ascoltate, figliuoli di Giacobbe, ascoltate Israele vostro padre.Come together, and heare you sonnes of Iacob, heare ye Israel your father:Congregamini, et audite, filii Jacob, / audite Israël patrem vestrum: 3Ruben, my firstborn, thou art my strength, and the beginning of my sorrow; excelling in gifts, greater in command.Ruben mio primogenito, tu mia fortezza, e principio del mio dolore: il primo ai doni, il più grande in potestà.Ruben my first begotten, thou art my strength, and the begining of my sorow: former in giftes, greater in empyre.Ruben, primogenitus meus, / tu fortitudo mea, et principium doloris mei; / prior in donis, major in imperio. 4Thou art poured out as water, grow thou not; because thou wentest up to thy father’s bed, and didst defile his couch.Tu ti sei disperso, come acqua: tu non crescerai; perché sei salito sul letto del padre tuo, e hai profanato il suo talamo.Thou art poured out as water, encrease thou not: because thou diddest ascend thy fathers bed, and diddest defile his coutch.Effusus es sicut aqua, non crescas: quia ascendisti cubile patris tui, / et maculasti stratum ejus. 5Simeon and Levi brethren: vessels of iniquity waging war.Simeon, e Levi fratelli, strumenti micidiali d'iniquità.Simeon and Leui brethren: vessels of iniquitie warringSimeon et Levi fratres / vasa iniquitatis bellantia. 6Let not my soul go into their counsel, nor my glory be in their assembly: because in their fury they slew a man, and in their self-will they undermined a wall.Non abbia parte ai loro consigli l'anima mia, e la mia gloria non intervenga alle loro adunanze; perché nel loro furore uccisero l'uomo, e nel loro mal talento atterrarono la muraglia.Into their counsel come not my soule, and in their congregation be not my glorie: because in their furie they slew a man, and in their wilfulnes they vndermined a wall.In consilium eorum non veniat anima mea, / et in cœtu illorum non sit gloria mea: / quia in furore suo occiderunt virum, / et in voluntate sua suffoderunt murum.
7Cursed be their fury, because it was stubborn: and their wrath, because it was cruel: I will divide them in Jacob, and will scatter them in Israel.Maledetto il loro furore perché ostinato, e la loro indegnazione, perché inflessibile: io li dividerò in Giacobbe, e li dispergerò in Israele.Cursed be their furie, because it is stubborne: and their indignation, because it is hard: I wil diuide them in Iacob, and wil disperse them in Israel.Maledictus furor eorum, quia pertinax: / et indignatio eorum, quia dura: / dividam eos in Jacob, / et dispergam eos in Israël. 8Juda, thee shall thy brethren praise: thy hand shall be on the necks of thy enemies; the sons of thy father shall bow down to thee.Giuda, a te daran laude i tuoi fratelli: tu porrai la tua mano sulla cervice dei tuoi nemici: te adoreranno i figliuoli del padre tuo.Iudas, thee thy brethren shal praise: thy hand shalbe in the neck of thyne enemies: thy fathers children shal adore thee.Juda, te laudabunt fratres tui: / manus tua in cervicibus inimicorum tuorum, / adorabunt te filii patris tui. 9Juda is a lion’s whelp: to the prey, my son, thou art gone up: resting thou hast couched as a lion, and as a lioness, who shall rouse him?Giuda giovin lione tu, figliuol mio, sei corso alla preda: poi riposandoti ti sei sdraiato, qual lione, e qual lionessa: chi anderà a stuzzicarlo?A lions whelp Iudas: to the pray my sonne thou didst ascend: taking thy rest thou didst lye as a lion, and as it were a lyonesse, who shal raise him vp?Catulus leonis Juda: / ad prædam, fili mi, ascendisti: / requiescens accubuisti ut leo, / et quasi leæna: quis suscitabit eum ? 10The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.Lo scettro NON SARÀ TOLTO da Giuda, e il condottiero della stirpe di lui, fino a tanto che venga colui, che dee esser mandato, ed ei sarà l'espettazione delle nazioni.The scepter shal not BE TAKEN away from Iudas, and a duke out of his thigh, til he doe come that is to be sent, and the same shal be the expectation of the gentilesNon auferetur sceptrum de Juda, / et dux de femore ejus, / donec veniat qui mittendus est, / et ipse erit expectatio gentium. 11Tying his foal to the vineyard, and his ass, O my son, to the vine. He shall wash his robe in wine, and his garment in the blood of the grape.Egli legherà alla vigna il suo asinello, e la sua asina, o figlio mio, alla vite. Laverà la sua veste col vino, e il suo pallio col sangue dell'uva.Tying to the vineyard his colt, and to the vine, o my sonne, his •he asse. He shal wash his stole in wine, and in the bloud of the grape his cloke.Ligans ad vineam pullum suum, / et ad vitem, o fili mi, asinam suam, / lavabit in vino stolam suam / et in sanguine uvæ pallium suum.
12His eyes are more beautiful than wine, and his teeth whiter than milk.Gli occhi suoi son più belli del vino, e i suoi denti più candidi del latte.His eyes are more beautiful then wine, and his teeth whiter then milke.Pulchriores sunt oculi ejus vino, / et dentes ejus lacte candidiores. 13Zabulon shall dwell on the seashore, and in the road of ships, reaching as far as Sidon.Zabulon abiterà sul lido del mare, e dove le navi hanno stazione, si dilaterà fino a Sidone.Zabulon shal dwel in the shore of the sea, and in the road of shippes reaching as farre as Sidon.Zabulon in littore maris habitabit, / et in statione navium / pertingens usque ad Sidonem. 14Issachar shall be a strong ass, lying down between the borders.Issachar asino forte giacerà dentro i suoi confini.Issachar a strong asse lying at rest betwen the borders.Issachar asinus fortis / accubans inter terminos. 15He saw rest that it was good: and the land that it was excellent: and he bowed his shoulder to carry, and became a servant under tribute.Egli ha considerato, come buona cosa è il riposo, e che la sua terra è ottima: e ha spiegato i suoi omeri a portar pesi, e si è soggettato al tributo.He saw rest that it was good: and the earth that it was very good: and he put vnder his shoulder to cary, and became seruing vnder tributes.Vidit requiem, quod esset bona / et terram, quod optima: / et supposuit humerum suum ad portandum, / factusque est tributis serviens. 16Dan shall judge his people like another tribe in Israel.Dan giudicherà il suo popolo, come qualunque altra tribù d'Israele.Dan shal iudge his owne people as also an other tribe in Israel.Dan judicabit populum suum / sicut et alia tribus in Israël. 17Let Dan be a snake in the way, a serpent in the path, that biteth the horse’s heels, that his rider may fall backward.Divenga Dan un serpente sulla strada, nel sentiero un ceraste, che morde l'unghie del cavallo per far cadere il cavaliere all'indietro.Be Dan a snake in the way, a serpent in the path, byting the hoosses of the horse, that his ryder may fal backward.Fiat Dan coluber in via, / cerastes in semita, / mordens ungulas equi, / ut cadat ascensor ejus retro. 18I will look for thy salvation, O Lord.LA SALUTE tua aspetterò io, o Signore.I wil expect THY SALVATION O Lord.Salutare tuum expectabo, Domine. 19Gad, being girded, shall fight before him: and he himself shall be girded backward.Gad armato di tutto punto combatterà dinanzi a lui: e si allestirà per tornare all'indietro.Gad, the gyrded shal fight before him: and himself shal be gyrded backward.Gad, accinctus præliabatur ante eum: / et ipse accingetur retrorsum.
20Aser, his bread shall be fat, and he shall yield dainties to kings.Grasso è il pane di Aser, e sarà la delizia de' re.Aser, his bread is sat, and he shal geue daynties to kinges.Aser, pinguis panis ejus, / et præbebit delicias regibus. 21Nephthali, a hart let loose, and giving words of beauty.Nephtali, cervo messo in libertà, egli pronunzia parole graziose.Nepthali, a hart let forth, & geuing speaches of beautie.Nephthali, cervus emissus, / et dans eloquia pulchritudinis. 22Joseph is a growing son, a growing son and comely to behold: the daughters run to and fro upon the wall;Figliuolo crescente Giuseppe, figliuolo crescente, e bello di aspetto: le fanciulle corsero sulle mura.Ioseph a child encreasing, encreasing and comelie to behold: the daughters coursed to and for vpon the wall.Filius accrescens Joseph, filius accrescens et decorus aspectu: / filiæ discurrerunt super murum. 23But they that held darts, provoked him, and quarrelled with him, and envied him.Ma lo amareggiarono e contesero con lui, e gli portarono invidia i maestri di tirar frecce.But the dart men did exasperate him, & brawled, and enuied him.Sed exasperaverunt eum et jurgati sunt, / invideruntque illi habentes jacula. 24His bow rested upon the strong, and the bands of his arms and his hands were loosed, by the hands of the mighty one of Jacob: thence he came forth a pastor, the stone of Israel.L'arco di lui si appoggiò sul (Dio) forte, e i legami delle braccia e delle mani di lui furono disciolti per mano del possente (Dio) di Giacobbe: indi uscì egli pastore, e pietra d'Israele.His bowe sate vpon the strong, & the bands of his armes and his handes were dissolued, by the handes of the mightie of Iacob: thence came forth a pastour, the stone of Israel.Sedit in forti arcus ejus, / et dissoluta sunt vincula brachiorum et manuum illius / per manus potentis Jacob: / inde pastor egressus est, lapis Israël. 25The God of thy father shall be thy helper, and the Almighty shall bless thee with the blessings of heaven above, with the blessings of the deep that lieth beneath, with the blessings of the breasts and of the womb.Il Dio del padre tuo sarà tuo aiutatore, e l'Onnipotente ti benedirà colle benedizioni di su alto del cielo, colle benedizioni dell'abisso, che giace giù basso, colle benedizioni delle mammelle, e degli uteri.The God of thy father shal be thy helper, & the Almightie shal blesse thee with the blessinges of heauen from aboue, with the blessinges of the deapth, that lieth beneath, with the blessings of the pappes and of the wombe.Deus patris tui erit adjutor tuus, / et omnipotens benedicet tibi / benedictionibus cæli desuper, benedictionibus abyssi jacentis deorsum, / benedictionibus uberum et vulvæ.
26The blessings of thy father are strengthened with the blessings of his fathers: until the desire of the everlasting hills should come: may they be upon the head of Joseph, and upon the crown of the Nazarite among his brethren.Le benedizioni del padre tuo sorpassano quelle dei padri di lui; fino al venire di lui, che è il desiderio dei colli eterni: posino elle sul capo di Giuseppe, sul capo di lui Nazareno tra' suoi fratelli.The blessinges of thy father were strengthned with the blessings of his fathers: vntil the desire of the eternal hilles came: be they vpon the head of Ioseph, & vpon the crowne of the Nazarite among his brethren.Benedictiones patris tui confortatæ sunt benedictionibus patrum ejus, / donec veniret desiderium collium æternorum: / fiant in capite Joseph, / et in vertice Nazaræi inter fratres suos. 27Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.Beniamino lupo rapace, la mattina divorerà la preda, e la sera spartirà le spoglie.Beniamin a rauening woolfe, in the morning shal eate the pray, and in the euening shal diuide the spoile.Benjamin lupus rapax, / mane comedat prædam, / et vespere dividet spolia. 28All these are the twelve tribes of Israel: these things their father spoke to them, and he blessed every one with their proper blessings.Tutti questi capi delle dodici tribù d'Israele. Queste cose disse loro il padre, e ciascheduno di essi benedisse colla propria sua benedizione.Al these in the tribes of Israel twelue: these things spake their father to them, and he blessed euerie one, with their proper blessingsOmnes hi in tribubus Israël duodecim: hæc locutus est eis pater suus, benedixitque singulis benedictionibus propriis. 29And he charged them, saying: I am now going to be gathered to my people: bury me with my fathers in the double cave, which is in the field of Ephron the Hethite,Diede poi loro ordine, dicendo: Io vo ad unirmi al mio popolo: seppellitemi coi padri miei nella doppia caverna, che è nel campo di Ephron Hetheo,And he commanded them, saying: I am geathered vnto my people: burie you me with my fathers in the duble caue, which is in the field of Ephron the Hethite,Et præcepit eis, dicens: Ego congregor ad populum meum: sepelite me cum patribus meis in spelunca duplici quæ est in agro Ephron Hethæi, 30Over against Mambre, in the land of Chanaan, which Abraham bought together with the field, of Ephron the Hethite, for a possession to bury in.Dirimpetto a Mambre nella terra di Chanaan, la quale Abramo comprò insieme col campo da Ephron Hetheo per avervi un sepolcro.against Mambre in the Land of Chanaan, which Abraham bought with the field of Ephron the Hethite for a possession to burie in.contra Mambre in terra Chanaan, quam emit Abraham cum agro ab Ephron Hethæo in possessionem sepulchri.
31There they buried him, and Sara his wife: there was Isaac buried with Rebecca, his wife: there also Lia doth lie buried.Ivi fu sepolto egli, e Sara sua moglie: ivi fu sepolto Isacco con Rebecca sua moglie: ivi fu sepolta anche Lia.There they buried him, & Sara his wife: there was Isaac buried with Rebecca his wife: there also Lia doth lie buried.Ibi sepelierunt eum, et Saram uxorem ejus: ibi sepultus est Isaac cum Rebecca conjuge sua: ibi et Lia condita jacet. 32And when he had ended the commandments, wherewith he instructed his sons, he drew up his feet upon the bed, and died: and he was gathered to his people.Finiti poi gli avvertimenti dati da lui per istruzione de' figliuoli, raccolse i suoi piedi nel letticciuolo, e si morì: e andò ad unirsi al suo popolo.And when he had finished the precepts wherwith he instructed his sonnes, he plucked vp his feet vpon the bed, and died: & he was put vnto his people.Finitisque mandatis quibus filios instruebat, collegit pedes suos super lectulum, et obiit: appositusque est ad populum suum.
49:1
Calmet
Last. Hebrew, "future days." It was an ancient and commendable custom, for parents to assemble their children in their last moments, to give them salutary instructions. They often also foretold to them what should happen. See Deuteronomy 36; Josue 24; 1 Kings 12; Tobias 4:3; 1 Machabees 2; Cyrus and Socrates both believed that they had then an insight into futurity. (Calmet)
49:3
My strength, etc. He calls him his strength, as being born whilst his father was in his full strength and vigour: he calls him the beginning of his sorrow, because cares and sorrows usually come on with the birth of children.
Challoner
Excelling in gifts, etc., because the first-born had a title to a double portion, and to have the command over his brethren, which Ruben forfeited by his sin; being poured out as water; that is, spilt and lost. (Challoner)
Worthington
In command. He ought to have succeeded to his father in authority. But Joseph entered in upon his rejection, 1 Paralipomenon 5:1. The priesthood was given to Levi's descendants; and the regal power, partly to those of Joseph, who reigned over the ten tribes, for a long time; and partly to the posterity of Juda, who exercised dominion over all the people of Israel. (Chaldee) (Worthington)
49:4
Challoner
Grow thou not. This was not meant by way of a curse or imprecation; but by way of a prophecy, foretelling that the tribe of Ruben should not inherit the pre-eminences usually annexed to the first birth-right, viz., the double portion, the being prince or lord over the other brethren, and the priesthood: of which the double portion was given to Joseph, the princely office to Juda, and the priesthood to Levi. (Challoner)
Calmet
Thou hast abandoned thyself to thy brutal passion; do so no more, ne adjicias. (St. Jerome, q. Heb.) Let Ruben live, and die not; let him be small in number, Deuteronomy 33:6. His tribe never became very considerable. (Calmet)
Haydock
Couch. See chap 35:22. Eternal infamy attends the name of Ruben. (Haydock)
49:5
Brethren. Born of the same parents; similar in disposition.
Calmet
Vessels; instruments. Septuagint and Chaldean, "they have completed wickedness," as they read calu, instead of the present Hebrew cele, which is adopted by Aquila. (Calmet)
49:6
Challoner
Slew a man, viz., Sichem, the son of Hemor, with all his people, Genesis 34. Mystically and prophetically it alludes to Christ; whom their posterity, viz., the priests and the scribes, put to death. (Challoner)
Haydock
A wall, Sichem, which they destroyed: or, according to the Septuagint, "they ham-strung" a bull, as the same Hebrew word signifies; both which may refer to the prince of the town, or to Joseph, (Calmet) in whose persecution these two were principally concerned. Jacob declares, he had no share in their attack upon the people of Sichem: his soul, or his glory, was not impaired by their misconduct. (Haydock)
49:7
Du Hamel
Scatter them. Levi had no division allotted to him, but only some cities among the other tribes; and Simeon had only a part of Juda's lot, which was so small, that his descendants were forced to seek for a fresh establishment; some in Gader, others in Mount Seir. (1 Paralipomenon 4:39; Josue 11:2.) Simeon alone was not blessed by Moses, Deuteronomy 33. (Du Hamel)
49:8
Haydock
Praise. He alludes to his name, his martial prowess, and dominion over all his brethren; who should be all called Jews, and submit to his sway. Some explain all this of Jesus Christ; others refer the first part of the prophecy to Juda. (Haydock)
49:9
Challoner
A lion's whelp, etc. This blessing of Juda foretelleth the strength of his tribe, the fertility of his inheritance, and principally that the sceptre, and legislative power, should not be utterly taken away from his race till about the time of the coming of Christ: as in effect it never was: which is a demonstration against the modern Jews, that the Messias is long since come; for the sceptre has long since been utterly taken away from Juda. (Challoner)
This none can deny. Juda is compared to a lion, which was the emblem of his royal dignity, and was borne in the standards of that tribe.
Calmet
To the prey. Hebrew, "from the prey." He proceeds from victory to victory. He couches, ready to fall upon his prey; and, retiring to the mountains, is still eager to renew the attack. (Calmet)
Read the history of David and of Solomon, who, both in peace and war, were a terror to the surrounding nations.
49:10
The sceptre. Almost every word in this verse has been explained in a different manner. But all the ancient Jews agree with Christians, that it contains a prediction of the Messias, and points out the period of his coming. Whether this was verified when Herod, a foreigner, got possession of the throne, and was acknowledged by the Jews, just about the time of our Saviour's nativity, as most of the fathers suppose; or it only took its full effect when Agrippa II lost all his power, the temple and the city were laid in ruins, and the whole nation dispersed for ever, it is not perhaps so easy to determine. In either supposition, the Messias has long since come. Jacob foretels, either that Christ would make his appearance as soon as the Jews should fall under a foreign yoke, and in this sense he was born about the 37th year of Herod the great
or he should come just before the kingdom of Juda should have an end, which took place in the 70th year of the Christian era, or about 37 years after the public appearance and death of our Saviour. The sceptre shall not depart irrevocably from the Jews; over whom the tribe of Juda had always the greatest authority in appointing the princes, when they were not selected from the tribe itself, or from his thigh; till the Messias, who has been expected so long, shall come and gather all nations into his Church. Then the designs of Providence, in watching over the Jews, being accomplished, their republic shall be dissolved, because they have shed his blood, instead of acknowledging his celestial beauty, ver. 12. The evident signs of decay in the kingdom of the Jews, were sufficient to excite the attention of all to look for the Messias; and we read, both in St. John 4:25, in Tacitus, and Suetorius, that his appearance was fully expected about that time. The sceptre is the emblem of sovereign, though not always independent, power. Juda and his posterity were always at the head of their brethren. They marched first in the wilderness; two of the judges were of this tribe. But their chief glory began with David, whose posterity the whole nation obeyed, till Jeroboam tore away the ten tribes. Still the tribe of Benjamin and the Levites adhered to Juda. During the captivity, there were judges admitted to superintend over their brethren; and King Joakim was raised to high authority. The rulers who came into power after the return of the Jews, were either of this tribe, at least by the mother's side, or were chosen and recognized by the tribe of Juda. Even Herod, in this sense, might be considered as a Jewish king, though a foreigner, as well as a Thracian might be counted a Roman emperor, without any diminution of the imperial authority of Rome. Perhaps indeed he was an usurper, till the nation acknowledged his authority two years after the birth of Christ. (Philo, de Temp. ii; Josephus, Antiquities 17:3.) "Herod was the first foreign king admitted by the Jews." (St. Augustine, City of God 18:45.) If, therefore, no stranger was to be acknowledged by the nation, till He came, who was to establish a spiritual and everlasting kingdom, the moment was arrived, when the Jews submitted to Herod, and Christ had actually been born two years.
From Juda, or from that tribe; for Jacob gave peculiar blessings to each; (ver. 28,) and hence the fathers gather, that the Messias should spring from Juda.
Ruler from his thigh, lineally descended from him, or acknowledged at least by his posterity, as all the legal princes were till the coming of Christ.
Calmet
Mechokek might also signify a teacher or scribe expounding the law of Moses, which subsisted for the same period; but this is more probably a farther explication of the sceptre, etc. (Calmet)
Helvicus
Till had ci, which words being joined together, are always taken in this sense. (Helvicus.)
Calmet
Sent. Schiloach (or Ssolue) seems to have been in St. Jerome's copy, though we now read Shiloh (or Ssole) "to whom" the authority belongs; Septuagint, "to whom all things are reserved; or till the things arrive, which are laid up for him. (Calmet)
Haydock
Expectation, or congregation of nations, as Aggeus afterwards foretold, 2:8. If we examine all the plausible explications which have been given to this verse, we shall find that they all tend to convey the same truth. "The sceptre (shebet, rod, crook, power or tribe) shall not depart (cease, be taken off) from Juda, (the tribe or the Jews) nor a leader (scribe, lawyer, or legislator) from his thigh, (between his feet, or from his banners) till He, who shall be sent, (shio, the pacific, his son, to whom it is, or the things are, reserved) arrive; and Him shall the nations expect, (and obey) to Him they shall look up (and be gathered). Whom will the Jews point out to whom all these characters agree, except our divine Lord, whom they also must one day adore? (Haydock)
49:11
Foal. The nations, which had not been subjected to the yoke of the old law.
Vineyard; the house of Israel, the vineyard of the Lord of hosts, Isaias 5:7. Christ broke down the wall of separation, and made both one, Ephesians 2:14.
His ass, or the Jews.
Menochius
O my son; Juda, the Saviour king, who shall be born of thee, shall tie both Jews and Gentiles to the vine, which is himself, John 15. To the Jews he shall preach in person; but the Gentiles he shall call by his apostles, chosen out of the vineyard of the Jewish church. (Menochius)
Worthington
He shall wash his robe, his flesh, and his garment, or all his disciples, in his own blood; adorning them with all graces by means of his death, which must be applied to their souls, in the holy sacraments devoutly received, and in the Mass, where his blood is offered under the appearance of wine. (Haydock) See St. Ambrose, etc. Tertullian, (against Marc. iv.) shewing that Christ fulfilled the figures of the old law, interprets the stole to mean his body, and wine his blood. (Worthington)
Calmet
Jacob alludes also to fertility and abundance of vines, which should enrich the portion of Juda, particularly about Engaddi, Canticle of Canticles 1:13. (Calmet)
49:12
Menochius
Beautiful. The eyes and teeth contribute much to the beauty of a face. Our Saviour, rising form the dead, filled the hearts of the beholders with joy, as wine exhilarates the heart of man. (Menochius)
Calmet
The spouse in the Canticle of Canticles, (ver. 12,) compares the eyes of the bridegroom to the shining reddish, or fiery ones of pigeons: chaclili, beautiful, means shining red, etc. Jesus Christ seems to allude to this prophecy of Jacob, (Matthew 21:43.; John 10:16.) telling the Jews, that the kingdom of God should be taken from them, and one fold should be established for all. God would then cease to distinguish the Jews by any other marks than those of his wrath. He would no longer be their king and shepherd. His sceptre, or pastoral crook, should be taken off the tribe of Juda, and it should be confounded with the rest, as it is at this day. (Calmet)
49:13
Menochius
Road. The territory of Zabulon was famous for good harbours, being situated between the Mediterranean and the sea of Genezareth. (Menochius)
Jacob marks out the limits to be assigned his children, 200 years before Chanaan was conquered; and Moses wrote this before they possessed a foot of land in it. The reason why Zabulon is placed before his elder brother Issachar, is not known.
Calmet
Sidon: not the city, but the territory of Sidon, or Phenicia. (Calmet)
49:14
Calmet
Strong. Hebrew, "bony ass." Many of Jacob's children are compared to animals, which was customary in the eastern style. Homer compares Ajax with the ass, for his strength and patience, Iliad XII. Jacob thus indicates the laborious disposition of Issachar's tribe, which did not delight in war. Their country was the most fruitful of all Galilee. (Calmet)
49:16
Challoner
Dan shall judge, etc. This was verified in Samson, who was of the tribe of Dan, and began to deliver Israel, Judges 13:5. But as this deliverance was but temporal and very imperfect, the holy patriarch (ver. 18,) aspires after another kind of deliverer, saying: I will look for thy salvation, O Lord. (Challoner)
Haydock
Many have supposed, that Antichrist will be one of his descendants, which makes Jacob break out into this exclamation. (Haydock)
Menochius
See St. Irenaeus, Against Heresies 5:30, etc. Samson exercised his ingenuity in discomfiting the Philistines. But Antichrist will be far more subtle in deluding the faithful. (Menochius)
Tirinus
The Danites took Lais, afterwards called Caesarea Philippi, by stratagem, Judges 18. (Tirinus)
49:19
Challoner
Gad, being girded, etc. It seems to allude to the tribe of Gad; when, after they had received for their lot the land of Galaad, they marched in arms before the rest of the Israelites, to the conquest of the land of Chanaan: from whence they afterwards returned loaded with spoils. See Josue 1; and Josue 22. (Challoner)
Calmet
He alludes continually to the name of Gad, which signifies one "girded, or a troop." See Osee 6:8; Numbers 32:17. (Calmet)
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Menochius
Fat, delicious. This country was very luxuriant, Deuteronomy 33:24. (Menochius)
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Calmet
A hart. Barach was of this tribe, and seemed rather timid, till he was encouraged by Debora; and his victory gave occasion to that beautiful hymn, Judges 5. (Calmet)
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Challoner
Run to and fro, etc. To behold his beauty; whilst his envious brethren turned their darts against him, etc. (Challoner)
Haydock
Joseph continued increasing, in spite of the envy of his brethren, and the calumny of Putiphar's wife, who was too much enamoured of his beauty. (Haydock)
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His bow rested upon the strong, etc. That is, upon God, who was his strength: who also loosed his bands, and brought him out of prison to be the pastor, that is, the feeder and ruler of Egypt; and the stone, that is, the rock and support of Israel.
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Blessings, etc. 1. Of rain; 2. of springs; 3. of milk, (uberum); and 4. (vulvae) of children and cattle.
49:26
The blessings of thy father, etc. That is, thy father's blessings are made more prevalent and effectual in thy regard, by the additional strength they receive from his inheriting the blessings of his progenitors Abraham and Isaac.
The desire of the everlasting hills, etc. These blessings all looked forward towards Christ, called the desire of the everlasting hills, as being longed for, as it were, by the whole creation. Mystically, the patriarchs and prophets are called the everlasting hills, by reason of the eminence of their wisdom and holiness.
Challoner
The Nazarite. This word signifies one separated; and agrees to Joseph, as being separated from, and more eminent than, his brethren. As the ancient Nazarites were so called from their being set aside for God, and vowed to him. (Challoner)
Calmet
Nazir denotes also one chosen or crowned, and is a title of one of the chief courtiers or ministers of the Persian kings. Such was Joseph. (Calmet)
Tirinus
These blessings were perhaps forfeited by the misconduct of his posterity, when Jeroboam set up the worship of the golden calves; though probably many would subsist of the tribes of Ephraim and Manasses till the coming of the Messias. (Tirinus)
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49:28
Haydock
Proper blessings, or predictions; for Ruben received no blessing. (Haydock)
49:29
Challoner
To be gathered to my people. That is, I am going to die, and so to follow my ancestors that are gone before me, and to join their company in another world. (Challoner)
Jacob's life was embittered with many afflictions, which he bore with admirable patience, and thus deserved to be considered as an excellent figure of Jesus Christ.
Calmet
The man of sorrows. His faith in the promises of God, made him contemplate the land of Chanaan as his own, and parcel it out among his children. (Calmet)
49:32
Year of the World 2315, Year before Christ 1689.
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My strength, etc.... He calls him his strength, as being born whilst his father was in his full strength and vigour: he calls him the beginning of his sorrow, because cares and sorrows usually come on with the birth of children. Excelling in gifts, etc., because the firstborn had a title to a double portion, and to have the command over his brethren, which Ruben forfeited by his sin; being poured out as water, that is, spilt and lost.
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Grow thou not.... This was not meant by way of a curse or imprecation; but by way of a prophecy foretelling that the tribe of Ruben should not inherit the pre-eminences usually annexed to the first birthright, viz., the double portion, the being prince or lord over the other brethren, and the priesthood: of which the double portion was given to Joseph, the princely office to Juda, and the priesthood to Levi.
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Slew a man, ... viz., Sichem the son of Hemor, with all his people, Gen. 34.; mystically and prophetically it alludes to Christ, whom their posterity, viz., the priests and the scribes, put to death.
49:9
A lion’s whelp, etc.... This blessing of Juda foretelleth the strength of his tribe, the fertility of his inheritance; and principally that the sceptre and legislative power should not be utterly taken away from his race till about the time of the coming of Christ: as in effect it never was: which is a demonstration against the modern Jews, that the Messiah is long since come; for the sceptre has long since been utterly taken away from Juda.
49:16
Dan shall judge, etc.... This was verified in Samson, who was of the tribe of Dan, and began to deliver Israel. Judges 13.5. But as this deliverance was but temporal and very imperfect, the holy patriarch (ver. 18) aspires after another kind of deliverer, saying: I will look for thy salvation, O Lord.
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Gad being girded, etc.... It seems to allude to the tribe of Gad; when after they had received for their lot the land of Galaad, they marched in arms before the rest of the Israelites, to the conquest of the land of Chanaan: from whence they afterwards returned loaded with spoils. See Jos. 4. and 12.
49:22
Run to and fro, etc.... To behold his beauty; whilst his envious brethren turned their darts against him, etc.
49:24
His bow rested upon the strong, etc.... That is, upon God, who was his strength: who also loosed his bands, and brought him out of prison to be the pastor, that is, the feeder and ruler of Egypt, and the stone, that is, the rock and support of Israel.
49:26
The blessings of thy father, etc.... That is, thy father’s blessings are made more prevalent and effectual in thy regard, by the additional strength they receive from his inheriting the blessings of his progenitors Abraham and Isaac. The desire of the everlasting hills, etc.... These blessings all looked forward towards Christ, called the desire of the everlasting hills, as being longed for, as it were, by the whole creation. Mystically, the patriarchs and prophets are called the everlasting hills, by reason of the eminence of their wisdom and holiness. The Nazarite.... This word signifies one separated; and agrees to Joseph, as being separated from, and more eminent than, his brethren. As the ancient Nazarites were so called from their being set aside for God, and vowed to him.
49:29
To be gathered to my people.... That is, I am going to die, and so to follow my ancestors that are gone before me, and to join their company in another world.
49:1
These are predictiōs not al blessings. S. Amb. li. de Benedict Patriar.
49:4
4. Because thou didest ascend thy fathers bed] For this crime of incest Ruben Ruben for his sinne was put from the prerogatiues of the first borne was depriued of his first birth-right. VVho being by order of birth former in guiltes, wherby he should haue had duble portion; and greater in Empire, wherby he should haue bene Prince or Lord ouer his bretheren, the former prerogatiue was geuen to Ioseph, whose two sonnes were heades of two Tribes, the other was geuen to the Tribe of Iuda, in Dauid and his posteritie. He was also depriued of his prerogatiue in Priesthood, which was after annexed to the Tribe of Leui, wherupon the Chaldee paraphrasis speaketh thus to Ruben: It belonged to thee to haue receaued three better lettes then thy brethren, Priesthood, Best portion, and the Kingdome: But because thou hast sinned, the duble portion is geuen to Ioseph, the Kingdome to Iudas, and Priesthood to Leui.
A prophecie not an imprecation. S Aug. li. 16 c 22. ont. Faust.
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5. Veselles of iniquitie] Albeit Simeon and Leui were moued with iust The zeale of Simeon & Leui was cōmendable: but their maner of reuenge, was manie wayes faultie. zeale to punish the soule crime committed by Sichem, against their sister and Iudith. •. whole familie: yet in their maner of reuenging were manie sinnes worthely condemned by Iacob, both immediatly after the fact, and here at his death. For before the slaughter they committed there greate sinnes; in that they rashly did it vnknowne to their father therby putting him & themselues in extreme danger, if God had not maruelously protected them; in falsly pretending agreement and league with the Sichamites, which they ment not to performe; and in sacrilegiously abusing the Sacrament of Circumcision, making it a cloke to deceiue their ennemies. In the fact also they committed other foure grosse crimes: cruelly killing those, that offered other abundant satisfaction; murthering others that were altogether innocent; sacking and destroying the citie, and carying away wemen and children captiue. Mystically S. Ambrose, Ruffinus, Isidorus, and others vnderstand this prophecie, The Priests & Scribes furie, obstinacie, & hard harts against Christ. of the Scribes and the Priestes, descending of Simeon and Leui, who were most eagre against our Sauiour, as himself more plainely fortold, saing: The sonne of man. balbe betrayed to the chiefe Priestes, and to the Scribes, and they shal Mat. 20. condemne him to death. Their furic was cursed aboue al surie, Because (as Iacob here saith) it vvas stubborne, or obstinate, for they did not only condemne Christ Ioan. 11. to death in their wicked councel, but also vrged and pressed Pilat, endeuoringe to saue him, & sturred vp the people to crye: Take him avvay, Crucisie him. Ioan. 18. Yea their indignation was so hard, that they preferred Barabbas before Christ.
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That these are most profound Mysteries, is easie to conceiue, but most hard to vnderstand them. In some the Patriarch recounteth things past in his life, for telling the effects therof to come. Other things he forsheweth pertayning to the diuision of the Land of Chanaan, others to the times of the Iudges, of the Kings, of the Captiuitie, of Deliuerie from thence, of Christ, of Antichrist, and of the end of this world. Of al which diuers anciēt fathers haue written large cōmentaries, & godlie treatises.
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10. The scepter shal not be taken avvay.] Here the Patriarch Iacob fortelleth the time, when the promised Messias should come into the world, Taking away of the regal scepter from the Iewes a signe of Christs coming. by this signe that the scepter should not be taken from Iuda, til the same Redeemer of mankind were at hand. Not that the regal scepter should remaine in the Tribe of Iuda, from Iacobs death •il Christes comming: for that Kingdome beganne first in Dauid, aboue six hundred yeares after Iacobs death, and after the captiuitie of Babylon the highe Priests of the Tribe of Leui did gouerne also the state, & not only the Church, other six hundred yeares. But the sense is, that of the Tribe of Iuda should rise most gloriouse Kinges, whose crowne and Kingdome should remaine with the Iewish Nation, vntil their expected Messias should drawe nere, and then be taken from them by the Gentiles VVhich was downe by Herod, whose father was an Idumean, his mother an Arabique. Thus the Ancient fathers with one accorde vnderstood this prophecie. S. Iustinus Martyr. Ser. cum Triphone. Eusebius Cesarien lib Hist. Eccles. cap 6. S. Athanasius. lib. de Incarnat. S. Ambrose lib de Benedict. Patriarch c. 4. S. Chrysostom. Ilo. 67. in Gen. S. Augustin lib. 18. c. 45. de ciuit. Theodoretus. q. vlt. in Gen.
49:11
11. He shal vvash hisstole in vvyne.] By wine, and bloud of the grape, what Our Lords real presence in the B. Sacrament prophecied. li. 2. Ep. 3. other thing is shewed (saith S. Cyprian Epist ad Coecil. 63) but the wine of the Chalice of our Lordes bloud? Likwise Tertullian (lib 4. contra Marcionem) expoundeth the stole to signifie Christs flesh, and the wine his bloud. In al which booke his drift is to shewe that Christ did not destroy the olde Testament, but fulfilled the figures and prophecie therof. And not that Christ gaue his bodie in figure only, as our aduersaries alleadge him.
49:17
17. Be Dan a snake in the vvay.] This prophecie most ancient Fathers vnderstood Ancient Fathers suppose that Antichrist shal be of the tribe of Dan. of Anti Christ. namely S. Irenaeus, lib. 5. aduers. Haeres: S. Hyppolitus Martyr Orat. de consumma•. soeculi. S. Ambrose. c. 7 de Benedict. Patriarch. S. Augustin. q. 12. in Iosue. Prosper, lib. de promiss. & praedicts Dei. P. 4. Theodoret. q. vlt. in Gen. S. Gregorie, lib. 30. Moral. c. 18, and many others vpon the 7. chap. of the Apocalips. where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes, in detestation of Antichrist, to be borne of that Ioan. 5. Tribe. And certayne it is, that the Iewes wil receiue, and folowe him for their Messias. as our Sauiour himselfe saith; VVhich maketh it very probable, that he shal be a Iewe borne, else they would not so easily admitt him.
49:22
22. Ioseph a childe encreasing] Ioseph was in manie respectes a figure of Ioseph in manie things prefigured Christ. Christ, especially in that he was loued of his father before al his bretheren, solde by his brethrn to the Gentiles of enuie, and for money, aduanced to dignitie and authoritie, the deliuerer of Aegypt from famine, and called Sauiour of the world; al performed in Christ, the true Childe encreasing.
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This prophecie S. Augustin vnderstandeth of S. Paul, of the tribe of Beniamin; who was first a persecutor, and after an Apostle of Christ. Ser. 14. de Sanctis.
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Origene † 254 d.C. Origen De Principiis 3.5.1
… But with regard to the consummation of the world, Jacob is the first who gives any information, in addressing his children in the words: “Gather yourselves together unto me, ye sons of Jacob, that I may tell you what shall be in the last days,” or “after the last days.”
Origene † 254 d.C. A Letter from Origen to Africanus 1
… Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Reuben, my first-born, my might, and the beginning of my children, hard to be born, hard and stubborn. Thou wert wanton, boil not over like water; because thou wentest up to thy father’s bed; then defiledst thou the couch to which thou wentest up.”
Origene † 254 d.C. Origen Against Celsus 7.7
… Or if you will go back to more remote times, think of the life of Noah, who prophesied; and of Isaac, who gave his son a prophetic blessing; or of Jacob, who addressed each of his twelve sons, beginning with “Come, that I may tell you what shall befall you in the last days.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 12.42
… He also is the desire of nations: binding his foal unto the vine, and his ass’s colt with sackcloth, he shall wash his garment in wine, and his clothes in the blood of grapes: his eyes are bright with wine, and his teeth whiter than milk."
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.37
… seeing as it were His right hand red with blood and His whole person covered with the marks of His valour, “Why are Thy garments red, and Thy clothes like the treading of the full winefat when it is trodden?” And to this He answers, “I have crushed them.” For this cause He had need to wash “His robe in wine, and His garment in the blood of the grape.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Since then it is agreed that the body of the Lord is called by the patriarch “robe” and “mantle”
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sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 3 Reuben, my first-born, thou art my strength, and the first of my children; hard to bear with, and hard and self-willed: thou hast waxed wanton as water; boil not over.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.8
… Thou hast gone astray; as water, thou shalt not abide, because thou wentest up father’s bed. Truly thou defilest my couch and wentest up .
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.19
… for no one says that He begets what He creates, nor calls His proper offspring creatures; and again, if He is Only-begotten, how becomes He ‘beginning of the ways?’ for of necessity, if He was created a beginning of all things, He is no longer alone, as having those who came into being after Him. For Reuben, when he became a beginning of the children
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… for he says not, ‘He is First-born above the rest of the creatures,’ lest He be reckoned to be as one of the creatures, but it is written, ‘of the whole creation,’ that He may appear other than the creation . Reuben, for instance, is not said to be first-born of all the children of Jacob
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim He chose not” ( ver. 68 ). “And He chose the tribe of Judah” ( ver. 69 ). He hath not said, He rejected the tabernacle of Reuben, who was the first-born son of Jacob;
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Tertulliano † 220 d.C. On Modesty 13
… But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections.” What (reference) is understood here to the fornicator? what to the contaminator of his father’s bed?
sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 4 For thou wentest up to thy father’s bed.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 78.8
… or better than the house of Abraham, regarding which it was said, “Cast out the bondwoman and her son;” or better than the house of Isaac, regarding whose twin sons it was said, “I loved Jacob, and I hated Esau;” or better than the house of Jacob himself, in which Reuben defiled his father’s bed;
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san Giustino † 165 d.C. Dialogue with Trypho 52
“And it was prophesied by Jacob the patriarch
Tertulliano † 220 d.C. An Answer to the Jews 10
He, again, will be the “bull” elsewhere too in the same scripture.
sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 5 . Simeon and Levi, brethren.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
… nor them that follow, and precede Judah in order of birth; so that they being rejected and not chosen, the tribe of Judah was chosen. For it might have been said that they were deservedly rejected; because even in the blessing of Jacob wherewith he blessed his sons, he mentioneth their sins,
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Tertulliano † 220 d.C. The Five Books Against Marcion 3.18
… Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”
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sant'Ippolito † 235 d.C. On Genesis 1
… And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 8
… we would tell them, This is a law of prophecy, that in many cases much that is spoken of one set of persons is fulfilled in another; of which kind is that which is said touching Simeon and Levi, “I will divide them,” saith He, “in Jacob, and scatter them in Israel.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… i. 22 ); and, “A passionate man is not seemly” ( Prov. xi. 25 ); and such like: and again, “A man full of words shall not prosper” ( Ps. cxl. 11 ); and Christ again, “He that is angry with his brother without a cause” ( Matt. v. 22 ); and again the Prophet, “Be ye angry, and sin not” ( Ps. iv. 4 ); and, “Cursed be their anger, for it was fierce.” (
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san Giustino † 165 d.C. Dialogue with Trypho 52
… and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with wine, and his teeth white like milk.’
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 6
6. Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion,
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 7
… and he shall be the expectation of the nations. Binding his ass to a vine, and his ass’s colt to the vine tendril; he shall wash his garment in wine, and his clothes in the blood of the grapes. His eyes shall be gladsome as with wine, and his teeth shall be whiter than milk.”
sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 18
… thy father’s children shall bow down before thee. Judah is a lion’s whelp; from a sprout, my son, thou art gone up: he stooped down, he couched as a lion, and as a lion’s whelp: who shall rouse him up? A ruler shall not depart from Judah, nor a leader from his thighs, until what is in store for him shall come, and he is the expectation of the nations.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.22
… and he is the hope of the nations: binding his foal unto the vine, and his ass’s colt unto the branch of the vine; he shall wash his garments in wine, and his clothing in the blood of the grape: terrible are his eyes with wine, and his teeth are whiter than milk.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.17
… Recur, he says, to what has been written by me: examine carefully Jacob’s prophecy addressed to Judah: Judah, thee may thy brethren praise , and afterwards, not to quote the whole, A prince shall not fail out of Judah, nor a ruler from his loins, until He come, for whom it is reserved; and He is the expectation, not of the Jews but of the Gentiles
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.9
… And again, Their words were softer than oil, yet be they spears . Hail, Master ; yet he was betraying his Master to death; he was not abashed at His warning, when He said, Judas, betrayest than the Son of Man with a kiss ? for what He said to him was just this, Recollect thine own name; Judas means confession
sant'Agostino d'Ippona † 430 d.C. City of God 16.41
… and He shall be the expectation of the nations. Binding his foal unto the vine, and his ass’s foal to the choice vine; he shall wash his robe in wine, and his clothes in the blood of the grape: his eyes are red with wine, and his teeth are whiter than milk.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.60
… It has conquered the world, not by violence and warfare, but by the resistless force of truth. Where, then, is Judah praised in Scripture? Where is anything good said of him, except that in the blessing pronounced by his father he is distinguished above the rest, because of the prophecy that Christ would come in the flesh from his tribe?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 60.10
10. “Juda is my king: Moab the pot of my hope” ( ver. 7 ). What Juda? He that is of the tribe of Juda. What Juda, but He to whom Jacob himself said, “Juda, thy brethren shall praise thee”?
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.3
… This Sheep again is called a Shepherd, who says, I am the Good Shepherd : a Sheep because of His manhood, a Shepherd because of the loving-kindness of His Godhead. And wouldst thou know that there are rational sheep? the Saviour says to the Apostles, Behold, I send you as sheep in the midst of wolves . Again, He is called a Lion
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… and, that the righteous is taken out of the way of unrighteousness : and, His burial shall be in peace : and, I will give the wicked for His burial . There is also the prophecy of Jacob saying in the Scriptures, He lay down and couched as a lion, and as a lion’s whelp : who shall rouse Him up
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… But if this is not agreeable to our opponents, let it be as each of them pleases. In his ignorance, however, of the figures of Scripture, our opponent contradicts what is said. For if he had learned the Divine names, he must have known that our Lord is called a Curse and Sin , and a Heifer , and a lion’s Whelp
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 1
Hear at least how variously all announce the cross. First of all the patriarch Jacob: for directing his discourse to Him he says “Out of a tender shoot didst thou spring up:”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 3
… Inasmuch then as that which was to happen was so strange as to be disbelieved by many even when it had taken place, He first of all sends prophets beforehand, announcing this very fact. For instance the patriarch predicted it saying “Thou didst spring from a tender shoot my son: thou didst lie down and slumber as a lion;”
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 8
… xi. 7 .) But the Prophet says, “Man walketh in an image.” ( Ps. xxxix. 9 , Gr.) And the Scripture sometimes takes a lion to represent royalty, as, “He couched as a lion, and as a lion’s whelp, who shall raise him up?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 68
… Thus Isaiah puts them together, saying, “He was led as a sheep to the slaughter” ( Isa. liii. 7 ), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, “He lay down, He couched as a lion,” addeth, “And as a lion’s whelp, who shall raise Him up?” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 27
… Here are yet others, “The righteous hath been taken away from beholding iniquity, and his place is in peace.” And in another place, “I will give the malignant for his burial;” and yet once more, “He hath lain down and slept as a lion, and as a lion’s whelp; who shall rouse Him up?”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 89.34
… Thus when our Lord Himself was speaking of the threatening Herod, He said, “Go ye, and tell that fox.” The king who fears no man, is not a fox: like that Lion of Judah, of whom it is said, “Stooping down Thou didst rise up, and didst sleep as a lion.”
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 9
… But the Gospel possesses something transcendent [above the former dispensation], viz. the appearing of our Saviour Jesus Christ, His passion, and the resurrection itself. For those things which the prophets announced, saying, “Until He come for whom it is reserved, and He shall be the expectation of the Gentiles,”
san Giustino † 165 d.C. The First Apology 32
Moses then, who was the first of the prophets, spoke in these very words: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the nations, binding His foal to the vine, washing His robe in the blood of the grape.”
san Giustino † 165 d.C. The First Apology 54
… and by him, as we have also said before, it was thus predicted: “There shall not fail a prince from Judah, nor a lawgiver from between his feet, until He come for whom it is reserved; and He shall be the desire of the Gentiles, binding His foal to the vine, washing His robe in the blood of the grape.”
san Giustino † 165 d.C. Dialogue with Trypho 120
… He speaks therefore in the passage relating to Judah: ‘A prince shall not fail from Judah, nor a ruler from his thighs, till that which is laid up for him come; and He shall be the expectation of the nations.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.10
… binding His foal to the vine, and His ass’s colt to the creeping ivy. He shall wash His stole in wine, and His upper garment in the blood of the grape; His eyes shall be more joyous than wine, and His teeth whiter than milk.”
Origene † 254 d.C. Origen Against Celsus i.53
… “The ruler will not fail from Judah, and the governor from his loins, until that which is reserved for him come.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… “Having, therefore, a great High-Priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our profession.” And the prophets have other names for Him besides these. Jacob in his blessing of his sons
Origene † 254 d.C. Origen's Commentary on Matthew 10.21
… And then I think was fulfilled that which was spoken as follows by Jacob to Judah: “A ruler shall not depart from Judah, nor a leader from Israel, until that come which is laid up in store, and he is the expectation of the Gentiles.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 9
… Genesis itself anticipates Him, when it says: “To thee will I give it, and to thy seed.” He is spoken of when it shows how a man wrestled with Jacob; He too, when it says: “There shall not fail a prince from Judah, nor a leader from between his thighs, until He shall come to whom it has been promised; and He shall be the expectation of the nations.”
Archelao † fl. 278 d.C. The Acts of the Disputation with the Heresiarch Manes 43
… This, therefore, is the word of censure upon the children of Israel, because they read Moses and yet do not understand him, and refuse to turn to the Lord; for it is He that was prophesied of by Moses as about to come. This, then, is the veil which was placed upon the face of Moses, and this also is his testament; for he says in the law:
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… “Blessed is He that cometh in the name of the Lord; Hosanna in the highest.” To-day, also, the patriarch Jacob keeps feast in spirit, seeing his prophecy brought to a fulfilment, and with the faithful adores the Father, seeing Him who bound his foal to the vine
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.6.1
1. When Herod, the first ruler of foreign blood, became King, the prophecy of Moses received its fulfillment, according to which there should “not be wanting a prince of Judah, nor a ruler from his loins, until he come for whom it is reserved.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.23
… For since it exists now, it will not be willing to be subjected to the power of the King, Who shall come and take to Himself His Kingdom. But it will guard His pledges with honour, that when He shall come to bring to nought the Kingdom, he may come upon them not in anger. For when He, Whose is the Kingdom ,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.24
24. For first, He gave the Kingdom to the sons of Jacob, and subdued to them the children of Esau; as Isaac said to Esau:— Thou shalt serve Jacob thy brother . And when again they did not prosper in the Kingdom, He took it away from the children of Jacob and gave it to the children of Esau until He should come Whose it is .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.10
10. And if thou shouldest say that Christ has not yet come, I will grant this also to thy contentiousness. For it is written that when He shall come, the Gentiles shall expect Him .
sant'Atanasio di Alessandria † 373 d.C. On the Incarnation of the Word 25-2
… 3. So when the Holy of Holies was come, naturally vision and prophecy were sealed and the kingdom of Jerusalem ceased. For kings were to be anointed among them only until the Holy of Holies should have been anointed; and Jacob prophesies that the kingdom of the Jews should be established until Him, as follows:—“The ruler
san Basilio † 379 d.C. The Letters 236.3
… The kingdom of Judæa was transferred to Herod, the son of Antipater the Ascalonite, and his sons who divided Judæa into four principalities, when Pilate was Procurator and Tiberius was Master of the Roman Empire. It is the indestructible kingdom which he calls the throne of David on which the Lord sat. He is the expectation of the Gentiles
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 2
… And the patriarch Jacob also foretold that He should arise out of the tribe of Judah, saying on this wise: “there shall not fail a ruler out of Judah, nor a governor out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 6
… For, “A ruler,” saith he, “shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles.”
san Girolamo † 420 d.C. The Letters of St. Jerome 68
… You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh, although with the inner eye and the prophetic spirit he could foresee the distant future and the Christ that was to come of his royal line.
san Girolamo † 420 d.C. The Letters of St. Jerome 108.10
… “I am not sent but unto the lost sheep of the house of Israel.” At that time also the words of Jacob were fulfilled concerning Him, “A prince shall not depart from Judah nor a lawgiver from between his feet, until He come for whom it is laid up, and He shall be for the expectation of the nations.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.6
… and He is the expectation of the nations.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.45
… For the time had now come signified by the prophetic Spirit through the mouth of the patriarch Jacob, when he says, “There shall not be lacking a prince out of Judah, nor a teacher from his loins, until He shall come for whom it is reserved; and He is the expectation of the nations.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.85
85. The time when the kingdom was removed from the tribe of Judah was the time appointed for the coming of Christ our Lord, the true Saviour, who should come not for harm, but for great good. Thus was it prophesied, "A prince shall not fail from Judah, nor a leader from his loins, till He come for whom it is reserved: He is the desire of nations."
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 45.11
11. What does he mean to express by the “thigh”? The flesh. Whence those words, “A prince shall not depart from Judah; and a lawgiver from his thighs”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.1
… after there was given from the tribe of Judah King David, and out of him from the tribe of Judah were the Kings. But Jacob had spoken of this, when he blessed his sons, “there shall not fail a prince out of Judah, nor a leader from his thighs, until there come He to whom the promise hath been made.”
Sozomeno † 450 d.C. The Ecclesiastical History of Sozomen 1.1
… Jacob predicted that the expectation of the nations would be for Christ, as it now is; and he likewise foretold the time in which he came, when he said “the rulers of the Hebrews of the tribe of Judah, the tribal leader, shall fail.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —I will make you yourself testify to the truth of the promise. You know how the Patriarch Jacob, when he was addressing Judah, limited the sovereignty of Judah by the birth of the Lord.
papa san Leone I Magno † 461 d.C. Sermons 33
… that the rising of the true King might be attested by the voice of prophecy, which had said: “a prince shall not fail from Juda, nor a leader from his loins, until He come for whom it is reserved
Pseudo-Clement The Recognitions of Clement 1.50
… but that the Gentiles should be averse to Him, since neither promise nor announcement concerning Him had been made to them, and indeed he had never been made known to them even by name. Yet the prophets, contrary to the order and sequence of things, said that He should be the expectation of the Gentiles, and not of the Jews.
Pseudo-Clement The Recognitions of Clement 5.11
“But that which a prophet of the Jews foretold, that He was to be waited for by the Gentiles,
Pseudo-Clement The Clementine Homilies 3.49
Then Peter said: “I shall tell you forthwith. It is written in the first book of the law, towards the end: ‘A ruler shall not fail from Judah, nor a leader from his thighs, until He come whose it is; and He is the expectation of the nations.’
49:11
Tertulliano † 220 d.C. The Five Books Against Marcion 4.40
… Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, “He washed His garments in wine, and His clothes in the blood of grapes”
sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 11 Binding his foal unto the vine, and his ass’s colt to the choice vine,—the tendril of the vine,—he will wash his garment in wine, and his clothes in the blood of the grape.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.6
… and that He Himself is the Lion of the tribe of Judah, and should couch sleeping in His passion, and should rise up, and should Himself be the hope of the Gentiles. To which things divine Scripture adds, and says, “He shall wash His garment in wine, and His clothing in the blood of the grape.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 21
… And therefore by consequence He was, as we have said, the Word of God, who is revealed to be at one time invested, at another time divested of the flesh . For this, moreover, He before predicted in blessings: “He shall wash His garment in wine, and His clothing in the blood of the grape.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.17
… For I am ashamed to tell of their recent doings concerning those who are now called Patriarchs among them, and what their descent is, and who their mother: but I leave it to those who know. But He that cometh as the expectation of the Gentiles , what further sign then hath He? He says next, Binding his foal unto the vine
sant'Ambrogio † 397 d.C. Concerning Virgins 1.1.3
… Would that at least that Gospel dresser of the vineyard, perhaps already bidden to cut down my fig-tree, would let it alone this year also, until he dig about it and dung it, that he may perchance lift the helpless out of the dust, and lift the poor out of the mire. Blessed are they who bind their horses under the vine and olive,
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 34
… Bosor either flesh, or in tribulation. In few words he shows the whole mystery of the resurrection, that is, both the reality of the flesh and the growth in glory. And the meaning is: Who is he that cometh up from the earth, cometh up from blood? According to the
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Remember then what follows; for he says “And unto him shall the gathering of the people be…he shall wash his robe in wine and his mantle in the blood of the grape.”
49:12
sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 12–15 His eyes are gladsome with wine, and his teeth white as milk. Zabulun shall dwell by the sea, and he shall be by a haven of ships, and he shall extend to Sidon. Issachar desired the good part, resting in the midst of the lots. And seeing that rest was good, and that the land was fat, he set his shoulder to toil, and became a husbandman.
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.11
… some perchance eyes, as the prophets; others teeth, as the apostles, who have passed the food of the Gospel preached into our breasts, and rightly is it written: “His eyes shall be bright with wine, and his teeth whiter than milk.”
sant'Agostino d'Ippona † 430 d.C. City of God 16.41
… “And his eyes are red with wine,” [these are] His spiritual people drunken with His cup, of which the psalm sings, “And thy cup that makes drunken, how excellent it is!” “And his teeth are whiter than milk,”
49:14
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 13
5. Now to this the example of Issachar, the patriarch, may persuade, as the Scripture
49:16
sant'Ippolito † 235 d.C. On Genesis 1
… And let Dan become a serpent by the way, lying on the path, stinging the horse’s heel; and the horseman shall fall backward, waiting for the salvation of the Lord. Gad—a robber’s troop shall rob him; and he shall spoil it at the heels. Aser—his bread shall be fat, and he shall furnish dainties to princes.
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 15
15. That it is in reality out of the tribe of Dan, then, that that tyrant and king, that dread judge, that son of the devil, is destined to spring and arise, the prophet testifies when he says, “Dan shall judge his people, as (he is) also one tribe in Israel.”
sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 19
… For it is certain that he is destined to spring from the tribe of Dan, and to range himself in opposition like a princely tyrant, a terrible judge and accuser, as the prophet testifies when he says, “Dan shall judge his people, as one tribe in Israel.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.12
… for he said, Jeroboam also being present at the altar, “Thus saith the Lord, Behold a son is born to David, his name is Josiah.” There are some also who say that Samson was predicted by Jacob, when he said,
49:17
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 14
… For as Christ springs from the tribe of Judah, so Antichrist is to spring from the tribe of Dan. And that the case stands thus, we see also from the words of Jacob: “Let Dan be a serpent, lying upon the ground, biting the horse’s heel.”
sant'Ippolito † 235 d.C. A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 18
… To the same effect, moreover, does the patriarch express himself regarding Antichrist. Wherefore, as he prophesied with respect to Judah, so did he also with respect to his son Dan. For Judah was his fourth son; and Dan, again, was his seventh son. And what, then, did he say of him? “Let Dan be a serpent sitting by the way, that biteth the horse’s heel?”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 15.11
… who shall seize for himself the power of the Roman empire, and shall falsely style himself Christ; by this name of Christ deceiving the Jews, who are looking for the Anointed
san Girolamo † 420 d.C. Against Jovinianus 1.23
… And although Samson continues to be a type of the Saviour because he loved a harlot from among the Gentiles, which harlot corresponds to the Church, and because he slew more enemies in his death than he did in his life, yet he does not set an example of conjugal chastity. And he surely reminds us
49:18
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.2
… but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: “I have waited for Thy salvation, O Lord.”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 6.40
… “Thou didst regard as contemptible this discourse which you have heard from the mouth of Truth. And yet this which you know and seem long since to possess is not the name; for you have merely the sound of it, but are ignorant of the power. For Jesus is a remarkable name, having six letters,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 25.21
… 21 ). The innocent and the upright, not in bodily presence only, as the evil, are mingled with me, but in the agreement of the heart in the same innocence and uprightness cleave to me: for I have not fallen away to imitate the evil; but I have waited for Thee, expecting the winnowing of Thy last harvest.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 85.6
… When He calls thee, He converts thee: when He converts thee, He healeth thee: when He hath healed thee, thou shalt see thy Converter, unto whom it is said, “Show us Thy mercy, O Lord, and grant us Thy salvation” ( ver. 7 ): Thy salvation, that is, Thy Christ.
49:21
sant'Ippolito † 235 d.C. On Genesis 1
… It prevailed above the blessings of abiding mountains, and above the blessings of everlasting hills; which (blessings) shall be upon the head of Joseph, and upon the temples of his brothers, whose chief he was.
49:22
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.5
… What more marvellous than this? What greater proof of the generosity of God, when from men without means He wills to supply the means for public affairs? And the land of promise is distributed through one who was hated, and he who was sold
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.16
… My God hath helped thee and blessed thee with the blessing of heaven above and the blessing of the earth, the earth that hath all things, on account of the blessings of thy father and thy mother. It hath prevailed over the blessings of the everlasting hills and the desires of the eternal hills.”
49:24
san Giustino † 165 d.C. Dialogue with Trypho 86
… And Jacob, having poured oil on a stone in the same place, is testified to by the very God who appeared to him, that he had anointed a pillar to the God who appeared to him. And that the stone symbolically proclaimed Christ, we have also proved by many Scriptures; and that the unguent, whether it was of oil, or of stacte ,
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.17
… For there is no other name given to men under heaven in which we must be saved.” This is the stone in Genesis, which Jacob places at his head, because the head of the man is Christ; and as he slept he saw a ladder reaching to heaven, on which the Lord was placed, and angels were ascending and descending.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim
49:27
Tertulliano † 220 d.C. The Five Books Against Marcion 5.1
… Because even the book of Genesis so long ago promised me the Apostle Paul. For among the types and prophetic blessings which he pronounced over his sons, Jacob, when he turned his attention to Benjamin, exclaimed, “Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall impart nourishment.”
sant'Ippolito † 235 d.C. On Genesis 1
Gen. xlix. 27 “Benjamin is a ravening wolf; in the morning he shall devour still, and till evening he apportions food.”
san Girolamo † 420 d.C. The Letters of St. Jerome 38.1
… When Hezekiah is panic-stricken at the near approach of death, his tears and prayers obtain for him a respite of fifteen years. If the faith of the apostle, Peter, is shaken by his Lord’s passion, it is that, weeping bitterly, he may hear the soothing words: “Feed my sheep.” If Paul, that ravening wolf,
san Girolamo † 420 d.C. The Letters of St. Jerome 60.8
… It is said “the soul that sinneth, it shall die.” The soul therefore that has not sinned shall live. Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin,
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… The Jewish people repenting of their misdoing are sent forthwith by Peter to be baptized. Before Sion travails she brings forth children, and a nation is born at once. Paul the persecutor of the church, that ravening wolf out of Benjamin,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 79.2
… Hence so many Churches of Judæa, which were in Christ, unto whom Paul was unknown by face, but known for an infamous ferocity, and more known for Christ’s most merciful grace. Hence even he, according to the prophecy sent before concerning him, “a wolf ravening, in the morning carrying off, and in the evening dividing morsels;”
49:28
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.4
4. As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere [in Scripture]. For they declare that the twelve sons of Jacob,
49:29
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.7
… And from that which I am writing unto thee, understand and observe that they were looking forward to the Resurrection. For Jacob our father, when he was dying, bound Joseph his son with an oath, and said to him, Bury me in the tomb of my fathers, with Abraham and Sarah and Isaac and Rebecca.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.23
23. The holy patriarch Israel fled from his country, was exiled from his father, relatives, and home, he mourned over the shame of his daughter and the death of his son, he endured famine, when dead he lost his own grave, for he entreated that his bones should be translated,
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —And when you hear the Patriarch Jacob saying “Bury me with my Fathers,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 145
… nevertheless the body alone was spoken of by the common name. Similarly the blessed Jacob said to his sons “Bury me with my fathers.”
49:31
san Girolamo † 420 d.C. The Letters of St. Jerome 46.13
… Thence we shall pass to the folds of the shepherds, we shall pray together in the mausoleum of David. We shall see the prophet, Amos, upon his crag blowing his shepherd’s horn. We shall hasten, if not to the tents, to the monuments of Abraham, Isaac and Jacob, and of their three illustrious wives.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —“There they buried Abraham and Sarah his wife. There they buried Isaac and Rebekah his wife and there I buried Leah.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 145
… nevertheless the body alone was spoken of by the common name. Similarly the blessed Jacob said to his sons “Bury me with my fathers.” He did not say “Bury my body.” Then he went on “There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.”
49:1
In novissimis diebus. — In futuris temporibus. Hebraeum enim אחרית acharit, quod Noster vertit novissimum, significat sequens, posterius, postea futurum: Jacob enim hic praedicit quaedam quae mox secuta sunt, quaedam quae sub Josue, quaedam quae sub Judicibus, quaedam quae sub Christo evenerunt, et quaedam quae sub Antichristo evenient.
Prophetia et Benedictio Ruben 3. Ruben primogenitus meus, — quoad generationem et nativitatem; nam alioqui Jacob eum spoliat hic jure primogeniturae, ob incestum cum Bala. Erat Ruben hoc anno, qui fuit Jacobi 147 et ultimus, annorum 62, Simeon 61, Levi 60, Judas 59, Joseph 56, ut patet ex dictis cap. xxx. Tu fortitudo mea, — quem scilicet primo genui in robore aetatis. Et principium doloris mei. — Quia nati liberi novas curas, dolores et anxietates parentibus afferunt; vel potius, q. d. Tu mihi fuisti praecipua causa doloris et tristitiae, ob tuum incestum. Hebraice est, ראשית אוני rescit oni, quod secundo, cum Chaldaeo, Vatablo et aliis verti potest, principium roboris mei, id est, virtutis meae generativae, q. d. In te generando primo meum robur virile vimque generandi ostendi. Unde Septuaginta vertunt, principium filiorum meorum. Sic vertit etiam noster Interpres, Deut. xxi, 17. Unde patet Jacobum, ante matrimonium cum Lia, caste vixisse, nec ullam feminam cognovisse. Prior in donis, major in imperio, — scilicet esse debebas, tanquam primogenitus; quod Chaldaeus clare explicat sic vertens: Tu accepturus eras tres partes, scilicet primogenituram, sacerdotium et regnum; sed non accipies, quia peccasti cum Bala. Sacerdotium enim a Ruben translatum est in Levi; regnum duarum tribuum datum est Judae, decem vero tribuum datum est Ephraim; primogenitura, puta duplex portio haereditatis in Chanaan, ac consequenter duplex tribus, consignata est Josepho, scilicet ejus filiis Ephraim et Manasse. Unde I Paral. v, 1, dicitur primogenitura a Ruben translata esse in Joseph. Noster hoc jus primogeniturae, item jus sacerdotii intellexit, cum vertit, prior in donis; sicut jus regni intellexit, cum vertit, major in imperio. Hebraea habent, יתר שאת ויתר עז vieter seet veieter oz, quod clare Pagninus vertit, excellens dignitate (aut donis et muneribus), excellens fortitudine, supple, esse debebas. Nota: Rubeno primogenitura spoliato, in eam succedere debuisset Simeon secundo genitus; sed quia hic impius in Joseph, et quia ejus tribus cum suo duce adoravit Beelphegor, Numer. xxv, 14, hinc in tertiogenitum, scilicet Levi, nobilior primogeniturae dignitas, scilicet sacerdotium, et in quartogenitum, scilicet Judam, alterum primogeniturae jus, puta regnum, translatum est. Major in imperio. — Habebat enim primogenitus quasi regalem quemdam principatum atque dominatum in omnes fratres, ut patet Gen. xxvii, 29. Octo, inquit Pererius, memorantur fuisse primogenitorum praerogativae in populo Dei, etiam ante legem Mosis. Prima, erant sacerdotes. Secunda, primogenitus sedebat primus in mensa, majorque portio ei dabatur, Gen. xliii, 33. Tertia, benedicebat ille alios fratres, ipsi submittebant se illi, et adorabant eum, Genes. xxvii, 29. Quarta, habebat imperium et dominatum in fratres, ibidem. Quinta, accipiebat duplicem partem haereditatis paternae, Deuter. xxi, 17. Sexta, primogeniti redimebantur quinque siclis, alii vero filii minime, tanquam illi specialiter essent Deo consecrati et addicti. Septima, utebantur, inquit, singulari quodam vestium genere, id est, prae caeteris fratribus delicato et pretioso; quamobrem Jacobo ambiens primogenituram Esau, ejus vestes induit, quanquam hoc non satis concludat. Octava, primogenitus singulariter benedicebatur a patre jam moribundo. Atque has fere omnes praerogativas perdidit Ruben. 4. Effusus es sicut aqua. — Libidine et incestu diffluxisti, profusa fuit libido tua. Minus significanter vertunt Lyranus et Abulensis: Depressus es, dejectus es sicut aqua. Longe enim significantius vertit Noster, «effusus es sicut aqua,» quia sicut, cum aqua effunditur, nihil ejus in poculo aut situla manet residuum, non color, non odor, non sapor: ita luxuria hominis vires, judicium, rationem, sapientiam, famam, opes, conscientiam bonaque omnia cum semine et sanguine saepe effundit et profundit. Non crescas, — non cresces: magis enim est prophetia quam imprecatio, q. d. Quia peccasti incestu, hinc Deus puniet te sterilitate, ut non crescas numero prolium et nepotum, nec etiam excellentia, opibus et gloria. Hinc tribus Ruben fuit una ex minimis. Idem praedixit Moses, Deut. cap. xxxiii, vers. 6. Ascendisti cubile patris tui, — incestasti Balam uxorem patris tui. Hac de re, deque Rubeni paenitentia mira, utinam vera, habet apocryphum testamentum duodecim Patriarcharum, cujus memini initio capitis. Allegorice: Ruben, inquit S. Ambrosius, est Judaeus, qui humanitatem Christi, quae est quasi lectus divinitatis, violavit et occidit, ideoque a Deo est maledictus. Pari modo tropologice: Ruben sunt Eutychiani, Nestoriani aliique haeretici, inquit Rupertus; rursum, mali Praelati et principes, qui effusi in voluptates carnis, Ecclesiam scandalizant, violant et profanant. Denique disce hic primo, seram esse Dei vindictam, sed nunquam irritam. Ecce sceleris Ruben post 30 annos quam fuerat ab eo patratum, et a Jacob dissimulatum, vindicta et poena pronuntiata est. Secundo, quam vili de causa homines maxima bona perdant. Nonne Ruben omnia primogeniturae bona amisit, brevissimae voluptatis turpissima mercede? nonne eadem amisit Esau per lentis edulium? Tertio, quantum sit scelus, contumacem et contumeliosum esse in parentes; cujus rei tria sunt illustria exempla in Scriptura: unum Cham, filii Noe; secundum Ruben, filii Jacob; tertium Absalonis, filii Davidis.
Prophetia et Benedictio Simeon et Levi 5. Simeon et Levi fratres, — non tantum germani natura, sed simillimi et conjunctissimi scelere, puta feritate, audacia, dolo, crudelitate in Sichimitas. Vasa iniquitatis, — id est instrumenta iniquitatis, et iniquae caedis ac stragis Sichimorum. Hebraei enim כלי keli, id est vas, vocant quodvis instrumentum. Infideliter et perperam vertit Chaldaeus: Simeon et Levi viri fortissimi, in terra peregrinationis suae fecerunt fortitudinem; quasi eos a fortitudine laudet hic Jacob, cum eorum furorem et crudelitatem incuset, ut patet ex sequentibus. Bellantia. — Non otiosa fuerunt haec vasa, sive instrumenta, sed injustum bellum et cladem intulerunt Sichimis. Hebraice est, מכרותיהם mecherotehem, quod Arias, Oleaster et Vatablus vertunt, machaerae eorum, q. d. Machaerae eorum fuerunt vasa, puta, arma iniquitatis. Hoc valde appositum est, videturque nomen machaera, uti et alia multa Latina et Graeca, ab Hebraeis descendere, licet id neget Eugubinus. 6. In consilium eorum non veniat anima mea. — «In consilium,» quo scilicet machinati sunt proditorie cladem Sichimorum, q. d. Ego hoc eorum consilium et scelus olim aversatus sum, et etiamnum aversor. Secundo, allegorice praevidit hic Jacob consilium, quod contra Christum inierunt Scribae et Pharisaei, qui a Simeone prognati sunt; et Pontifices ac sacerdotes, qui ex Levi descenderunt. Horum ergo consilium, quo Christo necem sunt machinati, itaque parentum suorum Simeonis et Levi scelus sunt imitati, detestatur et execratur hic Jacob; est enim hic prophetia: ita S. Ambrosius, Isidorus, Rupertus et alii. Et in coetu illorum non sit gloria mea, — q. d. Illi in hac strage, quasi indice fortitudinis suae, gloriati sunt: absit a me tale decus et gloria. Septuaginta vertunt, in coetu illorum non contendant jecora mea, q. d. In coetu illorum non sit amor meus, non cor, non jecur meum: jecur enim est sedes amoris et desiderii; et Hebraeum כבד cabod, si aliis punctis legas cabed, significat jecur. Occiderunt virum, — viros, puta Sichimitas, cum suo principe, et mali causa, Sichem. Est synecdoche. Et in voluntate sua. — In sua libidine saeviendi. Unde Septuaginta vertunt, in sua concupiscentia. Suffoderunt murum, — id est muros, q. d. Ipsi everterunt et vastarunt urbem muratam Sichem, ejusque muros diruerunt. Ex hoc ergo loco, apparet quod Simeon et Levi cum suis, quando furibundi invaserunt urbem Sichem, non tantum cives ejus occiderint, sed et moenia everterint. Sic allegorice, Scribae et sacerdotes, ex Simeon et Levi oriundi, per Titum everterunt Jerusalem, quia occidendo Christum, causam ejus excidio dederunt, et quasi in illud evocarunt Titum. Alii, ut Procopius, per muros intelligunt Hemor et Sichem, principes urbis, qui eam instar muri sua potentia tuebantur. Hinc et Septuaginta pro שור schur, id est muro, legentes scor, id est taurum, vertunt, subnervarunt taurum, puta ipsum Sichem succiderunt et interemerunt. Denique Targum Hierosolymitanum vertit, vendiderunt Joseph, qui assimilatus est bovi: quod si verum est, ergo Simeon et Levi fuere choragi in venditione Josephi, ut merito solum Simeonem carceri incluserit Joseph, cap. xlii, vers. 25. 7. Maledictus furor eorum. — Haec maledictio a Levi et Levitis sublata est per zelum, tum Mosis et Aaronis, aliorumque Levitarum in caede adorantium vitulum aureum; tum Phinees Levitae, qui Hebraeum incestantem Madianitidem et occidit, et Beelphegor evertit, Num. xxv, vers. 5 et 6: ideoque tribus Levi et sacerdotium et benedictionem a Mose accepit, Deut. xxxiii, 10. In Simeone vero remansit haec maledictio, propter fornicationem et idololatriam Zambri, qui fuit dux tribus Simeonis, quem occidit Phinees, Numer. xxv. Unde solus Simeon a Mose non fuit benedictus, Deut. xxxiii: ita Procopius. Dividam eos in Jacob, et dispergam eos in Israel, — ne scilicet rursum capita conferant, et suo consilio aliis perniciem machinentur. Id impletum est in Levi, quia Levitis nulla sors obtigit in Chananaea, sed fuere per omnes tribus dispersi; in Simeone quoque, quia ei data fuit sors et sedes in medio tribus Juda, Josue xix, vers. 2 et 9. Rursum cum tribus Simeon excrevisset, novas sedes quaesivit, et pars in Gador, pars in montem Seir abiit, I Paral. iv, vers. 27, 39 et 42. Denique Scribae et legisperiti, ex Simeone oriundi, aeque ut sacerdotes, sparsi fuerunt per omnes tribus, ut populum in lege instruerent, Deo poenam hanc in eorum laudem, et populi bonum vertente. Et hac parte haec prophetia simul est benedictio Simeonis et Levi; quanquam et prior increpatio, utpote paterna, benedictio censeri possit et debeat, uti dicam vers. 28.
Prophetia et Benedictio Juda Jacob commendat tribum Juda, primo, a nomine: Judas idem est quod confessio et laus; secundo, a fortitudine bellica; tertio, a dignitate et reverentia, quod scilicet Judam adorabunt fratres; quarto, a victoriis; quinto, a regno et sceptro; sexto, ab opibus et frugum copia; septimo, a Christo ex ea nascituro. Haecque omnia praedicit et vaticinatur ab hoc versu usque ad 12. 8. Juda, te laudabunt. — In Hebraico est elegans paronomasia nominis Juda: יהודה יהודוך jehuda, jehoducha, q. d. Recte vocaris Juda, id est laus, quia te laudabunt fratres tui. Vocaverat eum mater Lia Judam cap. xxix, vers. ult., quasi gratias agens et laudans Deum ob datam hanc prolem; nunc pater Jacob eum quoque vocat Judam, alia ratione et allusione, scilicet quod a fratribus suis laudandus sit. Tribus enim Juda prima post Mosen ausa est ingredi mare Rubrum. Haec, mortuo Josue, dux fuit ceterarum tribuum in praeliis, Judic. 1. Ex hac ortus est rex David potentissimus et gloriosissimus, Salomon aliique reges, usque ad captivitatem Babylonicam. Haec contra Ismaelitas, Idumaeos, Moabitas, Arabes, omnesque vicinos maxima bella gessit. Ex hac natus est Zorobabel, dux populi Babylone redeuntis. Denique ex hac ortus est Christus. Manus tuae in cervicibus inimicorum, — ut eos in fugam agant, insequantur, capiant, trucident; unde Chaldaeus vertit, manus tuae praevalebunt contra inimicos tuos. Adorabunt te filii patris tui. — En transfertur hic a Ruben jus primogeniturae, illudque consignatur Judae. Primogenitus enim, quasi fratrum princeps, ab eis colebatur et adorabatur, id est, coram eo curvabant se fratres, illique civilem reverentiam exhibebant, qualis exhibetur patri, vel principi. Rursum significatur hic regia potestas donanda Judae; reges enim a subditis adorantur, dum eis se humiliant et prosternunt, honoris et reverentiae causa. Allegorice, Judas est Christus, qui assidue Deum laudavit, adeoque fuit quasi continua laus Dei, quem confessi sunt usque ad mortem omnes martyres, quem omnes fratres, id est, angeli et homines sancti laudant et adorant, qui fortissime nos e faucibus daemonis eripuit. Unde «manus ejus in cervicibus» daemonis, mundi, carnis et peccati, quae ipse debellavit. Filii patris. — Non dicit matris, sed patris, quia fratres Judae diversas habuerunt matres, sed eumdem patrem; Jacob autem hic praedicit omnes fratres, ex quacumque matre natos, Judam adoraturos.
Versus 9: Catulus Leonis Juda 9. Catulus leonis Juda. — Sicut Judas inter fratres est, ita tribus Juda inter alias tribus erat instar leonis, primo, fortissima; secundo, impavida; tertio, bellicosissima; quarto, victoriosissima; quinto, generosissimi animi. Huc festive allusit S. Hilarius, qui, dum quidam per calumniam eum Gallum nuncuparet: «Non sum, inquit, natus Gallus, sed ex Gallia; tu vero Leo es (erat enim hoc nomine), sed non de tribu Juda.» Refert Joannes Selethus, cap. xxii. Hos leoninos Judae animos habeant duces, habeant fideles. Dux fortis adamanti est similis, qui nec ferro infringi, nec igne absumi potest. Fredericus II Imperator audiens principum minas: «Minarum, inquit, strepitus, est asinorum crepitus.» Ita Leonidas Persae cuidam minitanti, quod Spartani die postero ex telorum imbre solem non essent visuri: «In umbra igitur, respondit, commode pugnabimus.» Alfonsus Aragoniae rex vidit naufragos auxilium implorantes; aliis timentibus, ipse navim solvit dicens: «Satius est una cum sociis viris fortissimis occumbere, quam illos videre (in tempestate) extrema pati.» Testis est Panormitanus. Carolus V stans in acie intra vallum et stationes, cum hostis glandium imbres ejacularetur, monitus ut se reciperet, respondit: «Canes qui latrant non sunt extimescendi: neque est quod timeatis, cum praesidio Dei satis vallati sumus.» Rursum Carolus V juxta Ingolstadium ab hoste crebra jaculatione impetitus: «Confidite, ait, nullus unquam imperator tormenti ictu periit.» Idem in Hispaniam profecturus, cum audiret in via pestem grassari: «Eundum, inquit, nec praetermittenda tam bona tempestas: pestis Augustum, pestis Caesarem, pestis Carolum ullum nunquam attigit.» Ludovicus XII pergens Mediolanum, intelligensque oppidulum, ubi hospitari cogitabat, ab hoste esse interceptum, perrexit, dixitque: «Ego super corpora eorum hospitium accipiam, vel illi in meo.» Ludovicum Bavarum ceperat Albertus marchio Brandenburgensis, multa ab eo petens et minitans; cui Ludovicus: «Quae poteris ex me libero impetrare, eodem modo ex capto petito. Si amplius quid voles, corpus meum in tua potestate est; animum vero mihi, non tibi obnoxium invenies.» Otho IV Imperator equitem, qui falso fuerat accusatus, quod pudicitiam Imperatricis tentasset, occidi jussit: uxor mariti caput gremio gestans, Imperatorem adit, et qua poena injustus judex mulctandus sit, rogat: Morte, ait Imperator; tum illa: «Tu ergo Imperator, morere, qui maritum meum innocentem occidisti. Innocentem fuisse, ferro ignito quod innoxie manibus meis contrecto, probo.» Ita Bernardus Corius in Vita Othonis. Nota: Hebraei leoni plura dant nomina, quibus ejus aetatem secernunt et distinguunt; nam primo, גור gur vocatur leo, cum est catulus et quasi infans. Secundo, vocatur כפיר kephir, cum jam grandescit, fitque adultus, ut ferocire et praedari incipiat. Tertio, vocatur אריה arie, vel ari cum statu est robore, leoque perfectus. Quarto, cum est confirmato plenoque robore et aetate, vocatur לאבי labi, quasi cordatus, a לב leb, id est cor. Quinto, vocatur ליש lais, cum jam senescit, et quasi miles veteranus in praedis exercitatus, viret tamen adhuc, et viget. Ex hisce nominibus, tria hic dantur Judae, scilicet primo, gur, sub quo complectitur et kephir, significat infantiam et adolescentiam tribus Juda in bellis tempore Josue. Secundo, arie significat ejusdem robur virile, quod habuit sub Davide. Tertio, labi significat ejusdem confirmatum robur et imperium sub Salomone, qui fuit labi, id est, cordatus in sapientia, fortitudine, liberalitate, magnificentia. Ad praedam, fili mi, ascendisti. — Pro ad praedam, Hebraea, Symmachus et Aquila habent כטרף mittereph, id est a praeda, quo significant assiduam praedarum et victoriarum continuationem, q. d. A praeda in praedam ascendisti, assidue praedaris, jugiter a praeda et cum praeda redis. Hoc maxime verum exstitit in Davide, qui tota vita in bellis versatus, assiduas ex hostibus praedas egit, et gradatim a minore praeda in majorem ascendit: puta ab ursi et leonis discerptione, progressus est ad duellum cum Goliath, ejusque spolia; inde ad praefecturam militiae, et praedam centum praeputiorum, I Reg. xviii, vers. 43; mox e Philistinis juges abegit praedas, I Reg. xxvii; postea tribum Juda quasi divulsit a Saulis regno, II Reg. ii, 7. Denique factus rex omnium tribuum, maximas de Ammonitis, Moabitis, Syris aliisque gentibus praedas abduxit. Ita Delrio. Ex hac prophetia factum est ut tribus Juda, David, Salomon, etc., pro insigni habuerint effigiem leonis. Unde et Preto (vel, ut alii vocant, presbyter) Joannes rex Abyssinorum, qui ex regina Saba et Salomone, ac consequenter ex Juda, se descendere jactat, pro insigni, sive stemmate, gestat leonem, qui manu tenet erectam crucem. Leo enim prosapiae ex Juda, crux Christianitatis est insigne. Requiescens accubuisti. Aquila, incurvans recubuisti; Symmachus, claudicans consedisti, q. d. Sicut leo, praeda potitus, cernuat se in terram, et quasi piger ac claudus recumbit, ut eam devoret, comedentem vero nemo audet lacessere, vel interpellare: ita tu, o Juda, postquam per Davidem tuo sceptro subegisti tribus omnes, regnumque tuum stabilivisti, securus te paci et quieti tradidisti, et quasi leaena catulos suos lactans, dormienti similis, in strato tuo te collocasti, tanquam bonus pastor populum tuum pascens et fovens, ita ut nemo te bello lacessere audeat. Ita Delrio. Nota: Haec omnia praeterita per futurum exponenda sunt: est enim prophetia. Quasi leaena — quae catulos lactans saevior et fortior est leone. Quis suscitabit eum? — quis eum suscitare et bello lacessere audeat? quisquis id faxit, non feret impune, cladem accipiet. Allegorice, Christus ex Juda prognatus, «ascendit ad praedam,» quia ejus nomen est: «Accelera spolia detrahere, festina praedari» (Isaiae VIII, 3). Hinc requievit, id est mortuus est, ut leo: quia in morte sua totum mundum commovit, et diabolum ac mortem moriendo destruxit. Ita S. Ambrosius, lib. De Benedict. Patriarch., in benedict. Judae: «Quis, ait, suscitabit eum, hoc est, quem Dominus suscipiet? Quis est alius qui resuscitet, nisi ipse se sua Patrisque resuscitet potestate? Video natum auctoritate propria, video mortuum propria voluntate, video dormientem potestate propria; qui omnia suo fecit arbitrio, cujus alterius, ut resurgat, egebit auxiliis? Ipse igitur suae resurrectionis auctor est, qui mortis est arbiter.» Catulus leaenis triduum dormit. Tradit ex Physicis Eucherius hic, catulum leonis, cum natus est, triduum dormire; tertio die fremitu patris tremefacto cubili excitari: ita Christus tertio die per suam et Patris potentiam, qua simul terrae motum induxit, resurrexit. Hoc perperam Epiphanius et Eucherius referunt ad mortuos catulos leonis, quos leo pater suo rugitu suscitet et vivificet; hoc enim falsum et fabulosum est.
Versus 10: Non Auferetur Sceptrum 10. Non auferetur sceptrum de Juda. Septuaginta, non deficiet princeps de Juda, q. d. Cum tribus Juda acceperit regnum in Davide, servabit hunc principatum et ducatum suum, donec veniat Messias sive Christus. Dico ergo tribui Juda hic consignari regnum et principatum, eamque de facto illum obtinuisse usque ad Messiam, puta Christum, duplici ratione ac titulo. Primo, quia sola tribus Juda obtinuit regnum a Davide usque ad Sedeciam, per annos 470, idque in magna gloria, opibus et fortitudine usque ad captivitatem Babylonicam. Rursum, quia sola tribus Juda rediit ex hac captivitate, cum paucis aliis oriundis ex tribu Benjamin, Levi et aliis tribubus. Hinc tota deinceps gens Judaeorum, nomen a Juda accepit, omnesque licet ex aliis tribubus descendentes, censebantur esse tribus Juda, quia cum Juda erant commixti, atque in tribum et rempublicam Juda erant insiti et cooptati. Pari modo Romani dicuntur imperasse; et Romani Imperatores vocantur, quicumque Romae Romanum Imperium obtinuerunt, etiamsi ex Thracia, Hispania, vel aliunde essent oriundi, quia hi omnes cum Romanis in unam rempublicam, unumque imperium coaluerant. Secundo et potius, praecise non defecit sceptrum de Juda usque ad Christum, quia corona, sive jus et potestas regni proprie pertinuit semper ad tribum Juda: tum quia hoc jus regni, Davidi, ejusque familiae oriundae ex Juda, fuit a Deo attributum, ut scilicet Davidis posteri in illud semper continua serie, jure haereditario succederent; tum quia sedes, ditio et metropolis regni, puta Jerusalem, pertinebat ad tribum Juda. Ex hoc ergo loco convincimus Judaeos, eisque demonstramus Messiam jam venisse, eumque natum esse tempore Herodis: tunc enim defecit sceptrum de Juda, ac consequenter nostrum Christum esse Messiam, a Jacobo hic praedictum et promissum. Respondeo tam parvum intervallum 35 annorum, in tanta serie temporum, hic pro nihilo reputari; sufficit enim ad veritatem hujus prophetiae, sub eodem rege Herode, in quo defecit sceptrum de Juda, natum esse Christum. Nam to donec non significat praecise annum, mensem, vel diem determinatum adventus Christi; sed tantum confuse significat quod sub illud idem tempus, puta sub eodem rege in quo deficiet sceptrum de Juda, nasciturus sit Christus. Anagogice, sceptrum Christi ab ejus Pontifice non auferetur, donec veniat ipse in secundo suo adventu, ad nos beandum et glorificandum. Ita ex S. Ambrosio et Origene Pererius. Et dux. Hebraice est מחקק mechokek, id est legislator, puta dux sive princeps, cujus est leges sancire, iisque populum regere. De femore ejus. Femur metonymice significat partes genitales, quae sunt inter femora et inter pedes, ut habent Hebraea.
Donec Veniat Qui Mittendus Est (Silo) Donec veniat qui mittendus est. Chaldaeus clare vertit: Donec veniat Messias, cujus est regnum; hujus enim nomen tunc erat Qui mittendus, aut venturus est. Hebraice est, donec veniat שילה Silo, quod varie deducant et explicant, omnes tamen ante de Christo. Primo, Septuaginta pro Silo legentes שלה Schelo vertunt, donec veniat (scilicet Christus) cui repositum est, nimirum sceptrum et regnum Juda, uti legunt et intelligunt S. Ignatius, Irenaeus, Hieronymus et Ambrosius. Soli enim Christo, et consequenter Judae, repositum est primo, regnum Juda et Jacob; secundo, jus salvandi Israelem; tertio, omnes promissiones Abrahae et Davidi factae; quarto, thesauri omnes gratiae et gloriae; quinto, fides et obedientia omnium gentium; sexto, judicium vivorum et mortuorum. Secundo, Leo Castrius pro Silo aliis punctis legit Sailach, id est donum, seu promissum ei. Tertio, R. David Kimchi putat Silo significare filium ejus, puta Judae, et potius Dei; quasi Silo sit ille cui dicit Deus Pater: «Filius meus es tu, ego hodie genui te» (Psal. II). Quarto, Galatinus et Hamerus pro Silo legunt שלה Schela, id est, qui ejus, puta mulieris et virginis est filius, carens patre — Ille de quo dicit S. Paulus Galat. IV: «Ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere.» Quinto, Vatablus et Oleaster putant Silo per metathesin dici quasi שלים schalom, id est pacificus, auctor pacis. Christus enim natus est ad hoc, ut pacem faceret inter Deum et homines, utque pacem relinqueret, et pacem suam nobis daret. Sexto, verosimillimum est pro Silo per he legendum esse שילוח Shiloach per chet, id est legatus, missus vel mittendus, a radice שלח schalach, id est misit: ita enim vertit noster Interpres, hocque jam olim fuit commune nomen Messiae, ut patet Exodi cap. IV, 13. Unde ad hoc suum nomen Siloach allusit Christus, cum caecum illuminaturus misit eum ad piscinam Siloe, quae hebraice dicitur Siloach, «quod interpretatur Missus,» ut ait S. Joannes, cap. IX, 7. Proprium enim officium Christi fuit, agere legatum Dei apud homines: ergo proprium ejus nomen fuit Siloach, id est legatus, vel missus. Nota: Hisce verbis: «Non deficiet, etc., donec veniat qui mittendus est,» implicite praedicit Jacob, quod ex Juda nascetur Christus. Jacob enim hic, uti singulis filiis propriam benedictionem, ita Judae Christum Christique generationem, quasi eximiam benedictionem assignat. Ita hanc prophetiam intellexerunt omnes Hebraei; unde Paulus ad Hebraeos, VII, 14: «Manifestum, inquit, quod ex Juda ortus sit Dominus noster.»
Exspectatio Gentium Et ipse erit exspectatio gentium. Hebraice pro exspectatio est יקהת iikkehat, quod varie deducitur et explicatur. Primo, aliqui deducunt a radice significante innocentem, mundum et purum efficere; unde vertunt: Ipse purgabit Gentes, scilicet a peccatis eorum; ut huc alludat Gabriel, cum de Christo nascituro dicit: «Ipse salvum faciet populum suum a peccatis eorum» (Matth. I). Secundo, alii deducunt a radice significante obedire. Unde Kimchi, Pagninus et Chaldaeus vertunt, ipsi obedient populi. Tertio, alii per metathesin deducunt a radice קהלה kehilla, id est ecclesia, congregatio, ut sensus sit, q. d. Messias erit concionator et doctor gentium; Messias gentibus praedicabit suum Evangelium. Quarto, et optime, iikkehat vertas exspectatio: ita enim vertit Noster, Septuaginta, Aquila, Symmachus et Theodotion, a radice קוה kava, id est speravit, exspectavit; unde ad verbum ex Hebraeo ita vertes, ipsi (Silo, puta Messiae) erit exspectatio Gentium, q. d. Messias exspectabit fidem, obedientiam, dominium et regnum omnium Gentium, quia hanc quasi haereditatem ei promisit Deus, uti dicitur Psalm. II: «Postula a me, et dabo tibi Gentes haereditatem tuam, et possessionem tuam terminos terrae.» Sensus enim est: «Ipse erit exspectatio Gentium,» q. d. Non tantum Judaei, sed et Gentes Messiam, quasi exspectatissimum, avidissime recipient, illi credent et obedient; in eo salutis suae spem, cor et amorem deponent et defigent. Dicitur ergo Christus «exspectatio Gentium,» actu, postquam natus fuit, cognitus et creditus a Gentibus: ante nativitatem vero Christus fuit «exspectatio Gentium,» virtute tantum, aut potius interpretative, q. d. Gentes postquam Christum audierint et cognoverint, ita avide eum amplectentur, ac si semper eum exspectassent. Simili prosopopaeia dicitur terra promissionis «pluvias exspectare de coelo,» Deut. XI, 14, quia si foret animata, inde pluvias exspectaret. Jam sicut terra indiget pluvia, ita Gentes eguerunt Christo, Christusque eis summa attulit bona. Merito ergo hic, et Aggaei cap. II, 8, Christus vocatur «desideratus cunctis Gentibus»; et hoc cap. vers. 26, vocatur «desiderium collium aeternorum.»
Versus 11–12: Vinea et Vinum Vers. 11 et 12. Ligans ad vineam pullum suum, et ad vitem, o fili mi, asinam suam. Lavabit in vino stolam suam, et in sanguine uvae pallium suum. Pulchriores sunt oculi ejus vino, et dentes ejus lacte candidiores, q. d. Terra Juda, sive sors quae illi in Chanaan obveniet, erit tam ferax vini, ut vir aliquis possit ligare asinum suum ad palmitem unum, et ex ejus fructu onerare asinum; est enim tantae virtutis quaelibet vitis, et tam dives uvis et vino, ut non tantum sufficit ad usum domesticum, sed ex ea imponi quoque possit sarcina asino, quae ad forum deferatur, et ibi vendatur. Prima expositio est Vatabli: haec expositio frigida est, terrena, Judaica; atque illi obstat, quod haec omnia dicuntur, non de Juda, sed de Silo, sive Messia. Unde Judam Jacob alloquens in secunda persona, ab eo in tertiam, puta Messiae, transit. Secundo, uterque Chaldaeus, puta Onkelos et Jonathan, haec partim ad Judam, partim ad Messiam referunt. Verum et haec imperfecta, nec satis connexa, atque ex parte Judaica sunt. Tertia et vera Patrum. Dico ergo: Omnes pene Patres, praeter unum Diodorum, hunc locum explicant ad litteram de Christo, puta Tertullianus, S. Ambrosius, Augustinus, Hieronymus, Chrysostomus, Clemens, Cyprianus, Theodoretus et alii, quos citat Pererius: quibus sane magis credendum est, quam Calvino eos subsannanti. Non Judas ergo, sed Christus est ligans funiculo fidei, spei et charitatis, ad vineam, id est, ad Ecclesiam primaevam ex Judaeis collectam, pullum suum, id est, populum Gentium, qui jugum legis nondum tulerat, cum eum Judaeis in una Ecclesia conjunxit, et adunavit; et ad vitem, id est, ad seipsum (Christus enim est vitis vera et fructifera, Joan. cap. xv, 1, a qua tota vinea pendet et enascitur), o fili mi, o Juda, ligabit idem Christus asinam suam, id est, populum Judaeorum jugo legis assuetum et attritum. Hieronymus, dicitur Christus asinam ligasse ad se, quia per seipsum praedicavit Judaeis; pullum vero alligasse vineae, quia Gentibus per Judaeos, puta Apostolos, praedicavit, per eosque Gentes sibi aggregavit. Lavabit (Christus) in vino (sanguinis sui, summa charitate pro hominibus effusi) stolam (id est carnem) suam, candidissimam et innocentissimam, ut eo non tantum rubricata, sed et dealbata, id est, purior effecta, ablutis omnibus mortalitatis vitaeque hujus miseriis gloriosa resurgat. Ita ex Tertulliano S. Ambrosius, lib. De Benedictione Patriarch. cap. IV. Et in sanguine uvae pallium suum. «Sanguis uvae» est vinum sanguinis Christi jam dictum. «Pallium» Christi est Ecclesia, quia Christus Ecclesia quasi pallio amicitur. Christus enim Ecclesiam sanguine suo lavit in cruce, et in dies lavat eam nascentem in baptismo, «mundans eam lavacro aquae in verbo vitae.» 12. Pulchriores. Hebraice חכלילי chachlile, id est rubicundiores, ardentiores, magis radiantes et fulgentes sunt «oculi» tui (o Christe), quam vinum; quia loti per passionem, perque splendidissimam resurrectionis tuae gloriam, quae maxime in facie, ore, dentibus et oculis effulget, emicant et radiant, mireque omnium Sanctorum intuentium oculos laetificant, magis quam vinum cor hominis recreet et laetificet. Ita Diodorus, Cyrillus, Theodoretus. Et dentes ejus lacte candidiores. Significatur tota hac phrasi pulchritudo Christi, maxime resurgentis. Symbolice tamen, per oculos acutissima et efficacissima Christi scientia et providentia, qua Ecclesiam regit et tuetur; per dentes vero candidiores prae lacte, ejusdem doctrinae et praedicationis Evangelii suavitas, integritas, puritas et splendor significatur. Unde allegorice, oculi Christi sunt Apostoli et Prophetae: hi pulchriores sunt per claritatem suae sapientiae, praedicationis, vitae, zeli et miraculorum, quibus totum mundum illuminarunt, vino, hoc est, acrimonia et asperitate legis veteris. Ita S. Ambrosius, Augustinus, Eucherius, Rupertus. Dentes vero sunt doctores et concionatores, qui quasi dentes escam doctrinae et exhortationis fidelibus praemandunt et dividunt, eorumque vitia praemordent, resecant et abjiciunt. Hi candidiores sunt lacte, id est, doctrina veteris legis, quae fuit quasi lac et cibus parvulorum. Ita Patres citati.
Prophetia et Benedictio Zabulon Praeponit Jacob Zabulon, licet juniorem (erat enim decimus Jacobi filius), aliis senioribus, quia Christus, de quo proxime in Juda egit, in sorte et terra Zabulon conceptus et conversatus est: in sorte enim Zabulon est primo, Nazareth, ubi Christus conceptus est; secundo, mons Tabor, in quo transfiguratus est; tertio, Capharnaum, ubi maximo tempore praedicavit et conversatus est Christus. In Zabulon ergo coepit praedicatio Evangelii, Isaiae cap. IX: Primo tempore alleviata est terra Zabulon, etc. Et ex Zabulon plerique Apostoli prognati sunt. 13. Zabulon in littore maris habitabit, puta juxta mare Mediterraneum et mare Galilaeae, sive stagnum Genezareth: huic enim adjacet Capharnaum, celebre emporium; Bethsaida, Tiberias, aliaeque urbes quae erant in sorte Zabulon. In statione navium. Ex Hebraeo vertas, in portu navium habitabit. Ita Vatablus, q. d. Zabulon optimos habebit portus, per quos omnes merces inferantur, itaque ditescet. Pertingens usque ad Sidonem -- non immediate, sed mediante tribu Aser, quae interjacet. Allegorice, Zabulon, id est habitaculum, est Ecclesia dives, quieta et mercaturae animarum dedita. Ex Zabulon enim Christus et Apostoli praedicando usque ad Sidonem, Tyrum aliasque gentes progressi sunt. Ita S. Ambrosius, lib. De Benedict. Patriarch. cap. V.
Prophetia et Benedictio Issachar 14. Issachar asinus fortis. Hebraice est, Issachar asinus osseus, id est robustus et fortis instar ossis, ad labores agriculturae, et ad suas fruges fructusque deportandum ad mare. Erat enim sors Issachar amoena et fertilis olei, vini et frumenti. Ita S. Hieronymus. Accubans inter terminos, q. d. Issachar non vacabit navigationi, ut Zabulon; sed sorte et rure suo se pascens, domi versabitur, ibique quiete habitabit inter limites et confinia aliarum tribuum. Unde Moses, Deuteron. XXXIII: Laetare, ait, Issachar, in tabernaculis tuis. 15. Vidit requiem quod esset bona, q. d. Issachar cognovit, ideoque praetulit et amplexus est commoda vitae quietae et rusticanae. In vita enim quieta vigent sapientia, virtus, pax, agricultura, indeque agrorum fruges et opes. Hinc Issachariani, utpote quieti, studiis sapientiae fuere dediti, ut patet I Paralip. cap. XII, vers. 32. Et terram quod optima. Supposuit humerum ad portandum, onera rustica jam dicta. Factusque est tributis serviens, q. d. Maluit Issachar agere vitam quietam cum tributo, quam ab eo immunis bellis agitari, vel allegi in militiam Salomonis, aliorumque regum; fere enim rustici prae aliis gravantur vectigalibus, a quibus milites sunt immunes. Allegorice, per Issachar S. Ambrosius intelligit Christum, S. Hippolytus Apostolos. Issachar, inquit S. Ambrosius, merces dicitur, et ideo refertur ad Christum, qui est merces nostra, quod eum nobis ad spem salutis aeternae non auro, non argento, sed fide et devotione meremur. Tropologice, Issachar est Christianus quietus ac pacificus, et maxime is qui agit vitam religiosam. Pie et apposite Abbas Nestero in Vitis Patrum, lib. V, cap. XV, rogatus quomodo tam pacifice in coenobio vixisset, atque in quavis tribulatione didicisset servare silentium et patientiam, respondit: Quando initio intravi in congregationem, dixi animo meo: Tu et asinus unum estote. Sicut enim asinus vapulat, et non loquitur; injuriam patitur, et non respondet: sic et tu; sicut et in psalmo legitur: Ut jumentum factus sum apud te, et ego semper tecum.
Prophetia et Benedictio Dan 16. Dan judicabit. Hebraice est Dan jadin, q. d. Judex judicabit. Hic Jacob filio suo nomen Dan confirmat; sed aliam ob causam, nimirum quod Dan per Samsonem ex se nasciturum, sit judicaturus, id est vindicaturus et liberaturus Israelem a servitute Philistinorum. Fuit enim Samson judex, id est vindex, sui populi. Ita S. Hieronymus, Procopius, Gennadius, Rupertus et Chaldaeus. Sicut et alia tribus, quae suum Israeli dedit judicem; non enim omnes tribus dederunt judices: nam verius est Ruben, Gad, Simeon et Aser nullum judicem dedisse. 17. Fiat Dan coluber in via, cerastes in semita. In Hebraeo Dan est nominativi casus, itaque sensus est quasi dicat: Fiat, id est fiet, vel erit, Dan, id est Samson Danita, quasi coluber et cerastes. Nam primo, sicut serpentes in viis et semitis sub frondibus, vel arenis latitantes, ex latebris et inopinato hominem aggrediuntur et mordent: ita Samson occulte per artes et dolos Philisthaeos aggressus vastavit et occidit, ut patet in trecentis vulpibus, quarum caudis titiones ardentes alligans Samson, segetes Philisthiim succendit: rursum in collisione columnarum domus, qua secum duces eorum obruit, itaque plures occidit moriens quam vivens. Cerastes in semita mordens ungulas equi, ut cadat ascensor ejus retro. Cerastes, inquit Plinius, lib. VIII, cap. XXIX, serpens est, quadrigemina habens cornua, simillima arietum, qui cum equitem nequit attingere, equi calcaneum mordet, ut equum, et consequenter equitem dejiciat. Pari modo Samson non tantum sua fortitudine, sed et dolis ac insidiis, Philisthaeos invasit, supplantavit et occidit. Nota: Jacob ad litteram haec praedixit de Samsone, allegorice de Antichristo Samsonis antitypo. Nam ex Dan nascetur Antichristus, uti communiter tradunt Patres. Antichristus ergo habebit cornua et mores colubri ac cerastis, quia suis dolis, artibus, blanditiis, hypocrisi, scientia, eloquentia, fictis miraculis, potentia et tormentis plurimos hominum quasi coluber et cerastes decipiet, dejiciet, mordebit et occidet. Ita S. Augustinus, S. Irenaeus, S. Ambrosius, Prosper, Hippolytus, Rupertus, Aretas, Haymo, Richardus et Anselmus, quos citat et sequitur Pererius. 18. Salutare tuum exspectabo, Domine. Pro salutare tuum, hebraice est iescuatecha, id est salutem tuam, quam scilicet afferet Salvator noster Silo, puta Christus. Nota: Jacob praevidens exiguam et parvi temporis fore liberationem Israelis per Samson futuram, post quam rursum a Philisthaeis subigendi essent Israelitae: rursum per hunc colubrum et cerastem praevidens, vel maxime significari Antichristum -- medullitus indolescens et exhorrescens, exclamat: Salutare, id est salvatorem, tuum exspectabo, Domine, q. d. Non Samson, sed Christus, verus, constans et perpetuus erit Israelis mundique salvator, cujus Samson tantum typus et umbra fuit. Unde Chaldaeus vertit: Non exspecto salutare Gedeon, filii Joas, cujus salus est temporalis; neque salutare Samson, filii Manue, quae salus est transitoria; sed exspecto redemptionem Christi filii David, qui venturus est ad accersendum sibi filios Israel, cujus redemptionem desiderat anima mea.
Prophetia et Benedictio Gad 19. Gad, accinctus praeliabitur ante eum, et ipse accingetur retrorsum. Ante eum, puta ante Israelem, de quo praecessit in praecedenti benedictione, vers. 16. In Hebraeo est continua paronomasia et allusio ad etymon nominis Gad. Gad enim dicitur a gedud, id est accinctus, q. d. Tribus Gad juxta suum nomen accincta erit, armata et bellicosa, idque patebit, tum alias (ut liquet I Paralip. V, 18 et 19), tum quando ipsa armata Israelem, puta reliquas tribus, quasi dux praeibit, easque per Jordanem ducet in Chanaan. Ipsa deinde accingetur retrorsum, quando fratribus in sua sorte rite collocatis, eaque quiete fruentibus, ipsa post decimum quartum annum sui ducatus, et bellorum pro fratribus gestorum, accincta rursum, et spoliis onusta gloriose domum in suam sortem trans Jordanem redibit. Vide historiam in lib. Josue, cap. XXII. Ita Chaldaeus, S. Hieronymus et Procopius. Allegorice, Gad accinctus est Christus, et Ecclesia quasi castrorum acies ordinata, atque quivis fidelis, maxime Martyr, ait Rupertus, qui contra mundum, carnem et daemonem generose decertat, ideoque in coelo gloriosus et felicissimus erit. Gad enim hebraice et accinctum, et felicem significat. Talis fuit S. Laurentius, qui assatus ad Decium: "Versa, inquit, et manduca." Joannes Fischerus, Episcopus Roffensis, ab Henrico VIII, quod ejus primatum Ecclesiasticum confiteri nollet, capitis damnatus, cum ad locum supplicii accederet, abjecto cui senex innitebatur baculo: "Eia, inquit, pedes, officium facite, parum itineris jam restat." S. Agatha ad Quintianum: "Non te pudet, inquit, dire tyranne, in me mamillas amputare, quas in matre suxisti? at nihil proficis; habeo quas avellere non potes, interiores fidei speique mamillas, quarum alimento in me reparatur sustinendi virtus." S. Agnes ad carnificem: "Quid moraris? pereat corpus quod amari potest oculis, quibus nolo." Stetit, oravit, cervicem inflexit, et ita una hostia duplex martyrium subiit, pudoris et religionis. Ita S. Ambrosius. Talis quoque Gad, id est accincta et felix, fuit S. Felicitas, quae sub Antonino Pio cum septem filiis martyrium obiit. Cum enim Publius praefectus vellet ut deos coleret, et minas precibus adderet, respondit: "Nec blandimentis his moveor, nec terroribus et minis frangor. Spiritum Sanctum habeo, qui mihi suggerit vires, ut pro fide quidvis perpeti velim." Et ad filios conversa: "Filii, inquit, charissimi, in fidei confessione persistite, vos jam exspectat Christus cum Sanctis suis; pugnate pro animabus vestris, et fideles vos exhibete Christo."
Prophetia et Benedictio Aser 20. Aser pinguis panis ejus, et praebebit delicias regibus. Significat hic Jacob, et praedicit opes et fertilitatem, fructusque tribus Aser adeo sapidos et delicatos, ut regibus Juda, Israel, Tyri, aliisque sint futuri in deliciis; idque partim ex soli bonitate, partim quia sita erat juxta mare, partim quia vicina erat Tyriis et Sidoniis. Idem de Aser praedicit Moses, Deuter. XXXIII, cum ait: Tingat in oleo pedem suum, ferrum et aes calceamentum ejus. Allegorice, Aser est Christus nos laetificans, impinguans et beatificans deliciis Eucharistiae. Quid enim bonum, ait Zacharias, cap. IX, vers. 17, et quid pulchrum ejus, nisi frumentum electorum, et vinum germinans virgines? Ita Procopius, Eucherius, Rupertus. Pulchre S. Ambrosius: "Paupertas Christi, inquit, nos ditat, infirmitas sanat, fames satiat, mors vivificat, sepultura resuscitat."
Prophetia et Benedictio Nephtali 21. Nephtali cervus emissus, et dans eloquia pulchritudinis. Pro cervus hebraice est aiala, quod et cervum et cervam significat. Sicut cervus emissus et liber, in herbosa et fertili terra exultim ludit, ita et in sua fertili sorte ludet et exultabit Nephtali. Secundo, "dabit eloquia pulchritudinis," id est comis erit, blandus et humanus, suaque urbanitate omnes sibi conciliabit. Hoc enim est quod de Nephtali praedixit Moses, Deut. XXXIII: Nephtali abundantia perfruetur, et erit in benedictione Domini. Tertio, proprie et directe respicit et praedicit hic Jacob victoriam Barac et Deborae contra Sisaram, Judic. IV. Fuit enim Barac dux exercitus Israel, oriundus ex Nephtali, qui recte comparatur cervo, qui per se timidus est, sed ubi venatoribus hostibusque se circumsessum, et de vita sua agi videt, animos et cornua attollit, atque furenti similis per medias hostium acies, ingenti impetu et cursu perrumpit et evadit. Sic enim Barac initio instar cervi timuit, nec nisi cum Debora bellum aggredi ausus fuit; at ea comite animatus, quasi leo in innumeras instructissimasque hostium copias irrupit, perrupit, easque perrumpendo stravit et cecidit, idque celerrime, instar cervi et instar fulguris (Barac hebraice significat fulmen), ut cum Caesare dicere posset: "Veni, vidi, vici." Hinc dabit eloquia pulchritudinis, id est, edet pulcherrimum, gratulatorium et eucharisticum carmen Deo victoriae auctori, puta insigne illud canticum Barac et Deborae, quod habetur Judic. V. Allegorice, Nephtali est Christus, qui quasi cervus exsiliens in virtute spiritus, Lucae IV, 14, juxta et circa Genezareth, qui lacus est in Nephtali, alacriter et celeriter perrupit castra diaboli, deditque eloquia pulchritudinis, dicens in suo Evangelio: "Beati pauperes spiritu, quoniam ipsorum est regnum coelorum," etc., ibique collegit Apostolos, qui haec eloquia Evangelii pulcherrima toto orbe praedicarunt. Ita S. Hieronymus, Procopius, Ambrosius.
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22. FILIUS ACCRESCENS JOSEPH. Hebraice est, ben porat Joseph, hoc est, filius fructificationis, id est fructificans, Joseph. Alludit Jacob ad nomen Ephraim, qui fuit filius Joseph. Ephraim enim dictus est quasi fructificans, ab eadem radice para, id est fructificavit, Gen. XLI, 52; fuit enim tribus Ephraim foecundissima, numerosissima, fortissima et regia. Jam Joseph fuit accrescens, sive fructificans, ob duos quos genuit filios, puta Manassem et Ephraim, qui duas constituerunt tribus in Israel: unde bis repetitur hic to accrescens. Successit enim Joseph cum Juda in primogenituram Rubeni; unde sicut Judas regnum Juda, sic Joseph duplicem tribum duplicemque haereditatem in Chanaan, ac regnum in Israel obtinuit. DECORUS ASPECTU. Hebraice est ale ain, quod dupliciter verti potest: Primo, super fontem, q. d. Joseph est eritque filius fructificationis, id est foecundus instar arboris sitae et fructificantis juxta fontem. Secundo, verti potest, super oculum, q. d. Joseph ita pulcher erat, ut dominaretur oculis intuentium. FILIAE (scilicet Aegyptiae) DISCURRERUNT SUPER MURUM, — super muros domorum et urbium, ut viderent te, o Joseph, tam formosum juvenem cultu regio insignem, quasi patriae mundique salvatorem, et ut vicissim a te viderentur. Ita Cajetanus et Lipomanus. Allegorice, Joseph est Christus speciosus forma prae filiis hominum, quem proinde videre gestierunt Abraham et Patriarchae. 23. SED EXASPERAVERUNT EUM, — amaritudine affecerunt fratres Josephum, licet ita speciosum et amabilem. ET JURGATI SUNT, — dicentes: «Numquid rex noster eris?» et: «Ecce somniator venit; venite, occidamus eum.» HABENTES JACULA, — tum verborum, puta mordacium irrisionum, mendaciorum et calumniarum, tum verberum: cum enim eum spoliarunt, protruserunt, in cisternam projecerunt, ac denique in Aegyptum vendiderunt, quo jaculis verborum et verberum eum confixerunt! Allegorice, Joseph est Christus, in quem Judaei omnes suas sagittas linguarum, clavorum et flagellorum intorserunt, clamantes: «Tolle, tolle, crucifige eum.» 24. SEDIT IN FORTI ARCUS EJUS. «Arcus,» id est robur et praesidium, q. d. In tantis fratrum odiis et persecutionibus, in servitute, in carcere Aegyptio, Joseph non cecidit animo, non elanguit, sed stetit, imo sedit constans et fortis, in fortissimo Deo spe tota defixus. Arcum suum commisit Joseph Deo fortissimo, sagittandi peritissimo, ut ab ejus manu dirigeretur. DISSOLUTA SUNT VINCULA BRACHIORUM ET MANUUM EJUS. Hebraeum japhozu, cujus propria significatio incerta est, varie vertunt Interpretes. Noster et Septuaginta vertunt: dissoluta sunt vincula, id est catena brachiorum et manuum ejus. En quam spes in Deum fortem Josephum non fefellit. Audi Sapient. cap. X: «Haec (Sapientia aeterna et increata, quae est Deus ipse) venditum justum non dereliquit in vinculis, donec afferret illi sceptrum,» etc. PER MANUS POTENTIS JACOB. Pro potentis hebraice est abbir, quod unum est ex Dei nominibus. Tradunt Hebraei hoc nomen plenum esse mysteriis; nam prima littera aleph significat ab, id est Patrem. Secunda bet significat ben, id est Filium. Tertia res significat ruach, id est Spiritum Sanctum. Sicut enim hae tres litterae in uno sunt nomine abbir, ita hae tres personae sunt in una essentia divina. INDE PASTOR EGRESSUS EST, LAPIS ISRAEL. Vox inde non locum, sed causam significat, idemque valet quod ideo: Quia Joseph vallatus fuit ope abbir, id est Dei potentis — idcirco egressus est pastor, id est, effectus est rector et princeps Aegyptiorum, et lapis, id est firmamentum, sui populi Israel. Joseph enim tam patrem suum Israel, quam fratres eorumque familias, aeque ac Aegyptios in septennio famis pavit et aluit, itaque firmavit et stabilivit ne inedia interirent. Allegorice, Joseph pastor, inquit Rupertus, est Christus, qui est pastor et petra lapisque angularis Ecclesiae. Rursum, pastor et petra Ecclesiae est S. Petrus aliique Pontifices vicarii Christi. Petro enim dixit Christus: «Pasce oves meas;» et: «Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam.» 25. DEUS PATRIS TUI — Deus qui per omnia direxit patrem tuum Jacobum, juvabit quoque et diriget te utpote Jacobi filium, ejusque fidei et pietatis haeredem. BENEDICET TIBI BENEDICTIONIBUS COELI, — dando tibi e coelo opportunam pluviam, rorem, nivem, aeris serenitatem, benignumque solis coelique influxum, quibus terra tua foecundetur. BENEDICTIONIBUS ABYSSI JACENTIS DEORSUM — abyssus proprie est illa vorago aquarum, quae sub terra latet, quaeque cum mari conjungitur, atque per suas venas et rivos terram irrigat et foecundat. BENEDICTIONIBUS UBERUM ET VULVAE, — ut scilicet habeas copiosum lac, foeturam, ac proles, tum animalium, tum hominum. Allegorice, Joseph est Christus, quem omnia superna et inferna, omnes angeli et Sancti in coelo, ac patres in limbo benedicunt et adorant, quemque in terris laudant omnes fideles dicentes cum Elisabeth: «Benedictus fructus ventris tui;» et cum altera, quae in turba exclamavit: «Beatus venter qui te portavit, et ubera quae suxisti.» 26. BENEDICTIONES PATRIS TUI CONFORTATAE SUNT BENEDICTIONIBUS PATRUM EJUS. Q. d. Ego Jacob prae patribus meis Abraham et Isaac, fui tum a patre meo Isaac, tum a Deo benedictus; itaque ego vicissim tibi, o Joseph, benedico, ac consequenter tu et patribus meis, et meipso magis eris benedictus, quia non tantum patrum, uti ego, sed et meam benedictionem nancisceris. Ita Lyranus, Abulensis, Pererius. DONEC VENIRET DESIDERIUM COLLIUM AETERNORUM, — puta Christus, qui omnium benedictionum et promissionum ultima est et maxima, omniumque clausula, quem proinde omnes homines, imo omnes creaturae irrationales, puta terra, mare, colles et montes, a sui initio avidissime exspectant quasi hominum redemptorem, et totius universi reparatorem et reformatorem. Sensus ergo est, q. d. Jacob: Mea haec benedictio, o Joseph, major est benedictione patrum, durabitque usque ad Christum, qui maximam tibi totique mundo benedictionem afferet. Secundo, symbolice Christus est desiderium collium aeternorum, id est Patriarcharum, Prophetarum et illustrium Sanctorum, qui caeteris hominibus sapientia, virtute et sanctitate eminent, et in aeternum in coelo eminebunt, perinde ac colles vallibus eminent. Ita Rupertus, Cajetanus et Lipomanus. FIANT IN CAPITE JOSEPH, ET IN VERTICE NAZARAEI INTER FRATRES SUOS. Nota: Joseph vocatur hic Nazaraeus, id est separatus, ut vertit Chaldaeus, coronatus et consecratus. Nezer enim et separationem, et coronam, et consecrationem significat. Fuit enim Joseph a fratribus separatus: primo, moribus et innocentia; secundo, loco et conversatione; tertio, carcere, ubi Joseph intonsis fuit crinibus, solique Deo relictus, addictus et consecratus, instar Nazaraeorum, qui se suamque abstinentiam, aeque ac comam, Deo devovebant, Numer. VI. Quarto, corona regni, sive principatus in Aegypto. Certe Joseph Nazaraeus expressus fuit typus Christi Nazaraei, id est, a Judaeis et communi hominum vita separati, Deoque consecrati, ac coronati in summum orbis regem et pontificem.
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27. BENJAMIN LUPUS RAPAX, MANE COMEDET PRAEDAM, ET VESPERE DIVIDET SPOLIA. Ad litteram Jacob hic praedicit tribum Benjamin fore instar lupi rapacem et bellicosam, quae suum jus in viribus et armis collocet. Idque reipsa confirmatum est in bello Gabaa, quod soli Benjaminitae, ob stuprum a se uxori Levitae illatum, cum reliquis tribubus omnibus gesserunt, et usque ad internecionem sustinuerunt; ac tandem rapuerunt filias Silo, Judic. XX. Ita Procopius, Eusebius, Theodoretus, Abulensis et alii. Rursum, alludit et praedicit hic Jacob praedas et victorias Saulis primi Judaeorum regis; item Estheris et Mardochaei: hi enim omnes prognati fuerunt ex Benjamin. Allegorice, quidquid hic ogganniat Calvinus, omnes fere Patres Latini, puta S. Hieronymus, Ambrosius, Rupertus, Eucherius, Beda et S. Augustinus, serm. I De Conversione S. Pauli, per lupum hunc accipiunt S. Paulum, qui ex Benjamin oriundus, dictusque Saul, primo mane, id est in juventute sua, quasi lupus saeviit in Christum et Christianos, viros et feminas raptando ad carceres, Stephanum manibus aliorum lapidando, spirando in omnes minas et caedes: verum a Christo conversus, et mutatus e Saulo in Paulum, ex lupo diaboli in lupum Dei, «vespere,» id est, jam senior effectus, spolia Gentium diabolo detracta, Christo et Ecclesiae divisit. «Paulus, inquit S. Ambrosius, lupus erat, cum devoraret oves Ecclesiae; sed qui lupus venerat, pastor est factus. Ideo Rachel, cum pareret Benjamin, vocavit nomen ejus, Filius doloris mei, futurum prophetans ex ea tribu Paulum, qui affligeret filios Ecclesiae, et gravi matrem dolore vexaret: sed tamen idem postea escam divisit, evangelizans Gentibus, et plurimos ad fidem provocans.»
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OMNES HI IN TRIBUBUS ISRAEL DUODECIM. Hebraice est, Omnes istae tribus Israel sunt duodecim, q. d. Ab his duodecim filiis Jacob descenderunt et denominatae sunt duodecim tribus Israel. Numerantur enim hic singuli Jacobi filii (qui numero fuerunt duodecim), ac consequenter numerantur et Levi et Joseph: ita ut quisque Jacobi filius unam tribum constituat. In divisione vero terrae sanctae non numeratur Levi, quia nullam ejus partem habuit: pars enim Levi erat Dominus, id est, victimae et primitiae Domino oblatae; nec numeratur Joseph, sed duo ejus filii, puta Ephraim et Manasse: hi enim in locum Levi et Joseph surrogati, duplicem tribum, et consequenter duplicem sortem in Chanaan acceperunt. BENEDIXITQUE SINGULIS BENEDICTIONIBUS PROPRIIS. Hinc sensus est, «benedixit singulis,» id est, benedictiones hactenus enarratas, cuique proprias edixit et assignavit. Licet enim Simeon et Levi proprie non benedixerit, sed corripuerit, haec tamen ejus paterna correptio revera fuit benedictio. Ita S. Chrysostomus, Cajetanus, Lipomanus.
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31. IBI ET LIA CONDITA JACET. Hebraice est, et ibi sepelivi Liam: unde patet Liam mortuam esse in Chanaan, ibique a Jacobo sepultam, non autem mortuam esse in Aegypto, indeque cum mariti corpore translatam esse in Chanaan, ut volunt aliqui. 32. FINITISQUE MANDATIS. Tradunt Hebraei Jacob morientem mandasse suis mutuam pacem et concordiam, atque unius veri Dei timorem, obedientiam et cultum, fugamque idololatriae Aegyptiorum. COLLEGIT PEDES SUOS SUPER LECTULUM. Jacob prophetans et benedicens filiis erexerat se, sedebatque in lecto pedibus dependentibus; nunc finito sermone suis valedicens, pedes in lectum colligit, sensimque expirat. Vide hic quam placida sit mors justorum. Ita S. Lucius Martyr morti adjudicatus ab Urbicio praefecto gratias egit dicens: «A malis dominis liberor, et ad Deum patrem optimum transeo.» Babylas Martyr, cum cervicem feriendam praeberet, dixit: «Revertere, anima mea, in requiem tuam, quia Dominus benefecit tibi. Eripuit animam meam a morte, oculos meos a lacrymis, pedes meos a lapsu. Ambulabo coram Domino in terra viventium.» Nam mors, ait S. Chrysostomus, est portus tranquillus, vera requies, somnus, ad meliora migratio, a malis liberatio, migratio a terra ad coelum, ab hominibus ad angelos, et ad ipsum angelorum Dominum. APPOSITUS EST AD POPULUM SUUM, — mortuus est, et quoad animam descendit ad patres et justos in limbo sinuque Abrahae degentes. Ita loquitur Scriptura, ut significet animas Sanctorum post mortem non solitariam et tristem, sed socialem laetamque vitam agere: malorum vero animas, licet in igne conjungantur, perpetuis tamen odiis et rixis dissidere, atque maledictis et blasphemiis sese invicem, more canum lacerare. Nota periodum vitae Jacobi: Jacob natus est post diluvium anno 452. Fugiens Esau ivit in Haran ad Laban, anno aetatis suae 77; inde post 20 annos, puta anno 97, rediit in Chanaan. Post 10 annos, puta anno 107, mortua est Rachel, et natus est Benjamin, atque Joseph venditus est in Aegyptum. Inde mansit adhuc Jacob in Chanaan per 23 annos. Nam anno aetatis centesimo trigesimo evocatus a Josepho, cum tota familia profectus est in Aegyptum, ibique vixit annis 17, ac mortuus est anno aetatis 147, qui fuit annus mundi 2256. Denique epitaphium et elogia Jacobi vide apud Sapientem, cap. X, vers. 10, et Eccli. cap. XLIV, vers. 25.
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v. 1 « Vocavit autem lacob filios suos et ait ets : Congregamini, ut annunttem , quae ventura sunt vobis in diebus novissimis ». Annuntiat Iacob libere futurorum vaticinium, unde recte Syr. caput inscribit : « Benedictio Iacob, quod dictum fuit per prophetiam ». « n'as, ab »nxs post, notat quod posterius est, et de tempore adhibitum significat quod futurum est » (Lam). In prophetis quidem expressio « tempus dicit messianicum, ultimam illam periodum, ad quam praeparandam et significandam tempora antecedentia diriguntur, et quae ipsa iam non alia periodo erit excipienda hisce in terris » (Knabenbauer in Mich. 4,1). At h. 1. expressio certe non restringitur ad tempus messianicum , cum de eo caput nonnisi perpauca habeat, pleraque autem tempus distributae inter tribus terrae promissae respiciant. Reapse, si memineris, quam alteillud patriarchae menti inhaeserit, posteros ex Aegypto quondam reduces terram promissam fore possessuros, si advertas eo se ordine filiorum in vaticinio nomina excipere, quo e Sichimis circumspectans parens distributas circa se tribus conspiceret, facile intelliges futurum, de quo h. l. agatur, tempus imprimis distributam tribubus terram sanctam respicere. Cf. Tost., Per., Bonfr. aliosque.
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v. 2 « Congregamani et audite, filii Iacob, audite Israel patrem vestrum ». Rubenum primogenitum manebat excellens dignitas et specialis foecunditatis benedictio : qua ipse ob incestum privatur.
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v. 3 « ftuben, primogenitus meus tu » es, « fortitudo mea et principium doloris mei », seu verius roboris met (Chald. Si yr. ) quod apte explicant LXX Theod. &pyl, véxvov pou, Ps. lon. « principium roboris generationis meae ». Quo altero parallelismi membro repetitur vel evolvitur prius fortitudo mea. Dicitur igitur patris fortitudo Ruben non ideo potissimum, quod ipsum maxime decuerit patrem adiuvare familiaeque dignitatem defendere (Ca?.), licet hoc etiam e primogenitura consequatur : « Quia te in aetate robustiore genui, et tu ceteris fortior et dignior esse debueras » (Tos/.). Sed vocatur Ruben fortitudo pairis, quia exstitit « filius iuventutis » (Ephr.), quem pater integra virtute generativa, ceteros eadem iam hebescente genuit. Et coniicit idem auctor, Iacob usque ad Liae connubium illibatam servasse virginitatem. « Prior tn. donis , maior in imperio » esse debebas, supplendum est (Per.). nNv excellentiam significat primogeniturae , *? non crudum robur, sed legitimam potestatem , quae primogenito competit : sicut nativa praestabas excellentia, ita praefuturus eras potestate fratribus, princeps eorum futurus. Cum *3*N T'UN^ etiam secus (Deut. 21, 17; Ps. 77, 51; 104, 36) de filiis primogenitis scribatur, non licet h.1. cum Vulg. Aq. Symm. recurrere ad TN dolor, sed sistendum est in significatione robur. Idem suadet contextus : « Quia uno contextu Iacob dignitatis elogia recenset, quae in primogenitum competunt, non dubium, quin principium suae virilitatis nominet » (Vat.). — *r*^, pro qua voce LXX Theod. videntur legisse gps durus, verti quidem etiam potest reliquiae (Syr.), at h. 1: cum Aq. Symm. vertendum est abundantia, itemque interpretabantur Vulg. Chald. Inde & Targumim placuit Iudaeis interpretatio haec : « Competebat tibi primogenitura et dignitas sacerdotalis et regia : quia vero peccasti, data est primogenitura Ioseph, regnum Iudae, sacerdotium Levi ». Ipsi igitur '1NV) ad dignitatem sacerdotalem referunt, 3 ad regiam : at dignitatem sacerdotalem ad primogenitum íuisse devolvendam, gratuito plane adstruitur. Eidem traditioni adhaerens Hier. TV ad dona retulit, sc. duplicem portionem primogenito tribuendam, 5y sine dubio ad sacerdotium et regnum simul. Explicata eminentia, quae Rubeno tamquam primogenito debebatur, eius scelus commemoratur, in cuius poenam ea eminentia privabitur. v. kh « Effusus es sicut aqua ». Egisti similiter atque aqua, quae ebulliens effunditur: pulchre peccator concupiscentiae impetu actus comparatur aquae, quae ebulliens e vase prosilit praeter eius, qui ignem supposuit, intentionem. Omissa comparatione dicere poteris cum Menoch. : « praeceps in scelus ruisti ». Non petitur imago a flumine ripas transgrediente (Ephr.) vel aggerem perrumpente. Neque iam sceleris depingitur poena : « fluxa tibi et humilia sunt omnia » (Calm.); vel: sicut aqua effusa nihil omnino aut saporis aut odoris post se relinquit, ita tu primogeniturae privilegiis omnibus privaberis (Lyr.). Sed ipse incestus imagine exprimitur, cui illico subnectitur poena : « Non crescas ». Cum "nmn eiusdem radicis sit atque praecedens ^T, reapse eadem etiam illi significatio concedenda est : non abundabis neque excellentia neque potestate, non eminebts (Ag. Symm. et etiam Chald.). Ita Hier. Proc. Cat. Vat. Sa; atque Tost. ipsum Vulgatae textum sic interpretatur, et iure merito quidem : « Non crescas inter fratres tuos, sc. recipiendo aliquam praeeminentiam ». Ergo Rubeno unum tantum, et illud mere negativum, praenuntiatur, eum privatum iri primatu, qui primogenito debebatur. Quod egregie comprobavit eventus, cum tribus Ruben nunquam, ne iudicum quidem 8evo, primatum obtinuerit. Sed affectu abripitur patriarcha, ne iam permittat filii scelus sub honesta latere imagine : « Qwia ascendisté cubile patris tui et maculasti stratum etus ». non eminebis. — Deut. 33, 6: « Vivat Ruben et non moriatur, et sit parvus in numero » : at hinc non licet inferre, h. 1. ^r edicere Rubenitas paucos futuros esse numeris. Nam h. 1. non necessario idem edicitur, quod ibi. Syr. sane minus accurate non perdurabis; quare Ephr. suggerit sententiam h. 1. latam Deut. 33, 6 mitigari : nihil mitigatur, nihil mutatur. Hier., qui vocem prius verterat « ne adiicias », i. e. ne iterum pecces, sensum ita explicat : « sis in fratrum numero, poenam peccati luens, quod primogeniti ordinem perdidisti ». Ergo hic quoque nm ON exponit, non de exiguo futuro numero, sed de amissa eminentia. — Hebr. alteram versus partem vigorosius ita construit : quía conscendisti cubile patris tui. Tum desecrasti. Stratum meum conscendit! Primum filio incestum erudis verbis in memoriam revocat Iacob. Affirmat hanc tori paterni violationem unicam exstitisse amissae eminentiae rationem. Dein ad reliquos conversus sceleris immanitatem exaggerat, quo latae sententiae iustitia nulli iam subsit dubio. Cogita, quantopere is tori violationem perhorrescere debuit, e cuius toro messias tandem proditurus speraretur.
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Simeon et Levi coniuncti Sichemitas dolo oppressere ; unde, uti initio sequentis benedictionis Iacob in nomine Iudae ludit, quasi dieat : Iuda, tu vere es [uda i. e. laudatus; ita h. 1l. ludit in nomine fratrum. v. 5 « Simeon et Levi fratres », non origine tantum, sed « in scelere socii » (Bonfr.). « Vasa sniquitatis bellantia ». Hebr. - Instrumenta violentiae (cf. 6,11. 13) fuere glad? eorum. LXX Sam. Chald. pro :55 habent *52 : Perfecerunt violentiam gladii eorum. Enuntiato scelere, se ipsum ab illis secernit.
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v. 6 « In consilium eorum non veniat anima mea, et ?n coetu illorum non sit gloria mea » , quo altero nomine ipsa anima designatur. Censet Mar., hic scribi « futurum pro praeterito : non venit. Ostendit, se eius proditionis participem non fuisse ». Reprobavi (35,30) , ait, et reprobo. Potest etiam futurum seu optativus retineri, ut verba non ad praeteritum destruendae Sichem consilium referantur, sed ad omne scelestorum fratrum consilium : nihil cum illis mihi est commune, non agnovi ut filios et hinc certam illis inter filios portionem non concedo. — Repetitur iam distinctius eorum scelus : .« quia in furore suo occiderunt virum », i. e. universim, « et in voluntate sua, » , arbitratu suo « suffoderunt murum » urbis Sichem. Scelus maledicto oneratur, non scelesti
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v. 7 : « Maled?ctus furor eorum, quia pertinax » seu violentus, « et indignatio eorum, quia dura ». Non omnis furor et indignatio reprobanda , cum haec etiam de Deo praedicentur. — « Sequitur poena, et est conformis peccato eorum » (Tost.), ut qui una peccaverint, communem ferant sententiam et, qui in scelus conspiraverint, ab invicem divulsi inter reliquos dispergantur. « Dividam eos in lacob, et dispergam eos in Israel. ». Haec poena evidenter impleta est in iuniore fratre Levi, at in ipso simul versa est in honorem et benedictionem, sacerdotio illi delato. Impleta est item in Simeone, quae tribus, quod parva esset, intra fines haereditatis fratrum suorum habitavit (EpAr.), « in alieno quasi hospitio intra tribum Iuda recepta est » (Bonfr.) : cf. Yos. 19,9.9. Hier. etiam appellat 1 Par. 4,39 sqq., ubi narrantur Simeonitae plures tempore Ezechiae latiores sibi sedes in deserto australi procurasse. Pro suffoderunt murum verti etiam potest subnervaverunt bovem (LXX), qua poetica locutione dicendum erit nihil aliud exprimi, nisi ipsam Sichimitarum caedem. Certe bos non intelligitur Ioseph a fratribus traditus (Cai.), cuius iniurias prophetia haec non attingit, sed condonatas supponit. — Immerito Ephr. textu censet affirmari, Simeon et Levi divisum iri « alterum ab altero », idque impletum pronuntiat, quando Num. 25, 14 Phinees Levita confecit Zambri Simeonitam : non hoc duorum virorum factum respicit prophetia, sed tribuum fata. Neque ideo illi dividuntur, quia, quod violenti sint, unitis nemo possit resistere (Ps. Ion. et Targ. Hier.) : sed unice in sceleris poenam. Etiam Iuda peccaverat, sed peccata luerat poenitentia. Nurum scortum arbitratus cognoverat, sed eam cum suo etiam dedecore 38,26 a crimine liberaverat; in loseph cum reliquis coniuraverat, sed vitam eius 37,26 servaverat et pro Beniamino 44,18 sqq. se vinculis obtulerat. Cui igitur ignoratis delictis excellens conceditur benedictio. Exinde, quod Simeon et Levi in poenam propriis finibus sint privati, sequitur reliquis et imprimis Iudae proprios in terra saneta fines concedi. Prophetia respicit Iudam non per desertum itinerantem, non primum agmen (Iud. 1) in terram sanctam inducentem, sed in suis finibus considentem. Non antea adoraverunt eum filii patris eius, quin potius et Iacobi et Iosue tempore adorabant Ioseph; non antea principatum ipse obtinuit a patre Iosepho collatum. Sed neque necessario, ubi primum proprias in terra sancta sedes Iuda obtinuit, haec omnia impleri debuere ; sufficit, ut decursu temporum evenerint. Benedictio orditur a paronomasia nominis Iuda.
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v. 8 « Juda, te laudabunt fratres tut ». VnuN qu nnN 77V. Duda, in fe reapse habebunt fratres, quod laudent, principatum, qui constat obsequio fratrum, neque sine hostium caede perseverare potest. lungi etiam potest : Juda tu! te laudabunt fratres tui. « Merito tu diceris Iuda, merito a laude nomen habes, quia laudabunt te fratres tui » (Cai.). Et comparat Per. Matth. 16,18 : Tu es Petrus, etc. « Manus tua n cervicibus inimicorum tuorum ». Cur in cervicibus? Sive quod in fugam vertas (Vat.), sive quod imo fugientium terga caedas (Ma/v.), sive quod hostes comprimas et humilies (70s£.), sive quod eorum cervices iugo supponas (Per.). Exprimitur plena de hostibus victoria, quae certe tum habetur, quando illi cervices, non pectora victori obiiciunt. Cha/d. praevalebit. « Adorabunt te filii patris tui ». Quid sibi verba velint perspicies, si adverlas, idem et Iosepho fuisse praedictum et, superstite adhuc cum fratribus parente, impletum. | Iudae principatus porro describitur sub imagine /eon?s, qui animalium censetur rex.
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v. 9 « Catulus leonis Iuda ». Iuda cum tribu a se gignenda unus est leo : quare ipse Iuda coram patre adstans catulus leonis vocatur, qui decursu temporis in leonem seu leaenam adolescat. « Ad praedam, fili mi, ascendisti » : sed reliqui omnes a praeda. Describitur leo a praeda redux, princeps parta victoria. « Heqwuiescens accubussti ut leo, et quasi leaena », « quae catulos lactans saevior et fortior est leone » (Menoch.). En iam leo adultus, terribilis in bello et in pace, accumbens « in sua haereditate » (EpAr.) , non quod viribus sit decrepitus, sed ut praedam digerat. « Quis suscitabit eum? » Sane « nullus sapiens » (Caz.). Quibus omnibus neque Davidis victoriae neque messiae regnum explicite demonstratur, sed Iudae principatus universim describitur. | Praenuntiaveratigitur Iacob Iudae principatum in terra sancta exercendum, cui praeter ipsam tribum Iudae etiam aliae tribus sint subfuturae : iam. ultra progressus et reliquae veluti prophetiae limites excedens, quae rerum in Palaestina post Mosen et ante captivitatem conditionem potissimum respiciat, illius principatus durationem saltem negative definit.
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v. 10 « Non auferetur sceptrum de Iuda et dux de femore eius, donec veniat qui mittendus est, et ipse » — Hebr. Sam. Chald. Syr. Ag. ipsi — « erit exspectatio gentium ». Praedicitur igitur sceptrum seu principatus duraturus, usque dum veniat n^". . Non dicitur tum cessaturus : si tamen aliquando cessaverit, signum est indubium illum jam advenisse. Non promittuntur omnes reliquae tribus aut aliquae earum usque ad eius adventum esse duraturae. Neque e v. 8 necessario sequitur principatus super omnes tribus, multoque minus super omnes semper iribus. De facto prophetia ita impleta est, ut sub Davide et Salomone tribus Iuda obtineret principatum omnium, post illos solarum tribuum Beniamin et Levi. Perseveravit autem principatus usque ad Christi tempus, quo interempto Iudaeorum respublica brevi interiit et inter dispersos tribuum distinctio penitus obliterata est. "ND recedere plerumque construitur cum ner quandoque absolute : cf. Zach. 10, 11 « et sceptrum Aegypti recedet ». — 'O3U primitus baculum significat , hinc scipionem seu sceptrum pastoris, principis, regis : vox hoc sensu accepta non est necessario dat. Praeterea vox saepissime usurpatur significatione translata tribus. Cum vero nativa significatio non sit ramus, sed baculus, hinc non ideo vox ad significandam tribum descendit, quod tribus sint velut unius stipitis rami (F. X. Patrizi S. J. : De interpretatione S. Scr., lib. II q. VI art. 1 n. 5, Romae 1844), sed quod tribus una communi auctoritate contineatur, cuius symbolum sit scipio. Porro vox significatione nativa sceptrum accepta non est necessario restringenda ad principatum regium (Ps. Ion. et Targ. Hier.), licet illum minime excludat, imo cum aliis formis autonomiae politicae etiam ipsum includat. Sceptro exclusive designari auctoritatem regiam, non sequitur e 17, 6. 16 et 35, 11, quia prophetiae posteriores non ita serviliter antiquiorum vestigiis adhaerent, sed eas extendunt et amplificant; non sequitur e posterioribus vaticiniis (v. g. Ez. 21, 27), cum haec ea, quae antea edita fuerint, soleant applicare et definire. Quaeritur iam, utro sensu, nativo an translato, O3WU h. 1l. sumatur. Tribus vertit Pulchre concluditur versus : e/ ?ps;, sc. alteri illi Selae venturo, erit. exspectatio gentium. Sed aànp* e Prov. 30,17 exprimit non tam exspectationem , quam reverentiam ; Chald. erunt. obedientes; Syr. suspicient. En post sceptrum suae tribus et aliarum tribuum promittitur ludae principatus gentium, praerogativa vere messianica. Reverentia gentium v. 10 omnino correspondet adorationi fratrum v. 8. Et nunc visione messiae et abundantiae eius regni bonorum in ecstasin abripitur moribuudus vates
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v. 11 : « Lzgans ad vineam pullum suum » asini, « eL ad vitem, o fili mi, asinam suam ». 22 Vulg. interpretata est vocativum, melius LXX Syr. statum constructum : filium asinae suae , quo perfectus habetur parallelismus. L?gans est ipse Iuda, qualis v. 10 intelligebatur, aut, quod in idem recidit, a/iquis : ligabit aliquis, ligabit quilibet tempore messiae (De/.). npe genus vitis nobilissimum. Tanta erit in messiae regno vitium etiam nobilissimarum abundantia, « ut passim obviae prostent, non secus atque alti vepres vel infrugifera arbusta. Nam cum ad sepes ligari soleant asini, vites ad hunc contemptibilem usum deputat » (Vat.). Neque sollicitus est, easne asini depascantur. « Lavabit in vino stolam suam , et tn sanguine uvae pallium suum ». « Tantam significat fore vini abundantiam, ut id non modo sufficiat bibendo, sed etiam supersit ad lavandas vestes; quod accipiendum est quasi hyperbolice dictum » (Per.).
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v. 12 « Pulchriores sunt oculi eius vino , et dentes eius lacte candidiores ». Verte : obscurati sunt oculi eius vino, et dentes eius lacte albescunt (Caz?.). Abunde item vescentur tempore messiae lacte et vino. His indicari « nihil] aliud », nisi fertilitatem terrae Iuda, sentire videntur Mar. aliique. At indicari benedictiones regni messianici perspexere Targ. itemque Patres (Chrys., Theodoret. etc.), licet in spiritualiter exponendis singulis vocibus (vino, pullo) quandoque longius procedant. Dicas cum Tir. intelligi utique fertilitatem, sed principalius dona regni messianici. Ubi spiritualia exhibentur imaginibus materialium, efferturque eorum tam abundantia quam excellentia. Terra promissa secus exhibetur ut regio fluens lacte et melle (Ex. 3, 8. 17; 13, 5. ctc.) : hic ut fluens vino et lacte. Rursum in nominis etymologia luditur (Bonfr.), cum 52: habitare significet; cf. 30,90.
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v. 13 « Zabulon in littore maris habitabit , et in statione navtum pertingens usque ad Sidonem ». Verbotenus : Zabulon prope litus marium habitabit, idemque prope litus navium, et latus eius versus Sidonem. m» h. l. vel uti Iud. 5,17 solum Mare Mediterraneum designat, vel etiam Lacum Genesareth (Bon/r.). Ex hoc textu et Jos. (V. 1. 21) patet, Zabulon reapse ad Mare Mediterraneum pertigisse : Za6owXwwtzat 85 vi» p£ypu l'evvqcapívibog , xa0fjxoucav 8E mpl KápymqAov xai 0&Aacozv» fAayow. Loci obscuriores Ios. 17,10 et 19,10-16 secundum hoc explicandi sunt. Cum n2" secus de parte posteriore et remotiore praedicetur, hinc fingas h. 1. Zabulonem inter duo maria consistentem, prospicientem Sichimam versus, tergum vero obvertentem Phoeniciae. Non dicitur pertingere usque ad ipsam Sidonem, cum potius intercesserit Aser. Describitur autem opulentia e vicino mari et commercio cum thalassocratoribus procurata.
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v. 14 « Issachar asinus fortis accubans tnter terminos ». « luxta Hebr. habetur osseus » (m3 an), « quod est plàs quam fortis » , ait Cai. ; certe dubitare licet, sitne idem atque fort?s, cum sit imago plane insolita, et robur musculis potius constet quam ossibus. Mire dissonaní versiones. Ág. $vos 6oxo2nc ; sed LXX «x» xaXov (9) &xs09poev (1121); Chald. dives (an forte ma?) substantia; Syr., fortasse explicans, homo gigas. Omnino praeferenda videtur lectio Sam. 23 mn, asinus peregrinorum. Cum benedictiones Iudae, Zabulon inceperint ab aliqua ad etymologiam nominum allusione, merito in benedictione Issachar exspectabis allusionem ad *^2v , mercedem : qualem non habet asinus fortis, habet autem asinus peregrinorum, qui sc. & peregrinis mercede conductus onera comportet. Hic asinus describitur primum quiete fruens, dein ob emolumenta relicta quiete oneri dorsum supponens. De aà'n2v5n vide quae ad Iud. 5,16 (cf. Ps. 67,15) diximus: designat caulas, recumbere autem inter caulas describit felicitatem hominis otio fruentis. — Porro
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v. 15 « vidit requiem quod. esset bona, et terram quod optima : et supposuit humerum suum ad portandum , factusque est tributis serviens ». 13v DO sonat angariam ei hinc nequit cum LXX de solis agriculturae laboribus exponi : &v5p vyeopyós. Relinquitur hoc versu imago asini, qui sane considerata requie minime inducitur ad dorsum oneribus supponendum. Describitur tribus ingenium sobrium, minime ambitiosum, fortasse etiam nonnihil sordidum. Requiem, qua terrae feracissimae bonis vescereniur, unice appetentes duplici ratione facti sunt mercenarii : primum suas fruges asinorum instar comportabant ad alios, puta Phoenices, a quibus opimam nanciscerentur mercedem; malueruntque tributa pendere oppressoribus, quam pro libertate pugnare. Cf. Caém. « licet ex concubina sit natus » (Vat.). Idemque per analogiam dicendum erit de reliquis ancillarum filiis (Malv.). Populum suum interpretatur Rosenm. ipsos Danitas, qui ipsi suis rebus consulturi sint, non per moderatores aliunde arcessitos. Veteres interpretabantur reliquos Israelitas, quibus iudex praefuerit Samson Danita. Neque tamen cogimur dicere, lacobum explicite hic de Samsone cogitasse : dicit, in pugnis contra inimicos Dan, haud secus atque alias tribus, iura Israelis esse defensurum eiusque salutem effecturum (DZ/m.).
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v. 17 « F:at Dan coluber in via, cerastes in semita, mordens ungulas equi , ut cadat ascensor eius retro ». « Illud fíat more prophetico positum est pro fiet » (Per.). Possumus tamen sententiam concipere ut propheticum desiderium seu petitionem, in patri perspecta Dani patriarchae indole fundatam. Petitioni assensus cst Deus factique sunt Danitae genus durum et perseverans, qui in angustis etiam rebus astutia et audacia feliciter egere. Huius exempla fuere subacta Lais, Samsonis gesta et alia bene multa, quae nos latent quaeque non sunt necessario supponenda a Iacobo distincte esse praecognita.
49:18
v. 18 « Sa/utare tuum exspectabo , Domine ». Quae verba Masor. a prioribus et a sequentibus distinguunt, quasi neque ad benedictionem Dan neque ad benedictionem Gad pertineant. LXX prioribus intime iungunt : Tf» cw r6piav xepuuévov xupíov, secuti sane opinionem antiquitus vulgatissimam, Dan colubrum alium non esse nisi antichristum e tribu Dau oriturum. Cuius opinionis argumentum princeps & scriptoribus postea christianis quibusdam afferebatur hoc, Ap. 7 tribum Dan omitti : infirmius sane tam portentosae asserlionis fundamentum. Ps. lon. et Targ. Hier. Xa praecedentibus iungunt, ut lacob affirmet se exspectare non meram per Gedeonem aut Samsonem, sed per messiam salutem. Sed nequit demonstrari Iacob de Gedeone aut Samsone distinete aliquid novisse. Recordare, quam constanter hae benedictiones ad nominum etymologias alludant; recole, primarium omnino tudicts (Dan) officium esse, ut salvet, cuius rei totum Iudicum librum habes argumentum : perspicies igitur, etiam hac invocatione alludi ad nomen Dan. Salus autem, quae exspectatur, est tota illa, ad quam Dan sicut reliquae tribus cooperatur, salus tot civilibus in V. T. salvationibus praefigurata, per messiam tandem complenda : verba messiam non unice, licet potissimum respiciunt. Cf. Vat. Postquam Dan, primus inter concubinarum filios recensitus, sex articulis celebratus est, reliqui tres concubinarum filii disticho singuli expediuntur.
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v. 19 » Gad accinctus proeliabitur ante eum », quod pronomen Bonfr. ait referri ad populum v. 16; sed hoc nomen longius abest, et 11712! non est proeliabitur ante eum, sed adorietur eum. « Et ipse accingetur retrorsum ». Hebr. : Gad, exercitus adorietur eum , et ipse aggredietur calcaneum. Sed quid h. 1. ca/caneus? Sa censet hostes fugientes Gado calcaneum obvertisse; Ges. , uti los. 8,13, calcaneum intelligit novissimum agmen ; cum id nomen etiam pro adverbio usurpari consueverit, praeplacet Va. « in fine ». Ergo : Gad vastum exercitum habebit adorientem se, sed non deficiet et in fine aggressores ipse aggredietur. Nota, hanc benedictionem plus ceterisin paronomasia ludere : 3py 72» xvm 127132 7112 72. At vix fieri potest, ut tam artificiosa paronomasia omni vacet obscuritate. 30,11 nomen a 73 felicitas derivabatur, hic comparatur cum radice n penetrare, adoriri, ita ut tandem felicitas certamine parta demonstretur. Sam. verbi 131 formas hiphilicas *zr'aài et 2! habet : Gad, exercitus laudabit ipsum, et zpse demonstrabit praedam. Uteunque interpreteris, bellica Gad praedicitur excellentia. Post Chald. plures censuere ad illud alludi, Gadum in primo agmine transgressum esse lordanem, pugnaturum pro fratre, dein ultra flumen regressum esse ad proprias sedes occupandas. Sed vis infertur verbis neque ullo indubio exemplo demonstrari potest, praeter messiae adventum ullum distinctum historiae populi electi eventum lacob praenovisse : singularum tribuum indolem vel fata generali prorsus ratione attingit. Aser 30,13 significat fortunatus, et in hac significatione ludit sententia : in hoc sc. fortunatus praedicatur Aser, quod terram nactus sit eximie fertilem.
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v. 20 « Aser, pinguis panis eius, et praebebit delicias regibus », « dignas regibus » (Vat.). Hebr. : De Aser (venit) pinguedo, panis eius ; vel : De Aser — pinquis est panis etus. Sed praepositionem D ignorant LXX Vulg. Syr. Chald., et reliquae benedictiones ordiuntur nominibus, nulla praefixa praepositione. Monet Ca?., per panem intelligi « universum alimentum » ; et Mar. comparat Deut. 33,25, ubi Aser propter oleum celebratur. Ubi advertas, pro ^32v Sam. habere 15v, quod verti potest : oleum est fructus etus.
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v. 91 « Nephthali cervus emissus et dans eloguia pulchritudinis ». Admirationem illud facit, quod, dum reliquae benedictiones ludant aut etymologia aut significatione nominis, nihil eiusmodi h. 1. deprehendatur : quid enim aut cervo aut pulchre loquenti cum radice 5nz, verti, torqueri, pugnare (cf. 30,8)? Duabus vocibus aliter punctatis vertebat LXX : cx£Aeyog àvew£vov £x og &» 50 evt v XA Aog; accuratius : Zerebinthus procera producens cacumina pulchritudinis. Haec sane imago est una et perspicua. At, quid illi cum nomine Nephthali? Adverte, n5n2 arabice inter alia designare folliculum, quod grano seu semini circumvolvitur. Sine dubio apud Hebraeos quoque aliqua forma a radice bna derivata teneram plantam eiusve partem designabat, et sensus benedictionis lacobaeae fere hic.est : Nephthali, tenella planta, in celsam et luxuriantem arborem excrescet. Longior ceteris et facundior filio prae aliis dilecto tribuitur benedictio.
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v. 22 « Filius accrescens Ioseph, filéus accrescens et decorus adspectu, filiae discurrerunt super murum ». lam Ps. Ion. et Targ. Hier. perspexere, losephum arbori comparari, et ipsi quidem scripsere vitem (cf. Ps. 79,9): Revera 13 et n2, quae tropice de quibusque rebus ex aliis quomodovis natis usurpari consuevere, h. l. arborem designant et ramos (Vat., Malv., Calm.) : Arbor fructifera Ioseph, arbor fructifera prope fontem, rami discurrerunt super murum. Describitur arbor prope fontem et ad murum plantata, quae muro jam non continetur, sed ramos fruclibus graves supra murum protendit. Pulchra imago eius patriarchae, cuius progenies, angustos limites posteritatis frairum eius transgressa, non in unam sed in duas tribus effloruit. Duas tribus etiam repetito n*5 12 designari censet Malv. me 12 fitus ubertatis seu filius frugifer, non « propago arboris frugiferae » (Kn.), quod esset laus Iacob potius quam Ioseph. Eum sensum habeat *»5 Is. 17, 6, quae tamen non est eadem vox atque i112. — Veteres latini fere hune sensum eruunt : « O fili mi Ioseph, qui tam pulcher es, ut te tota de muris et turribus ac fenestris puellarum Aegypti turba prospectet » (Hier.). — Sam, LXX in altera versus parte corruptam sequuntur lectionem *'*yy *33.
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v. 93 « Sed ezasperaverunt eum et turgati sunt » — warm : ita Sam. LXX Vulg. et, ut puto, etiam Chald. contra Masor. 331 taculati sunt, et Syr. 33? multiplicati sunt — « invideruntque illi habentes iacula ». v 9k « Sedit in forti arcus eius, et dissoluta sunt [vincula] brachiorum [et] manuum illius per manus potentis Iacob : inde pastor [egressus est] lapis Israel ». Verte : Et confractus est potenter arcus etus , et dissoluti sunt nervi manuum eius — sc. qui modo plurali Aabentes iacula exprimebantur, ii nunc ut una concreta persona cum Ioseph luetans coneipiuntur, quare recte quoad sensum LXX abxóv — a manu potentis lacob, a nomine pastoris lapidis Israel. loseph inimicos specialiter a Deo adiutus penitus devincet. Pro 3Unrm legebant LXX 429, «ei owvetzplón; etiam Chald. Syr. passivum verbi exprimunt, et Syr. eius quidem verbi, quod etiam delendi significationem habeat. Of. Bonfr. — *35*1 LXX Vulg. Syr. vertunt et dissoluti sunt. Piel 2 Reg. 6, 16 saltandi significationem induit : et reapse, qui saltat, quodammodo solvit membra. — Cum y"? brachium etiam ad significationem robur descendat (2 Par. 32, 8; Dan. 11, 15. 22. 31), aliqui apte verterunt z& veópa (vincula) , quae versio alteri brachiorum conglutinata habetur in LXX Vulg. — Qua LXX Vulg. vertunt inde, verius Syr. et Ps. Ion. a nomine : inimici funduntur Dei manu et nomine. Dci, inquam , nam "*QN est titulus Dei Is. 1, 24; 49, 26; Ps. 131 (132), 2. 5. Ergo propter parallelismum etiam P RIPE ]2N n3 est titulus divinus. Pastor lapidis fingi nequit; ergo pastor lapis. At cur hi duo tituli, et quidem sine copula scribuntur? cur dicuntur hostes fundi virtute nominis lapidis Israel, cum ,Deus secus nunquam P BUE IP nominetur? Corrige ONU *33 "y^, et habetur omnimodus cum ap» *"2N parallelismus : e nomine pastoris filiorum Israel .
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v. 95 « Deus patris tut erit adiutor tuus, et » Deus « omnipotens benedicet (ibi benedictionibus coeli desuper, benedictionibus abyssi tacentis deorsum », fontium, fluminum, « óenedictionibus uberum et vulvae ». Triplex benedictio Iosepho conceditur : numerosae prolis v. 92, victoriae de hostibus v. 23 sq., affluentiae bonorum v. 95 sq. —
49:26
v. 96 « Benedictiones patris tui » — Sam. LXX Chald. et matris tuae — « confortatae sunt » — praevaluerunt prae, maiores sunt — « Óenedictionibus patrum eius, donec veniret desiderium colltum aeternorum ». Verte : usque ad spem collium aeternorum. « Fiant in capite loseph, et in vertice Nazaraei » — 3 electus, princeps (ef. etiam LX X) : principatus Iosepho collatus explicite commemoratur — « :?nter fratres suos ». quae ad paronomasias spectant, quam planus sit semper Iacobi sermo, quam obviae et lucidae imagines : et facile intelligemus, eum h. 1. non introducturum fuisse miram illam et nulla ope explanandam imaginem de montibus benedictionem impertientibus. *y etiam Masor. a praecedentibus separant. — Sed quid est TYwn "Y pow ny23? "Azet Aevóuevov ost YIN et incertae praeterea derivationis. npn spes legebat Syr., P et N inter se perquam simillimis. Idem crediderim legisse LXX et Targ: Hier., liberius vertentes benedictiones. — Durum cst illud Doy nya2a. Chald. intellexit principes saeculi,i.e. sane patriarchas Abrahamo antiquiores; Ps. lon. eosdem, quos tamen ipse interpretatur Ismael, Esau filiosque Ceturae; Targ. Hier. personas, quas supra recensuimus. Personas, non colles contextus omnino exigit. Expressio aut est imago aliqua ad tales personas exprimendas : Benedictiones patris tui maiores sunt benedictionibus patrum meorum Abraham et Isaac, usque ad spem (seu Aut correctione opus est, v. g. 123 pro Ty23 : usque ad spem heroum antiquorum. Maiores sunt, quia antiquas illas benedictiones Iacob transmittit, suis additis; maiores sunt, quatenus ipse utique abundantissimas in filium prae ceteris dilectum conferre nititur benedictiones : attamen non promittuntur Iosephi florentes permansurae res usque ad messiae adventum.
49:27
v. 275 « Beniamin lupus rapax », « tribus fortis » (Ps. Ion.). « Praedicit tribum Beniamin instar lupi fortem et bellicosam futuram » (Menoch.) , imo violentam, hoc enim habet lupi natura, et abunde confirmatur Beniaminitarum gestis tempore Iudicum, Saulis et aliorum. « Mane comedet praedam et vespere dividet spolia ». « Idem est comedere praedam et dividere spolia, nimirum praedari » (Menoch.). Mane et vespere idem sonat atque « saepe » (Sa; cf. Soph. 3,3). Beniamin semper erit audax, turbulentus, saepe praeda pascetur, quandoque ut lupus utique retundetur. Hebr. : Beniamin, lupus, discerpet. 1*9 praedam significare (cf. Soph. 3, 8; Is. 33, 23) docet parallelismus cum 59w; non &x (LXX). Iam Tert. (c. Marc. V. 1; M. 11. 469) textum applicat ad S. Paulum primum persecutorem , inde apostolum : gratuito inter mane et vespere oppositio adstruitur et, si admittenda esset, gratuito supponeretur Iacob de S. Paulo explicite cogitasse. Ceterum tacito S. Pauli nomine eandem explanationem habet Testamentum XII Patr. (M. 2. 1149). v. 98 « Omnes hi Zn tribubus Israel duodecim ». n*xN vertendum est bus Israel duodecim. Numerale non refertur ad tribus, quae reapse fuere tredecim numero, sed ad viros. « Haec locutus est eis pater suus, benedixitque singulis benedictionibus propriis ». an» commode ad tribus trahitur : promissiones Iacob non individuis factae sunt, sed tribubus. Dubitabat 7ost., an benedictiones eaedem sint atque modo recensita vaticinia, cum nihil benedictionis tributum sit Ruben, Simeon etLevi. Respondet Es/., hos quoque aliquid benedictionis nactos esse : reapse, quod perseveraturi essent usque ad « dies novissimos » benedictionis erat, licet Rubeno negaretur incrementum, Simeoni et Levi continuae sedes. ^v'N post v'x ignorat Sam. et, uti videtur, etiam Vw/g. LXX Syr. : x»N in ?vx defiguratum etiam indicat keri ad 2 Reg. 23, 21; cf. Num. 21,30 ( Del.). v. 29« Et praecepit eis dicens : Ego congregor ad populum meum » (cf. 295,8.1'7) : « sepelite me cum patribus meis in spelunca duplici » , seu potius Macphela (cf. 23,9), « quae est in agro Ephron Hethaei »,
49:30
v. 30 « contra Mambre, zn terra Chanaan, quam | emit Abraham cum agro 'ab Ephron Hethaeo in possessionem sepulcri ».
49:31
v. 94 « Ibi sepelierunt eum et Saram uxorem etus; ibi sepultus est Isaac cum Rebecca coniuge sua; ibi et Lia condita iacet ». Hic reliqui textusinserunt sententiam , quam tamen merito ut glossam expungas (Del.) : Possessio agri et speluncae, quae in eo est, a filiis Heth.
49:32
v. 39 « Fini- (isque mandatis, quibus filios instruebat, collegit pedes suos super lectulum et obiit ; appositusque est ad populum suum ». « Prius in sponda lectuli sedebat, cruribus pendentibus (cf. 48,2) : colligit ergo pedes in lectulum. » (Menoch.). Auctor « exprimit placidam saneti viri quietem : acsi diceret, sanctum senem tranquillo animi statu membra direxisse, quo voluit, qualiter sani et vegeti se ad somnum componere solent » (Vat.). Cap. L
49:1
… L'espressione bē-'aḥārith haj-jāmīm, in contesto profetico, esprime semplicemente il futuro, «nei tempi avvenire» (Gen. 49,1; Num. 24, 14 ecc.). …
49:2
… Sono pochi i casi in cui s. Girolamo fraintese il testo (cf. Gen. 49,2; Ier. 31, 15, ecc.); più spesso suppone (cf. Is. 16, 1) od accentua (cf. Is. 11, 10; 12, 3; 51, 5) il senso messianico.
49:3
… Nella poligamia potevano darsi più p.; il p., in rapporto al padre, «primizia della sua forza» (Gen. 49, 3; Deut. 21, 17), nelle antiche famiglie aveva un posto di privilegio sui fratelli; ereditava una doppia porzione e il posto del padre a capo della stirpe; privilegio che poteva essere …
49:4
La legge contro i m. consanguinei spiega l'orrore per le relazioni incestuose (cf. Gen. 19, 30-37; 35, 22; 49, 4; Lev. 20, 11 sgg.; Deut. 27, 20.22 sg.; Ex. 22, 11). La santità del m., con evidente allusione alla primitiva forma monogamica, risalta dall'uso costante nei profeti e nel Cantico …
49:5
… Due di questi però (Simeone e Levi) eseguirono nel modo più crudele e sleale una vendetta spietata contro Sichem e contro tutti gli uomini della città (Gen. 34). Ciò suscitò lo sdegno di Giacobbe, che ancor prima di morire ricorda il truce episodio (Gen. 49, 5-6). Una leggenda rabbinica la identifica con la moglie di Giobbe. …
LEVITI (EBR. LĒWĪ, PLUR. LĒWĪJĪM; GR. LĒWĪJĪ, PLUR. - AI)
La «maledizione» del capotribù (Gen. 49, 5-7) fu scontata con lo zelo religioso e sostituita (così anche R. Kittel, Die Religion des Folkes Itr., Lipsia 1921, pp. 39, 44) con la riabilitazione mosaica (Deut. 33, 8-11). Il …
49:7
Il nome G. (nei manoscritti di 'Ajn Feshah scoperti nel 1947, di cui è costante la grafia « plena » Ja'āqābh) indica specialmente nella letteratura profetica e poetica, il popolo intero (Gen. 49, 7), in parallelismo con « Israele » (cf. Num. 23, 10, 21; 24, 5; Is. 2, 5; 40, 27; Jer. 2, 4, ecc.). …
SIMEONE (EBR. ŠIM'ÔN, GRECO ΣΥΜΖΌΝ)
… Giuda, con cui la tribù sembra annessa (ibid. 19, 1) e da cui effettivamente fu assorbita: è il Nègheth, vasta zona desertica, in cui la tribù più che stanzata appariva dispersa (I Par. 4, 39-43), idea riflettuta nel minaccioso vaticinio di Giacobbe (Gen. 49, 7) e nel fatto che nella benedizione di Mosè (Deut. 33) la tribù è omessa.
49:8
… Carattere forte e fedele; per la sua eloquenza, per la nobiltà dei suoi sentimenti, ha nella famiglia di Giacobbe un posto preminente (Gen. 43, 3-10; 44, 14-34; 46, 28), che passa anche alla tribù che ebbe origine da lui (Gen. 49, 8-12).
… Alla discendenza di L. furono riservate le prerogative più onorifiche nel popolo d'Israele: alla tribù di Giuda la dignità regia e lo scettro messianico (cf. Gen. 49, 8-12), e alla tribù di Levi l'onore della stirpe sacerdotale. …
… Conferma l'universalità della salvezza e la missione intermedia del popolo discendente da Abramo, per la linea di Isacco e Giacobbe (ibid. 26, 3 sgg.; 27, 28 sgg.; cf. A. Bea [v. bibl.], pp. 203-206). Nella benedizione di Giacobbe (Gen. 49, 8-12), il tutto è ristretto alla tribù di Giuda. …
da secoli l'occhio fisso sul Messia futuro; lo si attendeva rivestito di regio potere (Gen. 49, 8 sgg.; Num. 24, 17 sg.). …
49:9
il leone sulle belve della foresta (ibid. 5, 7 sgg.; cf. Gen. 49, 9). Caratteristiche messianiche: pace sovrana e un culto immacolato (Mi. 5, 10-14).
49:10
… Jacobi Gen. 49, 10, libri V; un commento integrale a Romani e a Geremia.
… Ma B. rinnova il suo gesto una quarta volta, predicando tra l'altro: «Una stella spunterà da Giacobbe, uno scettro si leverà da Israele» (24, 17); oracolo, annunzianti la comparsa nel popolo eletto di un personaggio insigne per lo splendore (simboleggiato dalla stella: cf. Gen. 49,10; Is. 14,2; Apoc. 22,16), re («scettro») potente.
… primo dei quali ha come soggetto il passo: Minit Herodes rex annus, ut affligeret quandam de Ecclesia (Act. 12, 1) ed il secondo dal titolo Tractatus contra Iudaeos, nel quale dimostra che la profezia di Giacobbe Non auferetur sceptrum de Iuda (Gen. 49, 10) si è compiuta in Gesù Cristo. …
… Le parole di Giacobbe (Gen. 49, 10) ricevono infatti luce dall'insegnamento profetico (Isaia, Michea, Geremia, Ezechiele), dall'opera del Cronista (Paralipomeni, Esdra-Neemia), e dai profeti posteriori (Aggeo, …
M. fu il primo a scoprire e a valutare la legge del parallelismo ebraico, che chiamò « epesegesi » (I, pp. 44 sg., 67, 168, 224 sgg.; note a Gen. 4, 23 sg.; 11, 4; 49, 10 sg.; II, pp. 102 sg., 268; note a Num. 23, 7; Is. 63, 1) già nell'opuscolo inedito De poesi Hebraeorum del 1740; mentre il libro di R. Lowth, cui veniva attribuita tale scoperta, è solo …
49:11
… Il neghebh fu ceduto a Simeone (Ios. 19, 2-7). Territorio fertile, celebre per le vigne (Num. 13, 13, 25; Cant. 1, 13; II Par. 26, 10; cf. Gen. 49, 11 sg.), per gli estesi pascoli e le numerose greggi (I Sam. 25, 2; Am. 1, 1 sg.). …
La produzione originaria di R. è assai più limitata; oltre ai citati De adulteratione e ai due libri della Storia, essa comprende i due libri De benedictionibus Patriarcharum, commento alle benedizioni di Giacobbe ai suoi figli (Gen. 49, 11 sgg.), scritto ad istanza del vescovo Pao-
49:13
… rimase sinonimo di Fenici (I Reg. 16, 31). Nella Bibbia S. è ricordata sia come città (Iudc. 1,31; 18,28; Is. 23,2; Ez. 27,8) sia come territorio che delimitava la frontiera settentrionale di Canaan (Gen. 10, 19) e confinava con le tribù di Zabulon (ibid. 49,13) e di Aser (Jos. 19, 28). È detta « S. grande » (ibid. 11,8; 19,28) con i suoi sobborghi e dintorni, in opposizione alla primitiva « piccola città », distinta nella lista delle città …
… Nella benedizione di Giacobbe (Gen. 49, 13) si menziona solo la zona della tribù a nord della Palestina lungo il litorale sino a Sidone. …
49:14
… Come avevano preannunziato Giacobbe (Gen. 49, 14-15) e Mosè (Deut. 33, 18), la tribù, accantonata nelle valli adiacenti al Thabor e a Nebī Dāhī, non si avvantaggiò della ricchezza del suolo se non a scapito della sua indipendenza e …
49:16
… In Apoc. 7, 5-18 manca D. nel computo dei « segnati ». I Daniti si distinsero per l'audacia (Gen. 49, 16-18) e la potenza bellica (Deut. 33, 22), che si espressero nelle gesta di Sansone (v.).
49:17
… Il triste privilegio di Dan è dedotto da Gen. 49, 17, e dall'omissione del suo nome in Apoc. 7, 5-8. Talora Nerone redivivo è considerato come A. (Cirillo Gerosol.), col titolo di « re dei Giudei » (Vittorino di Pettau) o come precursore …
49:19
… Di tale personaggio si registra solamente la figliolanza (ibid. 46, 16). Nella benedizione proferita su lui (ibid. 49, 19; cf. Deut. 33, 20, 21) si allude all'abilità guerresca della tribù più che alle qualità del capostipite.
49:20
… Ebbe quattro figli: Jamne, Jesua, Jessui e Beria, oltre la figlia Sara (Gen. 46, 17; I Par. 7, 30). La narrazione delle vicende della famiglia di Giacobbe non nomina mai A.; la benedizione di Giacobbe (Gen. 49, 20) assegna alla sua discendenza prosperità agricola («pane ottimo e olio a profusione»).
49:21
… N. è il capostipite della tribù omonima. È menzionato solo con i suoi quattro figli nell'elenco dei figli di Giacobbe trasferitisi in Egitto (Gen. 46, 24) e nel profetico addio del padre, al decimo posto (Gen. 49, 21).
49:22
… La bellezza di questo paese fu cantata da Giacobbe (Gen. 49, 22) e da Mosè (Deut. 33, 12-16). Alla fertilità del luogo si aggiunge la sicurezza dalle incursioni nemiche.
49:26
… Altri, insistendo, credono che s. Matteo alluda ai vaticini che presentano il Messia come un nāsir (nazireo [v. NAZIREATO], consacrato, santificato, principe: cf. Iude. 13, 5-7; 16, 17; Am. 2, 11-12; Gen. 49, 26, ecc.). …
Nazaraeus nella Volgata (ebr. názir) si trova anche in Gen. 49, 26; Deut. 33, 16 (di Giuseppe), ove significa « principe », o « prescelto » e in Mt. 8, 23 (greco Ναζωραῖος), detto di Gesù, in quest'ultimo caso spiegato variamente (Zolli: « il predicatore …
49:27
… Le sue principali città erano: Bethel, Gabaon, Gerico e soprattutto Gerusalemme (Ios. 18, 11-28). Era bellicosa, ardimentosa ed ostinata (Gen. 49, 27). Aod (v.) è beniamina (Iudc. 3, 15-30). I guerrieri di B. partecipano alla battaglia decisiva contro i Cananei del nord, con Barac e Debora (Iudc. 5, 14).
49:29
… spesso familiari, e questo desiderio di coabitazione dopo la morte trova la sua attuazione nei successivi cimiteri ebraici, ricavati in pareti rocciose, ma anche artificiali (cf. per Abramo e Sara: Gen. 23, 4-20; per Debora: ibid. 35, 8; per Giacobbe, ibid. 49, 29-30; per Mosè: Deut. 34, 6; per Giosuè: Ios. 24, 30-33; per Davide: I Reg. 2, 10; per Salomone: ibid. 11, 43; ecc.). …
… dal corpo: il corpo ritorna alla terra, donde era venuto (Gen. 3, 19; Ps. 145, 4; Eccle. 12, 7); l'anima prima della Redenzione si riuniva a quelle precedenti uscite da questa vita nello Ie'dl, come è detto nel Vecchio Testamento (Gen. 15, 15; 25, 8; 49, 29; v. LIMBO. …
49:30
… La frase che M. è « di fronte » a Hebron (ibid. 25, 9; 49, 30) e l'appellativo di « M. civitatem Arbe » (ibid. 35, 27) fece credere ad alcuni che M. si trovasse a Hebron; però la tradizione l'ha sempre collocata più a nord.
49:31
I. morì in Hebron all'età di 180 anni, e fu seppellito dai suoi due figli Esaù e Giacobbe nella tomba di suo padre, nella grotta di Makhpèlh presso Mambre (Gen. 35, 27 sgg.; cf. 49, 31). Il fatto più importante della vita di I. è il sacrificio
… Fu seppellita da Giacobbe nel sepolcro dei patriarchi in Hebron (Gen. 49, 31).
… per ottenere furtivamente la benedizione paterna e sottraendolo quindi all'ira di Esaù lo mandò a Haran da Laban suo fratello (ibid. 27). Probabilmente non vide il ritorno di Giacobbe (cf. ibid. 35, 27); fu tumulata a Hebron nel sepolcro di famiglia (ibid. 49, 31).
49:50
MAKHPĒLĀH (= « COSA DUPLICE »)
… Apparteneva a Ephron hittita ed Abramo (v.) lo comprò come sepolcreto familiare (Gen. 23, 9-19). Vi furono sepolti Sara (ibid. 23, 19), Abramo (ibid. 25, 9), Isacco, Rebecca, Giacobbe e Lia (ibid. 49, 50; 50, 13).
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.