:

16), ubi similiter dicitur: favor eius qui in | Plurimi enim deducunt ab mi conrubro habitavit. Itidem statuunt (Dathe, ceptor, part. præs. verbi concepit, quod Ilgen, Schmidt.) vel: pavit lapidem Israëlis, catachrestice reddunt: genitorum, patrum i.e., qui me, caput Israëlitarum, servavit meorum (Onkelos, Syr., Saad., Aben-Esra, (vid. Rosenmuelleri Dissert. de Pent. pers., Clericus, Mercer, Rosenmueller), ut adeo p. 41) vel: propter nomen pastoris, lapidis mens sic hæc ampliores contingent beneIisraëlis (vid. varr. lectt.), vel: qui (deus) dictiones Iosepho, quam benedictiones, quibus Iosephum ut pastor tuitus est (Iusti), vel benedixerunt Iacobo maiores sui, q. d., eris denique ab eo, qui custodivit super lapide me multo felicior. Persa retulit ad Israëlem (Staehelin). verbum docuit, idque commutavit cum 25. Quamquam eruditi in singulis huius præceptores mei, hoc sensu: benediccommatis vocibus illustrandis variam operam tiones patris tui validiores sunt benedictionibus collocarunt, satis tamen elucet e loco magistrorum meorum (cfr. Rosenmuelleri parallelo Deut. xxxiii. 13-16, omnes diss., p. 42). Vulg. transfert: benedictiones omnino depingi proventus fructusque terræ patris tui confortate sunt benedictionibus fertilissimæ quam Iosephi posteri incolerent. patrum eius; Herder interpretatur : Nam beneficiis cæli, quæ terræ desuper tri- montium meorum (die Segen deines Vaters buuntur, significat poëta pluvias roresque, steigen mächtig über die Segen meiner Gequibus humus irrigatur et segetum ubertas bürge zum Reich der ewigen Höhen hinan). efficitur (cfr. Gen. xxvii. 28, 39; Deut. Itidem fere interpretantur Samaritani rexxxiii. 13), beneficiis abyssi subiacentis fer- centiores, qui pronunciabant, i.e., tilitatem, quam terra irrigua fontibus, montis mei, usque ad, quæ de monte Garizim lacubus, rivis auget (cfr. Prov. viii. 28), in tribu Iosephi sito intelligebant (vid. Comdenique uberum et uteri beneficiis lactis mentar. Sam. in Repert. litt. bibl. et or., t. copiam pecudumque multitudinem sive terræ xvi. p. 192. Cfr. Gesenii diss. de Pent. campestris bona, quibus sors Iosephi potis- Sam., p. 20 et 33). Verum e nostra scripsimum excelluerit. Alii pro beneficiis tura converte potius sic: Fausta, quæ pater abyssi intelligunt beneficia terræ cælo sub- tibi precatur, superant bona montium æteriecte, et pro beneficiis uberum et uteri norum, i.e., summa tibi bonorum vitæ copia beneficia amplissima sobolis col. Hos. ix. 14, continget. Cum his seqq. consociata sunt (vidd. Dathe, Rosenmueller, Iusti). Ultima synonymico parallelismo membrorum. Itaverba transfert Persa: benedictionibus patris que hi redde: delectationem collium et matris (cfr. Rosenmueller 1. 1, p. 41); antiquissimorum, , desiderium, oblectatio, Schmidt 1. 1: "mit Segnungen auf Höhen ab, concupivi, desideravit derivandum, und in Thälern," quia Arabes dorso montem alii minus recte repetunt a verbo quod et utero vallem poëtice designent. Quæ idem sit ac, designavit, determinavit, hoc hactenus cecinit vates, ea nonnulli inter- sensu: usque ad terminum collium æternorum, pretes cum v. 24. 221 sic connectunt: i.e., donec montes a multis illi seculis coneiusque manuum brachia sunt valida manibus diti perdurabunt (vid. Rosenmuelleri diss. Dei potentis Iacobi, pastore lapidis Iisraëlis, de Pent. Pers., p. 43, s., Wineri Lex., p. auctore deo patris tui, qui te adiuvit, Deo 1034). Sed alia omnia docent parallelismus, omnipotente, qui fausta tibi impertiet bene- locus parallelus Deut. xxxiii. 15, et interficiis coelis desuper suppeditandis, beneficiis pretes antiqui, quorum v. c. Onkelos mentem profundi infra cubantis, beneficiis uberum et verborum explanat sic.

uteri.

At sic deleres nervum verborum, qui, quas optaverunt sibi principes, antiet ipse conspicuus est in pari beneficiorum quitus; Vulg.: donec veniret desiderium in Iosephum conferendorum exaggeratione collium æternorum. Quæ autem desiderium Deut. xxxiii. 13-26. Quapropter ea non collium æternorum dicuntur, ea necessario seiungenda sunt a v. 16, quocum cohærent denotant, quæ in montibus antiquissimis et verbis et sic: hæc omnia beneficia celeberrimis, qui non tabida consumuntur, superant beneficia montium æternorum, etc., vetustate, proveniunt et maxime concueaque contingent Iosepho.

26. Qui vulgarem lectionem

piscuntur, res pretiosissimas terræque canex- ticum (cfr. Gen. xliii. 10). Nobilissimi plicant, tantum abest, ut unam eandemque enim sunt in v. t. montes in tribuum interpretationem sequantur, ut variis usi Ephraimi et Manassæ finibus siti, præsertim præsidiis in varias quoque partes abeant. iuga montium Ephraiimi, Basan et Gilead,

pecudum copiis, fructibus, vitibus, quin | Georg. iv. 434. Sed quod matutini et vesetiam aromatibus magni pretii et opobalsamo pertini temporis meminit, significat, eum abundantia.

בַּמְּעָרָה אֲשֶׁר בִּשְׁדֶה הַמַּכְפָּלָה as the forenamed author observes, in the)

קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרֹן the other the morning. And therefore the

מִקְנֵה הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ dividit spolium, i.e., tantam prede copiam

Ver. 33.

bodies for their interment," by embalming
them, as we translate it), because this now
Whence it is
was their proper business.
that Pliny saith (lib. xi. cap. 37), Mos est
Ægyptiis cadavera asservare medicata, "it
is the custom of the Egyptians to preserve
dead bodies ordered by the physician's art."

ungere.

Au. Ver.-33 And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. Bp. Patrick. He gathered up his feet into the bed.] The Hebrews think that out of reverence to God he sat up when he pro- Rosen. medici hic vocantur, qui nounced a blessing on his sons: his feet curandis et medicandis funeribus præerant, hanging down upon the ground. And neque erat hæc provincia medicis incongrua, indeed it is very probable he endeavoured to ut qui aromatum nossent vires et naturam, put himself into a posture of authority at et corpus secandi et condiendi modum cogNon incommode least and therefore sat on his bed-side nitum haberent. while he spake. [So Rosen., Schum.] tamen evrapiaσràs Latine pollinctores redSchum. His ita mandatis, Iacobus dicitur dideris, horum enim erat mortuos curare et pedes lecto admotos composuisse, id quod iudicio est, eum antea erecto capite in lecto Schum.- quod in universum medisedisse. Cfr. xlvii. 31; xlviii. 2. Alii hæc cos tam animi (vid. Iob. xiii. 4) quam cum seqq. ita coniungi volunt, ut intelligatur corporis (vid. Ier. viii. 22; 2 Chron. xvi. mors iucunda et facilis, qualis esset eorum, 12), denotat, hic in specie significat eos, qui sine animi corporisque motu, ideoque quorum erat, mortuos curare, ungere, concum læto et tranquillo animo diem supremum dire, ne putrescerent, igitur pollinctores sive obirent. Atvero vix est, quod aliud quid- potius évτapiaσrás. Nam iis a Iosepho impiam in illa dicendi ratione reperias, quam peratur, ut patrem ipsius condiant. hæc recubuit atque exspiravit. Cfr. xxv. 7. Ionathan reddidit voc. p, aromatibus condire, Persa camphora inficere (vid. CHAP. L. 2. Rosenmuelleri Diss., p. 45); sed contextui optime convenit LXX. interpretatio, et Arab., in coni. ii., bonis odoribus condivit mortuum, et Syr., aromatibus καὶ προσέταξεν Ἰωσὴφ τοῖς παισὶν αὐτοῦ condivit cadaver (vidd. Asseman. Bibl. Or., Toîs Evτapiaσraîs évτapiáσai Tòν Taтéρа ii. 262, et Barhebr. Chron. Syr., p. 130). αὐτοῦ, καὶ ἐνεταφίασαν οἱ ἐνταφιασταὶ τὸν Cfr. Cant. ii. 13, et Doepkii commentar. Ἰσραήλ. philologico-criticus in Cant. Lipsiæ, 1829,

Au. Ver.-2 And Joseph commanded his p. 105. servants the physicians to embalm his father: and the physicians embalmed Israel. Physicians. So Gesen., Lee, Rosen.,

and Patrick.

Ver. 3.

Au. Ver.-3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed. [So the Heb.]

Ged., Booth. (For so many days are employed [Booth., were spent] in embalm

Bp. Patrick. His servants the physicians.] Great men anciently, among other servants that waited on them, had a physician. And ing.) Joseph, being viceroy of Egypt, may well. be supposed to have kept more than one in his retinue.

Ver. 5.

Au. Ver.-5 My father made me swear, saying, Lo, I die in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.

To embalm his father]. Both Herodotus and Diodorus Siculus tell us there were those in Egypt who professed the art of preserving bodies from corruption. Which, it is likely, was a part of their physician's employment: Ged., Booth.-5 My father, before he for the word ropheim (which we translate died [Sam., and some copies of LXX.] physicians) constantly signifies in Scripture, made me swear, saying, Lo! I am about to such as cure or heal sick bodies. But the die, &c. Now therefore, let me go up, I LXX. here aptly enough translate it evra-pray thee, and bury my father, as he made piaoràs ("those that prepared and fitted me swear [Sam.], and I, &c.

Ver. 7.

Au. Ver.-7 And Joseph went up to bury his father and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt.

great and very sore lamentation: and he
made a mourning for his father seven days.
Threshingfloor of Atad.
Ged.-Goren-Atad.

Pool.-Atad, a man so called; or, of Pool. All the servants, i.e., a great thorn, or thorns, as the word signifies, number of them, as that word is understood, Judg. ix. 14; Psal. lviii. 9. So it might be Matt. iii. 5, and oft elsewhere. For many a place either abounding, or encompassed of them were aged and infirm, and many with thorns. Beyond, or on this side; for could not be spared from their attendance the word signifies both, and it may be taken at court, or from their employments, &c. either way here; the one in respect of The servants of Pharaoh were courtiers of Egypt, the other in regard of the place in an inferior rank; the elders of his house, which Moses wrote, It is certain they the chief officers, and under him governors fetched a great compass, whether for the of his family and councils, who used to commodiousness of the way for their chareside at or near the court; and the elders of riots, and for conveniences for so great a the land, the great officers, civil and mili- company, or to prevent all jealousies in the tary, whose places of habitation and com- people, as if they came thither with ill mand were dispersed in the several parts of design, is not material. the land.

Bp. Patrick. The servants of Pharaoh.] This seems to be explained by the next words, the elders of his house; the principal officers of court. For the word all must be understood with some limitation, as usually in Scripture some being left behind, no doubt, to wait upon the king. Thus, in Matt. iii. 5, all Judæa is said to have gone out to John's baptism, i.e., a great many.

Schum.- sunt hoc loco senes non tam ætate quam dignitate, i.e., optimates, proceres, præcipui regis ministri (cfr. Ex. iii. 16; Lev. iv. 15; ix. 1, al.). Sic olim apud Romanos vocabantur senatores, apud antiquos Christianos πрeσBúτeрo, atque sic etiamnum talem titulum habent Arabes voc.

¿, senex, princeps, Itali nomine Signore, Hispani voce Señor. Regis ministri autem et omnes proceres Ægyptiorum Iacobi funus celebrasse et duxisse feruntur, ut quantum honorem auctore Iosepho vel mortuo Iacobo habuerint luculenter appareat.

Ver. 10.

Bp. Patrick.-10 They came to the threshingfloor of Atad.] Some take Atad for a place, and translate the word before it in the same sense, as if he had said they came to Goren-atad. But Forsterus in his Lexicon thinks Atad was the proper name of a man, who was eminent in that country for his threshing-floor. Though there are those who take it for a bramble, with which that floor was fenced in; for so the word signifies Judg. ix. 14. And the Africans called a bramble atadim (as Bochart observes, lib. ii. Canaan, cap. 15), which is the plural number of Atad. But the Talmudists are so fanciful, that, not satisfied with such reasons, they say Jacob's coffin was here surrounded with garlands (crowns they call them) just like a threshing-floor, which is

hedged about with thorns. For the tradition, they say, is, that the sons of Esau, Ishmael, and Keturah, all met here; and seeing Joseph's crown hanging over the coffin, they all pulled off theirs, and hanged them up in the same manner. So the Excerpt. Gemeræ in Sota., cap. i. § 45.

Beyond Jordan.] Some translate it, On this side Jordan. Both are true, with re

וַיָּבֹאוּ עַד־בְּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר spect to several places; for it was on this הַיַּרְדֵּן וַיִּסְפְּרוּ־שָׁם מִסְפַּד גָּדוֹל וְכָבֵד but beyond Jordan with respect to those who מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים :

side Jordan with respect to those in Canaan;

καὶ παρεγένοντο εἰς ἅλωνα ̓Ατάδ, ὅ ἐστι came unto Canaan, through the deserts; as πέραν τοῦ Ἰορδάνου. καὶ ἐκόψαντο αὐτὸν Joseph did now, and the Israelites afterκοπετὸν μέγαν καὶ ἰσχυρὸν σφόδρα. Kai ward. Why Joseph passed this way, which ἐποίησε τὸ πένθος τῷ πατρὶ αὐτοῦ ἑπτὰ ἡμέρας. was very much about, and not the direct Au. Ver.-10 And they came to the road, which was a great deal shorter, is threshing-floor of Atad, which is beyond hard to tell. Perhaps it was a better way Jordan, and there they mourned with a for chariots for it is not probable they

feared any opposition from the Philistines, | sacram intrarint et patriarcham adeo sepelior Edomites; with whom the matter might verint, id quod facile apud Hebræos aliquid have been concerted (as we now speak) offensionis habere potuisset. beforehand, if they had apprehended their passage would meet with any hindrance from them.

Rosen.—Et venerunt usque ad aream Atad, quod nomen rhamni speciem significat.

Videtur locis ille rhamnis abundasse.

, Quæ est in trajectu Jordanis. Interpretes fere vertunt: trans Jordanem, atque ita Hieronymus in Locis Hebbr. notat, esse

Ver. 16.

Au. Ver.-16 And they sent [Heb., charged] a messenger unto Joseph, saying, Thy father did command before he died, saying.

Did command.

Ged., Booth.-Charged us.

Ver. 17, 18, 19.

19 וַיֹּאמֶר אֲלֵהֶם יוֹסֵף אַל־תִּירָאוּ locum trans Jordanem, tertio ab Hiericho

Varr. Lectt.-19 ] Sam.

Bibliotheca

Sic etiam habent

lapide, duobus milliaribus ab Jordane, qui nunc vocatur Bethagla, quod interpretatur locus gyri, eo quod ibi more plangentium circumierint. Si, quod scribit Hieronymus, timens, a 7 timere, in uno codice trans Jordanem locus ille situs fuerit, referen- Samaritano, qui Parisiis in dum erit ad Moabitidem, aut Ammonitidem, oratorii asservatur, extat. aut vicinam Arabiam, in qua versatus fuisse, τὸ Σαμαρειτικόν. καὶ γὰρ φοβούμενος θεόν, Moses videtur, cum hæc scriberet. Nam Onk. et Ion. probantibus Houbigant. in Jericho, a qua urbe, eodem notante Hie- Prolegg., p. 30. Capeli Crit. Sac., p. 780. ronymo, haud procul distabat, fuit ad Grotio, Dathio, et Schulzio ad h. 1. Sed occidentalem fluvii ripam. Verum recte eos refutavit Ravius in Exercitatt., p. trans potius per exprimi soleat (Num. 47.-Schum. xxi. 13; xxii. 1); malim in trajectu

quum

καὶ εἶπεν αὐτοῖς Ἰωσήφ. μὴ φοβεῖσθε, τοῦ

reddere. Verum sic quoque oportebit γάρ θεοῦ εἰμι ἐγώ. Josephum per viam deserti, longissimo Au. Ver.-17 So shall ye say unto circuitu in Cananæam ivisse, nec procul a Joseph, Forgive, I pray thee now, the Jerichuntino agro Jordanem trajecisse, ut trespass of thy brethren, and their sin; for Chebronem, Ægypto propriorem, perveniret. they did unto thee evil: and now, we pray Timuit forsan, ne vicini Philistæorum reges sibi, per breviorem viam, transitum negarent; aut ne Idumæi etiam, per quorum agros transire poterat, negotium sibi facesserent.. Forte Ægyptiorum hostes erant.

Schum.-Topographica hic latet difficultas, quod aream Atad trans Iordanem sitam dicunt (sic Vulg. et Hieronymus in locis Hebrr. quos multi recentiorum secuti sunt, post alios Vater, Schott, et Winer in Lex., p. 53 et 690). At proficiscentibus ex Ægypto fluvius ille non erat traiiciendus. Quare plerique monent, ita locum designatum esse, quoniam e terra Canaan venientibus trans Iordanem situs fuisset. Sed talis loquendi modus neque verbis neque consilio scriptoris congruit. Namque, in traiectu Iordanis non est commutandum cum

thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.

18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

19 And Joseph said unto them, Fear not: for am I in the place of God. [So the Heb. and most commentators.]

Ged.-19 And Joseph said unto them, Fear not, for a reverer [so the Sam.] of God am I.

Booth. For I also revere God.

Bp. Horsley.-17, 18. The 18th verse, and the final clause of the 17th, seem to have changed places. The true order I take to be this:

17.

God of thy father. 18. And trans, sq. vel genitivo (Num. xxi. 13) vel his brethren also went and fell down before dativo (Num. xxii. 1; Ios. xiv. 3). Deinde his face, and they said, Behold we be thy v. 13, dissertis verbis dicitur, filios Iacobi servants. 19. And Joseph wept when they tantummodo paternum funus in Cananæam spake unto him. And Joseph said unto tulisse ibidemque in spelunca Machpelæ agri them, Fear not, for am I in the place of God? sepelivisse. Unde colligo, scriptorem consulto "am I in the place of God," to take ita scripsisse, ne Ægyptii, barbari, terram upon me to execute vengeance.