Genesis 47
Commentary from 4 fathers
AND Joseph came and told Pharao, [saying], My father, and my brethren, and their cattle, and their oxen, and all their possessions, are come out of the land of Chanaan, and behold, they are in the land of Gesem.
ΕΛΘΩΝ δὲ ᾿Ιωσὴφ ἀπήγγειλε τῷ Φαραὼ λέγων· ὁ πατήρ μου καὶ οἱ ἀδελφοί μου καὶ τὰ κτήνη καὶ οἱ βόες αὐτῶν καὶ πάντα τὰ αὐτῶν ἦλθον ἐκ γῆς Χαναὰν καὶ ἰδού εἰσιν ἐν γῇ Γεσέμ.
Прише́дъ же і҆ѡ́сифъ, повѣ́да фараѡ́нꙋ, глаго́лѧ: ѻ҆те́цъ мо́й и҆ бра́тїѧ моѧ̑, и҆ ско́ти и҆ воло́ве и҆́хъ, и҆ всѧ̑ сꙋ̑щаѧ и҆́хъ прїидо́ша и҆з̾ землѝ ханаа́ни: и҆ сѐ, сꙋ́ть въ землѝ гесе́мъ.
And he took of his brethren five men, and set them before Pharao.
ἀπὸ δὲ τῶν ἀδελφῶν αὐτοῦ παρέλαβε πέντε ἄνδρας καὶ ἔστησεν αὐτοὺς ἐναντίον Φαραώ.
Ѿ бра́тїй же свои́хъ поѧ̀ пѧ́ть мꙋже́й и҆ поста́ви и҆̀хъ пред̾ фараѡ́номъ.
And Pharao said to the brethren of Joseph, What is your occupation? and they said to Pharao, Thy servants are shepherds, both we and our father.
καὶ εἶπε Φαραὼ τοῖς ἀδελφοῖς ᾿Ιωσήφ· τί τὸ ἔργον ὑμῶν; οἱ δὲ εἶπαν τῷ Φαραώ· ποιμένες προβάτων οἱ παῖδές σου, καὶ ἡμεῖς καὶ οἱ πατέρες ἡμῶν.
И҆ речѐ фараѡ́нъ къ бра́тїѧмъ і҆ѡ́сифѡвымъ: что̀ дѣ́ло ва́ше; Ѻ҆ни́ же рѣ́ша фараѡ́нꙋ: пастꙋсѝ ѻ҆́вчїи, рабѝ твоѝ, и҆ мы̀ и҆ ѻ҆тцы̀ на́ши ѿдѣ́тска и҆ досе́лѣ.
And they said to Pharao, We are come to sojourn in the land, for there is no pasture for the flocks of thy servants, for the famine has prevailed in the land of Chanaan; now then, we will dwell in the land of Gesem. And Pharao said to Joseph, Let them dwell in the land of Gesem; and if thou knowest that there are among them able men, make them overseers of my cattle. So Jacob and his sons came into Egypt, to Joseph; and Pharao, king of Egypt, heard [of it].
εἶπαν δὲ τῷ Φαραώ· παροικεῖν ἐν τῇ γῇ ἥκαμεν· οὐ γάρ ἐστι νομὴ τοῖς κτήνεσι τῶν παίδων σου, ἐνίσχυσε γὰρ ὁ λιμὸς ἐν γῇ Χαναάν· νῦν οὖν κατοικήσωμεν οἱ παῖδές σου ἐν γῇ Γεσέμ.
Реко́ша же фараѡ́нꙋ: ѡ҆бита́ти въ землѝ прїидо́хомъ, нѣ́сть бо па́жити скотѡ́мъ ра̑бъ твои́хъ: ѡ҆долѣ́ бо гла́дъ на землѝ ханаа́ни: нн҃ѣ ᲂу҆̀бо да всели́мсѧ рабѝ твоѝ въ землѝ гесе́мъ.
And Pharao spoke to Joseph, saying, Thy father, and thy brethren, are come to thee.
εἶπε δὲ Φαραὼ τῷ ᾿Ιωσήφ· κατοικείτωσαν ἐν γῇ Γεσέμ· εἰ δὲ ἐπίστῃ ὅτι εἰσὶν ἐν αὐτοῖς ἄνδρες δυνατοί, κατάστησον αὐτοὺς ἄρχοντας τῶν ἐμῶν κτηνῶν. ῏Ηλθον δὲ εἰς Αἴγυπτον πρὸς ᾿Ιωσὴφ ᾿Ιακὼβ καὶ οἱ υἱοὶ αὐτοῦ, καὶ ἤκουσε Φαραὼ βασιλεὺς Αἰγύπτου.
И҆ речѐ фараѡ́нъ і҆ѡ́сифꙋ, глаго́лѧ: ѻ҆те́цъ тво́й и҆ бра́тїѧ твоѧ̑ прїидо́ша къ тебѣ̀:
Behold, the land of Egypt is before thee; settle thy father and thy brethren in the best land.
καὶ εἶπε Φαραὼ πρὸς ᾿Ιωσὴφ λέγων· ὁ πατήρ σου καὶ οἱ ἀδελφοί σου ἥκασι πρὸς σέ· ἰδοὺ ἡ γῆ Αἰγύπτου ἐναντίον σου ἐστίν· ἐν τῇ βελτίστῃ γῇ κατοίκισον τὸν πατέρα σου καὶ τοὺς ἀδελφούς σου.
сѐ, землѧ̀ є҆гѵ́петскаѧ пред̾ тобо́ю є҆́сть: на лꙋ́чшей землѝ поселѝ ѻ҆тца̀ твоего̀ и҆ бра́тїю твою̀, да вселѧ́тсѧ въ землѝ гесе́мъ: а҆́ще же вѣ́си, ꙗ҆́кѡ сꙋ́ть въ ни́хъ мꙋ́жїе си́льнїи, поста́ви и҆̀хъ старѣ̑йшины скотѡ́мъ мои̑мъ. (Прїидо́ша же во є҆гѵ́петъ ко і҆ѡ́сифꙋ і҆а́кѡвъ и҆ сы́нове є҆гѡ̀: и҆ ᲂу҆слы́ша фараѡ́нъ ца́рь є҆гѵ́петскїй).
And Joseph brought in Jacob his father, and set him before Pharao; and Jacob blessed Pharao.
εἰσήγαγε δὲ ᾿Ιωσὴφ ᾿Ιακὼβ τὸν πατέρα αὐτοῦ καὶ ἔστησεν αὐτὸν ἐναντίον Φαραώ, καὶ ηὐλόγησεν ᾿Ιακὼβ τὸν Φαραώ.
Введе́ же і҆ѡ́сифъ і҆а́кѡва ѻ҆тца̀ своего̀ и҆ поста́ви є҆го̀ пред̾ фараѡ́номъ, и҆ благословѝ і҆а́кѡвъ фараѡ́на.
And Jacob said to Pharao, The days of the years of my life, wherein I sojourn, are a hundred and thirty years; few and evil have been the days of the years of my life, they have not attained to the days of the life of my fathers, in which days they sojourned.
καὶ εἶπεν ᾿Ιακὼβ τῷ Φαραώ· αἱ ἡμέραι τῶν ἐτῶν τῆς ζωῆς μου, ἃς παροικῶ, ἑκατὸν τριάκοντα ἔτη· μικραὶ καὶ πονηραὶ γεγόνασιν αἱ ἡμέραι τῶν ἐτῶν τῆς ζωῆς μου, οὐκ ἀφίκοντο εἰς τὰς ἡμέρας τῶν ἐτῶν τῆς ζωῆς τῶν πατέρων μου, ἃς ἡμέρας παρῴκησαν.
И҆ речѐ і҆а́кѡвъ фараѡ́нꙋ: дні́е лѣ́тъ житїѧ̀ моегѡ̀, ꙗ҆̀же ѡ҆бита́ю, сто̀ три́десѧть лѣ́тъ: ма̑лы и҆ ѕлы̑ бы́ша дні́е лѣ́тъ житїѧ̀ моегѡ̀: не достиго́ша во дни̑ лѣ́тъ житїѧ̀ ѻ҆тє́цъ мои́хъ, ꙗ҆̀же дни̑ ѡ҆бита́ша.
And Jacob blessed Pharao, and departed from him.
καὶ εὐλογήσας ᾿Ιακὼβ τὸν Φαραὼ ἐξῆλθεν ἀπ᾿ αὐτοῦ.
И҆ благослови́въ і҆а́кѡвъ фараѡ́на, ѿи́де ѿ негѡ̀.
And Joseph settled his father and his brethren, and gave them a possession in the land of Egypt, in the best land, in the land of Ramesses, as Pharao commanded.
καὶ κατῴκισεν ᾿Ιωσὴφ τὸν πατέρα αὐτοῦ καὶ τοὺς ἀδελφοὺς αὐτοῦ καὶ ἔδωκεν αὐτοῖς κατάσχεσιν ἐν γῇ Αἰγύπτῳ ἐν τῇ βελτίστῃ γῇ, ἐν γῇ Ραμεσσῆ, καθὰ προσέταξε Φαραώ.
И҆ вселѝ і҆ѡ́сифъ ѻ҆тца̀ своего̀ и҆ бра́тїю свою̀, и҆ дадѐ и҆̀мъ ѡ҆бдержа́нїе въ землѝ є҆гѵ́петстѣй, на лꙋ́чшей землѝ, въ землѝ рамессі́йстѣй, ꙗ҆́коже повелѣ̀ фараѡ́нъ.
And to that we also add that Joseph together with Benjamin was recognized by his brothers who had arrived, and he admitted them to his dining table, as I have just said. However, he did not give them any gift but ordered them to leave again in order that they bring to him the father, I mean, Jacob. After he came down and Joseph saw him there together with his children and family, he gave them the best parts of his land. This narrative is a clear sign that the Israelites themselves, by coming back in the latter times of the world, will be received by Christ, that is, when they will be in accord with the new people, that is symbolized, as I have said, by Benjamin. In addition, the inheritance we hope for will be given to us only by the holy fathers. As those who died in the faith, as the wise Paul says, “did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect,” so we wait for the fathers, so that we will not be made perfect apart from them. In the same manner and together with the holy fathers of the first, the second and the last people we will receive the very good inheritance of the heavenly kingdom that is not made by human hands in Christ, through whom and with whom be glory to God the Father with the Holy Spirit, world without end. Amen.
Glaphyra on Genesis, 6
And Joseph gave provision to his father, and his brethren, and to all the house of his father, corn for each person.
καὶ ἐσιτομέτρει ᾿Ιωσὴφ τῷ πατρὶ αὐτοῦ καὶ τοῖς ἀδελφοῖς καὶ παντὶ τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ σῖτον κατὰ σῶμα.
И҆ дѣлѧ́ше і҆ѡ́сифъ пшени́цꙋ ѻ҆тцꙋ̀ своемꙋ̀ и҆ бра́тїи свое́й и҆ всемꙋ̀ до́мꙋ ѻ҆тца̀ своегѡ̀ по числꙋ̀ ли́цъ.
“He gave everybody rations individually,” the text says. What is meant by “everybody individually”? Enough for everyone. You see, it is customary with Scripture to refer to every person sometimes as a soul and sometimes as a body. As it said previously, “Jacob’s company traveling to Egypt numbered seventy-five souls” so as to describe seventy-five men and women, so here too “everybody individually,” that is, each person. Even though the whole of Egypt and Canaan was laid waste with famine, these people were comfortable through having a supply of grain flowing as if from a spring.
Homilies on Genesis 65.11
And there was no corn in all the land, for the famine prevailed greatly; and the land of Egypt, and the land of Chanaan, fainted for the famine.
Σῖτος δὲ οὐκ ἦν ἐν πάσῃ τῇ γῇ· ἐνίσχυσε γὰρ ὁ λιμὸς σφόδρα. ἐξέλιπε δὲ ἡ γῆ Αἰγύπτου καὶ ἡ γῆ Χαναὰν ἀπὸ τοῦ λιμοῦ.
Пшени́цы же не бѧ́ше во все́й землѝ, ѡ҆долѣ́ бо гла́дъ ѕѣлѡ̀: скончава́шесѧ же землѧ̀ є҆гѵ́петскаѧ и҆ землѧ̀ ханаа́нѧ ѿ гла́да.
And Joseph gathered all the money that was found in the land of Egypt, and the land of Chanaan, [in return for] the corn which they bought, and he distributed corn to them; and Joseph brought all the money into the house of Pharao.
συνήγαγε δὲ ᾿Ιωσὴφ πᾶν τὸ ἀργύριον τὸ εὑρεθὲν ἐν γῇ Αἰγύπτου καὶ ἐν γῇ Χαναὰν τοῦ σίτου, οὗ ἠγόραζον, καὶ ἐσιτομέτρει αὐτοῖς, καὶ εἰσήνεγκεν ᾿Ιωσὴφ πᾶν τὸ ἀργύριον εἰς τὸν οἶκον Φαραώ.
Собра́ же і҆ѡ́сифъ всѐ сребро̀ ѡ҆брѣ́тшеесѧ въ землѝ є҆гѵ́петстѣй и҆ въ землѝ ханаа́ни, за пшени́цꙋ, ю҆́же кꙋпова́хꙋ, и҆ размѣрѧ́ше и҆̀мъ пшени́цꙋ, и҆ внесѐ і҆ѡ́сифъ всѐ сребро̀ въ до́мъ фараѡ́новъ.
And all the money failed out of the land of Egypt, and out of the land of Chanaan; and all the Egyptians came to Joseph, saying, Give us bread, and why do we die in thy presence? for our money is spent.
καὶ ἐξέλιπε πᾶν τὸ ἀργύριον ἐκ γῆς Αἰγύπτου καὶ ἐκ γῆς Χαναάν. ἦλθον δὲ πάντες οἱ Αἰγύπτιοι πρὸς ᾿Ιωσήφ, λέγοντες· δὸς ἡμῖν ἄρτους, καὶ ἱνατί ἀποθνήσκομεν ἐναντίον σου; ἐκλέλοιπε γὰρ τὸ ἀργύριον ἡμῶν.
И҆ ѡ҆скꙋдѣ̀ всѐ сребро̀ ѿ землѝ є҆гѵ́петскїѧ и҆ ѿ землѝ ханаа́нскїѧ: прїидо́ша же всѝ є҆гѵ́птѧне ко і҆ѡ́сифꙋ, глаго́люще: да́ждь на́мъ хлѣ́бы, и҆ вскꙋ́ю ᲂу҆мира́емъ пред̾ тобо́ю; сконча́сѧ бо сребро̀ на́ше.
And Joseph said to them, Bring your cattle, and I will give you bread for your cattle, if your money is spent.
εἶπε δὲ αὐτοῖς ᾿Ιωσήφ· φέρετε τὰ κτήνη ὑμῶν, καὶ δώσω ὑμῖν ἄρτους ἀντὶ τῶν κτηνῶν ὑμῶν, εἰ ἐκλέλοιπε τὸ ἀργύριον ὑμῶν.
Рече́ же и҆̀мъ і҆ѡ́сифъ: пригони́те скоты̀ ва́шѧ, и҆ да́мъ ва́мъ хлѣ́бы за скоты̀ ва́шѧ, а҆́ще сконча́сѧ сребро̀ ва́ше.
And they brought their cattle to Joseph; and Joseph gave them bread in return for their horses, and for their sheep, and for their oxen, and for their asses; and Joseph maintained them with bread for all their cattle in that year.
ἤγαγον δὲ τὰ κτήνη αὐτῶν πρὸς ᾿Ιωσήφ, καὶ ἔδωκεν αὐτοῖς ᾿Ιωσὴφ ἄρτους ἀντὶ τῶν ἵππων καὶ ἀντὶ τῶν προβάτων καὶ ἀντὶ τῶν βοῶν καὶ ἀντὶ τῶν ὄνων καὶ ἐξέθρεψεν αὐτοὺς ἐν ἄρτοις ἀντὶ πάντων τῶν κτηνῶν αὐτῶν ἐν τῷ ἐνιαυτῷ ἐκείνῳ.
Пригна́ша же скоты̀ своѧ̑ ко і҆ѡ́сифꙋ, и҆ дадѐ и҆̀мъ і҆ѡ́сифъ хлѣ́бы за ко́ни и҆ за ѻ҆́вцы, и҆ за волы̀ и҆ за ѻ҆слы̀, и҆ прекормѝ и҆̀хъ хлѣ́бами за всѧ̑ скоты̀ и҆́хъ въ то́мъ лѣ́тѣ.
And that year passed, and they came to him in the second year, and said to him, Must we then be consumed from before our lord? for if our money has failed, and our possessions, and our cattle, [brought] to thee our lord, and there has not been left to us before our lord more than our own bodies and our land, [we are indeed destitute].
ἐξῆλθε δὲ τὸ ἔτος ἐκεῖνο, καὶ ἦλθον πρὸς αὐτὸν ἐν τῷ ἔτει τῷ δευτέρῳ καὶ εἶπαν αὐτῷ· μή ποτε ἐκτριβῶμεν ἀπὸ τοῦ κυρίου ἡμῶν; εἰ γὰρ ἐκλέλοιπε τὸ ἀργύριον ἡμῶν καὶ τὰ ὑπάρχοντα καὶ τὰ κτήνη πρὸς σὲ τὸν κύριον, καὶ οὐχ ὑπολέλειπται ἡμῖν ἐναντίον τοῦ κυρίου ἡμῶν ἀλλ᾿ ἢ τὸ ἴδιον σῶμα καὶ ἡ γῆ ἡμῶν.
Пре́йде же то̀ лѣ́то, и҆ прїидо́ша къ немꙋ̀ во второ́е лѣ́то и҆ реко́ша є҆мꙋ̀: да не ка́кѡ поги́бнемъ ѿ господи́на на́шегѡ; а҆́ще бо сконча́сѧ сребро̀ на́ше, и҆ и҆мѣ́нїе и҆ скоты̀ пред̾ тобо́ю, господи́не, и҆ не ѡ҆ста́сѧ на́мъ пред̾ господи́номъ на́шимъ, то́чїю є҆ди́но тѣ́ло и҆ землѧ̀ на́ша:
In order, then, that we die not before thee, and the land be made desolate, buy us and our land for bread, and we and our land will be servants to Pharao: give seed that we may sow, and live and not die, so our land shall not be made desolate.
ἵνα οὖν μὴ ἀποθάνωμεν ἐναντίον σου καὶ ἡ γῆ ἐρημωθῇ, κτῆσαι ἡμᾶς καὶ τὴν γῆν ἡμῶν ἀντὶ ἄρτων, καὶ ἐσόμεθα ἡμεῖς καὶ ἡ γῆ ἡμῶν παῖδες τῷ Φαραώ· δὸς σπέρμα, ἵνα σπείρωμεν καὶ ζῶμεν καὶ μὴ ἀποθάνωμεν καὶ ἡ γῆ οὐκ ἐρημωθήσεται.
да не ᲂу҆́мремъ ᲂу҆̀бо пред̾ тобо́ю, и҆ землѧ̀ ѡ҆пꙋстѣ́етъ, кꙋпѝ на́съ и҆ зе́млю на́шꙋ хлѣ́бами: и҆ бꙋ́демъ мы̀ и҆ землѧ̀ на́ша рабѝ фараѡ́нꙋ: да́ждь сѣ́мѧ, да посѣ́емъ и҆ жи́ви бꙋ́демъ, и҆ не ᲂу҆́мремъ, и҆ землѧ̀ не ѡ҆пꙋстѣ́етъ.
And Joseph bought all the land of the Egyptians, for Pharao; for the Egyptians sold their land to Pharao; for the famine prevailed against them, and the land became Pharao's.
καὶ ἐκτήσατο ᾿Ιωσὴφ πᾶσαν τὴν γῆν τῶν Αἰγυπτίων τῷ Φαραώ· ἀπέδοντο γὰρ οἱ Αἰγύπτιοι τὴν γῆν αὐτῶν τῷ Φαραώ, ἐπεκράτησε γὰρ αὐτῶν ὁ λιμός· καὶ ἐγένετο ἡ γῇ τῷ Φαραώ,
И҆ кꙋпѝ і҆ѡ́сифъ всю̀ зе́млю є҆гѵ́петскꙋю фараѡ́нꙋ: прода́ша бо є҆гѵ́птѧне зе́млю свою̀ фараѡ́нꙋ, и҆́бо ѡ҆долѣ̀ и҆̀мъ гла́дъ: и҆ бы́сть землѧ̀ фараѡ́нꙋ.
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed “over the land”; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail “over the land.” And in the times of Isaac no less it is written: “A famine came in the land, besides that former famine which came in the times of Abraham.” But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, “Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you.” In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes. For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered.
Homilies on Genesis 16.3
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed over the land.” But for the just and “those who meditate on the law” of the Lord “day and night,” “wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice,” not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But “if there are those,” Scripture says, “who are weak in understanding, let them come to me.” That is, if there are those who are “lowly in heart,” who have learned from Christ “to be meek and lowly in heart” (which elsewhere is called “poor in spirit”) but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which “prevails over the land.”
Homilies on Genesis 16.4
And he brought the people into bondage to him, for servants, from one extremity of Egypt to the other,
καὶ τὸν λαὸν κατεδουλώσατο αὐτῷ εἰς παῖδας ἀπ᾿ ἄκρων ὁρίων Αἰγύπτου ἕως τῶν ἄκρων,
И҆ лю́ди порабо́ти є҆мꙋ̀ въ рабы̑, ѿ кра́ѧ предѣ̑лъ є҆гѵ́петскихъ да́же до крае́въ,
According to the trustworthiness of Scripture, no Egyptian was free. For “Pharaoh reduced the people to slavery to himself,” nor did he leave anyone free within the borders of the Egyptians, but freedom was taken away in all the land of Egypt. And perhaps for this reason it is written, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage.” Egypt, therefore, became the house of bondage and, what is more unfortunate, of voluntary bondage.For although it is related of the Hebrews that they were reduced to bondage and that, freedom having been snatched away, they bore the yoke of tyranny, nevertheless they are said to have been brought to this state “violently.” For it is written, “The Egyptians abhorred the children of Israel, and with might the Egyptians violently oppressed the sons of Israel and afflicted their life with hard works in mud and brick, and with all the works which were in the plains, in all of which they reduced them to bondage by force.” Notice carefully, therefore, how the Hebrews are recorded to have been reduced to bondage “violently.” There was a natural freedom in them which was not wrenched away from them easily or by some deception but by force.
Homilies on Genesis 16.1
If, therefore, we understand these words spiritually concerning the bondage of the Egyptians, we recognize that to serve the Egyptians is nothing other than to become submissive to carnal vices and to be subjected to demons. At any rate, no necessity coming from without forces anyone into this state. Rather, the sluggishness of the soul and the lust and pleasure of the body overcome each one. The soul, by its own carelessness, subjects itself to this. But one who bears a concern for the freedom of the soul and improves the dignity of his mind with thoughts pertaining to heaven belongs to the children of Israel. Although he may be “violently” oppressed for a time, nevertheless he does not lose his freedom forever. For our Savior also, discussing freedom and bondage in the Gospel, speaks thus: “Everyone,” he says, “who sins, is a servant of sin.” And again he says, “If you continue in my word, you shall know the truth, and the truth shall make you free.”
Homilies on Genesis 16.2
except only the land of the priests; Joseph bought not this, for Pharao gave a portion in the way of gift to the priests; and they ate their portion which Pharao gave them; therefore they sold not their land.
χωρὶς τῆς γῆς τῶν ἱερέων μόνον· οὐκ ἐκτήσατο ταύτην ᾿Ιωσήφ, ἐν δόσει γὰρ ἔδωκε δόμα τοῖς ἱερεῦσι Φαραώ, καὶ ἤσθιον τὴν δόσιν, ἣν ἔδωκεν αὐτοῖς Φαραώ· διὰ τοῦτο οὐκ ἀπέδοντο τὴν γῆν αὐτῶν.
кромѣ̀ землѝ жре́ческїѧ то́кмѡ, тоѧ́ бо не кꙋпѝ і҆ѡ́сифъ: даѧ́нїемъ бо дадѐ въ да́ръ жерцє́мъ фараѡ́нъ, и҆ ꙗ҆дѧ́хꙋ даѧ́нїе, є҆́же дадѐ и҆̀мъ фараѡ́нъ: сегѡ̀ ра́ди не прода́ша землѝ своеѧ̀.
And Joseph said to all the Egyptians, Behold, I have bought you and your land this day for Pharao; take seed for you, and sow the land.
εἶπε δὲ ᾿Ιωσὴφ πᾶσι τοῖς Αἰγυπτίοις· ἰδοὺ κέκτημαι ὑμᾶς καὶ τὴν γῆν ὑμῶν σήμερον τῷ Φαραώ· λάβετε ἑαυτοῖς σπέρμα καὶ σπείρατε τὴν γῆν,
Рече́ же і҆ѡ́сифъ всѣ̑мъ є҆гѵ́птѧнѡмъ: сѐ, кꙋпи́хъ ва́съ и҆ зе́млю ва́шꙋ дне́сь фараѡ́нꙋ: возми́те себѣ̀ сѣ́мена и҆ сѣ́йте на землѝ:
And there shall be the fruits of it; and ye shall give the fifth part to Pharao, and the four [remaining] parts shall be for yourselves, for seed for the earth, and for food for you, and all that are in your houses.
καὶ ἔσται τὰ γεννήματα αὐτῆς καὶ δώσετε τὸ πέμπτον μέρος τῷ Φαραώ, τὰ δὲ τέσσαρα μέρη ἔσται ὑμῖν αὐτοῖς εἰς σπέρμα τῇ γῇ καὶ εἰς βρῶσιν ὑμῖν καὶ πᾶσι τοῖς ἐν τοῖς οἴκοις ὑμῶν.
и҆ бꙋ́дꙋтъ плоды̀ є҆ѧ̀, и҆ да да́сте пѧ́тꙋю ча́сть фараѡ́нꙋ, четы́ри же ча̑сти бꙋ́дꙋтъ ва́мъ самѣ̑мъ въ сѣ́мена землѝ и҆ на препита́нїе ва́мъ и҆ всѣ̑мъ сꙋ́щымъ въ домѣ́хъ ва́шихъ.
Now, if you please, let us compare also the Egyptian people with the Israelite people.For it is said subsequently that after the famine and bondage the Egyptian people should offer a fifth part to Pharaoh. But on the contrary the Israelite people offer tithes to the priests. Behold also in this that the divine Scripture is supported by remarkable reasonableness. See the Egyptian people weighing out contributions with the number five; for the five senses in the body are designated, which carnal people serve; for the Egyptians always submit to things visible and corporal. But on the other hand the Israelite people honor ten, the number of perfection; for they received the ten words of the law, and, held together by the power of the Decalogue, they entered upon, by the bestowing, divine mysteries unknown to this world. But also in the New Testament likewise ten is venerable as the fruit of the Spirit is explained to sprout forth in ten virtues and the faithful servant offers his lord ten pounds in profits from his business dealings and receives authority over ten cities. … Behold, therefore, from all these things the difference between the Egyptian people and the people of Israel.… If you still serve the carnal senses, if you still pay tax with the number five and look to those things which are “visible” and “temporal” and do not look to those things which are “invisible” and “eternal,” know that you belong to the Egyptian people.
Homilies on Genesis 16.6
And they said, Thou hast saved us; we have found favour before our lord, and we will be servants to Pharao.
καὶ εἶπαν· σέσωκας ἡμᾶς, εὕρομεν χάριν ἐναντίον τοῦ κυρίου ἡμῶν καὶ ἐσόμεθα παῖδες τῷ Φαραώ.
И҆ реко́ша: ѡ҆живи́лъ ны̀ є҆сѝ, ѡ҆брѣто́хомъ благода́ть пред̾ господи́номъ на́шимъ, и҆ бꙋ́демъ рабѝ фараѡ́нꙋ.
And Joseph appointed it to them for an ordinance until this day; to reserve a fifth part for Pharao, on the land of Egypt, except only the land of the priests, that was not Pharao's.
καὶ ἔθετο αὐτοῖς ᾿Ιωσὴφ εἰς πρόσταγμα ἕως τῆς ἡμέρας ταύτης, ἐπὶ γῆς Αἰγύπτου τῷ Φαραὼ ἀποπεμπτοῦν, χωρὶς τῆς γῆς τῶν ἱερέων μόνον· οὐκ ἦν τῷ Φαραώ.
И҆ ᲂу҆ста́ви и҆̀мъ і҆ѡ́сифъ за́повѣдь да́же до сегѡ̀ днѐ на землѝ є҆гѵ́петстѣй пѧ́тꙋю ча́сть даѧ́ти фараѡ́нꙋ, кромѣ̀ землѝ жре́ческїѧ: та̀ то́чїю не бѧ́ше фараѡ́нѧ.
Indeed, do you wish to know what the difference is between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests. The Lord, on the other hand, does not grant his priests a portion in the land but says to them: “I am your portion.” You, therefore, who read these words, observe all the priests of the Lord and notice what difference there is between the priests, lest perhaps they who have a portion in the land and have time for earthly cares and pursuits may appear not so much to be priests of the Lord as priests of Pharaoh. For it is Pharaoh who wishes his priests to have possessions of lands and to work at the cultivation of the soil, not of the soul; to give attention to the fields and not to the law. But let us hear what Christ our Lord admonishes his priests: “He who has not renounced all he possesses,” he says, “cannot be my disciple.”33I tremble when I speak these words. For I myself am my own, I say, my own accuser first of all. I utter my own condemnations. For Christ denies that that person whom he has seen possessing anything and that one who does not “renounce all that he possesses” is his disciple. And what do we do? How do we, who not only do not renounce these things which we possess but also wish to acquire those things which we never had before we came to Christ, either read these words ourselves or explain them to people? For since conscience rebukes us, are we able to hide and not bring forth the words that are written? I do not wish to be guilty of a double crime. I admit, and I admit openly to the people who are listening, that these things are written, although I know that I have not yet fulfilled them. But warned from this, let us, at least, hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have an earthly possession, to the priests of the Lord, who have no portion in the earth, whose “portion” is “the Lord.”
Homilies on Genesis 16.5
Let people of today take heed of the extent of the privilege enjoyed in antiquity by priests serving idols and learn a lesson to show at least equal regard for those entrusted with the service of the God of all.… You see, it is not for [the priest’s] sake that you ought take pains but for him who is the object of the priest’s service, and so you will gain reward from him in generous measure. Hence Jesus also said, “When you do it to one of these, you do it to me,” and, “Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.” … As the respect shown for their sake wins us much confidence (he takes to himself, you see, what is done to his servants), so too neglect of them brings upon us heavy condemnation from above. I mean, as he takes to himself respect for them, so too contempt of them.Realizing this, let us never neglect attention to the priests of God. I say this not to set such store by them as by your love, and out of a wish for you to be advantaged in every way. What do you give, after all, that is so valuable as what you receive from the Lord? Yet, in return for that token that is expended in the present life, you gain undying reward and blessings beyond telling. With this in mind, let us hasten to render such services, considering not the expense but the gain and the favor arising from this action. If, for example, we had in view some friend of a person highly placed in this world’s honors and went out of our way to give him every attention, in the belief that what was done to him redounded to the credit of his patron and that when this was communicated to the latter it would cause us to enjoy greater favor with him, all the more should this be true of the Lord of all. I mean, if a person shows some friendliness and compassion for some chance acquaintance lying abjectly in a public place, the Lord takes his actions as done to himself and promises to bring into the kingdom those who do any good to such people and to say, “Come, you whom my Father has blessed, because I was hungry and you gave me something to eat.” So much more if anyone renders a service to those afflicted for God’s sake and carrying the dignity of priesthood, he will not simply enjoy a reward of these proportions but many times more abundant, since the loving God generously surpasses without fail what we do.
Homilies on Genesis 65.15-16
And Israel dwelt in Egypt, in the land of Gesem, and they gained an inheritance upon it; and they increased and multiplied very greatly.
Κατῴκησε δὲ ᾿Ισραὴλ ἐν γῇ Αἰγύπτῳ ἐπὶ γῆς Γεσὲμ καὶ ἐκληρονόμησαν ἐπ᾿ αὐτῆς καὶ ηὐξήθησαν καὶ ἐπληθύνθησαν σφόδρα.
Всели́сѧ же і҆и҃ль въ землѝ є҆гѵ́петстѣй, на землѝ гесе́мъ, и҆ наслѣ́дствоваше ю҆̀: и҆ возрасто́ша, и҆ ᲂу҆мно́жишасѧ ѕѣлѡ̀.
Let us see what Moses says after these words: “And Israel dwelt,” the text says, “in Egypt, in the land of Goshen.” Now “Goshen” means “proximity” or “nearness.” By this it is shown that although Israel dwells in Egypt, it is nevertheless not far from God but is close to him and near, as he himself also says: “I will go down with you into Egypt, and I will be with you.”And therefore, even if we appear to have gone down into Egypt, even if placed in the flesh we undergo the battles and struggles of this world, even if we dwell among those who are subject to Pharaoh, nevertheless if we are near God, if we live in meditation on his commandments and inquire diligently after “his precept and judgments”—for this is what it means to be always near God, to think the things which are of God, “to seek the things which are of God”3—God also will always be with us, through Christ Jesus our Lord, “to whom belongs glory forever and ever. Amen.”
Homilies on Genesis 16.7
And Jacob survived seventeen years in the land of Egypt; and Jacob's days of the years of his life were a hundred and forty-seven years.
ἐπέζησε δὲ ᾿Ιακὼβ ἐν γῇ Αἰγύπτῳ δεκαεπτὰ ἔτη· καὶ ἐγένοντο αἱ ἡμέραι ᾿Ιακὼβ ἐνιαυτῶν τῆς ζωῆς αὐτοῦ ἑκατὸν τεσσαρακονταεπτὰ ἔτη.
Поживе́ же і҆а́кѡвъ въ землѝ є҆гѵ́петстѣй седмьна́десѧть лѣ́тъ: и҆ бы́ша дні́е і҆а̑кѡвли лѣ́тъ жи́зни є҆гѡ̀, сто̀ четы́редесѧть се́дмь лѣ́тъ.
and the days of Israel drew nigh for him to die: and he called his son Joseph, and said to him, If I have found favour before thee, put thy hand under my thigh, and thou shalt execute mercy and truth toward me, so as not to bury me in Egypt.
ἤγγισαν δὲ αἱ ἡμέραι ᾿Ισραὴλ τοῦ ἀποθανεῖν, καὶ ἐκάλεσε τὸν υἱὸν αὐτοῦ ᾿Ιωσὴφ καὶ εἶπεν αὐτῷ· εἰ εὕρηκα χάριν ἐναντίον σου, ὑπόθες τὴν χεῖρά σου ὑπὸ τὸν μηρόν μου καὶ ποιήσεις ἐπ᾿ ἐμὲ ἐλεημοσύνην καὶ ἀλήθειαν τοῦ μή με θάψαι ἐν Αἰγύπτῳ,
Прибли́жишасѧ же дні́е і҆и҃лю є҆́же ᲂу҆мре́ти, и҆ призва̀ сы́на своего̀ і҆ѡ́сифа и҆ речѐ є҆мꙋ̀: а҆́ще ѡ҆брѣто́хъ благода́ть пред̾ тобо́ю, подложѝ рꙋ́кꙋ твою̀ под̾ стегно̀ моѐ и҆ сотвори́ши надо мно́ю ми́лость и҆ и҆́стинꙋ, є҆́же не погребстѝ менѐ во є҆гѵ́птѣ,
Many mean-spirited people, when we exhort them not to be overly concerned about burial or to give highest priority to having the remains of the dead brought back from foreign parts to their native land, quote this story to us, claiming that the patriarch also gave attention to it. First of all, however, as I said before, it must be remembered that the same set of values is not to be looked for at that time as it is with people of today. Second, the good man wanted this done not without reason but to let his descendants have a glimpse of the real prospect of returning themselves some day to the Promised Land.… I mean, for proof that future events become visible to the eyes of faith, listen to Jacob already calling death sleeping; he said, remember, “I want to sleep with my forebears,” Hence Paul also said, “By faith these people passed on without having received what was promised but having seen it from afar and greeted it.” How? By the eyes of faith. So let no one think Jacob’s instruction came from meanness of spirit. It was due to the times and the vision of the return that would be theirs. Acquit the good man of any blame.I mean, today when there has been a deepening of our values in the wake of Christ’s coming, it would be proper for someone to be blamed for worrying about things such as burial. Let him not think it a misfortune for someone to end his days in a foreign land or to pass from this life in solitude. After all, it is not such a person who deserves to be thought unfortunate, but the one who dies in sin, even if he dies in bed, at home, in the bosom of his family.… For proof that nothing of the kind causes any harm to the virtuous person, learn that good people generally—I mean the prophets and the apostles—with few exceptions were buried we know not where. Some, you see, were beheaded; others were stoned and so departed this life; others suffered countless punishments of different kinds for the sake of religion, while all were martyrs for Christ. No one would dare say about such people that their death was without honor; instead, it would be in keeping with those words of sacred Scripture, “Honorable in the sight of the Lord is the death of his holy ones.” Just as it called the death of holy people honorable, so listen also to Scripture calling the death of sinners wretched: “The death of sinners is wretched.” … So even if one ends one’s life at home, in the presence of wife and children, with relatives and friends at hand, but in fact one is bereft of virtue, such a person’s death would be wretched.… Even if the person endowed with virtue falls among brigands, even if he becomes the food of wild beasts, his death would be honorable. Tell me, after all, was not the son of Zacharias beheaded? Was not Stephen the first to be bedecked in the martyr’s garland, stoned and so ended his life? Peter and Paul too: was not one beheaded, while the other, on the contrary, underwent the punishment of crucifixion and departed this life in that manner? Are they not for that reason in particular celebrated and eulogized everywhere in the world? With all this in mind let us neither lament those who meet their end in exile nor declare blessed those who depart this life at home. Instead, following the norm of sacred Scripture, let us declare blessed those who have passed away after a life of virtue and lament those who have died in sin.… It behooves us, then, as we ponder these truths, to be attentive to virtue and strive in this present life as though in a gymnasium so that, once the contest is over, we may succeed in donning the bright crown and not have futile regrets. As long as the contest lasts, you see, it is possible, if we wish it, to shake off indifference and cling to virtue so as to succeed in attaining the crowns laid up for us.
Homilies on Genesis 66.2-5
But I will sleep with my fathers, and thou shalt carry me up out of Egypt, and bury me in their sepulchre. And he said, I will do according to thy word.
ἀλλὰ κοιμηθήσομαι μετὰ τῶν πατέρων μου, καὶ ἀρεῖς με ἐξ Αἰγύπτου καὶ θάψεις με ἐν τῷ τάφῳ αὐτῶν. ὁ δὲ εἶπεν· ἐγὼ ποιήσω κατὰ τὸ ρῆμά σου.
но да почі́ю со ѻ҆тцы̑ мои́ми: и҆ и҆знесе́ши мѧ̀ и҆з̾ є҆гѵ́пта, и҆ погребе́ши мѧ̀ во гро́бѣ и҆́хъ. Ѻ҆́нъ же речѐ: а҆́зъ сотворю̀ по словесѝ твоемꙋ̀.
And he said, Swear to me; and he swore to him. And Israel did reverence, leaning on the top of his staff.
εἶπε δέ· ὄμοσόν μοι. καὶ ὤμοσεν αὐτῷ. καὶ προσεκύνησεν ᾿Ισραὴλ ἐπὶ τὸ ἄκρον τῆς ράβδου αὐτοῦ.
Рече́ же: клени́сѧ мнѣ̀. И҆ клѧ́тсѧ є҆мꙋ̀. И҆ поклони́сѧ і҆и҃ль на коне́цъ {ве́рхъ} жезла̀ є҆гѡ̀.
(Chapter 47, Verse 31) And he said to him, swear to me. And he swore to him: and Israel worshipped against the top of his staff. And in this place, some falsely simulate that Jacob worshipped the top of Joseph's scepter, because he honored his son and worshipped his power, when in Hebrew it is read very differently: And Israel worshipped, he said, at the head of the bed: which means, after his son had sworn to him confidently about the request he had made, he worshipped God against the head of his bed. Indeed, as a holy and devoted man dedicated to God, oppressed by old age, he had his bed positioned in such a way that he himself, in the posture of one lying down, was ready for prayer without any difficulty.
Hebrew Questions on Genesis
And Pharao said to Jacob, How many are the years of the days of thy life?
εἶπε δὲ Φαραὼ τῷ ᾿Ιακώβ· πόσα ἔτη ἡμερῶν τῆς ζωῆς σου;
Рече́ же фараѡ́нъ ко і҆а́кѡвꙋ: коли́кѡ лѣ́тъ дні́й житїѧ̀ твоегѡ̀;