Genesis 48
Commentary from 6 fathers
And it was reported to Jacob, saying, Behold, thy son Joseph cometh to thee; and Israel having strengthened himself, sat upon the bed.
ἀπηγγέλη δὲ τῷ ᾿Ιακὼβ λέγοντες· ἰδοὺ ὁ υἱός σου ᾿Ιωσὴφ ἔρχεται πρὸς σέ. καὶ ἐνισχύσας ᾿Ισραὴλ ἐκάθησεν ἐπὶ τὴν κλίνην.
Повѣ́даша же і҆а́кѡвꙋ, глаго́люще: сѐ, сы́нъ тво́й і҆ѡ́сифъ грѧде́тъ къ тебѣ̀. И҆ ᲂу҆крѣпи́всѧ і҆и҃ль сѣ́де на ѻ҆дрѣ̀,
(Version 2.) And Israel, strengthened, sat upon the bed. The reason why the Seventy Interpreters have rendered the same word differently, I do not know; but I boldly say this one thing, that the word itself, Meta, which they translated here as bed, in the place where we have said above that Jacob worshipped on it, they have rather called a rod than a bed.
Hebrew Questions on Genesis
And Jacob said to Joseph, My God appeared to me in Luza, in the land of Chanaan, and blessed me,
καὶ εἶπεν ᾿Ιακὼβ τῷ ᾿Ιωσήφ· ὁ Θεός μου ὤφθη μοι ἐν Λουζᾷ ἐν γῇ Χαναὰν καὶ εὐλόγησέ με
и҆ речѐ і҆а́кѡвъ ко і҆ѡ́сифꙋ: бг҃ъ мо́й ꙗ҆ви́сѧ мнѣ̀ въ лꙋ́зѣ, въ землѝ ханаа́ни, и҆ блгⷭ҇ви́ мѧ
and said to me, Behold, I will increase thee, and multiply thee, and will make of thee multitudes of nations; and I will give this land to thee, and to thy seed after thee, for an everlasting possession.
καὶ εἶπέ μοι· ἰδοὺ ἐγὼ αὐξανῶ σε καὶ πληθυνῶ σε καὶ ποιήσω σε εἰς συναγωγὰς ἐθνῶν καὶ δώσω σοι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου μετὰ σὲ εἰς κατάσχεσιν αἰώνιον.
и҆ рече́ ми: сѐ, а҆́зъ возращꙋ́ тѧ и҆ ᲂу҆мно́жꙋ тѧ̀, и҆ сотворю́ тѧ въ собра̑нїѧ ꙗ҆зы́кѡвъ: и҆ да́мъ тѝ зе́млю сїю̀ и҆ сѣ́мени твоемꙋ̀ по тебѣ̀ во ѡ҆держа́нїе вѣ́чное.
Now then thy two sons, who were born to thee in the land of Egypt, before I came to thee into Egypt, are mine; Ephraim and Manasse, as Ruben and Symeon they shall be mine.
νῦν οὖν οἱ δύο υἱοί σου οἱ γενόμενοί σοι ἐν γῇ Αἰγύπτῳ πρὸ τοῦ με ἐλθεῖν πρὸς σὲ εἰς Αἴγυπτον, ἐμοί εἰσιν, ᾿Εφραΐμ καὶ Μανασσῆ, ὡς Ρουβὴν καὶ Συμεὼν ἔσονταί μοι·
Нн҃ѣ ᲂу҆̀бо два̀ сы̑на твоѧ̑, и҆̀же бы́ша тебѣ̀ въ землѝ є҆гѵ́петстѣй пре́жде прише́ствїѧ моегѡ̀ къ тебѣ̀ во є҆гѵ́петъ, моѝ сꙋ́ть: є҆фре́мъ и҆ манассі́а, а҆́ки рꙋви́мъ и҆ сѷмеѡ́нъ бꙋ́дꙋтъ мнѣ̀:
This clearly shows [that Jacob makes Ephraim and Manasseh his own]. Since Jacob had twelve sons, to whom the twelve tribes owed their existence, he distributed the two sons of Joseph into two tribes; and so the tribes became thirteen as the tribe of Joseph was divided between his two sons. And therefore Paul himself, the apostle, was related to these events. After being chosen among the tribes, he was counted the thirteenth after the apostles, and so he was sent to the Gentiles as apostle.
On the Blessings of Isaac and Jacob 11
Joseph was eager to receive the blessing (Gen. XLVIII, 1 et seq.). Finally, he presented his sons Manasseh and Ephraim, whom Jacob blessed. And because he had twelve sons, and the thirteenth was to be the apostle Paul, as if a later chosen one, the thirteenth Tribes of Manasseh and Ephraim were sanctified in both, so that Paul would not be found outside the number of the paternal Tribes, who was an outstanding preacher of the Old and New Testament and could easily prove his inheritance of the paternal blessing.
The Patriarchs 1.2
(Verse 5.) And now behold, your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine, Ephraim and Manasseh, just as Reuben and Simeon shall be mine. But any children born to you after them shall be yours. They shall be called by the names of their brothers. If anyone doubted that seventy persons, the children of Israel, had entered Egypt, and that at the time when Jacob entered Joseph had not nine but only two sons, this is confirmed in the present chapter. Indeed, Jacob himself speaks, saying that he had two sons, not nine. And what he says, 'Ephraim and Manasseh shall be mine, just as Reuben and Simeon,' that means, just as Reuben and Simeon were two tribes and were called by their own names, so Ephraim and Manasseh shall be two tribes, and they shall produce two peoples, and thus they shall inherit the land of promise, just like my sons. But the remaining sons, he says, whom you will bear after my death, showing that they were not yet born at that time, shall be yours.
Hebrew Questions on Genesis
And we the last became the first through faith, and the nation of the Gentiles inherited the glory of the firstborn. They obtained that honor through obedience and faith. And Christ himself testified about them by saying, “A people whom I did not know served me, with their ear’s hearing they obeyed me.” Even though we were born from a mother of different kinds, since the church was called among different nations, Christ is sufficient for us as a mediator, who unites us to God the Father, and ascribes some to the lot of the saints, and gives them the right glory and declares us to be a holy generation. But see how through Jacob’s love for Joseph he placed the sons of Joseph among his own sons. And so we are also beloved in Christ, and after we were born again through him in a spiritual generation, we are received by the Father, as I have already said, and added to the saints who preceded us. In fact, if we have been called children of God the Father, we also must be under the power and control of the one who led us and united us to him, that is, Christ. See how the holy Jacob received Ephraim and Manasseh among his own sons: “As for the offspring born to you after them, they will be yours.” You understand now that even though we are called children of God, nonetheless we will be children of Christ. And this is, I believe, what he says to the Father in another passage: “Those whom you gave me from the world were yours, and you gave them to me, and I have been glorified in them.”
Glaphyra on Genesis, 6.2
And the children which thou shalt beget hereafter, shall be in the name of their brethren; they shall be named after their inheritances.
τὰ δέ ἔκγονα, ἃ ἐὰν γεννήσῃς μετὰ ταῦτα, ἔσονται ἐπὶ τῷ ὀνόματι τῶν ἀδελφῶν αὐτῶν· κληθήσονται ἐπὶ τοῖς ἐκείνων κλήροις.
сы́ны же, ꙗ҆̀же а҆́ще роди́ши по си́хъ, бꙋ́дꙋтъ тебѣ̀: во и҆́мѧ бра́тїи своеѧ̀ призовꙋ́тсѧ ко жре́бїѧмъ ѻ҆́ныхъ:
(Verse 6.) They will be called by the names of their brothers in their inheritance. No, he said, they will not receive land separately, nor will they have their own possessive cords like the other tribes, but they will be mixed in with the tribes of Ephraim and Manasseh, like appendages of the people.
Hebrew Questions on Genesis
And as for me, when I came out of Mesopotamia of Syria, Rachel, thy mother, died in the land of Chanaan, as I drew nigh to the horse-course of Chabratha of the land [of Chanaan], so as to come to Ephratha; and I buried her in the road of the course; this is Bethlehem.
ἐγὼ δὲ ἡνίκα ἠρχόμην ἐκ Μεσοποταμίας τῆς Συρίας, ἀπέθανε Ραχὴλ ἡ μήτηρ σου ἐν γῇ Χαναάν, ἐγγίζοντός μου κατὰ τὸν ἱππόδρομον Χαβραθὰ τῆς γῆς τοῦ ἐλθεῖν ᾿Εφραθά, καὶ κατώρυξα αὐτὴν ἐν τῇ ὁδῷ τοῦ ἱπποδρόμου (αὕτη ἐστὶ Βηθλεέμ).
а҆́зъ же є҆гда̀ и҆дѧ́хъ ѿ месопота́мїи сѵ́рскїѧ, ᲂу҆́мре рахи́ль ма́ти твоѧ̀ въ землѝ ханаа́ни, приближа́ющꙋсѧ мѝ ко і҆пподро́мꙋ хавра́ѳы землѝ, є҆́же прїитѝ во є҆фра́ѳꙋ: и҆ погребо́хъ ю҆̀ на пꙋтѝ і҆пподро́ма: се́й є҆́сть виѳлее́мъ.
And when Israel saw the sons of Joseph, he said, Who are these to thee?
ἰδὼν δὲ ᾿Ισραὴλ τοὺς υἱοὺς ᾿Ιωσὴφ εἶπε· τίνες σοι οὗτοι;
Ви́дѣвъ же і҆и҃ль сы́ны і҆ѡ́сифѡвы, речѐ: что̀ тебѣ̀ сі́и;
And Joseph said to his father, They are my sons, whom God gave me here; and Jacob said, Bring me them, that I may bless them.
εἶπε δὲ ᾿Ιωσὴφ τῷ πατρὶ αὐτοῦ· υἱοί μου εἰσιν, οὓς ἔδωκέ μοι ὁ Θεὸς ἐνταῦθα. καὶ εἶπεν ᾿Ιακώβ· προσάγαγέ μοι αὐτούς, ἵνα εὐλογήσω αὐτούς.
Рече́ же і҆ѡ́сифъ ѻ҆тцꙋ̀ своемꙋ̀: сы́нове моѝ сꙋ́ть, ꙗ҆̀же даде́ ми бг҃ъ здѣ̀. И҆ речѐ і҆а́кѡвъ: приведи́ ми ѧ҆̀, да благословлю̀ и҆̀хъ.
Now the eyes of Israel were dim through age, and he could not see; and he brought them near to him, and he kissed them, and embraced them.
οἱ ὀφθαλμοὶ δὲ ᾿Ισραὴλ ἐβαρυώπησαν ἀπὸ τοῦ γήρως, καὶ οὐκ ἠδύνατο βλέπειν· καὶ ἤγγισεν αὐτοὺς πρὸς αὐτόν, καὶ ἐφίλησεν αὐτοὺς καὶ περιέλαβεν αὐτούς.
Ѻ҆́чи же і҆и҃лю тѧ́жкѡ ви́дѣста ѿ ста́рости, и҆ не можа́ше ви́дѣти: и҆ прибли́жи и҆̀хъ къ немꙋ̀, и҆ лобза̀ и҆̀хъ, и҆ ѡ҆б̾ѧ́тъ ѧ҆̀.
And Israel said to Joseph, Behold, I have not been deprived of [seeing] thy face, and lo! God has showed me thy seed also.
καὶ εἶπεν ᾿Ισραὴλ πρὸς ᾿Ιωσήφ· ἰδοὺ τοῦ προσώπου σου οὐκ ἐστερήθην, καὶ ἰδοὺ ἔδειξέ μοι ὁ Θεὸς καὶ τὸ σπέρμα σου.
И҆ речѐ і҆и҃ль ко і҆ѡ́сифꙋ: сѐ, лица̀ твоегѡ̀ не лиши́хсѧ, и҆ сѐ, показа́ ми бг҃ъ и҆ сѣ́мѧ твоѐ.
And Joseph brought them out from [between] his knees, and they did reverence to him, with their face to the ground.
καὶ ἐξήγαγε αὐτοὺς ᾿Ιωσὴφ ἀπὸ τῶν γονάτων αὐτοῦ, καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τῆς γῆς.
И҆ ѿведѐ и҆̀хъ і҆ѡ́сифъ ѿ колѣ́нъ є҆гѡ̀, и҆ поклони́шасѧ є҆мꙋ̀ лице́мъ до землѝ.
See how he also taught his sons from the very beginning to show due respect for the old man. Joseph brought them along according to seniority, the text says, and presented Manasseh and then Ephraim. At this point notice, I ask you, how the good man’s bodily eyes were by this time weak through old age (“His eyes had faded with age,” remember, “and he could not see”), but the eyes of his mind were strengthened, and by faith Jacob already saw what was going to happen. I mean, instead of heeding Joseph, Jacob crossed his hands over in blessing them and gave precedence to the younger, putting Ephraim ahead of Manasseh.
Homilies on Genesis 66.9
And Joseph took his two sons, both Ephraim in his right hand, but on the left of Israel, and Manasse on his left hand, but on the right of Israel, and brought them near to him.
λαβὼν δὲ ᾿Ιωσὴφ τοὺς δύο υἱοὺς αὐτοῦ, τόν τε ᾿Εφραΐμ ἐν τῇ δεξιᾷ, ἐξ ἀριστερῶν δὲ ᾿Ισραήλ, τὸν δὲ Μανασσῆ ἐξ ἀριστερῶν, ἐκ δεξιῶν δὲ ᾿Ισραήλ, ἤγγισεν αὐτοὺς αὐτῷ.
Пои́мъ же і҆ѡ́сифъ два̀ сы̑на своѧ̑, є҆фре́ма въ десни́цꙋ, прѧ́мѡ лѣви́цы і҆и҃лѧ, манассі́ю же въ лѣ́вꙋю, прѧ́мѡ десни́цы і҆и҃левы, прибли́жи и҆̀хъ къ немꙋ̀.
But Israel having stretched out his right hand, laid it on the head of Ephraim, and he was the younger; and his left hand on the head of Manasse, [guiding] his hands crosswise.
ἐκτείνας δὲ ᾿Ισραὴλ τὴν χεῖρα τὴν δεξιὰν ἐπέβαλεν ἐπὶ τὴν κεφαλὴν ᾿Εφραΐμ, οὗτος δὲ ἦν ὁ νεώτερος, καὶ τὴν ἀριστερὰν ἐπὶ τὴν κεφαλὴν Μανασσῆ, ἐναλλὰξ τὰς χεῖρας.
Просте́ръ же і҆и҃ль рꙋ́кꙋ деснꙋ́ю, возложѝ на главꙋ̀ є҆фре́млю, се́й же бѧ́ше ме́ньшїй, а҆ лѣ́вꙋю на главꙋ̀ манассі́инꙋ, премѣни́въ рꙋ́цѣ,
Here too the cross is clearly symbolized to depict that mystery with which Israel the firstborn departed, just as Manasseh the firstborn, and the peoples increase in the manner of Ephraim the younger.
Commentary on Genesis 41:4
Although these mysteries are glorious in this, that Joseph, taking his sons whom he had adopted in Egypt, Ephraim, he placed at his right hand, but Manasseh at his left, so that Israel, their father, was on their right side. But Israel stretched out his right hand and laid it upon the head of Ephraim, who was the younger and stood at his left side; and his left hand he laid upon Manasseh, who was at his right side. And thus, changing his hands, he blessed them. In this, Joseph also preserved the order of nature by giving more deference to his elder son, just as Isaac also desired to give the blessing to his firstborn son, Esau. But he believed that the younger son should be preferred in the role of the younger people, just as he himself was preferred by his mother.
Finally, Manasses is designated by the Latin interpretation as coming from oblivion (Gen. XLI, 51), because the people of Judah forgot their God who made them. And whoever from that people believes, is called back from oblivion. Ephraem, however, promises the abundance of faith by the interpretation of his name, who increased his father, as Joseph himself says: Because God increased me in the land of my humility (Ibid., 52). This is the characteristic of the younger people, who is the body of Christ, increasing the Father and not abandoning their own God.
The Patriarchs 1.3-4
And he blessed them and said, The God in whose sight my fathers were well pleasing, [even] Abraam and Isaac, the God who continues to feed me from my youth until this day;
καὶ εὐλόγησεν αὐτοὺς καὶ εἶπεν· ὁ Θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου ἐνώπιον αὐτοῦ, ῾Αβραὰμ καὶ ᾿Ισαάκ, ὁ Θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης,
и҆ благословѝ ѧ҆̀ и҆ речѐ: бг҃ъ, є҆мꙋ́же бл҃гоꙋгоди́ша ѻ҆тцы̀ моѝ пред̾ ни́мъ, а҆враа́мъ и҆ і҆саа́къ, бг҃ъ, и҆́же пита́етъ мѧ̀ и҆змла́да да́же до днѐ сегѡ̀,
the angel who delivers me from all evils, bless these boys, and my name shall be called upon them, and the name of my fathers, Abraam and Isaac; and let them be increased to a great multitude on the earth.
ὁ ἄγγελος ὁ ρυόμενός με ἐκ πάντων τῶν κακῶν εὐλογήσαι τὰ παιδία ταῦτα, καὶ ἐπικληθήσεται ἐν αὐτοῖς τὸ ὄνομά μου καὶ τὸ ὄνομα τῶν πατέρων μου ῾Αβραὰμ καὶ ᾿Ισαάκ, καὶ πληθυνθείησαν εἰς πλῆθος πολὺ ἐπὶ τῆς γῆς.
а҆́гг҃лъ, и҆́же мѧ̀ и҆збавлѧ́етъ ѿ всѣ́хъ ѕѡ́лъ, да блгⷭ҇ви́тъ дѣ̑тища сїѧ̑, и҆ прозове́тсѧ въ ни́хъ и҆́мѧ моѐ, и҆ и҆́мѧ ѻ҆тє́цъ мои́хъ, а҆враа́ма и҆ і҆саа́ка, и҆ да ᲂу҆мно́жатсѧ во мно́жество мно́гое на землѝ.
Words of a grateful heart, of a God-fearing spirit keeping fresh in his mind God’s kindnesses. He to whom my forebears were pleasing, he is saying, who reared me from youth to the present, who from the beginning snatched me from every trouble, who showed such care for me, he “will bless these children; my name will be invoked in them, as also the name of my forebears Abraham and Isaac, and they will grow into a teeming multitude on the earth.” Do you see Jacob’s insight and, at the same time, his humility? His insight, on the one hand, in foreseeing with the eyes of faith, and so giving precedence to Ephraim ahead of Manasseh. And on the other his humility, in making no mention at all of his own virtue but instead invoking a blessing on them on the basis of the satisfaction given by his forebears and the kindnesses done to him.
Homilies on Genesis 66.1
And Joseph having seen that his father put his right hand on the head of Ephraim-- it seemed grievous to him; and Joseph took hold of the hand of his father, to remove it from the head of Ephraim to the head of Manasse.
ἰδὼν δὲ ᾿Ιωσὴφ ὅτι ἐπέβαλεν ὁ πατὴρ αὐτοῦ τὴν χεῖρα τὴν δεξιὰν αὐτοῦ ἐπὶ τὴν κεφαλὴν ᾿Εφραΐμ, βαρὺ αὐτῷ κατεφάνη, καὶ ἀντελάβετο ᾿Ιωσὴφ τῆς χειρὸς τοῦ πατρὸς αὐτοῦ ἀφελεῖν αὐτὴν ἀπὸ τῆς κεφαλῆς ᾿Εφραΐμ ἐπὶ τὴν κεφαλὴν Μανασσῆ.
Ви́дѣвъ же і҆ѡ́сифъ, ꙗ҆́кѡ возложѝ ѻ҆те́цъ є҆гѡ̀ рꙋ́кꙋ деснꙋ́ю свою̀ на главꙋ̀ є҆фре́млю, тѧ́жко є҆мꙋ̀ ꙗ҆ви́сѧ: и҆ прїѧ̀ і҆ѡ́сифъ рꙋ́кꙋ ѻ҆тца̀ своегѡ̀ ѿѧ́ти ю҆̀ ѿ главы̀ є҆фре́мли на главꙋ̀ манассі́инꙋ,
And Joseph said to his father, Not so, father; for this is the first-born; lay thy right-hand upon his head.
εἶπε δὲ ᾿Ιωσὴφ τῷ πατρὶ αὐτοῦ· οὐχ οὕτως, πάτερ, οὗτος γὰρ ὁ πρωτότοκος· ἐπίθες τὴν δεξιάν σου ἐπὶ τὴν κεφαλὴν αὐτοῦ.
и҆ речѐ і҆ѡ́сифъ ѻ҆тцꙋ̀ своемꙋ̀: не та́кѡ, ѻ҆́тче: се́й бо (є҆́сть) пе́рвенецъ, возложѝ рꙋ́кꙋ деснꙋ́ю твою̀ на главꙋ̀ є҆гѡ̀.
And he would not, but said, I know it, son, I know it; he also shall be a people, and he shall be exalted, but his younger brother shall be greater than he, and his seed shall become a multitude of nations.
καὶ οὐκ ἠθέλησεν, ἀλλὰ εἶπεν· οἶδα, τέκνον, οἶδα· καὶ οὗτος ἔσται εἰς λαόν, καὶ οὗτος ὑψωθήσεται· ἀλλὰ ὁ ἀδελφὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ ἔσται, καὶ τὸ σπέρμα αὐτοῦ ἔσται εἰς πλῆθος ἐθνῶν.
И҆ не хотѧ́ше, но речѐ: вѣ́мъ, ча́до, вѣ́мъ: и҆ се́й бꙋ́детъ въ лю́ди, и҆ се́й вознесе́тсѧ: но бра́тъ є҆гѡ̀ ме́ньшїй бо́лїй є҆гѡ̀ бꙋ́детъ, и҆ сѣ́мѧ є҆гѡ̀ бꙋ́детъ во мно́жество ꙗ҆зы́кѡвъ.
And he blessed them in that day, saying, In you shall Israel be blessed, saying, God make thee as Ephraim and Manasse; and he set Ephraim before Manasse.
καὶ εὐλόγησεν αὐτοὺς ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· ἐν ὑμῖν εὐλογηθήσεται ᾿Ισραὴλ λέγοντες· ποιήσαι σε ὁ Θεὸς ὡς ᾿Εφραΐμ καὶ ὡς Μανασσῆ. καὶ ἔθηκε τὸν ᾿Εφραΐμ ἔμπροσθεν τοῦ Μανασσῆ.
И҆ благословѝ ѧ҆̀ въ то́мъ днѝ, глаго́лѧ: въ ва́съ благослови́тсѧ і҆и҃ль, глаго́люще: да сотвори́тъ тѧ̀ бг҃ъ ꙗ҆́коже є҆фре́ма и҆ ꙗ҆́кѡ манассі́ю. И҆ поста́ви є҆фре́ма вы́шше манассі́и.
Finally, the Lord, speaking in a spiritual manner about the people, declared this to be a mystery. For when the son thought his father had made a mistake due to his dull appearance, he wanted to turn his hands around, saying, 'Not so, Father, for this one is the firstborn; place your right hand on his head.' But his father refused and said, 'I know, my son, I know. He will also become a people, and he will be exalted. However, his younger brother will be greater than he, and his descendants will become a multitude of nations.' (Genesis 48:18-19). Finally, he preferred the elder Ephraem, even prophesying in a series of blessings, saying: 'In you Israel shall be blessed, saying: May God make you like Ephraem and Manasseh' (Ibid., 20). And therefore, since they were grandsons, they were adopted in place of sons, so that they would not be deprived of the ancestral blessing.
The Patriarchs 1.5
Do you see how God’s grace foretold this to him and how, moved by a prophetic spirit, he blessed Joseph’s sons in this way, foreseeing as already present and visible to the brothers what would happen so long afterward? This is what prophecy is like, after all. Just as the eyes of the body can form an image of nothing beyond visible things, so the eyes of faith do not see visible things but form an image of things that are due to happen many generations later. You will gain a more precise notion of this from the blessings he bestows on his own sons.
Homilies on Genesis 66.12
And Israel said to Joseph, Behold, I die; and God shall be with you, and restore you to the land of your fathers.
εἶπε δὲ ᾿Ισραὴλ τῷ ᾿Ιωσήφ· ἰδοὺ ἐγὼ ἀποθνήσκω, καὶ ἔσται ὁ Θεὸς μεθ᾿ ὑμῶν καὶ ἀποστρέψει ὑμᾶς εἰς τὴν γῆν τῶν πατέρων ὑμῶν·
Рече́ же і҆и҃ль і҆ѡ́сифꙋ: сѐ, а҆́зъ ᲂу҆мира́ю, и҆ бꙋ́детъ бг҃ъ съ ва́ми, и҆ возврати́тъ ва́съ ѿ землѝ сеѧ̀ на зе́млю ѻ҆тє́цъ ва́шихъ:
Let us therefore not be anxious to amass money and bequeath it to our children; rather, let us teach them virtue and call down blessing from God on them. This, you see, this is the greatest wealth; this wealth is beyond counting, proof against consumption, leading to greater wealth as each day passes. Nothing in fact is equal to virtue; nothing more potent than it. Even if you were to mention kingship itself and the wearer of the crown, he would be worse off than any pauper clad in rags if he lacked virtue. What good, after all, could the crown or royal purple be to the man betrayed by his own indifference? I mean, surely the Lord has no respect for distinctions based on externals? Surely he is not moved by the fame of prominent people? One thing is to be sought after with him, to be able to find the door opened to confidence with him on the basis of the operation of virtue. The person who enjoys no such confidence will be among the least respected and least entitled to speak.
Homilies on Genesis 66.14
And I give to thee Sicima, a select portion above thy brethren, which I took out of the hand of the Amorites with my sword and bow.
ἐγὼ δὲ δίδωμί σοι Σίκιμα ἐξαίρετον ὑπὲρ τοὺς ἀδελφούς σου, ἣν ἔλαβον ἐκ χειρὸς ᾿Αμορραίων ἐν μαχαίρᾳ μου καὶ τόξῳ.
а҆́зъ же даю́ ти сїкі́мꙋ и҆збра́ннꙋю свы́ше бра́тїи твоеѧ̀, ю҆́же взѧ́хъ и҆з̾ рꙋкѝ а҆морре́йски мече́мъ мои́мъ и҆ лꙋ́комъ.
After he blessed the sons and promoted the younger ahead of the elder by way of forecasting the future, he wanted to convince Joseph that it was not idly or to no purpose that he had done this but to foretell what was due to happen. So he predicted his own death and the fact that they would return from foreign parts to Canaan, the land of their ancestors, and raised sound hope in them so as to cheer them up with the expectation. The hope of good things to come, after all, always mitigates the troubles of the present life.
Homilies on Genesis 67.2
(Verse 22.) And I gave ((Or, do)) to you Sicima, the special one, over your brothers, which I received from the hands of the Amorites with my sword and arrow. Sicima, according to Greek and Latin custom, is declined. Otherwise, in Hebrew it is called Sichem, as John the Evangelist also testifies (IV, 5): although erroneously, it is read as Sichar, the error has prevailed: and now it is the city of Neapolis, the city of the Samaritans. Therefore, because Sichem () is translated into Hebrew as shoulder, he cleverly alluded to the name, saying: And I will give you one shoulder. For it is written specially, that is, in Hebrew. And what he says that he possessed it in a bow and sword: the bow here, and the sword, he calls righteousness, through which he deserved to be delivered from danger as a stranger and sojourner, by slaying Shechem and Hamor. For, as we read above, he feared lest the neighboring cities and castles should rise up against him for the destruction of the federal city (Gen. 34): and the Lord did not permit them to harm him. Certainly, you should understand it this way: I will give you Sichem, which I acquired with my own strength, that is, with money, which I earned with much labor and much sweat. And what he said, surpassing your brothers, shows that it was given to Joseph without any obligation. For indeed, Joseph is buried in the same place, and his tomb can still be seen there today.
Hebrew Questions on Genesis
AND it came to pass after these things, that it was reported to Joseph, Behold, thy father is ill; and, having taken his two sons, Manasse and Ephraim, he came to Jacob.
ΕΓΕΝΕΤΟ δὲ μετὰ τὰ ρήματα ταῦτα καὶ ἀπηγγέλη τῷ ᾿Ιωσήφ, ὅτι ὁ πατήρ σου ἐνοχλεῖται. καὶ ἀναλαβὼν τοὺς δύο υἱοὺς αὐτοῦ, τὸν Μανασσῆ καὶ τὸν ᾿Εφραΐμ, ἦλθε πρὸς ᾿Ιακώβ.
Бы́сть же по глаго́лѣхъ си́хъ, и҆ повѣ́дано бы́сть і҆ѡ́сифꙋ, ꙗ҆́кѡ ѻ҆те́цъ тво́й и҆знемога́етъ: и҆ пои́мъ два̀ сы̑на своѧ̑, манассі́ю и҆ є҆фре́ма, прїи́де ко і҆а́кѡвꙋ.