Commentary on Genesis John Calvin
JOHN CALVIN
means, gratifying to the Egyptians; seeing it seemed like casting a reproach on their whole kingdom. This stranger, forsooth, as if he could find no fit place for his body in this splendid and noble country, wishes to be buried in the land of Canaan. Therefore, in order that Joseph might more freely dare to ask, and might more easily obtain, this favor from the king, Jacob binds him by an oath. And certainly Joseph afterwards makes use of this pretext, to avoid giving offense. This also was the reason why he required Joseph to do for him that last office, which was a duty devolving on the brothers in common; for such a favor would scarcely have been granted to the rest; and they would not have ventured on the act, unless permission had been obtained. But, as strangers and mean men, they had neither favor nor authority. Besides, it was especially necessary for Joseph to be on his guard, lest becoming ensnared by the allurements of Egypt, he should gradually forsake his own kindred. It must, however, be known, that the solemnity of an oath was designedly interposed by Jacob, to show that he did not, in vain, desire for himself, a sepulcher in the land where he had met with an unfavorable reception; where he had endured many sufferings; and from which, at length, being expelled by hunger, he had become an exile. As to his commanding the hand to be put under his thigh, we have explained what this symbol means in Genesis 24:2
30. But I will lie with my fathers644 It appears from this passage, that the word "sleep," whenever it is put for "die," does not refer to the soul, but to the body. For, what did it concern him, to be buried with his fathers in the double cave,645 unless to testify that he was associated with them after death? And by what bond were he and they joined together, except this, that not even death itself could extinguish the power of their faith; which would seem to utter this voice from the same sepulcher, Now also we have a common inheritance.
31. And Israel bowed himself upon the bed's head. By this expression, Moses again affirms that Jacob esteemed it a singular kindness, that his son should have promised to do what he had required respecting his burial. For he exerts his weak body as much as he is able, in order to give thanks unto God, as if he had obtained something most desirable. He is said to have worshipped towards the head of his bed: because, seeing he was quite unable to rise from the bed on which he lay, he yet composed himself with a solemn air in the attitude of one who was praying. The same is recorded of David (1 Kings 1:47) when, having obtained his last wish, he celebrates the grace of God. The Greeks have translated it, at the top of his staff: which Dormaim, "I will sleep."
The cave of Machpelah. See above, on Genesis 23:9. — Ed.
COMMENTARY ON GENESIS
the Apostle has followed in the Epistle to the Hebrews, (Hebrews 11:21.) And though the interpreters seem to have been deceived by the similitude of words; because, with the Hebrews,( מוטהmitah) signifies "bed,"מוטה (motah,) "a staff;" yet the Apostle allows himself to cite the passage as it was then commonly used, lest he might offend unskillful readers, without necessity.646 Moreover, they who expound the words to mean that Jacob worshipped the scepter of his son, absurdly trifle. The exposition of others, that he bowed his head, leaning on the top of his staff, is, to say the least, tolerable. But since there is no ambiguity in the words of Moses, let it suffice to keep in memory what I have said, that, by this ceremony, he openly manifested the greatness of his joy.
Notes
The reasoning of Calvin, besides being in every respect unsatisfactory, is founded on a misquotation of the original. He appears to have put down the words from memory, or else his transcriber has made the mistake for him. The only difference between the words rendered "a bed" and a "staff" lies in the Masoretic punctuation; of which, it is well known, the authority is disputed. Perhaps one of the strongest arguments on the side of those opposed to the points, is derived from this passage and the Apostle's interpretation of it. If the word is not pointed, then it may mean either a bed or a staff; if, on the other hand, the present points are of equal authority with the text, the Apostle has quoted it wrong. The latter supposition is not to be endured. It seems to follow, then, that the original was either not pointed, or the copy used by St. Paul was pointed differently from the present text, or he knew that the points were not to be relied upon, for giving the precise meaning of the Holy Spirit in the word. — Ed.
Chapter 48
CHAPTER 48
Genesis 48:1-22
Genesis 48:1-22
1 And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.
1. Et fuit post haec dictum fuit ipsi Joseph, Ecce, pater tuus aegrotat: tunc accepit duos filios suos secum, Menasseh et Ephriam.
2 And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.
2. Et nuntiavit ipsi Jahacob, et dixit, Ecce, filius tuus Joseph venit ad to. Et roboravit se Israel, et sedit super lectum.
3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me,
3. Et dixit Jahacob ipsi Joseph, Deus omnipotens apparuit mihi in Luz in terra Chenaan, et benedixit mihi.
COMMENTARY ON GENESIS
4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.
4. Et dixit ad me, Ecce, ego crescere facio to, et multiplicabo to, et ponam to in coetum populorum, et dabo terram hanc semini tuo post to in haereditatem perpetuam.
5 And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon,
5. Et nune duo filii tui, qui nati sunt tibi in terra Aegypti, antequam venirem ad to in Aegyptum, mei sunt Ephraim et Menasseh, sicut Reuben et Simhon erunt mei. they shall be mine.
6 And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of
6. Verum liberi tui, quos generabis post eos, tui erunt: secundum nomen fratrum suorum vocabuntur in haereditate sua. their brethren in their inheritance.
7 And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem.
7. Porro me veniente e Padan, mortua est mihi Rachel in terra Chenaan in via, quum adhuc esset milliare terrae ad veniendum in Ephrath: et sepelivi eam in via Ephrath, ipsa est Bethlehem.
8 And Israel beheld Joseph's sons, and said, Who are these?
8. Et vidit Israel filios Joseph, et dixit, Cujus sunt isti?
9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.
9. Et dixit Joseph patri suo, Filii mei sunt quos dedit mihi Deus hic. Et dixit, Duc eos quaeso ad me, et benedicam eis.
JOHN CALVIN
10 Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.
10. (Oculi enim Israel graves erant propter senectutem, nec poterat videre) et accedere fecit eos ad illum, et osculatus est eos, et amplexatus est eos.
11 And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed.
11. Et dixit Israel ad Joseph, Videre faciem tuam non putabam, et ecce, videre fecit me Deus etiam semen tuum.
12 And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.
12. Eduxit itaque Joseph eos a genibus suis, et incurvavit se in faciem suam super terram.
13 And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him.
13. Et tulit Joseph ambos ipsos, Ephriam ad dexteram suam, a sinistra Israel, et Menasseh ad sinistram suam, a dextra israel: accedere in quam fecit ad eum.
14 And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.
14. Et extendit Israel dexteram suam, et posuit super caput Ephraim, qui erat minor: et sinistram suam super caput Menasseh: consulto dirigens manus suas, quum Menasseh esset primogenitus.
15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
15. Et benedixit ipsi Joseph, et dixit, Deus, in cujus conspectu ambulaverunt patres mei Abraham et Ishac, Deus qui pascit me ab aetate mea usque ad diem hanc,
COMMENTARY ON GENESIS
16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
16. Angelus qui redemit me ab omni malo, benedicat pueris: et vocetur in eis nomen meum, et nomen patrum meorum Abraham et Ishac, et instar piscium sint in multitudinem in medio terrae.
17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.
17. Vidit autem Joseph, quod poneret pater suus manum dexteram suam super caput Ephraim, et displicuit in oculis ejus, et sustentavit manum patris sui, ut removeret eam a capite Ephraim, super caput Menasseh.
18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.
18. Et dixit Joseph patri suo, Non sic, pater mi: quia iste est primogenitus, pone dexteram tuam super caput ejus.
19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.
19. Verum renuit pater ejus, et dixit, Novi, fili mi, novi, etiam ipse erit in populum, et etiam ipse crescet: et tamen frater ejus minor crescet magis quam ipse, et semen ejus erit plenitudo Gentium.
20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.
20. Et benedixit eis in die ipsa, dicendo, In to benedicet Israel, dicendo, Ponat to Deus sicut Ephriam et Menasseh: et posuit Ephraim ante Menasseh.
21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.
21. Et dixit Israel ad Joseph, Ecce, ego morior: et erit Deus vobiscum, et redire faciet vos ad terram patrum vestorum.