Original Douay–Rheims AnnotationsGenesis 47
English College of Douai–Rheims
Read Genesis 47 in the BibleGenesis 47:30
I will sleep with my fathers.
[1] Albeit neither the lack of burial, nor any cruelty nor contumely used against dead bodies, can annoy the just, for those that kill men's bodies, can afterwards do them no more harm [2]: Yet it is both a lawful natural desire, and a spiritual comfort and profit, to be buried in special places, where their own friends, or holy persons are buried, or where God is more specially served, Sacrifice and other prayers offered. And so both Jacob and Joseph desired to rest in the land of Chanaan, where their parents were buried, and where Christ should be born and redeem mankind. [3] But worldly pomp and honour of funerals are rather the comfort of the living, than the relief of the departed, as S. Augustin teacheth in Psal. 115. For in the sight of men, the troop of servants (saith the same S. Augustin lib. 1. c. 13. de civit.) made solemn & glorious exequies to the rich glutton, that was clothed in silk, & fared delicately in his life, but in the sight of God, the Angel's ministry made far more excellent to poor Lazarus, though they carried not his body into a marble tomb, but his soul into Abraham's bosom.
- 1 Special place of burial lawfully desired, & spiritually profitable.
- 2 Luc. 12.
- 3 But pomp availeth not the dead.
Genesis 47:31
To the bed's head.
S. Paul alleging this place saith: Jacob adored the top of (Joseph) his rod [1], following the [2] Septuagint, who for the same Hebrew word (being without points, that is, without vowels) in this place say, rod, and in the next chapter (v 2.) interpret bed. For Matteh signifieth a rod, and Mittah, a bed. The Latin therefore translating bed, as the Hebrew is pointed, and the Septuagint, and S. Paul reading rod, both are true, and both together express the whole action, that Jacob taking Joseph's rod into his hand, and turning to the bed's head, leaned on the top of the rod, and adored not only God, the Lord and giver of all good, but also his son Joseph now the chief ruler and Prince of Ægypt, as S. Augustin expoundeth q. 162. in Gen. And herein saith S. Chrysostom (ho. 66.) Joseph's dream was fulfilled, that the sun and moon should adore him. [3] The like saith Theodoret (q. 108. in Gen.) And Procopius addeth that Jacob adoring Joseph's rod, adored also Christ's Kingdom, prefigured by the same rod. But how adoration of creatures redoundeth to the honour of God, more is noted upon the said place of S. Paul Heb. 11.
- 1 Heb. 11.
- 2 The Septuagint are not contrary to the Hebrew & Latin text, but supply that was omitted.
- 3 Adoration of God and creatures is not repugnant.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Genesis 47:22
Saving the land of the Priests.
[1] Let them hear which now live (saith S. Chrysostom) [2] what great care men had in times past of the Priests of idols; & let them learn at least to yield like honour to true Priests, to whom the ministry of all divine offices is committed. [3] For if the Ægyptians in their errors had so great care of Idols, thinking them to be more honoured if their Ministers were respected, how great condemnation do they deserve, that now diminish that which pertaineth to the provision of Priests? [4] Do ye not know that the honour pertaineth to God himself? Regard not therefore him to whom the honour is exhibited. For it is not for his cause to whom thou doest it, but for his sake whose Priest he is, that of him thou mayest abundantly receive rewards. Wherefore he said: He that shall do it to one of these, hath done it for me; & he that receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet [5]. Will our Lord reward thee according to the worthiness or means of his Ministers? According to thine own alacrity he either crowneth or condemneth &c. I say not this for the Priest's sakes; but for yours, desiring to gain you in all things. For in lieu of that little you give, you shall receive immortal rewards, and unspeakable good. Let us consider these things, & haste to serve them, not looking upon the cost, but upon God's Priests, he accounteth it as bestowed on himself. And he that so bestoweth, shall not only receive like retribution, but manifold greater; our merciful God always of the aboundance of his mercy exceeding the things which are done by us. Let us not therefore be worse than infidels, who for the error of idols gave so much to their servants; for how much error and truth do differ, so much difference is there between theirs and God's Priests. Thus much & something more writeth S. Chrysostom upon this place.
Priests.
The Hebrew word ◦ Cohenim is here universally translated Priests in all languages and Editions: which (chap. 40. v. 45.) some translate Prince: and more probably (2. Reg. 8. v. ult.) where David's sons are called Cohenim: who were indeed Princes, and not properly Priests. But in this present place it signifieth those, to whom Pharao allowed particular provision in the time of dearth, which all understand of Priests, and not of Princes.