Ver. 9. ἵηλώσαντες, cf. Gen. xxxvii,
7—13.
καὶ 6 Ἰσαὰκ τὸν “laxwB, καὶ 6 ᾿Ιακὼβ τοὺς δώδεκα πατριάρχας.
183
ο.
καὶ οἱ πατριάρχαι ηλώσαντες τὸν ᾿Ιωσὴφ ἀπέδοντο eis Αἴγυπτον -
> ~ - 1Ο. καὶ ἦν 6 Θεὸς pet αὐτοῦ, καὶ ἐξείλετο αὐτὸν ἐκ πασῶν τῶν
θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ
‘ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ᾽ Αἴγυπτον
καὶ ὅλον τὸν οἶκον αὑτοῦ.
TI. ἦλθε δὲ λιμὸς eh ὅλην τὴν γῆν
Αἰγύπτου καὶ Χαναάν, καὶ θλίψις µεγάλη > καὶ οὐχ εὗρισκον χορτάσ-
ς Π ς a 12 > ΄ δὲ Ἰ KC β ὄ ~ ο] Ai , 9 ματα OL πατερες ημων. .Ἴκουσας OE ἹἸσκω γτασιτα”.εν ιγυπτ ®,
3 9 , Coa a . Ανν 3 = , ἐξαπέστειλε τοὺς πατέρας ἡμῶν πρῶτον: 13. καὶ ἐν τῷ δευτέρῳ
ἀνεγνωρίσθη ᾿Ιωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ Φανερὸν ἐγένετο τῷ
1 otra HP, Chrys.; σιτια ΝΑΒΟΓΡΕ. 5, 8, so Tisch., W.H., R.V., Weiss, Wendt, Hilg. (see Wendt, crit. note, p. 168, and Field, Otium Norvic., iii., 76).
11, and so in Gen. xxvi. 14, xxx. 1, Isa. xi. 13, Ecclus. xxxvii. 10; used also in a bad sense in Acts xvii. 5, 1 Cor. xiii. 4, James iv. 2, and so in classical writers. It may be used here absolutely, as in A.V. (see Grimm, Ndosgen), or governing Ιωσήφ, as in Ἐ.νΝ.-- ἀπέδ. εἰς, cf. for construction Gen. xlv. 4.
Ver. 10. Av ὁ Θεὸς pet” αὐτοῦ, cf. σερ οροῖκ. μαι στ, (ες Lukes si. 28, ϐ6).- -ἐξείλετο . . . ἐκ: the same construction in Gen. xxxii. 11, Exod. iii. 8, and in N.T., Acts xii. 11, xxvi. 17, Gal. i. 4; so in classical Greek. The middle force of the verb in the sense of causing to be saved is lost.—yapts, cf. ii. 41. The word means primarily, as the context shows, favour with man, cf. Gen. xxxix. 21; but this χάρις was also a divine gift: ἔδωκεν. It is significant also that Pharaoh speaks of Joseph, Gen. xli. 38, as aman in whom the spirit of God is, although no doubt the expression refers primarily to Joseph’s skill in foretelling and providing against the famine. — σοφίαν: in interpreting the king’s de- cree, Gen. xli. 25 ff.—é€vavriov, so in Gen. xxxix. 21.--βασ. Αἰγ.: without the article as in Hebrew (Blass), cf. Gen. xli. 46; see also Winer-Schmiedel, p. 1δ5.--καὶ κατέστησεν, sc., Pharaoh, cf. change of subject as in ver. 4, in which Weiss also sees the hand of a reviser, but see above. The same word is used in Gen. xli. 43, and cf. for ἡγούμενον the same chap., ver. 41, where the sense of the title is shown—the exact word is used of Joseph in Ecclus. xlix. 15 (ἡγούμενος ἀδελφῶν); in N.T. four times in Luke, see Luke xxii. 26, Acts vii. 10, xiv. 12, xv. 22; elsewhere only in Hebrews, cf. ΧΙΙ. 7, 17, 24.
Ver. 11. λιμὸς, cf. Luke iv. 25, where
ἐπί follows.—xoptdopara: sustenance, R.V., fodder, provender for their cattle, of. Gen. xxiv. 25, 32, xlii. 27, Judg. xix. 1g ; only here in N.T., cf. Polyb., ix., 43. The want of it would be a most pressing need for large owners of flocks. Blass takes it as meaning frumentum, corn, food for man as well as for beasts, since χορτάζειν, both in LXX and N.T. (Mark Vill. 4, cf. vil. 27, 28), is used of the food of man, cf. Kennedy, Sources of N. T. Greek, pp. 82, 156.
Ver. 12. gotta, but σιτία in Ε.Υ. (Blass follows T.R.), cf. LXX, Prov. xxx. 22 = properly food made of corn opposed to χόρτος (σῖτα not elsewhere in N.T., but in. LXX τὰ otra, corn, frumenta). In Gen. xlii. 2 we have σῖτος. But as Wendt points out, in the words which follow: πρίασθε ἡμῖν μικρὰ βρώµατα we have what may well correspond to σιτία. ---ὄντα: on the participle after verbs of SENSE, ¢.¢., ὁρῶ, ἀκούω, οἶδα, in classical Greek, construction same as here— especially in Luke and Paul in N.T., ef. Viteau, Le Grec du N. T., p. 196 (1893). --πρῶτον = “the first time,” Κ.Υ, = τὸ πρότερον opposed to ἐν τῷ δεντέρῳ, ver. 13, which is only found here in Ν.Τ.: generally δεύτερον (cf. ἐκ δευτέρον, 1 Macc. ix. 1 and Dan. ii. 7 (LXX)).