[362] kaitoi ouden echon autois enkalein. A. B. C. N. Cat.--E. F. D. Edd. omit this clause, and read: "to be afflicted: and that they did not," etc. So Edd.
[363] Ina gar me touto (Cat. touton, A. C. N. touto B. om.) nomisosin eusebeis (N. eusebein) einai, dia to legein k. t. l. The wording of the passage is not strictly grammatical, but the sense seems to be as expressed above.--E. D. F. omit this sentence, and substitute, "Seest thou?" So Edd.
[364] The relation of v. 6 and 7 to v. 5 is, as Chrys. intimates, to show that the apparent incongruity between the promise of God to give the land to Abraham and his seed, and the fact that Abraham never personally possessed the land, was not accidental nor did it involve the failure of the divine promise. Accompanying the promise were divine assurances (Gen. xv. 13, 14) that a period of bondage and oppression was to precede the occupation of the land which was to be the inheritance of the nation.--G.B.S.
[365] E. Edd. omit this sentence: and below for "Here again," etc. the same substitute: "This happened also in the case of Christ: for indeed Joseph is a type of Him: wherefore also he narrates the history at large, hinting (at this meaning)."
[366] If it be too strong language to say, with Chrys., that Joseph is set forth here as a "type of Christ," it is clear that the narrative of his ill-treatment by his brethren, subsequent exaltation and his return of good for evil to those who had sold him into bondage, is meant to suggest that their treatment of Jesus had been similar.--G.B.S.
[367] he de anastasis kath' eauten. This clause is found in the Catena alone. Something seems to be required as the antithesis to the preceding clause, tauta men gar meta proair. anthr. en--for which E. Edd. have tauta goun ouk apo proair. anthr. en. "These things however did not come of man's purpose."--At the end of the next sentence, Edd. (with E. alone) omit the clause, ho opheilon apothanein: and for Eita palin, have, "This he says, by way of showing both him (Moses) as savior, and these ungrateful to their benefactor."
[368] Ti gar ei me aneilon auton to pragmati; to logo aneilon hosper kakeinoi. N. and Catena read aneilen, both times, as if the Compiler understood the passage in the sense of a preceding comment extracted from S. Clem. Alex. Strom. "phasi de hoi mustai logo mono anelein ton Aiguption: the initiated say that Moses struck the Egyptian dead by a word, as in the Acts Peter is related to have done in the case of Ananias," etc. But Chrys. nowhere thus interprets the fact, and the context, hosper kakeinoi, is against this view.--Below, di hon eze meta Theon: i.e. the Hebrew whom Moses saved, v. 24, who is here supposed to be one of the parties in the strife mentioned in v. 26. This however not being clear, A., as usual omits: and the innovator assuming the passage to be corrupt, substitutes, di hon esontai meta Theou, giving them counsel by means of which they shall be with God." So Edd.: only Sav. notes in the margin the genuine reading of the other mss. and Cat.
[369] E. "But do thou, observing this, stand amazed at the riches of God's wisdom and resources: for, had those not been plotted against, these had not been saved." So Edd.
[370] Touto kai entautha harmottei eipein. Edd. from E. only, touto kai autous hermotte tote eipein: "This was also suitable for them to say at that time." It was not perceived that the recapitulation begins here. See note 5, p. 102.
[371] Edd. from E. D. F. "how they exhibited a great (example of) philosophy."
[372] Edd. (from E. alone) kai ouk atimoreti, "not unavenged (upon their enemies)." But the meaning is, "Their enemies shall not be able to be avenged of them."
[373] E. D. F. insert for explanation, patriarchas de phesi tous progonous: "he calls their ancestors, patriarchs." This is the "humoring" spoken of above: in C.'s time, "patriarch" had become a title of honor.
[374] Edd. from E. "But they not only did not loose (the afflictions), but even cooperated with those afflicting them, when they ought rather to have cut through them (the afflictions)."
[375] Morel. Ben. with E. D. F. omit this clause: Savile transposes it. "But as this (Joseph) reigns there as king where they sold him, so does Christ in His death," etc.--In the next sentence, touto seems to refer to the description in Gen. xli. 42, 43, of the distinctions conferred upon Joseph, which perhaps Chrys. cited.--After this sentence, Edd. have (from E. only) the formula of recapitulation, 'All' idomen k. t. l., which is quite misplaced.--Below, A. and the mod. t. insert Ora, before dia limon hoia kataskeuazei.
[376] The reading of tou Suchem (T. R.), doubtless meaning the "father of Sychem" (Gen. xxxiii. 19), is replaced by Tisch., W. and H. (after '. B. C.) with en Suchem, making Suchem the name of the place just mentioned--not of the person referred to in the O.T. The Vulgate renders filii Sichem thus coming into collision with the O.T. l. c.--G.B.S.
[377] kai paidei& 139; kai grammasin, as the comment on epaideuthe v. 22, which must be supplied. Cat. has, kai paideia kai grammata. E. omits the clause, and substitutes, as the beginning of the next sentence, 'Emoi thaumazein eperchetai pos. "To me it occurs to wonder how he could be forty years," etc. So Edd.
[378] eph' heautou, B. C. F. D. N. but A. E. Edd. epi toutou "in the case of this man." So perhaps OEcumen. epieikos nun to adikounti prospheretai.--Below, E. Edd. "With the same spirit they appear to say the same with reference to Christ, We have no king but Cæsar.' Thus was it ever habitual to the Jews to act, even when receiving benefits. Do you mark their madness? Him who was to save them, they accuse, by saying, As thou,'" etc.
[379] So A. B. N. Cat. (in C. the sentence Idou--'Iakob is omitted by an oversight caused by the homoeoteleuton 'Iakob.) Edd. "Not only does he here show that the Angel which appeared unto him was the Angel of the Great Counsel, but he shows also what loving-kindness God exhibits by this manifestation."
[380] i.e. "I have heard their groaning:" not simply ("I have come down) because of their calamities." The expression, "I have heard" denotes His ready sympathy.--But the modern text: "He does not simply say, I have heard;' but because of their calamities."
[381] Edd. from E. "Therefore in order that having come out of much affliction into rest, they may not be insolent, he permits them to be afflicted."
[382] diakrouesthe ta legomena. Edd diamokasthe, "make a mock at."--Below all the mss. agree in hoios en ho Kain pro toutou. Either the text is corrupt, or something is needed for explanation.
[383] malista de oudeis auton atimazei. Savile justly retains this sentence from the old text. Montf. rejects it, as superfluous, and disturbing the sense. Downe ap. Sav. proposes hoti ouk etimasthe: "non ambit honorem, sed bene secum actum putat si nulla affectus sit ignominia." But in the old text there is no alla before agapa: and the meaning is not, "he thinks himself well off," etc., nor as Ben., "he rejoices that," etc., but, "he is content not to be honored; knowing this at any rate, that nobody can dishonor him."
[384] E. Edd. "Thence also the gormandizers (gastrizomenoi) themselves complain of one another, are in ill humor, haste to be rid of the filth within. Still, even after it is cast out," etc. And below:--"fever and diseases. Yes,' say you, they are sick and are disgusting; it is waste of words to tell us all this, and make a catalogue of diseases: for it is I that am diseased. etc,...while these luxurious livers one may see in good plight, sleek, merry, riding on horseback.'"
[385] Edd. from E. "in the sea, under a violent storm in winter," and below, "the fishes floating at top, dead, which by reason of the cold had not power to sink to the bottom."