8. #gan--baren#, uncovered and laid bare: the auxiliary use of gon is
frequent in GE.
9, 10. He would have them discipline themselves, so that they might be
of good moral character. Possibly the second #he# stands for Jacob; that
is, Joseph wished Jacob to discipline them. Comp. for #ten#, 171/368;
‘þat he hine sculde wel i-teon[;] ⁊ tuhlen him teachen,’ L 2418.
11. #him# was added by Mätzner. For #wið#, against, comp. ‘⁊ all þatt
follc toc niþ wiþþ himm,’ Orm 10267. #nið# is often associated with
#hate#; comp. 198/33; ‘þurrh hete ⁊ niþ,’ Orm 1404, 8013; ‘stormes of
nið · ⁊ of onde · ⁊ of hatienge,’ OEH ii. 177/4.
12. #for--lið#: Morris inserts herte after ille, producing a truism and
spoiling the verse. Mätzner translates ‘quia situm est in malo,’
treating #ille# as a neuter noun, evil. Possibly #ille# means, evil men,
but more probably the place is corrupt, and we should read, And hate sor
þat ille in it lið, (envy) and bitter hatred which wickedly co-exists
with envy, that is, envy which produces hatred of the person envied. For
ille as adverb, comp. GE 1706, 4029.
13. #ðo . . . Quanne#, then especially . . . when: ‘Causa tamen odii
maior fuit visio somniorum,’ Comestor. #bold#, shameless: Lucifer is
‘ðat neddre bold,’ GE 323.
15, 16. ‘Putabam . . . vestros manipulos adorare manipulum meum
stantem,’ C. #soren#, shorn.
16. And all theirs lay before them. #it# may be meant for a reinforcing
dative; see 13/34: but its occurrence elsewhere, as at 201/163, 202/182,
where it is hard to explain or otiose and metrically in excess, makes it
probable that it is due to the scribe, as it certainly is at GE 385,
387.