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Rosen.-14 Non est, quod cum nonnullis Jochebed his father's sister to wife; and she hanc genealogiam alieno hic loco insertam bare him Aaron and Moses: and the years putemus. Nam quæ vs. 29, leguntur, mani- of the life of Amram were an hundred and feste interruptæ vs. 12, 13, narrationis filum thirty and seven years. resumunt, adeoque arguunt, versus 14-25, His father's sister. So Patrick, Rosen. ab eodem, qui quæ præcedunt et sequuntur Ged, Booth.-His uncle's daughter. scripsit, insertos esse. Veteres scriptores Pool. His father's sister; or rather, tam sacros quam exteros in suis operibus kinswoman, or cousin, or niece; for so this alium plane haud raro ordinem, aliam archi- Hebrew word is sometimes used, as appears tectandi rationem sequutos esse deprehen- from Jer. xxxii. 8, 9, 12. Object. She is dimus, quam quæ nobis eligenda visa fuerit. called the daughter of Levi, Exod. ii. 1. Sed hoc potissimum loco, non alio, cur Answ. Even nieces are oft called daughters, Moses suam et fratris genealogiam inseru- as we have showed. See Luke i. 5, and the erit, ratio haud adeo obscura est. Dum notes on Exod. ii. 1. enim in eo est Moses, ut gravissimi sibi et Bp. Patrick.-Amram took him Jochebed fratri impositi muneris exsequutionem ex- his father's sister to wife.] It must be ponat, suam utriusque genealogiam præ- acknowledged that the Hebrew word dod mittere ipsi idoneum est visum, quam signifies an uncle: and therefore some would quidem nosse lectorem suorum interesse have the word dodah, in this place, to signify oportuit, præsertim quum quantum gene- only his uncle's daughter. So the Vulgar alogiis tribuant Orientales, satis constet. and the LXX translate it. But Moses tells Atque nunc demum, cum, remotis dubita- us so expressly that she was "born to Levi tionibus, quæ ipsum adhuc suspensum in Egypt" (Numb. xxvi. 59), that it untenuissent, Pharaonem iterum adit, memo-avoidably follows she was sister to Amram's rabilior vitæ suæ pars incipit, cujus enar- father. Which the forenamed great primate rationem suæ familiæ genealogia exponenda maintains (cap. 8, of the same book) against orditur, illiusque initium ita quasi insignit. Scaliger and Peirerius, who would have Præterea moris Mosaici esse, intermissa Jochebed called Levi's daughter, only as narratione, quæ inchoata fuit, quædam in- Ephraim and Manasseh are called Jacob's serere, et alias vidimus; cf. not. ad Gen. sons. Which would make a very easy sense

xxxvii. 1, et xxxix. 1. Quod autem hanc (as I observed, ii. 1), if it would consist pericopam attinet, non fuit Mosis institutum, with those words in Numb. xxvi. 59, nisi suam ipsius et Aaronis genealogiam hic" whom her mother (for that must be underdescribere, propterea autem de Rubene et stood) bare to Levi;" which show she was Simeone verba fecit, quod natu majores his daughter. And thus R. Solomon underessent quam Levi, a quo originem suam stood it; and so did Tostatus and Cajetan, traxerunt Moses et Aaron, ut simul in- and divers others, whom our Usher there dicaret, quemnam ordinem inter Jacobi filios mentions. teneret Levi. ODÓNDE "ÔNG TÊN Hæc sunt capita, i.e., primores, majores suæ familiæ, Taтρiaрɣai. Suffixum plur. mascul. ni Mosen et Aaronem referendum.

Ver. 20.

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And see our most learned Selden (liv. v. de Jure N. et G. cap. ix. p. 584). Which shows how sincere a writer Moses was, who doth not stick to relate what might be thought in after ages (when the law against such marriages was enacted) a blot to his family. And it is observable, that he doth not say one syllable in com

וַיִּקַח עַמְרָם אֶת־יוֹכֶבֶךָ וְדָתוֹ לוֹ mendation of his parents ; though their faith לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־אַהֲרֹן וְאֶת־משֶׁה deserved the greatest praise, as the apostle וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת

καὶ ἔλαβεν ̓Αμβρὰμ τὴν Ἰωχαβὶδ θυγατέρα τοῦ ἀδελφοῦ τοῦ πατρὸς αὐτοῦ ἑαυτῷ εἰς γυναῖκα, καὶ ἐγέννησεν αὐτῷ τόν τε Ααρὼν, καὶ τὸν Μωυσῆν, καὶ Μαριὰμ τὴν ἀδελφὴν αὐτῶν. τὰ δὲ ἔτη τῆς ζωῆς ̓Αμβρὰμ ἑκατὸν τριακονταδύο ἔτη.

Au. Ver.-20 And Amram took him

to the Hebrews shows (xi. 23). But Moses (as Jac. Capellus truly observes, ad A. M., 2481) did not write for his own glory, but for the service of God and of his Church.

, אֲחַת אֲבוּהִי Onkelos reddit וּרָתוֹ -.Rosen

sororem patris tui, quam Græci πατραδέλφην,
Latini amitam appellant. Sane Num. xxv. 59.
Jochebed dicitur filia Levis nata in Ægypto.
Itaque fuit soror Cahathi, patris Amrami.

Ante legem datam licuit amitam uxorem raoh, king of Egypt, to bring out the chil-
ducere, quale matrimonium postea vetitum dren of Israel from Egypt: these are that
est, vid. Lev. xviii. 12. Quod LXX mo- Moses and Aaron.
visse videtur, ut in hic Ovyarépa toû ådeλ-
Þοù TOÙ TATρòs avroù, et Vulgatus patruelem
suam redderent.

Au. Ver. Aaron and Moses.

Ken., Ged., Booth.-Aaron and Moses and their sister Miriam [so the Sam., LXX, Syr., and one MS.].

Ver. 26 to CHAP. VII. 1.

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28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,

29 That the LORD spake unto Moses, say-
ing, I am the LORD: speak thou unto Pha-
raoh king of Egypt all that I say unto thee.

30 And Moses said before the LORD,
Behold, I am of uncircumcised lips, and
how shall Pharaoh hearken unto me?
CHAP. VII.

1 And the LORD said unto Moses, See, I
have made thee a god to Pharaoh and

according to their families; and such were
Ged. Such were the Levitical patriarchs,

nwo-be min 37 28 Lord said: "Bring the children of Israel
727
out of the land of Egypt, with all their

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that Moses and that Aaron, to whom the בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן : יְהוָה אֶל־מֹשֶׁה

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hosts. They who spoke to Pharaoh the בְּאֶרֶץ מִצְרָיִם : king of Egypt, for the purpose of bringing אֶל-מֹשֶׁה לֵאמֹר אֲנִי יְהוָה דַּבֵּר אֶל־ the children of Israel out of the land of פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כָּל־אֲשֶׁר אֲנִי 30 וַיֹּאמֶר מֹשֶׁה לִפְנֵי

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addressing himself to Moses in the land of אֵלַי פַּרְעֹה :

CHAP. VII. 1.

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Moses replying to the Lord: How shall אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה

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[Sam., LXX, Syr., Arab., and seven MSS.]
Egypt. Such were Moses and Aaron.

Now on that day in which the Lord,

Egypt, spoke to him, saying: "I am the
Lord. Speak thou to Pharaoh the king of
Egypt whatsoever I shall say to thee;" and

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Pharaoh hearken to me, ineloquent as I
am?" The Lord said to Moses: Lo! I

appoint thee a God to Pharaoh, and thy
brother Aaron shall be thy prophet.

Booth. These were that Aaron and
Moses to whom Jehovah said, Bring the
Israelites out of the land of Egypt, with
their hosts. These were that Moses and
Aaron who spoke to Pharaoh the king of
Egypt, that they might bring the Israelites
out of the land of [Sam., LXX] Egypt.

Chap. vii. Now on the day Jehovah spoke to Moses in the land of Egypt; when he spoke to Moses, saying, I am Jehovah, Speak thou to Pharaoh the king of Egypt all that I say to thee. And Moses said to Jehovah, I have not a ready utterance, and how shall Pharaoh hearken to me? Jehovah then said to Moses, See I have made thee, &c.

Bp. Patrick.-26 These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel, &c.] These are the two persons, to whom God gave com

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mission to be the deliverers of their nation | little truth from them, if Moses had not out of the Egyptian bondage. He had told it us himself. mentioned, just before their genealogy, the 28 Having finished the account he charge God gave them, both to the children thought fit to give of himself and of his of Israel and to Pharaoh (ver. 13). And brother, whom God was pleased to employ now he goes on to show that they were the in this great embassy, he resumes the remen who were peculiarly chosen by God to lation of it, which he broke off at the end discharge that office; first, by going to the of ver. 13. children of Israel, which he mentions here; and then to Pharaoh, which he mentions in the next verse.

According to their armies.] Not by a disorderly flight; but every family in such good order as an army keeps (Exod. xii. 41, 51; xiii. 18.)

27 These are that Moses and Aaron.] He repeats it again, that all generations might mark who were the men that God employed, in this great and hazardous work of demanding the liberty of the children of Israel from Pharaoh's servitude; and effecting it in such a manner, as is afterward related in this book.

29 This and the next verse seem to be a recapitulation of what God said in his last appearances to him (ver. 2, 10, &c.) and of his desire to be excused from the employment on which he was sent; urged by two arguments, ver. 12, 13, where they are related something more largely than they are here, in the last verse of this chapter. In which he mentions them again; that there might be a clearer connexion, with what God further added for his encouragement, when he gave him the forenamed charge (ver 13), to deliver a new message to Pharaoh.

going verse.

Behold, I am of uncircumcised lips.] See ver. 12.

Chap. vii. 1. The Lord said unto Moses.] He received new orders from the Shechinah, or Divine Majesty; before whom he stood (vi. 12, 30).

Rosen.-27-29 Verbis

30 Moses said before the Lord.] We read There have been critical wits, who made the very same (ver. 12), which makes me this an argument, that Moses was not the think this is not a new objection: but author of these books: because it is not merely a recital of what he had objected likely, they imagine, he would write thus of there. See what I have said on the forehimself. But nobody but these critics can see an absurdity in it, that he and his brother, being the instruments in God's hand of effecting such wonderful things, should not let posterity be ignorant of it: but take care not only to record it, but to set a special note upon it, that none might rob them of the honour God bestowed on ÒD 27 ex them; and he (by whose direction this was initio vs. 26, repetitis nunc prorsus claudit written) might have the glory of working suæ familiæ genealogiam inde a vs. 14, such mighty things, by such inept in- recensitam. Versus 28 et 29, qui arcte struments, as Moses often acknowledges inter se cohærere videntur, in Codd. Masohimself to have been. Nor is this more rethicis separantur spatio aliquo inter utrumthan Ezra, Nehemiah, and Daniel say con- que relicto, cui imposita litera notat, esse cerning themselves: and St. John may as hic pan, sectionem clausam, i.e., well be denied to be the author of the gospel minorem. Atque novam sectiunculam versu which bears his name, because he saith, 29, inchoandam, quæ h. 1. haud satis com"This is the disciple that testifieth these mode videri possit, miratur et Aben-Esra, things," &c. (xxi. 24). And besides this, neque tamen certi quidquam eam in rem the history of succeeding ages shows us the definit. Sed Jarchi neglecta hac intersecnecessity of this, which Moses hath said of himself. For if he had not told us what his progeny was, we see by what we read in Justin and Corn. Tacitus, and such like authors, what false accounts we should have antecedentia autem versus 28, in hunc of him for Justin, from Trogus Pompeius, sensum forte referri possit: idque, quod makes him (as I observed before) the son of loquuti sunt Moses et Aaron ad Pharaonem Joseph. Nay, the Jewish writers have been (EN DER DJ, vs. 27), factum est die so fabulous, that we should have learnt as quo alloquutus est Jova Mosen.

tione, versum 28 cum vs. 29, connectendum esse præcipit, et ad vs. 29 notat, repeti hic, quæ vs. 11, dicta fuissent, redordiri enim hic Mosen filum vs. 12, 13, abruptum. Ad

Vs. 29,

Loquutus enim erat Jova, etc., coll. vs. 10, sqq.

Cap. vii. 1-6. Hic demum continuatur narratio vi. 12, abrupta. Quum enim Moses

divinum de Pharaone adeundo exsequeretur,

Ged., Booth. Now the Lord [Heb., Booth., Jehovah] had spoken, &c.

Ver. 9.

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כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנָוּ excusasset balbutiem, quo minus nuandatum

לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־ hanc dubitationem nunc Deus removet, dum מַטְךְ וְהַשְׁלֵךְ לִפְנֵי פַרְעֹה יְהִי לְתַנִּין: ei hec dicit: Ecce ! constitui te Deum

Pharaoni, et Aaron, frater tuus, erit propheta, s. interpres tuus, i.e., frater tuus verba faciet. Eris instar Dei, cujus effata ad Pharaonem per Aaronem, quasi per pro

phetam, deferentur.

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καὶ ἐὰν λαλήσῃ πρὸς ὑμᾶς Φαραὼ, λέγων. δότε ἡμῖν σημεῖον ἢ τέρας, καὶ ἐρεῖς ̓Ααρὼν τῷ τὴν γῆν ἐναντίον Φαραὼ, καὶ ἐναντίον τῶν θεραπἀδελφῷ σου. λάβε τὴν ῥαβδον, καὶ ῥίψον ἐπὶ

όντων αὐτοῦ, καὶ ἔσται δράκων.

Au. Ver.-9 When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent.

Shew a miracle for you.

Ged.-Exhibit some sign or [Sam., LXX] prodigy.

Booth. Show to us some sign or [Sam., LXX] wonder.

Before Pharaoh. So the Heb.

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.[his servants [LXX אֶת־יָדִי בְּמִצְרָיִם וגו'

καὶ οὐκ εἰσακούσεται ὑμῶν Φαραώ. καὶ ἐπιβαλῶ τὴν χεῖρά μου ἐπ ̓ Αἴγυπτον, κ.τ.λ.

Au. Ver. 4 But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.

Geddes, Booth.-For Pharaoh will not hearken unto you until I lay mine hand, &c.

Ver. 5.

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καὶ γνώσονται πάντες οἱ Αἰγύπτιοι, ὅτι ἐγώ εἰμι κύριος, κ.τ.λ.

Ged., Booth.-Before Pharaoh and before

Serpent. So Rosen., &c.

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Bp. Patrick supposes that the crocodile is here meant. See his note on Exod. iv. 3, where however the word is used. 1. A large sea animal, a sea monster, Gen. i. 21; Job vii. 12; Isai. xxvii. 1. 2. A serpent, Exod. vii. 19, &c.; Deut. xxxii. 33; Ps. xci. 13; a dragon, Jer. li. 34; perhaps also, crocodile; compare Ezek. xxix. 3. Comp. Αrt. 17.

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Prof. Lee.-, masc. pl.

. Arab.

Au. Ver.-5 And the Egyptians shall know that I am the LORD, when I stretch, serpens ingens, draco. (a) A serpent. forth mine hand upon Egypt, and bring out (b) Any large animal of the serpent kind. the children of Israel from among them. (c) Probably A crocodile. (d) Any large The Egyptians. So the Heb. marine animal. (a) Exod. vii. 9, 10, 12; (b) Jer. li. 34.

Ged., Booth.-All [Sam., LXX] the Deut. xxxii. 30; Ps. xci. 13. Egyptians.

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19 וַיַּשְׁלִיכוּ but it being a foreign word, we cannot | מִצְרַיִם בְּלַהֲטִיהֶם כֵּן : in general, no doubt it signifies inen that by אִישׁ מַטָהוּ וַיִּהְיוּ לְהַבִּינָם וגו'

determine its particular meaning: though,

11 συνεκάλεσε δὲ Φαραὼ τοὺς σοφιστάς evil arts performed amazing things: such as Αἰγύπτου, καὶ τοὺς φαρμακούς. καὶ ἐποίησαν Simon Magus and Elymas in aftertimes. καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ταῖς φαρμακίαις See Gen. xli. 8, and Bochart in his Hieavтwv wσaúтws. 12 κai ëppiyav ekaσTos Tηv rozoicon (par. ii. lib. iv. cap. 18), where he ράβδον αὐτῶν, καὶ ἐγένοντο δράκοντες, κ.τ.λ. hath a large discourse about the meaning of

Au. Ver. 11 Then Pharaoh also called this word chartumim; which, after all that the wise men and the sorcerers: now the others have said about it, he thinks comes magicians of Egypt, they also did in like from the word retan: which in Arabic and manner with their enchantments. Chaldee signifies to murmur, as magicians were wont to do in their incantations. So Hartun is properly raoidos, an enchanter. And the name of "Apreus (the same with Hecate) he thinks alludes to it; whom

12 For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.

And the sorcerers.

Ged., Booth. And the sorcerers of Egypt magicians were wont frequently to invoke. [LXX].

They also did in like manner with their Gesen.. Syr. Ethpa. to pray, to enchantments.] If the Hebrew word come say prayers, to perform Divine service, e.g., from lahat, which signifies a flame [this Acts iv. 32; xiii. 1 (for λetrovpyeiv), Phil. sense of the word seems to be preferred by i. 4 (for deŋow Totiv). As several Syriac Prof. Lee, who however gives both. See words (v. ?, bya, up, op) relative to his Lex.] (see Gen. iii. 24), it seems to Divine worship, so also this in Hebrew is denote such sorcerers as dazzled men's eyes, metonym. applied to the worship of idols, and then imposed on them by shows and since idolatry among the Hebrews is mostly appearances of things which had no real of Syriac origin. It occurs only in Piel being. But it may be derived from lahat, to use, practise magic, witchcraft, to which signifies hidden and secret; and then speak magic words, to mutler. 2 Chron. denotes those that used secret whispers or xxxiii. 6. Part. ? a charmer, bewitcher, murmurs, as enchanters did (as Bochartus Exod. vii. 11; Deut. xviii. 10; Dan. ii. 2. in this place now mentioned interprets it), Fem. Exod. xxii. 18. LXX, pap- or such as had secret familiarity with pakos, and the verb papuaкeveσbai, Vulg., demons; as it is expounded in the Gemara maleficus, maleficis artibus inservire.

Sanhedrim (cap. vii. n. 10), where there Magicians. See note on Gen. xli. 8. are many examples of the former sort of Bp. Patrick.-Wise men.] This word is enchantments, by the deception of the sight. sometimes used in a good sense: and there- For instance, R. Asche relates that he saw fore to show they were such as we now call a magician blow his nose, and bring pieces cunning men, he joins another word to it, of cloth out of it. And R. Chajah saw one which is never taken in a good sense, viz. cut a camel in pieces with his sword, and Sorcerers.] Which most take to be such then set it together again: which was as we call jugglers; who cast mists, as we nothing, saith he, but the delusion of the speak, before men's eyes; and make things eye. Several other stories are told of the appear otherwise than they really are. For same nature. the Hebrew word cisheph (from whence comes macashephim, which we translate sorcerers) signifies to delude the sight with false appearances. Sir John Marsham puts these two words together, and (by the figure of ev dià dvoîv) translates them, accersivit

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Gesen., the same as , hidden, secret arts, enchantments, from to hide. Au. Ver.-12 Serpents. See note on verse 10 and Exod. iv. 3.

Ver. 13.

וַיִּחֲזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם peritissimos artis magicie, he called the

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most skilful persons in the magical art," Chron. Can. Secul. ix.

The magicians.] This is a third word,

καὶ κατίσχυσεν ἡ καρδία Φαραώ. καὶ οὐκ

which seems to be of worse import than the εἰσήκουσεν αὐτῶν, καθάπερ ἐνετείλατο αὐτοῖς

two former. Some translate it necromancers: KúpιOS.

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