his verbis elicit, hæc est: quemadmodum and covers and protects that house against non fermentant azymum, ita non fermentent the destroying angel, nor suffers him to præceptum: sed si istud venerit in manum smite it." tuam, statim illud perfice. Ver. 22. Au. Ver.-That is in the bason. Ver. 25. Au. Ver.-25 And it shall come to pass, when ye be come to the land which the Ged., Booth. That hath been received in LORD will give you, according as he hath a basin. Ver. 23. promised, that ye shall keep this service. This service. Ged., Booth. This service on this same month [Sam.]. Ver. 30. night, he, and all his servants, and all the יִתֵּן הַמַּשְׁחִית לָבָא אֶל־בָּתֵּיכֶם לִנְגְף : καὶ παρελεύσεται κύριος πατάξαι τοὺς Aiγυπτίους, καὶ ὄψεται τὸ αἷμα ἐπὶ τῆς φλιᾶς, καὶ ἐπ ̓ ἀμφοτέρων τῶν σταθμῶν. καὶ παρελεύσεται κύριος τὴν θύραν, καὶ οὐκ ἀφήσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι. Au. Ver.-23 For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. Au. Ver.-30 And Pharaoh rose up in the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. Pool. Not a house, to wit, of those houses which had any first-born in them, for in divers families there might be no firstborn. And such restrictions of the universal particles are frequently understood. Patrick, Rosen. So Neque enim domus erat, in qua non esset mortuus. Recte Aben-Esra observat, de omnibus hic dici, quod maximæ parti competebat; atque ita haud raro loqui sacros Bp. Lowth, upon Isaiah xxxi. 5.-"The scriptores: vid. Jes. lvii. 1; Jer. v. 1; common notion of God's passing over the ix. 2; Ez. xxii. 30. Si vero verba illa houses of the Israelites is, that in going proprie quis sumere velit, haud improbabile through the land of Egypt to smite the first- erit, quod Jarchi dicit, si in domo aliqua born, seeing the blood on the door of the fuerit primogenitus, eum mortuum esse, si houses of the Israelites, he passed over, or non fuerit primogenitus, qui in domo maxskipped, those houses, and forebore to smite them. But that this is not the true notion of the thing, will be plain from considering the words of the sacred historian: where he describes very explicitly the action: For JEHOVAH will pass through, to smite the Egyptians; and when he seeth the blood imus fuit pro primogenito habitum esse, citatque illud Ps. lxxxix. 28, etiam ego primogenitum constituam eum, i.e., summum, maximum, prout sequitur: celsiorem regibus terræ.-Rosen. Ver. 31. Au. Ver.-31 And he called for Moses on the lintels and on the two side posts, and Aaron by night, and said, Rise up, &c. JEHOVAH will spring forward over (or before) and will not suffer, ופסח יהוה על הפתח,the door the destroyer to come into your houses to smite you.' Exod. xii. 23. Here are manifestly two distinct agents, with which the notion of passing over is not consistent; for that supposes but one agent; the two agents are Au. Ver. And he called. Ged., Booth.—And Pharaoh called [LXX, Syr., Vulg.]. Au. Ver. And said. Ged. And said to them [LXX, Syr.]. Ver. 34. TT וַיִּשָּׂא הָעָם אֶת־בְּעֶקְוֹ טֶרֶם יֶחְמָץ the destroying angel passing through to מִשְׁאֲדֹתָם צְרָלֹת בְּשִׂמְלֹתָם עַל־שִׁכְמָם : ,tector, keeping pace with him; and who seeing the door of the Israelite marked with ἀνέλαβε δὲ ὁ λαὸς τὸ σταῖς αὐτῶν πρὸ τοῦ the blood, the token prescribed, leaps for- ζυμωθῆναι τὰ φυράματα αὐτῶν, ἐνδεδεμένα ἐν ward, throws himself with a sudden motion τοῖς ἱματίοις αὐτῶν ἐπὶ τῶν ὤμων. in the way, opposes the destroying angel, Au. Ver.-34 And the people took their Pool. Their kneading-troughs; or, asa others rightly render it, their dough lumps, or food, or lumps of paste unleavened. Ged. The people, therefore, took what remained of their yet unleavened dough, wrapt up in cloths, upon their shoulders. TT 35 35 οἱ δὲ υἱοὶ Ἰσραὴλ ἐποίησαν καθὰ συνέBooth. The people of Israel then took ταξεν αὐτοῖς Μωυσῆς, καὶ ᾔτησαν παρὰ τῶν their dough, before it was leavened, in their | Αἰγυπτίων σκεύη ἀργυρᾶ καὶ χρυσᾶ καὶ ἱμαdough bags, wrapt up in their clothes, &c. Gesen. fem. with suffix, with suffix plur. i, a kneading trough, [so Prof. Lee] or perhaps a wooden dish, which contains the dough, such as is still in use among the Orientals. Exod. vii. 28, (with), xii. 34; Deut. xxviii. 5, 17. The etymology is obscure, with for it might be derived from p sour dough, leaven. τισμόν. 36 καὶ ἔδωκε κύριος τὴν χάριν τῷ a avтoù èvavríov Tv AlyvnтiWv. καὶ expnoav avтoîs. Kai ẻσKÚλevσav ToÙS Alyvтíovs. Au. Ver.-35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment : 36 And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. Did-borrowed-gave-lent. Ged. and Booth. translate in the pluperfect tense, had done, had given, &c. Borrowed. Ken., Rosen, Ged., Booth.-Asked. See Jewels. Ken.-Vessels. Ged.-Utensils. Rosen.-Mactras suas ligatas in vestimentis. og LXX, reddidere rà þupáμara avτív massas suas. Alii quoque veterum massam ipsam intelligunt; alii reliquias (a No reliquum esse) massarum, h. e., id quod reliquum fuit ex azymis et amaris herbis, significari putant. Sed recte Aben-Ezra ni exponit: vasa in quibus massam notes on Exod. iii. 22. subigunt, i.e., mactras, quam significationem pæne flagitant loca Ex. vii. 28, et Deut. xxviii. 5. Quum autem mactræ, ut hic dicitur, in vestibus ligarentur, oportet admodum parvas fuisse, quales sunt patellæ ligneæ, in quibus etiamnum Arabes placentas suas infermentatas depsere, et coctas in itinere secum gerere solent, referente Shawio Itiner., p. 8, Præfat. et p. 231, vers. germ. est petere, in Hiphil, quod seCf. d. a. u. n. Morgenl. I., p. 303. Vesti- cundum analogiam verborum sonaret facere menta vero, quibus illigatas mactras por- ut quis petat. Hinc fuerunt, qui sic explitarunt Hebræi super humeris (oppy, carent: etiam quod Israelitæ non petebant similia fuisse necesse est togis veterum (plus quam petebant), Ægyptii illis dabant; Romanorum et éλois Græcorum, quæ ita scil. Israelitarum discessum desiderabant. quum super humerum habuerint sinum, Plerumque tamen simpliciter est dare, Gesen.-Vessels, utensils. 36 Au. Ver.-Lent. Rosen., Ged., Booth.-Gave. , הִשְׁאִילְתִּיהוּ לַיהוָה | Est autem ut variæ in iis res portari poterant. Isidorus sive quis rogatus, sive ultro dederit. Sic Origg., ix. 24. Toga dicta, quod velamento 1 Sam. i. 28. Hanna de filio suo ait: corpus tegat atque operiat. dedi eum Jovæ. Et h. 1. pallium purum forma rotunda et fusiore, et sensus est: Deus populo gratiam conciliavit quasi inundante sinu et sub dextra veniens apud Ægyptios, adeo ut dederint petentibus. super humerum sinistrum ponitur. Pollux LXX, κaì expησav avroîs; Vulgatus: vii. 13, peplum dicit inservire évdúvai Te Kaì commodarent iis. Hinc plerique interéπißáλeobai, ad induendum et insternendum. pretantur, commodare, mutuo dare, Hisce togis plane similia sunt pallia ampla quem significatum et apud Rabbinos obet fluxa, quæ hodie Mauri et Arabes gestare tinet. At certe si Israelitæ ab Ægyptiis solent, nomine Arab. Haik, appellata. Vid. mutuabantur ea, quæ ab illis habebant, Shawium, p. 197. fidem fefellerunt, ac dolose egerunt, cum res mutuo acceptas nec reddiderunt, nec, thing-except truth, which, we may precum peterent, reddere in animo habuerint. sume, was never thus conveyed by an inAttamen ipsi LXX, vs. 35, verba spired writer. The stone of stumbling, in on simpliciter reddunt kai rησav Taρà τῶν Αἰγυπτίων. Ver. 38. Au. Ver.-Even very much cattle. Ged., Booth. And other cattle in great abundance. Ver. 40. this and many other instances, is evidently the notion of the integrity of the present Hebrew text, which will lead its votaries for ever into inextricable difficulties Puzzled with mazes and perplex'd with errors; while the inspiration and authority of the Holy Scriptures lose more credit than they gain by such indefensible and unprecedented illustrations. Strange! that good men should permit absurdity or contradiction to be charged upon an inspired writer, rather בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת a ἡ δὲ “ κατοίκησις τῶν υἱῶν Ἰσραὴλ, ἣν * κατῴκησαν ἐν γῇ Αἰγύπτῳ καὶ ἐν γῇ ° Χαναὰν, ἔτη τετρακόσια τριάκοντα. b Alex., "Tapoiκnois. пapóknσav. Xavaàv, αὐτοὶ καὶ οἱ πατέρες αὐτῶν, ἔτη. than allow fallibility or mistake to be imputed to a Rabbinical transcriber! But, leaving others in the endeavour to extract the true sense of Moses out of words not his own, or rather, out of a sentence not now found in the Hebrew text, as he expressed it; let us see what the Samaritan text, that valuable copy of the Pentateuch, gives us in this place (and the following is Ken., Ged., Booth.-Now the time of the the uniform reading of all the Samar. MSS. sojourning of the children of Israel and of in the preceding catalogue)" "100 Au. Ver.-40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. ואבותם אשר ישבו בארץ כנען ובארץ מצרים שלשים שנה | their fathers [Sam., and most copies of LXX], which they had dwelt in the land of MIND DIINI. All here is truly consistent, and worthy the pen of Moses: "Now the sojourning of the children of Israel and of Ken.-Exod. xii. 40. This place has been their fathers, which they sojourned in the considered by some as inexplicable, upon land of Canaan and in the land of Egypt, the notion of the integrity of the present was 430 years." This same sum is given by Hebrew text; and, indeed, as to the advo-St. Paul (Gal. iii. 17), who reckons from the cates for that notion (if they merit the name promise made to Abraham (when God comof critics) it seems to be a Crux criticorum.manded him to go into Canaan) to the giving For that the children, or descendants, of of the law, which soon followed the Exodus Israel did not sojourn, or dwell, 430 years in Egypt, may be easily, and has been frequently, demonstrated. Some, therefore, would fancy, that by Egypt are to be understood here (by a strange kind of a figure) both Egypt and Canaan. But neither will this greater latitude of place do the business; since the children of Israel, including also Israel their father, did not sojourn 430 years in both countries, before their departure out of Egypt. And therefore others, sensible of a deficiency still remaining, would not regularly completed. only have Egypt to signify Egypt and Thus Josephus says expressly (lib. ii., Canaan, but (by a figure yet more compre- cap. 15), that the departure out of Egypt hensive) would have the children of Israel to was-μετ' ετη τριακοντα και τετρακοσια η signify Israel's children and Israel their Αβραμον εις τον Χαναναίαν ελθειν της δε father, and Isaac the father of Israel, and part of the life of Abraham the father of Isaac. Thus, indeed, we arrive at the exact sum; and by this method we might arrive at any of the Israelites: and this apostolical chronology is exactly concordant with the Samar. Pentateuch. For, from Abraham's entering Canaan to the birth of Isaac was 25 years (Gen. xii. 4; and xvii. 1, 21); Isaac was 60 years old, at the birth of Jacob (Gen. xxv. 26); Jacob was 130, at his going down into Egypt (Gen. xlvii. 9); which three numbers make 215 years; and then Jacob and his children having continued in Egypt 215 years more, the whole sum of 430 is Iakoẞov μETAVAσTAσEWS ELS τον Αιγυπτον γενομενης, διακοσιοις προς τους δεκαπεντε EviaνTOIS VσTepov. Thus also the Greek version (Alex. and Ald. Edit.) reads-H de παροικησις των υιών Ισραηλ, ην παρωκησαν | that they were sojourners, or, which is all εν γη Αιγύπτω και εν γη Χανααν, αυτοί και οι one, strangers, or dwellers in a land that πατέρες αυτών, στη τετρακόσια τριακοντα. was not theirs, as it is said Gen. xv. 13, for And thus St. Augustin, in his forty-seventh four hundred and thirty years. And the question on Exodus "In Exodo scriptum emphasis lies in the Hebrew word moshab, est, Incolatus filiorum Israelis, quem incoluerunt in terra Ægypti, et in terra Canaan, ipsi et patres eorum, anni 430." which is here fitly rendered sojourning; as toshab, coming from the same root, is commonly used for a sojourner, or one that lives Pool. It is plain that those years are to in a place or land which is not his, as Lev. be computed from the first promise made to xxii. 10; xxv. 35, 40; Numb. xxxv. 15; Abraham, Gen. xii. 1, 2, to the giving of Psal. xxxix. 12. There is now but one difthe law, from Gal. iii. 17, where this is ficulty remaining, How the children of affirmed. And although it doth not plainly Israel can be said to be sojourners so long, appear when that promise was made, because seeing much of this time passed before they the Scripture mentions not Abraham's age, were born? Answ. As Levi is said to pay neither when it was made, nor when Abra- tithes in Abraham, Heb. vii. 9, because he ham came to Haran with his father, Gen. was in the loins of Abraham when Abraham xi. 31, but only when he went out of Haran, paid tithes; with much more reason might being seventy-five years old, Gen. xii. 4; the children of Israel be said to sojourn so yet a good while after it was made, and, as long, because they sojourned a great part of it may seem more than probable, thirty it in their own persons, and the rest in the years afterward, it is manifest there were loins of their parents. And as ofttimes only four hundred years of this time to when the parents only are mentioned, the come, Gen. xv. 13. And many more years children are included or intended, as Gen. passed ere there was such a man as Israel xii. 3, in thee, i.e., in thy seed; and Gen. or Jacob, and more ere there were any chil- xiii. 17, I will give it (the land) unto thee, dren of Israel, or of Jacob, and yet more i.e., to thy seed; and Jacob is said to be ere they came into Egypt. How then can brought up again out of Egypt, Gen. xlvi. 4, this be true which is here said? Answ. 1. to wit, in his posterity; and David is oft Some affirm that they were in Egypt four put for his posterity, as 1 Kings xii. 16; hundred and thirty years, which is sooner Ezek. xxxiv. 23; xxxvii. 24, 25; why may said than proved. 2. Some ancient Hebrew not parents also be understood sometimes copies are said to have had more words than when the children only are mentioned? ours now have; for the LXX and Samaritan But we need not make suppositions, seeing interpreters after the words in Egypt, read, we have examples; the persecution in Egypt, and in the land of Canaan. And some other and deliverance out of it, which happened copies after the word who, add, together with to the parents only, being attributed to their their fathers, or, and their fathers. And posterity, who neither felt the one, nor saw so the difficulty vanisheth. And if it should the other, Deut. xxvi. 5, &c. Compare be granted that there were some few such errors in our present copies in matters purely historical or chronological, which God might permit to be there for many wise and holy reasons, yet this is no prejudice to our faith, or to God's providence, which hath been pleased to have so special a care of those number and title texts which concern the essentials of faith | fessedly included. and a good life, that all copies are agreed in them. 3. These four hundred and thirty years are not by the text confined to Egypt, but may be extended to any place where they were sojourners; and the Hebrew word asher is not to be rendered which, as relating to the time of their sojourning, but who, as belonging to the persons sojourning, as our translation well renders it; and the sense is, Psal. lxvi. Judg. x. 11, 12. And the souls of the house of Jacob (i.e., of the children of Israel, for by house it is evident he means only children), which came with Jacob into Egypt, are said to be threescore and ten souls, Gen. xlvi. 26, 27. In which Jacob himself is conAnd therefore upon the very same ground, under this title of the children of Israel, we must understand Israel himself, who being the chief author and subject of this sojourning in Egypt, it were unreasonable to exclude him from the number of those sojourners. And this phrase being once extended to their immediate parent, may, by a parity of reason, be extended to their great-grandfather LL Abraham, as being the first author of that fore the Samaritan copy here rightly reads, famous peregrination or sojourning, which," the habitation of the children of Israel being begun in Canaan, ended in Egypt. and of their fathers," &c. Which is not to Add to this, that the word Israel, as it is be taken for a translation of these words, put for the people or children of Israel, is but an interpretation. And so some copies elsewhere used for the whole Church of of the LXX had it, as St. Austin observes, God, as Rom. ix. 6, and therefore may well anciently; and Drusius lately mentions an include Abraham as the father, and, under edition, wherein it was thus paraphrased, God, the founder of it. And the title of auroì Kai oi Taтépes avrov, "they and their the children of Israel might well be given to fathers." all that people, and to the family from Who dwelt in Egypt.] Here also the which they descended, because they were Samaritan copy hath it (as an explication, now known by that name. And that this, no doubt, not a literal translation), "who indeed, was Moses's meaning, which is here dwelt in the land of Canaan and in Egypt." produced, may be further gathered from And so the Vatican edition of the LXX, hence, that otherwise Moses had contra-"The habitation of the children of Israel, dicted himself; for by the years of the lives which dwelt in the land of Egypt and in of Jacob, and Levi, and Kohath, and Canaan." Which is no late addition, but Amram, and Moses himself, which he pre- was in ancient copies; for Aben Ezra cisely sets down, it appears that the sojourn- testifies in his commentary on this place, ing of the children of Israel, strictly so that they thus explained it, "which dwelt called, in Egypt, was not above two hundred in Egypt and in other countries;' and fifteen years. And it is absurd to think Drusius observes, in his Quæsita per Episthat so wise and learned a man, as all tolam, 51. acknowledge Moses to have been, should commit so gross an error, especially seeing that generation could easily have confuted him. as Was four hundred and thirty years.] That is, from the time of Abraham's coming from Charran into the land of Canaan (when this sojourning began), till their going out of Bp. Patrick. Now the sojourning.] So Egypt, was just four hundred and thirty the Hebrew word moshab most certainly years. For from Abraham's coming to signifies not merely dwelling (as the Vulgar sojourn in Canaan, to the birth of Isaac, Latin renders it), but dwelling like strangers was twenty-five years; and Isaac was sixty who are not in their own country. Thus years old when he begat Jacob; who was a Abraham is said to sojourn (Gen. xx. 1), hundred and thirty years old when he went and Isaac and Jacob (xxviii. 4). And, down into Egypt: which numbers, put therefore, whereas the Roman copy of the together, make two hundred and fifteen years. LXX reads here Karоíkηois, the "habita- And from his family's coming into Egypt, tion," the Alexandrian copy hath napoikησis, the "peregrination" or 'sojourning," as we well translate it. 66 till the departure, was just as many more. Which agrees perfectly with what the apostle saith, that the promise made by God to Of the children of Israel.] These words Abraham and his seed could not be made comprehend their fathers, Abraham, Isaac, void by the law, which was four hundred and Jacob; as is evident from hence: that and thirty years after (Gal. iii. 16, 17). Now otherwise Israel himself should not be in- the first promise made to Abraham was, cluded in this sojourning, who was the when God bade him go to Canaan, Gen. person that brought them into Egypt, and xii. 3 (see Gen. xv. 13). There are some, lived there with his family seventeen years. indeed, that reckon their stay in Egypt to Nor is anything more ordinary in Scripture, have been only two hundred and ten years; than under the name of the father to com- and then they took in the five years Abraprehend all his posterity; and likewise, ham stayed at Charran after he left Ur of when the posterity is only mentioned to the Chaldees, to make up these four hundred intend also their fathers; there being such and thirty years of which opinion is Drua near union between parents and children, sius, in the place above-mentioned. But that they are considered as one person Josephus saith expressly, that they departed (Deut. xxvi. 5, 9; Judg. x. 11, 12; Hosea out of Egypt, diakoσiois πpòs rois dekáñEVTE xii. 4, and many other places). And there- éviavrois voTepov, "two hundred and fifteen |