His father's sister. So Patrick, Rosen. Ged., Booth. His uncle's daughter. Pool. His father's sister; or rather, kinswoman, or cousin, or niece; for so this Hebrew word is sometimes used, as appears from Jer. xxxii. 8, 9, 12. Object. She is called the daughter of Levi, Exod. ii. 1. Answ. Even nieces are oft called daughters, as we have showed. See Luke i. 5, and the notes on Exod. ii. 1. 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, ab eodem, qui quæ præcedunt et sequuntur, scripsit, insertos esse. Veteres scriptores tam sacros quam exteros in suis operibus alium plane haud raro ordinem, aliam architectandi rationem sequutos esse deprehendimus, quam quæ nobis eligenda visa fuerit. Sed hoc potissimum loco, non alio, cur Moses suam et fratris genealogiam inseruerit, ratio haud adeo obscura est. Dum 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. And see Our most learned teneret Levi. DONDE EN Hæc sunt Selden (liv. v. de Jure N. et G. cap. ix. capita, i.e., primores, majores suæ familiæ, p. 584). Which shows how sincere a writer Tarpiaрxai. Suffixum plur. mascul. i ad Moses was, who doth not stick to relate Mosen et Aaronem referendum. 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 Ver. 20. וַיִּקְח עַמְרָם אֶת־יוֹכֶבֶךָ וְדָתוֹ לְוֹ mendation of his parents ; though their faith לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־אַהֲרֹן וְאֶת־משֶׁה deserved the greatest praise, as the apostle וּשְׁנֵי חַיֵי 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, Ante legem datam licuit amitam uxorem raoh, king of Egypt, to bring out the chil- Au. Ver.-Aaron and Moses. Ver. 26 to CHAP. VII. 1. 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- 30 And Moses said before the LORD, 1 And the LORD said unto Moses, See, I Ged. Such were the Levitical patriarchs, according to their families; and such were 26 הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ .Aaron thy brother shall be thy prophet מִצְרַיִם עַל־צִבְאֹתָם : 27 הֵם הַמְדַבְּרִים that Moses and that Aaron, to whom the בְּנֵי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן : Lord said: " Bring the children of Israel 28 וַיְהִי בְּיוֹם דִּבֶּר יְהוָה אֶל־מֹשֶׁה out of the land of Egypt, with all their the children of Israel out of the land of פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כָּל־אֲשֶׁר אֲנִי 30 וַיֹּאמֶר משֶׁה לִפְנֵי [.Sam., LXX, Syr., Arab., and seven MSS] וּבֵר אֵלֶיךָ : יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע addressing himself to Moses in the land of אֵלַי פַּרְעֹה : CHAP. VII. 1. Moses replying to the Lord: How shall אֱלֹהִים לְפַרְעָה וְאַהֲרֹן אָחִיךָ יִהְיֶה Egypt. Such were Moses and Aaron. Now on that day in which the Lord, Egypt, spoke to him, saying: "I am the Pharaoh hearken to me, ineloquent as I 26 otros Aapov kai Mevons, ois etney | appoint thee a God to Pharaoh ; and thy abrois & ecos dgayayev Tous vious 'Ispana de brother Aaron shall be thy prophet. γῆς Αἰγύπτου σὺν δυνάμει αὐτῶν. 27 οὗτοί Booth. These were that Aaron and dirty oi dualeyouevot rpos Papao Bartha Moses to whom Jehovah said, Bring the Atyurrou. kal demyayoy Tous vious Iopana | Israelites out of the land of Egypt, with ex is Aiyurrow auros Aapov kat Movons. their hosts. These were that Moses and 28 upa Adance suptos Movon y y | Aaron who spoke to Pharaoh the king of Aiyurre 29 kat dance suptos rpos Mourne, | Egypt, that they might bring the Israelites Ayon, eye uptos. AdAncon rpos Papao out of the land of [Sam., LXX] Egypt. βασιλέα Αἰγύπτου ὅσα ἐγὼ λέγω πρὸς σέ. Chap. vii. Now on the day Jehovah 30 sat eine Mourns dvarrior Kuptov. toy spoke to Moses in the land of Egypt; when eye tovogovos eius, kai ros cloakoboerat 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. μου Φαραώ. KEO. Z'. kat eine uptos Trpos Movony, Ayon, tool 88ord oe deon Papao, kat Aapov & dieads σου ἔσται σου προφήτης. Au. Ver.-26 These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies. Bp. Patrick.-26 These are that Aaron and Moses, to whom the Lord said, Bring out the children of Israel, &c.] These are 27 These are they which spake to Pha- the two persons, to whom God gave com GG 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.) 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 27 These are that Moses and Aaron.] He are here, in the last verse of this chapter. repeats it again, that all generations might In which he mentions them again; that mark who were the men that God employed, there might be a clearer connexion, with in this great and hazardous work of demand- what God further added for his encourageing the liberty of the children of Israel from ment, when he gave him the forenamed Pharaoh's servitude; and effecting it in such charge (ver 13), to deliver a new message to a manner, as is afterward related in this Pharaoh. book. 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 D NOT 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 and, 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 tione, versum 28 cum vs. 29, connectendum himself. For if he had not told us what his esse præcipit, et ad vs. 29 notat, repeti hic, progeny was, we see by what we read in quæ vs. 11, dicta fuissent, redordiri enim Justin and Corn. Tacitus, and such like hic Mosen filum vs. 12, 13, abruptum. Ad 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 (co, vs. 27), factum est die so fabulous, that we should have learnt as quo alloquutus est Jova Mosen. 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 excusasset balbutiem, quo minus mandatum Ged., Booth.-Now the Lord [Heb., Booth., Jehovah] had spoken, &c. Ver. 9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ ;divinum de Pharaone adeundo exsequeretur לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־ hanc dubitationem nunc Deus removet, dum מַטְךְ וְהַשְׁלֵךְ לִפְנֵי פַרְעֹה יְהִי לְהַבִּין: ei haec 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 efata ad Pharaonen per Aaronem, quasi per prophetam, deferentur. 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. ,[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. καὶ γνώσονται πάντες οἱ Αἰγύπτιοι, ὅτι ἐγώ εἰμι κύριος, κ.τ.λ. Au. Ver.-5 And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. The Egyptians. So the Heb. Ged., Booth.-Before Pharaoh and before Serpent. So Rosen., &c. , תַּנִינִים .plur תַּנִין-.Gesen Bp. Patrick supposes that the crocodile is here meant. See his note on Exod. iv. 3, where however the word is used. m. 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. Art. ទ Prof. Lee.-, masc. pl. Dr. Arab. , serpens ingens, draco. (a) A serpent. (b) Any large animal of the serpent kind. (c) Probably A crocodile. (d) Any large marine animal. (a) Exod. vii. 9, 10, 12; Ged., Booth.-All [Sam., LXX] the Deut. xxxii. 30; Ps. xci. 13. Egyptians. The Lord. (b) Jer. li. 34. (c) Is. li. 9. (d) Gen. i. 21; Job vii. 12; Ps. lxxiv. 13, &c. Gesenius supposes that the leading idea of the primitive, pn, or in, is the same as that of the Sans. extendere. तन्, See my notes on Job, pp. 196, 427. but it being a foreign word, we cannot | מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן : in general, no doubt it signifies men 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 HieavTŵv dσaútws. 12 κai ëрpiyav eκaσTOS Tηv ράβδον αὐτῶν, καὶ ἐγένοντο δράκοντες, κ.τ.λ. Au. Ver.-11 Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. 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 [LXX]. rozoicon (par. ii. lib. iv. cap. 18), where he hath a large discourse about the meaning of this word chartumim; which, after all that others have said about it, he thinks comes from the word retan: which in Arabic and Chaldee signifies to murmur, as magicians were wont to do in their incantations. So Hartun is properly enraoidos, an enchanter. And the name of "Apreμus (the same with Hecate) he thinks alludes to it; whom magicians were wont frequently to invoke. 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 denow Tоlev). As several Syriac Prof. Lee, who however gives both. See words (v. D?, 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 mutter. 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. pp Exod. xxii. 18. LXX, pap- or such as had secret familiarity with μakòs, and the verb papμakeveσbai, Vulg., demons; as it is expounded in the Gemara maleficus, maleficis artibus inservire. Magicians. See note on Gen. xli. 8. Bp. Patrick.-Wise men.] This word is sometimes used in a good sense: and therefore to show they were such as we now call cunning men, he joins another word to it, which is never taken in a good sense, viz. Sanhedrim (cap. vii. n. 10), where there are many examples of the former sort of enchantments, by the deception of the sight. For instance, R. Asche relates that he saw a magician blow his nose, and bring pieces of cloth out of it. And R. Chajah saw one 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 For same nature. appear otherwise than they really are. 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 ἐν διὰ δυοῖν) translates them, accersivit Gesen., the same as op, hidden, secret arts, enchantments, from to hide. Au. Ver.-12 Serpents. See note on verse 10 and Exod. iv. 3. Ver. 13. וַיִּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם peritissimos artis magice, he called the 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: KÚPIOS. |