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. Au. Ver. Ver. 22. That is in the bason. Ged., Booth. a basin. Ver. 25. Au. Ver.-25 And it shall come to pass, when ye be come to the land which the That hath been received in LORD will give you, according as he hath promised, that ye shall keep this service. Ver. 23. mbab This service. Ged., Booth. This service on this same month [Sam.]. καὶ παρελεύσεται κύριος πατάξαι τοὺς Αἰγυπτίους, 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. 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 imus fuit pro primogenito habitum esse, them. But that this is not the true notion citatque illud Ps. lxxxix. 28, etiam ego of the thing, will be plain from considering primogenitum constituam eum, i.e., summum, the words of the sacred historian: where he maximum, prout sequitur: celsiorem regibus describes very explicitly the action: For terræ.-Rosen. JEHOVAH will pass through, to smite the Egyptians; and when he seeth the blood 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 Au. Ver. And he called. And Pharaoh called [LXX, Au. Ver. And said. the destroyer to come into your houses to smite Syr., Vulg.]. - Ged. And said to them [LXX, Syr.]. Ver. 34. וַיִּשָּׂא הָעָם אֶת־בְּצֵקְוֹ טֶרֶם יֶחְמָץ the destroying angel passing through to smite every house; and JEHOVAH, the T tector, keeping pace with him; and who,ppw-by onbewe njzy oohswp seeing the door of the Israelite marked with the blood, the token prescribed, leaps forward, throws himself with a sudden motion in the way, opposes the destroying angel, ἀνέλαβε δὲ ὁ λαὸς τὸ σταῖς αὐτῶν πρὸ τοῦ ζυμωθῆναι τὰ φυράματα αὐτῶν, ἐνδεδεμένα ἐν τοῖς ἱματίοις αὐτῶν ἐπὶ τῶν ὤμων. Au. Ver.-34 And the people took their Ver. 35, 36. dough before it was leavened, their kneading T Pool. Their kneading-troughs; or, others rightly render it, their dough lumps, Áiny 36 : ribpiya 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. 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. τισμόν. 36 καὶ ἔδωκε κύριος τὴν χάριν τῷ Gesen. fem. with suffix, a avтoù èvavríov тÔν Aiyνπтíшv. with suffix plur. i, a kneading trough, expnσav avтoîs. Kaì éσKúλevσav Toùs Ai[so Prof. Lee] or perhaps a wooden dish, yπTÍOνS. 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 sour dough, leaven. καὶ 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 : Did-borrowed-gave-lent. Ged. and Booth. translate in the pluperfect tense, had done, had given, &c. Borrowed. Ken., Rosen, Ged., Booth.-Asked. See notes on Exod. iii. 22. Jewels. Ken.-Vessels. Ged.-Utensils. 36 Au. Ver.-Lent. Rosen., Ged., Booth.-Gave. 36 And the LORD gave the people favour in the sight of the Egyptians, so that they Rosen.-Mactras suas ligatas in vestimentis. lent unto them such things as they required. ong LXX, reddidere rà pvpáμara avтôv | And they spoiled the Egyptians. massas suas. Alii quoque veterum massam ipsam intelligunt; alii reliquias (a 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 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 Rosen. Et dederunt Egyptii iis, Hebræis. 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 (p, carent: etiam quod Israelitæ non petebant similia fuisse necesse est togis veterum (plus quam petebant), Ægyptii illis dabant; Romanorum et Ténλous Græcorum, quæ ita scil. Israelitarum discessum desiderabant. quum super humerum habuerint sinum, Plerumque tamen simpliciter est dare, 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. Est autem, 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, kai expησav avroîs; Vulgatus: ut vii. 13, peplum dicit inservire évdúvaι Te Kaì commodarent iis. Hinc plerique intereißáλeobai, 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, cum peterent, reddere in animo habuerint. Attamen ipsi LXX, vs. 35, verba simpliciter reddunt kai nσav Tapà τῶν Αἰγυπτίων. Ver. 38. Au. Ver.-Even very much cattle. Ged., Booth. And other cattle in great abundance. Ver. 40. thing-except truth, which, we may presume, was never thus conveyed by an inspired writer. The stone of stumbling, in 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 בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת a AT: ἡ δὲ “ κατοίκησις τῶν υἱῶν Ἰσραὴλ, ἣν 'katýkŋoav év yŷ Aiyúttų kaì èv yî © Xavaàv, ἔτη τετρακόσια τριάκοντα. Alex., apoiκnois. wapwknσav. Xavaàv, αὐτοὶ καὶ οἱ πατέρες αὐτῶν, ἔτη. Au. Ver. 40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. be charged upon an inspired writer, rather 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)—wi 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 IN. All here is truly consistent, Canaan [Sam., LXX, and one MS.] and in and worthy the pen of Moses: "Now the Egypt, was four hundred and thirty years. 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 of the Israelites: and this apostolical chroin 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 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' έτη 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 | Iakoẞov μETAVAOTAσEWS ELS TOV Αιγυπτον of the life of Abraham the father of Isaac. yevoμevns, διακοσίοις προς τους δεκαπεντε Thus, indeed, we arrive at the exact sum; eviavтOIS VOTEрov. Thus also the Greek and by this method we might arrive at any version (Alex. and Ald. Edit.) reads-H de nology 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 regularly completed. παροικησις των υιών Ισραηλ, ην παρωκησαν | that they were sojourners, or, which is all εν γη Αιγυπτω και εν γη Χανααν, αυτοί και οι one, strangers, or dwellers in a land that πατέρες αυτών, ετη 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 in- which is here fitly rendered sojourning; as coluerunt in terra Ægypti, et in terra Canaan, toshub, coming from the same root, is comipsi et patres eorum, anni 430.” monly used for a sojourner, or one that lives in a place or land which is not his, as Lev. xxii. 10; xxv. 35, 40; Numb. xxxv. 15; Psal. xxxix. 12. There is now but one difficulty remaining, How the children of Israel can be said to be sojourners so long, seeing much of this time passed before they were born? Answ. As Levi is said to pay tithes in Abraham, Heb. vii. 9, because he was in the loins of Abraham when Abraham paid tithes; with much more reason might the children of Israel be said to sojourn so long, because they sojourned a great part of it in their own persons, and the rest in the loins of their parents. And as ofttimes when the parents only are mentioned, the children are included or intended, as Gen. xii. 3, in thee, i.e., in thy seed; and Gen. xiii. 17, I will give it (the land) unto thee, i.e., to thy seed; and Jacob is said to be brought up again out of Egypt, Gen. xlvi. 4, to wit, in his posterity; and David is oft put for his posterity, as 1 Kings xii. 16; Ezek. xxxiv. 23; xxxvii. 24, 25; why may not parents also be understood sometimes when the children only are mentioned? But we need not make suppositions, seeing we have examples; the persecution in Egypt, and deliverance out of it, which happened to the parents only, being attributed to their posterity, who neither felt the one, nor saw Pool. It is plain that those years are to be computed from the first promise made to Abraham, Gen. xii. 1, 2, to the giving of the law, from Gal. iii. 17, where this is affirmed. And although it doth not plainly appear when that promise was made, because the Scripture mentions not Abraham's age, neither when it was made, nor when Abraham came to Haran with his father, Gen. xi. 31, but only when he went out of Haran, being seventy-five years old, Gen. xii. 4; yet a good while after it was made, and, as it may seem more than probable, thirty years afterward, it is manifest there were only four hundred years of this time to come, Gen. xv. 13. And many more years passed ere there was such a man as Israel or Jacob, and more ere there were any children of Israel, or of Jacob, and yet more ere they came into Egypt. How then can this be true which is here said? Answ. 1. Some affirm that they were in Egypt four hundred and thirty years, which is sooner said than proved. 2. Some ancient Hebrew copies are said to have had more words than ours now have; for the LXX and Samaritan interpreters after the words in Egypt, read, and in the land of Canaan. And some other copies after the word who, add, together with their fathers, or, and their fathers. And 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 texts which concern the essentials of faith 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 number and title Jacob himself is confessedly included. And 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 avroì kaì oi maтépes 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 Abraham is said to sojourn (Gen. xx. 1), and Isaac and Jacob (xxviii. 4). And, therefore, whereas the Roman copy of the LXX reads here κaтoikηois, the "habitation," the Alexandrian copy hath πapoikŋσis, the "peregrination" or "sojourning," as we well translate it. : years old when he begat Jacob; who was a hundred and thirty years old when he went down into Egypt: which numbers, put together, make two hundred and fifteen years. And from his family's coming into Egypt, 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. 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, diaкoσiois пpòs toîs deкátevтe xii. 4, and many other places). And there- ἐνιαυτοῖς ὕστερον, “ two hundred and fifteen But |