they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: 6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. 7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet, that Egypt is destroyed? 8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? 9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. 10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Ch. 9. 32. Joel 1. 4. & 2 25.-h Ch. 8. 3, 21.-i Ch. 23. 33. Josh. 23. 13. 1 Sam. 18. 21. Eccles. 7. 25. 1 Cor. 7. 35.-k Heb. who and who, &c.-1 Ch. 5. 1. branches and bark of the trees left by the former, making a complete desolation. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water, or else heaped up therein heath, stubble, &c. which they set on fire, but to no purpose; for the trenches were quickly filled up, and the fires extinguished, by infinite swarms succeeding one another: while the front seemed regardless of danger, and the rear pressed on so close, that a retreat was altogether impossible. In a month's time they threw off their worm-like state; and in a new form, with wings and legs, and additional powers, returned to their former voracity."-Shaw's Travels, 187, 188. 4to edition. The descriptions given by these travellers show that God's army, described by the prophet Joel, chap. ii. was innumerable swarms of locusts, to which the account given by Dr. Shaw and others exactly agrees. Verse 5. They shall cover the face of the earth] They sometimes cover the whole ground to the depth of six or eight inches. See the preceding accounts. Verse 6. They shall fill thy houses] Dr. Shaw mentions this circumstance: "They entered," says he, "into our very houses and bedchambers, like so many thieves."Ibid. p. 187. 11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence. 12 And the LORD said unto Moses, m Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. 13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. 14 And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; P before them there were no such locusts as they, neither after them shall be such. r 15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. 16 Then Pharaoh called for Moses and Aaron in haste; and he said, "I have sinned against the LORD your God, and against you. m Ch. 7. 19.-n Ver. 4, 5.-0 Psa. 78. 46. & 105. 34.-p Joe: 2 2-r Vet. 5-8 Psa 105. 35.- Heb. hastened to call-u Ch. 9. 27. brated by the Egyptians in honour of their deities, that they hold their chief one at the city of Bubastis in honour of Neith or Diana; that they go thither by water in boats, men, women, and children; that during their voyage, some of the women play on castenets, and some of the men upon flutes, while the rest are employed in singing and clapping their hands; and that, when they arrive at Bubastis, they sacrifice a vast number of victims, and drink much wine: and that, at one festival, the inhabitants assured him, that there were not assembled fewer than 700,000 men and women, without reckoning the children. Euterpe, chap. lix. lx. Moses and Aaron requesting liberty for the Hebrews to go three days' journey into the wilderness, and with them all their wives, little ones, and cattle, in order to hold a feast unto Jehovah their God, must have, at least, appeared as reasonable to the Egyptians as their going to the city of Bubastis with their wives, little ones and cattle, to hold a feast to Neith, or Diana, who was there worshipped. The parallel, in these two cases, is too striking to pass unnoticed. Verse 10. Let the Lord be so with you] This is an obscure sentence. Some suppose that Pharaoh meant it as a curse, as if he had said, "May your God be as surely with you, as I shall let you go!" For as he purposed not to permit them to go, so he wished them as much of the divine help as they should have of his permission. ret ראו כי רעה נגד פניכם [Look for crit is before you Verse 7. How long shall this man be a snare unto us?] As there is no noun in the text, the pronoun zeh, may either refer to the Israelites, to the plague by which they were then afflicted, or to Moses and Aaron, the instruments ki raah neged paneycem-See ye that evil is before your used by the Most High in their chastisement. The Vul-faces. If you attempt to go, ye shall meet with the pungate translates Usquequò patiemur hoc scandalum?-ishment ye deserve. Probably Pharaoh intended to insinHow long shall we suffer this scandal or reproach?" Let the men go, that they may serve the LORD their God] Much of the energy of several passages is lost, by translating Yehovah, by the term Lord. The Egyptians had their gods, and they supposed that the Hebrews had a God like unto their own; that this Jehovah required their services, and would continue to afflict Egypt till his people were permitted to worship him in his own way. Egypt is destroyed] This last plague had nearly ruined the whole land. Verse 8. Who are they that shall go?] Though the Egyptians, about fourscore years before, wished to destroy the Hebrews, yet they found them now so profitable to the state, that they were unwilling to part with them. Verse 9. We will go with our young and with our old, &c.] As a feast was to be celebrated to the honour of Jehovah, all who were partakers of his bounty and providential kindness must go and perform their part of the solemnity. The men and the women must make the feast, the children must witness it, and the cattle must be taken along with them, to furnish the sacrifices necessary on this occasion. This must appear reasonable to the Egyptians, because it was their own custom in their religious assemblies. Men, women, and children, attended them, often to the amount of several hundred thousand. Herodotus informs us, in speaking of the six annual feasts, cele uate, that they had some sinister designs, and that they wished to go in a body, that they might the better accomplish their purpose; but if they had no such designs, they would be contented for the males to go, and leave their wives and children behind; for he well knew, if the men went and left their families, they would infallibly return; but that if he permitted them to take their families with them, they would undoubtedly make their escape: therefore he says, ver. 11. Go now ye that are men, and serve the Lord. Verse 13. The Lord brought an east wind] As locusts abounded in those countries, and particularly in Ethiopia, and more especially at this time of the year, God had no need to create new swarms for this purpose; all that was requisite, was to cause such a wind to blow as would bring those which already existed, over the land of Egypt. The miracle in this business was the bringing the locusts at the appointed time, and causing the proper wind to blow for that purpose, and then taking them away after a similar manner. Verse 14. Before them there were no such locusts, &c.] They exceeded all that went before, or were since, in number, and in the devastations they produced. Probably both these things are intended in the passage. See ver. 15. Verse 15. There remained not any green thing] See the note on ver. 4. 17 Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only. 23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24 And Pharaoh called unto Moses, and flocks and your herds be stayed: ́let your little ones also go with you. 18 And he went out from Pharaoh, and en-said," Go ye, serve the LORD; only let your treated the LORD. 19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. 20 But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go. 2 21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. b 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: Ch. 9.3. 1 Kings 13. 6-w Ch. 8. 30-x Heb. fastened.-y Joel 2. 20.-2 Ch. 4. 21. & 11. 10.-a Ch. 9. 22-b Heb. that one may feel darkness. Verse 17. Forgive, I pray thee, my sin only this once] What a strange case! And what a series of softening and hardening, of sinning and repenting! Had he not now another opportunity of returning to God? But the love of gain, and the gratification of his own self-will and obstimacy finally prevailed. Verse 19. A mighty strong west wind] ruach yam, literally, the wind of the sea; the wind that blew from the Mediterranean sea, which lay northwest of Egypt, which had the Red sea on the east. Here again God works by natural means: he brought the locusts by the east wind, and took them away by the west or northDest wind, which carried them to the Red sea, where they were drowned. 25 And Moses said, Thou must give us also sacrifices and burnt-offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us; there shall not a hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. 27 But the LORD hardened Pharaoh's heart, and he would not let them go. 28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. c Psa 105. 23. Wisl. 17. 2, &c. Ch. 8. 22 Wisd. 18. 1.-e Ver. 8.- Ver. 10. g Heb. into our hands.-b Ver. 20. Ch. 4. 21. & 14. 4, 8. night. They were scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions; for neither might the corner that held them, keep them from fear; but noises as of waters falling down, sounded about them; and sad visions appeared unto them with heavy countenances. No power of the fire could give them light,-only there appeared unto them a fire kindled of itself very dreadful; for being much terrified, they thought the things which they saw to be worse than the sight they sure not-For though no terrible thing did scare them, yet being scared with beasts that passed by, and hissing of serpents, they died for fear:-for whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken for they were all bound with one chain of darkness. Whether it were a whistling wind-or a terrible sound of stones cast down, or a running that could not be seen, of tripping beasts; or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains, these things made them to swoon for fear. See Psal. lxxviii. 49. To this description nothing need be added, except this circumstance, that the darkness, with its attendant horrors, lasted for three days. The Red sea] yam suph, the weedy sea, so called as some suppose, from the great quantity of alga, or seaweed, which grows in it, and about its shores; but Mr. Bruce, who has sailed the whole extent of it, declares that he never saw in it a weed of any kind; and supposes it has its name Suph from the vast quantity of coral which grows in it, as trees and plants do on land. One of these, he observes, from a root nearly central, threw out ramifications on a nearly circular form, measuring twenty-six feet diameter every way, Travels, vol. ii. p. 133. In the Septuagint it is called xxx-a spusex, the Red sea, from which All the children of Israel had light] By thus distinversion we have borrowed the name; and Mr. Bruce sup-guishing the Israelites, God showed the Egyptians that poses that it had this name from Edom, or Esau, whose the darkness was produced by his power-that he sent it territories extended to its coasts; for it is well known that in judgment against them for their cruelty to his peoplethe word Edom, in Hebrew, signifies red or ruddy. that because they trusted in him, they were exempted from The Red sea, called also the Arabic gulf, separates Arabia those plagues-that in the displeasure of such a Being, his from Upper Ethiopia and part of Egypt. It is computed enemies had every thing to fear, and in his approbation to be three hundred and fifty leagues in length from Suez his followers had every thing to hope. to the Straits of Babelmandel, and is about forty leagues in breadth. It is not very tempestuous; and the winds usually blow from north to south, and from south to north, six months in the year; and like the monsoons of India, invariably determine the seasons of sailing into or out of this sea. It is divided into two gulfs, that to the east called the Elanitic gulf, from the city of Elana to the north end of it: and that to the west called the Heroopolitic gulf, from the city of Hereopolis; the former of which belongs to Arabia, the latter to Egypt. The Elanitie gulf is called by the Arabians Bahr el Kolzum the sea of destruction or of Clysma, an ancient town in that quarter; and the Heroopolitic gulf Bakr el Akaba, the sea of Akaba, a town situated on its most inland point. The NINTH plague-The thick DARKNESS. Verse 21. Darkness which may be felt] Probably this was occasioned by a superabundance of aqueous vapours floating in the atmosphere; which were so thick as to prevent the rays of the sun from penetrating through them: an extraordinary thick mist, supernaturally, i. e. miraculously brought on. An awful emblem of the darkened state of the Egyptians and their king. Verse 23. They saw not one another] So deep was the obscurity; and probably such was its nature, that no artificial light could be procured, as the thick clammy vapours would prevent lamps, &c. from burning; or if they even could be ignited, the light, through the palpable obscurity, could diffuse itself to no distance from the burning body. The author of the book of Wislom, chap. xvii. 2-19. gives a fearful description of this plague. He says the Egyptians were shut up in their houses, the prisoners of darkness: and were fettered with the bonds of a long Verse 24. Only let your flocks and your herds be stayed] Pharaoh cannot get all he wishes: and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand, is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness, without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this, that Pharaoh intended the total destruction of the whole Israelitish host. Verse 26. We know not with what we must serve the Lord, &c.] The law was not yet given-the ordinances concerning the different kinds of sacrifices and offerings, not known. What kind and what number of animals God should require to be sacrificed, even Moses himself could not as yet tell. He therefore very properly insists on taking the whole of their herds with tliem, and not leaving even one hoof behind. Verse 27. The Lord hardened Pharaoh's heart] He had yet another miracle to work for the complete convietion of the Egyptians, and triumph of his people; and till that was wrought, he permitted the natural obstinacy of Pharaoh's haughty heart to have its full sway, after each resistance of the gracious influence, which was intended to soften and bring him to repentance. Verse 23. See my face no more] Hitherto Pharaoh had left the way open for negotiation: but now, in wrath against Jehovah, he dismisses his ambassador, and threatens him with death, if he should attempt any more to come into his presence. The estimation in which Moses was held among the Egyptians, 3. Moses predicts Egypt: the destruction of the first-born of the Egyptians, 4-6, and Israel's protection, 7. On seeing which Pharaoh and his servants should entreat the Hebrews to depart, 8. The prediction of his previous obstinacy, 9, 10. ND the LORD said unto Moses, Yet will I A 2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. m 3 And the LORD gave the people favour in the sight of the Egyptians. Moreover the man k Heb. 11. 27.-1 Ch. 12 31, 33, 39-m Ch. 3. 22. & 12. 35-n Ch. 3. 21. & 12 36. Psa. 106. 46.-0 2 Sam. 7. 9. Esther 9. 4. Ecclus. 45. 1. Verse 29. I will see thy face again no more] It is very likely that this was the last interview that Moses had with Pharaoh for what is related, chap. xi. 4-8. might have been spoken on this very occasion, as it is very possible that God gave Moses to understand his purpose to slay the first-born, while before Pharaoh, at this time; so in all probability, the interview mentioned here, was the last which Moses had with the Egyptian king. It is true, that in ver. 31. of chap. xii. it is stated, that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview; but the words may imply no more than that Moses and Aaron received such a message from Pharaoh. If, however, this mode of interpreting these passages should not seem satisfactory to any, he may understand the words of Moses thus, I will see thy face, seek thy favour no more in behalf of my people-which was literally true: for if Moses did appear any more before Pharaoh, it was not as a suppliant, but merely as the ambassador of God, to denounce his judgments, by giving him the final determination of Jehovah, relative to the destruction of the first-born. : 5 And all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even unto the first-born all the first-born of beasts. 6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. 7 But against any of the children of Israel shall not a dog move his tongue, against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel. p Ch. 12. 12, 23, 29. Amos 5. 17-q Ch. 12. 12, 29. Amos 4. 10-r Ch. 12 30. Amos 5. 17. Wisd. 18. 10.8 Ch. 8. 22-t Josh. 10. 21. NOTES ON CHAPTER XI. Verse 1. The Lord said unto Moses] Calmet contends that this should be read in the preterpluperfect tense-for the Lord HAD said to Moses, as the fourth, fifth, sixth, seventh, and eighth verses appear to have been spoken when Moses had the interview with Pharaoh mentioned in the preceding chapter; see the note there on ver. 29. If therefore this chapter be connected with the preceding, as it should be, and the first three verses not only read in the past tense, but also in a parenthesis, the sense will be much more distinct and clear than it now appears. Verse 2. Let every man borrow] For a proper correction of the strange mistranslation of the word SN shaal in this verse, see the note on chap. iii. 22. Verse 3. The man Moses was very great] The miracles which Pharaoh and his servants had already seen him work, had doubtless impressed them with a high opinion of his wisdom and power. Had he not appeared in their sight as a very extraordinary person, whom it would have been very dangerous to molest, we may naturally conclude, that some violence would, long ere this, have been offered to his person. 1. To the observations at the conclusion of the preceding chapter, we may add, that at first view it seems exceed- Verse 4. About midnight will I go out] Whether God ingly strange, that after all the proofs Pharaoh had of the did this by the ministry of a good, or of an evil angel, is power of God, he should have acted in the manner related a matter of little importance, though some commentators in this and the preceding chapters, alternately sinning and have greatly magnified it. Both kinds of angels are under repenting but it is really a common case: and multitudes his power and jurisdiction, and he may employ them as he who condemn the conduct of this miserable Egyptian pleases. Such a work of destruction as the slaying of the king, act in a similar manner. They relent when smart- first-born, is supposed to be more proper for a bad, than ing under God's judgments, but harden their hearts when for a good angel. But the works of God's justice are not these judgments are removed. Of this kind I have wit-less holy and pure than the works of his mercy; and the nessed numerous cases. To such God says by his pro- highest archangel may, with the utmost propriety, be emphet, Why should ye be stricken any more? ye will revolt ployed in either. more and more. Reader, are not the vows of God upon thee? Often when afflicted in thyself or family, hast thou not said like Pharaoh, (ver. 17.) Now therefore, forgive, I pray thee, my sin only THIS ONCE-and take away from me this death ONLY. And yet when thou hadst respite, didst thou not harden thy heart, and with returning health and strength, didst thou not return unto iniquity? And art thou not still in the broad road of transgression ?-Be not deceived: God is not mocked-He warns thee, but he will not be mocked by thee. What thou sowest, that thou must reap. Think then, what a most dreadful harvest thou mayest expect from the seeds of vice which thou hast already sown! 2. Even in the face of God's judgments, the spirit of avarice will make its requisitions! Only let your flocks and your herds be stayed, says Pharaoh. The love of gain was the ruling principle of this man's soul; and he chooses desperately to contend with the justice of his Maker, rather than give up his bosom sin! Reader, is this not thy own case? And art thou not ready with Pharaoh to say to the messenger of God, who rebukes thee for thy worldly-mindedness, &c. Get thee gone from me :- Take heed to thyself, and see my face no more. Esau and Pharaoh have both got a very bad name, and many persons who are repeating their crimes, are the foremost to cover them with obloquy! When shall we learn to look at home? to take warning by the miscarriages of others, and thus shun the pit into which we have seen so many fall? If God were to give the history of every man who hardens himself from his fear, how many Pharaoh-like cases should we have on record! But a day is coming in which the secrets of every heart shall be revealed, and the history of every man's life laid open to an assembled world. Verse 5. The first-born of Pharaoh, &c.] From the heir to the Egyptian throne, to the son of the most abject slave, or the principal person in each family. See on chap. xii. ver. 29. The maid-servant that is behind the mill] The meanest slaves were employed in this work. In many parts of the east, they still grind all their corn with a kind of portable millstones, the upper one of which is turned round by a sort of lever fixed in the rim. A drawing of one of these machines, as used in China, is now before me, and the person who grinds, is represented as pushing the lever before him, and thus running round with the stone. Perhaps something like this is intended by the expression, BEHIND the mill, in the text. On this passage Dr. Shaw has the following observation: "Most families grind their wheat and barley at home, having two portable millstones for that purpose; the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition required, a second person is called in to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the millstone between them, we may see not only the propriety of the expression, Exod. xi. 5. of s ng behind the mill, but the force of another, Matt. xxiv. 1. that two women shall be grinding at the mill, the one hall be taken and the other left." Travels, p. 231. 4to. edit. These portable mills under the name of querns, were used among our ancestors in this and the sister kingdoms, and some of them are in use to the present day. Both the instrument and its name, our forefathers seem to have borrowed from the continent. Verse 6. There shall be a great cry] Of the dying and for the dead. See more on this subject, ch. xii. 30. A. M. 2513. B. C. 1491. CHAP. XI. 8 And all these thy servants shall come | down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. 91 And the LORD said unto Moses, Pharaoh u Ch. 12. 33-y Heb. that is at thy feet. So Judges 4. 10. & 8. 5. 1 Kings 20. 10. 2 Kings 3. 9-w Heb. heat of anger. Verse 7. Not a dog move his tongue] This passage has been generally understood as a proverbial expression, intimating, that the Israelites should not only be free from this death, but that they should depart without any kind of molestation: For, though there must be much bustle and comparative confusion in the sudden removal of six hundred thousand persons, with their wives, children, goods, cattle, &c. yet this should produce so little alarm, that even the dogs should not bark at them, which it would be natural to expect, as the principal stir was to be about midnight. After giving this general explanation from others, I may be permitted to hazard a conjecture of my own. And, I. Is it not probable that the allusion is here made to a wellknown custom of dogs howling when any mortality is in a village, street, or even house, where such animals are? There are innumerable instances of the faithful housedog howling when a death happens in the family, as if distressed on the account, feeling for the loss of his benefactor; but their apparent presaging such an event by their cries, as some will have it, may be attributed, not to any prescience, but to the exquisite keenness of their scent. If the words may be understood in this way, then the great cry through the whole land of Egypt may refer to this very circumstance; as dogs were sacred among them, and consequently religiously preserved, they must have existed in great multitudes. 2. We know that one of their principal deities was Osiris, whose son, worshipped under the form of a dog, or a man with a dog's head, was called Anubis latrator, the barking Anubis. May he not be represented as deploring a calamity which he had no power to prevent among his worshippers, nor influence to inflict punishment upon those who set his deity at nought? Hence while there was a great cry, na npys tseakah gedolah, throughout all the land of Egypt, because of the mortality in every house, yet among the Israelites there was no death, consequently no dog moved his tongue to howl for their calamity; nor could the object of the Egyptians' worship inflict any similar punishment on the worshippers of Jehovah. In honour of this dog-god, there was a city called Anubis in Egypt, by the Greeks called Cynopolis, the city of the dog, the same that is now called Menich: in this he had a temple, and dogs which were sacred to him, were here fed with consecrated victuals. Thus, as in the first plagues, their magicians were confounded, so in the last, their gods were put to flight. And may not this be referred to in chap. xii. 12. when Jehovah says, Against all the gods of Egypt I will execute judgment? Should it be objected, that to consider the passage in this light, would be to acknowledge the being and deity of the fictitious Anubis, it may be answered, that in the Sacred Writings it is not an uncommon thing to see the idol acknowledged in order to show its nullity, and the more forcibly to express contempt for it, for its worshippers, and for its worship. Thus Isaiah represents the Babylonish idols as being endued with sense, bowing down under the judgments of God, utterly unable to help themselves or their worshippers, and being a burden to the beasts that carried them; BEL boweth down, NEBO stoopeth: their idols were upon the beasts and upon the cattle: your carriages were heavy loaden; they are a burden to the weary beast. THEY stoop, they bow down together; they could not deliver the burden, but themselves have gone into captivity. Chap. xlvi. 1, 2. The case of Elijah and the prophets of Baal should not be forgotten here: this prophet, by seeming to acknowledge the reality of Baal's being, though by a strong irony, poured the most Sovereign contempt upon him, his worshippers, and his worship. And Elijah mocked them and said, Cry aloud: FOR HE IS A GOD: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked. 1 Kings xviii. 27. See the observations at the end of chap. xii. The Lord doth put a difference] See on chap. viii. 22. And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at the end of the chapter. Verse 8. And all these thy servants shall come] A prediction of what actually took place. See chap. xii. 31-33. Verse 9. Pharaoh shall not hearken unto you] Though shall and will are both reputed signs of the future tense, shall not hearken unto you; that my wonders 10 And Moses and Aaron did all these won- x Ch. 3. 19. & 7. 4. & 10. 1.-y Ch. 7. 3-2 Ch. 10. 20, 27. Rom. 2. 5. & and by many indiscriminately used; yet they make a most To most critics it is well known that there are, in several parts of the Pentateuch, considerable differences between the Hebrew and Samaritan copies of this work. In this chapter, the variations are of considerable importance; and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew. 1. It is evident that the eighth verse in the present Hebrew text has no natural connexion with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say; and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, who always particularly notes the commencement of his discourses. 2. It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the Sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan, are repetitions of speeches which exist in the Hebrew text. 3. The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations, in general, are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here, make it much more apparent: for should these not be admitted, it is evident that something is wanting, without which the connexion is incomplete. See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement. Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan, and the hiatus in the Hebrew text, will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case, I shall subjoin; as the work is extremely scarce from which I select them, one class of readers especially, will be glad to meet with them in this place.. "Within these five chapters, vii., viii., ix., x., and xi. are seven very great differences between the Hebrew and Samaritan Pentateuch, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians: viz. waters into blood, frogs, flies, murrain, hail, locusts, and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech TWICE. In the Hebrew we have the speeches concerning the five first as in command from GoD to Moses, without reading that Moses delivered them; and concerning the two last as delivered by Moses to Pharaoh, without reading that God had comGOD commands Moses to go and speak manded them. Whereas in the Samaritan we find every speech TWICE. thus or thus before Pharaoh-Moses goes and denounces the judgment-Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt, but that the Hebrew 221 CHAPTER XII. The month Abib is to be considered as the commencement of the year, 1, 2. The passover institute le the Lamb or kid to be used on the occasion, to be taken from the flock the tenth day of the mouth, and each family to provide one, 3, 4. The lamb or kil to be a male of the first year without blemish, 5. To be killed on the doors, 7. The flesh to be prepare i by roasting, and not to be eaten either sudden or raw, 8, 9: an no part of it to be left till the morning, 10. The people to eat it with their loins gir lei, &c. as persons prepared for a journey, 11. Why called the Pazeover, 12 The blool sprinkled on the door-posis, &c. to be a token to them of preservation from the destroying angel, 13. The fourteenth day of the month Abib to be a feast for ever, 11. Unleavened bread to be eaten seven days, 15. This 2. This month shall be unto you the beginning of months: it shall be the first month of the year to you. b 3 Speak ye unto all the congregation of Isfourteenth day, G, and the blood to be sprinkle 1 on the side-posts and lintels of the rael, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house: 4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it, according to the number of the souls; every man according to his eating, shall make your count for the lamb. also to be observed in all their generations for ever, 17-30. Moses instructs the ellers of Isract how they are to offer the Lamb and sprinkle his blood, and for what purpose, 21-23. He bins them to instruct their children in the nature of this rite, 21-27. The children of Israel act as comman led, 23. All the first-born of Egypi lain, 29, 20. Pharaoh and the Egyptians urge Moses, Aaron, and the Israelites to depart, 31-33. They prepare for their departure, ani get gold, silver, and raiment from the Egypuans, 31-33. They journey from Ramese, to Succoth, in number sir hundred thousand men, besides women and children, and a mixed multitude, 37, 33. They bake unleavenei cakes of the dough they brought with them out of Egypt, 39. The time in which they sojourned in Egypt, 40-12 Different ordinances concerning the pass-over, 43-49; which are all punctually observed by the people, who are brought out of Egypt the same day, 50, 51. An. Exol. Isr. 1. saying, 5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: e 6 And ye shall keep it up until the fourteenth AND the LORD spake unto Moses day of the same month and the whole assembly and Aaron in the land of Egypt, of the congregation of Israel shall kill it in the Ch. 13. 4. Deut. 16. 1. & 23. 15. & 34. 18. Lev. 13. 5. Numb. 23. 16. Esther 3. 7 b Or, kid-c Lev. 22. 19, 20, 21. Mal. 1. 8, 14. Heb. 9. 14. 1 Pet. 1. 19. evening. d Heb. son of a year. Lev. 23 12-e Lev. 23. 5. Numb. 9. 8 & 29. 16. Deut 16. 1, 6-f Heb. between the two evenings. Ch. 16. 12. Hebrew. 4. And Moses said, Thus saith the Lord, About inid midst of Egypt. text now wants many words in each of the seven following EXODUS Hebrew text and present version. 1. And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh and upon Egypt, afterward he will let you go hence, when he shall let you go, he shall surely thrust you out hence altogether. 2. Speak now in the ears of the people; and let every man borrow of his neighbour, and every woman of her neigh bour, jewels of silver and jew. els of gold. 3. And the Lord gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pha raoh's servants, and in the sight of the people. XI. version. 1. Then Jehovah said unto Moses, Yet will I bring one plague more upon Pharaoh and upon Egypt, and afterward he will send you out hence, when he will send you away, he will surely drive you hence altogether. 2. Speak now in the cars of the people; and let every man ask of his neighbour, and every woman of her neighbour vessels of silver, and vessels of gold, and raiment. 3. And I will give this people favour in the sight of the Egyptians, so that they shall give them what they ask. 4. For about midnight I will go forth into the midst of the land of Egypt. 5. And every first born in the land of Egypt shall die, from the first-born of Pharaoh, who sitteth upon his throne, unto the first-born of the maid servant that is behind the mill; and even unto the first-born of every beast. 6. And there shall be a great cry through all the land of Egypt, such as there was none like it, nor shall be like it any more. 7. But against any of the dog more his tongue, against 8. And thou also shalt be 5. And all the first-born in 6. And there shall be a great more. man or 7. But against any of the children of Israel shall not a dog move his tongue, against beast; that ye may know how that the Lord doth put a difference be tween the Egyptians and Is. rael. 8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee; and after that I will go ont. And he went out from Pharaoh in great anger. 9. And the Lord said unto Moses, Pharaoh shall not hearken unto you, that my wonders may be multiplied in the land of Egypt. 10. And Moses and Aaron did all these wonders before Pharaoh: and the Lord hard ened Pharaoh's heart, so that he would not let the children of Israel go out of his land. Samaritan. 9. Then Moses said unto Pharaoh, Thus saith Jehovah, Israel is my son, my first-bern; and I said unto thee, Let my son go that he may serve me. 10. But thou hast refused to let him go; behold, Jekorak slayeth thy son, thy first-born. 11. And Moses said, Thus saith Jehovah, About midnight will I go forth into the midst of the land of Egypt. 12. And every first born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, unto the first-born of the maidservant that is behind the mill; and even unto the firstborn of every beast. 13. And there shall be a great cry through all the land of Egypt, such as there was none like it, nor shall be like it any more. 14. But against any of the children of Israel shall not a dog move his tongue, against man, or even against beast; that thou mayest know that the Lord doth put a difference between the Egyptians and Israel. 15. And all these thy servants shall come down to me, and bow down themselves to me, saying, Go forth, thou and all the people that follow thee; and then I will go forth. 16. Then went he forth from before Pharaoh in great indig nation. 17. And Jehovah said unto Moses, Pharaoh doth not hearken unto you, that my wonders may be multiplied in the land of Egypt. 18. And Moses and Aaron performed all these wonders before Pharaoh: but Jehovah hardened Pharaoh's heart, so that he would not let the children of Israel go outof his land. The reader has now the whole of this chapter before him. When, therefore, he has first read the 28th and 29th verses of the preceding chapter, and has then observed, with due surprise, the confusion of the Hebrew text in chap. xi. he will be prepared to acknowledge with due gratitude, the regularity and truth of the Samaritan text, through these many and very considerable differences." REMARKS on select passages in the Old Testament. 8vo. Oxfd. 1787. The reader will pass his own judgment on the weight of this reasoning, and the importance of the additions preserved in the Samaritan text; a conviction of their utility has induced me to insert them. NOTES ON CHAPTER XII. Verse 2. This month shall be unto you the beginning of months] It is supposed that God now changed the commencement of the Jewish year. The month to which this verse refers, the month Abib, answers to a part of our |