Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

PHysicians] in Greek imbalmers. imbalm] which was, with myrrh, aloes, and other spices, [unspec 1] that the dead bodies might not stink or putrefy, John. 19. 39. 40. so laying them as in a bed of sweet odors, 2 Chron. 16. 14. and this with the solemnities of his burial, was to do Jacob honor at his death, as 2 Chron. 32. 33. and to keep his body sweet, for burial in Canaan: besides further mystery of the resurrection with incorruption in Christ, who was also imbalmed himself, Mark. 14. 8. John. 12. 7. and 19. 40. Of the Egyptian manner of imbalming and burying in ages following it is said by historiographers, that they took out the bowels of the dead, cleansed them, and washed them with wine of dates, and after that again with odors: then filled they the bowels with pure myrrh beaten, and Cassia, and other odors (except frankincense;) and sowed them up. After this they seasoned the corps hidden in nitre, seventy days, not longer. After seventy days, they washed the corps, and wrapped it in fine linen cloth gummed; which gum the Egyptians often used instead of glew, &c. The Nitre consumeth the flesh, and leaveth only the skin and bones of the dead person. Herodot. in Euterpe.

Vers. 5. Idye] or, I, am dying: see Gen. 47. 29. 30. 31. digged] or, bought, as the word sometime [unspec 5] signifieth, Deut. 2. 6.

Vers. 7. all the servants] that is, a great multitude of them: so Mat. 3. 5. all Judea: that is, very many [unspec 7] from all parts. elders] or Senators; that is, governors, officers, counsellors, as Ezek. 7. 26. joined therefore with Princes, Psal. 105. 22.

Vers. 9. very great] Hebrew, vehemently heavy, or weighty; which the Greek translateth a great [unspec 9] campe, (or company.) So a weighty people, 1 Kings 3. 9. is by the Hebrew text elsewhere expounded, agreat people, 2 Chron. 1. 10.

Vers. 10. Atad] by interpretation a bramble, [unspec 10] Psal. 58. 10. It seemeth this floor was beset with brambles, and thereof had the name. beyond] in the inside of Jordan, for Moses when he wrote these things, was on the outside, in the wilderness; Deut. 1. 1. and 3. 25. seven days] so long they were by the law of God unclean by the dead, whosoever touched the same; Numb. 19. 11. so long also the Jews custom after was to mourn, as Maimonides showeth in Misn. Tom. 4. treat. of Mourning, chap. 1. and Ben Sirach saith, Seven days do men mourn for him that is dead, Eccles. 22. 12. There was also a lesser degree of mourning, which dured thirty days, that the Hebrew doctors gathered from Deut. 21. 13. she shall bewail her father and her mother a month of days: those thirty days, they might not trim the hair of their head or beard; nor wear white new garments, nor marry: and the like. Maimonides ibidem, ch. 6.

Vers. 11. inhabitants] Hebrew, inhabitant: and [unspec 11] Canaanite. See Gen. 10. 16. heavy] in Greek great, as before in verse 9. was called] Hebrew he (that is, everyone) called: see the notes on Gen. 16. 14. The mourning] Hebr. Abel Mizaim.

Vers. 15. peradventure] or, it may be. The [unspec 15] guilty conscience causeth fear, Levite. 26. 36. rewarded him] that is, done of our own accord unto him.

Vers. 16. commanded] that is, sent some on their [unspec 16] message to Joseph: and after, went themselves, verse 18. The word command, is effectually to procure a thing to be done: as God commandeth his blessings and mercies, by effectual sending them; Psal. 42. 9. and Levite. 25. 21. Deut. 28. 8. where the Greek translateth send. Here, the Greek expoundeth it, they came unto Joseph, and said.

Vers. 17. of the God] by this speech, they seem, [unspec 17] both to insinuate their repentance, and faith to obtain mercy at God's hand; and use a reason to obtain the like at Joseph's. For if we forgive men their trespasses, our heavenly Father will also forgive us, otherwise not. Mat. 6 12. 14. 15. Wherefore it is said, forgive one another, even as God for Christ's sake forgave you. Ephes. 4. 32. But the Hebrew Doctors observe a difference between damage to our neighbor in his goods, and hurts, or injury to his person, (which here was Joseph's cause.) They say: he that doth his neighbor damage in his goods, when he hath paid that which he ought to pay; atonement is made for him. But he that hurteth his neighbor, although he gave unto him (for satisfaction) the five things. (namely, 1. damage it self, as when eye must be given for eye, tooth for tooth, 2. for the smart, 3. for his healing, 4. for his resting from his labor, 5. for his shame or dishonor; of which see the notes on Exod. 21. 19.) yet atonement is not made for him: yea though he should sacrifice (to God) all the Rams of Nebaioth, (Isaiah 60. 7.) yet atonement is not made for him, nor his iniquity forgiven; unill he request it of him that was hurt, and he do forgive him. Maimonides in Misneh, Tom. 4. treat. of Hurt and damage, chap. 5. S. 9.

Vers. 21. unto their heart] that is, friendly, comfortably, [unspec 21] and which pleased them: as, that which came into Solomon's heart, 2 Chron. 7. 11. is expounded, that which he was pleased to do, 1 King. 9. 1. See also the notes on Gen. 34. 3. Here Joseph is an example of lenity, and readiness to forgive; and to do good for evil, as Christ teacheth all: Matt. 5. 44. So the Hebrew canons say, It is unlawful for him that is hurt, to be cruel and not to forgive: this is not the way of the seed of Israel. But when he that did the hurt, doth request it, and ask grace of him, once or twice, and he kneweth that he turns from his sin, and repenteth of his evil: he shall forgive him, Maimonides in his said treat. of Hurt and damage, ch. 5. S. 10.

Vers. 23. third generation] or third sons. So [unspec 23] was his blessing begun to be accomplished, Gen. 49. 22. and 28. 19. borne] that is, brought up: Of Machir, see Num. 32. 39.

Vers. 24. visiting, &c.] that is, will surely visit, [unspec 24] meaning in mercy: See Gen. 21. 1. This was a testification of his faith in God's promises; as is written, by faith Joseph at his ending, made mention of the departure of the sons of Israel, and gave commandment concerning his bones, Heb. 11. 22. The land of Canaan, was a sign of their heavenly inheritance, as before is shown, on Gen. 12. 5. & 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead, should be the first fruits of them that slept, by whom the resurrection of the dead (which Joseph expected) was to come, 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose, and came out of the graves, after Christ's resurrection: Matt. 27. 52. 53.

Vers. 25. from hence] or, from this place: the [unspec] Greek addeth with you. This charge was fulfilled, when at their going out of Egypt, Moses took the bones of Joseph with him, Exod. 13. 19. which afterward were buried in Shechem, Jacob's purchase, and Joseph's sons heritage, Ios. 24. 32. Stephen showeth that the other Patriarchs (the sons of Jacob,) were buried also in Sychem in the land of Canaan, Act. 7. 16.

Vers. 26. old] Hebrew, son of 110. years [unspec 26] Gen. 5. 32. The same was the age of Jesus (or Joshua) when he died; the conqueror of Canaan, and one of Joseph's seed: Ios. 24. 29. an ark] or chist, coffin: to be ready, at their removal out of Egypt. This death of Joseph, (whereat the first book of Moses endeth,) was after the creation of the world, 2369. years.

Annotations.

BOoke of Moses] so our Lord Christ calleth it, in Mark. 12. 26. See the first annotations on Genesis. Exodus] a Greek word, signifying Departing, because the first chief thing here handled, is of the Departing or Out-going of Israel from Egypt, Exod. 12. 41. This Greek word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the book is named of the first words, Elle shemoth, that i • , These are the names. And here beginneth the thirteenth section, or lecture of the Law: See Gen. 6. 9.

Verse 1. Now these] Hebrew And these. This book is a continuance of the former history of [unspec 1] Genesis, therefore it beginneth with And, as coupled thereunto: so likewise do Moses his two next books. Sometime And is used in the beginning of a story, as Esth. 1. 1. where it may in translating be omitted; as is noted on Gen 36. 24. and so the Greek omitteth it here. Egypt] Hebrew Mitsraim; that is, the land of Mitsraim, the son of Cham: See Gen. 10. 6. and 12. 10. house] that is, household, as the Chaldee saith, the men of the house.

Vers. 3. Issachar] he is named in the fifth place, because he was the fifth of the same mother Leah; [unspec 3] though Jacob had other sons before him: see Gen. 35. 23. Benjamin] he, though youngest, is set before the four children of the bondwomen. In the wall of the heavenly Jerusalem, the Jasper on which his name was graven, is the first foundation, Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing, before his elder brother Joseph.

Vers. 5. souls] that is, persons: and in Hebrew soul, put for souls: See Gen. 12. 5. thigh] [unspec 5] loins, or seed: See Gen. 46. 26. seventy] the Greek addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in, commendeth God's blessing in multiplying them so greatly when they went out, Exo. 12. 37. Deut. 10. 22. and Joseph] that is, with Joseph who was in Egypt already, as the Chaldee explaineth it: wherefor the Greek version putteth this clause before the former, to show Joseph to be of the number, he and his children: as Gen. 46. 20. 27.

Vers. 6. brethren] who were carried out of Egypt, and buried in Sychem, in the land of Canaan, [unspec 6] Act. 7. 16. generation] that is, the men of that generation or age; both Israelites and Egyptians: see Gen. 6. 9.

Vers. 7. increased] or, bred-swiftly, as the fishes or ceeping things of the earth, which of this word [unspec 7] have their name: See Gen. 1. 20. And this was, when the time of the promise drew nigh, which God had sworn to Abraham; Act. 7. 17. whereof see Gen. 12. 2. and 15. 5. &c. most exceedingly] Hebrew, with vehemency vehemency: as Gen. 7. 19. and 30. 43. They became a nation, great, mighty, and populous, Deut. 26. 5.

Vers. 8. new] another King, saith the Greek version; which Stephen followeth, Act. 7. 18. [unspec 8] knew not] this word is used both for knowledge and understanding with the mind, & for acknowledging & regard with the affections: both which might be in this King, Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus, which confirmed not the decree of Joseph.

Vers. 10. with them] or against them, (as the Gr. [unspec] word, which also Stephen useth in Act. 7. 19. implieth:) that is, wisely keep them under. At this time, the sons of Israel began to corrupt their religion, and to commit whoredom with the idols of Egypt, for which God was angry with them, Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people, to deal-craftily with his servants, Psal. 105. 25. war] or understand occasions of war: the Greek saith, when war befalleth us. go up] to weet into Canaan. Thus Satan sought to hinder the fulfilling of God's promise, Gen. 46. 3. 4.

Vers. 11. task-masters:] Hebrew princes of tasks [unspec] (or of tributes:) that is commissaries to exact of Israel, tasks, and servile works; as the Greek translateth, masters over works; the Chaldee calleth them rulers evil doers. So because Israel served not the Lord their God with gladness of heart, he made them serve their enemies with much affliction, & put a yoke of iron upon their neck, as he threatened again after this; Deut. 28. 47. 48. And thus the oracle was fulfilled, Gen. 15. 13. treasure cities] or cities of store, wherein to lay up both the fruits of the earth, as 2 Chron. 32. 28. and other provision of armory and warlike furniture: wherefor the Greek translateth, fortified cities. Raamses] this differeth in writing, from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Yerushalmi Targum calleth it Philusin, (otherwise named Pelusium: and the former Pithom, he calleth Tenis (or Tanis.)

Vers. 12. as they] that is, the more they afflicted them, the more they multiplied. There is no wisdom, prudency or counsel against the Lord; Prov. 21. 30. increased] or spread abroad: Hebrew brake forth with sudden increase; see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it, wexed strong. This mercy of God David celebrateth, saying, And he increased his people mightily; and and made them stronger then their distressers. Psal. 105. 24.

Vers. 13. rigor] or fierceness (which English word [unspec] cometh of the Hebrew Pherec:) the Greek translateth it force; the Chaldee hardness. The Israelites were forbidden to rule after this manner, one over another, Levite. 25. 43. 46. Hereupon Egypt is called, the house of servants (or bondmen) Exod. 20. 2. and for the hardness of the servitude, an iron furnace; Deut. 4. 20. and because King Pharaoh caused this bondage, it is called the house of Pharaoh, 1 Sam. 2. 27.

Vers. 14. bitter] in Greek sorrowful. [unspec]

Ver. 15. Shiphrah] in Greek Sepphora: and the other, Phoua. These seem to be the chief of the midwives. The Targum Yerushalmi maketh them to be Hebrew women of Levi, Iochebed, and Miriam.

Vers. 16. stools] a peculiar round seat for women [unspec] in travel; the Hebrew word is not used elsewhere, but in Ier. 18. 3. for a wheel or frame which potters work upon. The Greek translateth not the word but the sense, saying, and they be about to bring forth. kill him] this hath always been Satan's subtlety, to labor the death of the men children, the strongest and valiantest of God's people. So the great red Dragon (of the Roman Empire) stood ready to devour the manchild, which the woman (the Church of Church Christ) was about to bring forth, Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt, (likened to a great Dragon, lying in the midst of his rivers, Ezek. 29. 3.) would have devoured the males of Israel.

Vers. 19. Pharaoh] this was a name of honor; common to all the Kings of Egypt: as is noted on [unspec 19] Gen. 12. 15. unto them] Targum Yerushalmi expounds it thus, ere the midwife comes at them, they pray to their Father which is in heaven; and he answereth them, and they do bring forth.

Vers. 21. that he] Hebrew, and he them:] the Hebrew lahem, is properly them men, and so may [unspec 21] be understood of the Israelites who being spared by the midwives, lived to have families. Or it is put for lahen, them women: the courageous midwives, to whom God made houses, that is, gave them children and families. So the Prophets some time vary the gender, as in 1 King. 22. 17. lahem: for which in 2 Chro. 18. 16. is written lahen. Also in 1 Chron. 10. 7. bahem: which in 1 Sam. 31. 7. is written bahen. And so the Gr. here, & Targum Yerushalmi, referreth it to the women saying; because the midwives feared before the Lord, therefore they got them a good name in a strange nation, and made them houses; the house of the Levites, and the house of the High priesthood. See the like after in Exod. 2. 17. also in Judge. 21. 22. and before, noted on Gen. 4. 7.

Vers. 22. all his people] so from secret oppression, [unspec 22] proceeding to open tyranny; evil entreating our fathers, making their babes to be cast out, that they might not be saved-alive, Act. 7. 19. which though Israel's sin did deserve, Ezek. 20. 5. 7. 8. yet God after repaid to the Egyptians, in turning the waters of their river into blood, and slaying all their firstborn, Exod. 7. 20. 21. and 12. 29. 30. that is borne] namely to the Hebrews (or Jews:) as the Greek and Chaldee do express.

Annotations.

A Man] named Amram, the son of Kohath, the son of Levi: Exod. 6. 16. 18. 20. To [unspec 1] this religious family, rather then any other, God now appeared: which mercy is remembered in 1 Sam. 2. 27. took] to wife, Exod. 6. 20. the daughter] named Iochebed, sister unto Kohath, and next daughter to Levi: aunt unto Amram her husband, Exod 6. 20. Numb. 26. 59. So Targum Yerushalmi saith, he took Iochebed his aunt, to him to wife. Such marriages with their near kindred, were afterwards forbidden, when the tribes and families were multiplied: Levite. 18. 12. a son] this was not their first child, for Marie a daughter, and Aaron a son were both borne before him: Verse 4. Numb. 26. 59. Exod. 7. 7.

Vers. 2. a goodly child] or fair proper child, so the Apostle (following the Greek version) [unspec 2] translateth it, in Hebr. 11. 23. the Hebrew being good, meaning in form and beauty; as Gen. 24. 16. and Stephen addeth goodly (or fair) to God: Act. 7. 20. that is, exceeding fair, or having divine beauty and g •• dlinesse: and there be of the Jew Doctors which write to the like effect, that he had the form of an Angel of God: Pirkei R. Eli 〈…〉 chap. 48. And heathen writers make mention also of his beautiful personage, Justin. hist. b. 36. This Moses was, by the father, the seventh generation from Abraham; (as Enoch was the seventh from Adam: and Abraham the Hebrew, was the seventh from Heber:) and considering his mi •• des upon Egypt, and his laws unto Israel; he may be likened to that manchild, who 〈◊〉 to rule all 〈◊〉 with 〈◊〉 of 〈◊〉 : Rev. 12. 5. 〈…〉 together with his father: therefore the Greek translateth they hid. And Paul saith, By faith Moses was hid of his parents three months, because they saw he was a goodly child, and they were not afraid of the kings commandment, Heb. 11. 23. This hiding was in his own fathers house, Act. 7. 20. in the year from the creation of the world, 2433.

Vers. 3. longer] or anymore: by reason they [unspec 3] [unspec \2] dwelt mixed with the Egyptians, Exod. 3. 22. and the kings commandment was strait, and dangerous to transgress, Exod. 1. 22. Heb. 11. 23. ark] or coffin, whereof see Gen. 6. 14. Thus Moses, as Noah, was saved in an ark from drowning, what that figured, see Gen. 6. 15. &c. bulrushes:] a thing there growing, of which the Egyptians used to make light botes and vessels to go upon the waters, Isaiah, 18. 2. flags] or, sea weeds, or sedge: such as grew by that river, and in the red sea, and other seas; Ion. 2. 5. Hereof the Redsea had the name, see Exod. 10. 19. brink] Hebr. lip.

Vers. 4. his sister] named Marie, or Miriam, [unspec 4] of whom see Exod. 15. 20. Numb. 26. 59. stood] or, set her self to stand and look; or espied (as the Greek translateth it) to learn what should befall him.

Vers. 6. saw the child] or, saw him, (namely) the [unspec 6] child. had compassion] or, mercifully spared him: see this word, in Cen. 19. 16. Hebrews] so the Israelites were called, of Heber: see Gen. 14. 13. and 39. 14. The Chaldee translateth it Jews: so after verse 7. 11. 13. &c.

Vers. 7. a woman a nurse] an Hebrew phrase, the [unspec 7] word woman may in English be omitted: as the word man, in verse 11. 14. See Gen. 13. 8. & 38. 1.

Vers. 10. for a son] adopted to be as her own child, and trained up in all the wisdom of the Egyptians; Act. 7. 21. 22. Moses] in Hebrew Mosheh; but the Greek of the New Testament writeth him Moses, and Moses, Mat. 19. 8. Act. 7. 20. 35. 37. his name signifieth Drawen-out: What name his parents had given him before is not recorded. I drew] Hebrew, Masithi: of this, the child had his name: and it is not used again in Scripture, but in David's case, who saith of God, he drew me out of many waters, Psal. 18. 17. waters, signifying troubles.

Vers. 11. grown great] both in years, and [unspec 11] in authority, being full sorty years old; and mighty in words and in deeds: Act. 7. 23. 22. There fore In those days, may he read, After those days: as in verse 23. went-out:] it came into his heart to visit his brethren the sons of Israel, Act. 7. 23. and he after this, renounced his honors and pleasures in Pharaohs Court, and associated him-self to God's afflicted people: for by faith, heerefused to be called the son of Pharaohs daughter choosing rather to to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming the reproach of Christ, greater riches then the treasures in Egypt, for he had respect unto the recompense of the reward, Heb. 11. 24. 25. 26. saw their 〈◊〉 ] he Greek translateth, considered their labor: in Chaldee their ser 〈…〉 de.

Vers. 12. smote] that is, killed him, (as is shown on Gen. 14. 17) so defending and avenging his oppressed [unspec 12] brother; supposing that his brethren would have understood, how that God by his hand would deliver them: but they understood not. Act. 7. 24. 25. And because his calling was not yet manifested, he did this action secretly, and hid the Egyptian in the sand. From this action of Moses, the Jew Doctors did gather a law, that if an heathen smote an Israelite, he was to die. Maimonides in Misneh, tom. 4. treat. of Hurt and damage, chap. 5. S. 3.

Vers. 13. the second day] the day next after the former, Act. 7. 26. so prosecuting diligently the [unspec 13] work which God had secretly called him unto. to the wicked one] that is, to him that did the wrong, as the Greek translateth it; and Stephen approveth the same, saying, The next day he shown him-self unto them as they strove, and earnestly exhorted them unto peace, saying, Sirs, ye are brethren, why do ye wrong one to another? Act. 7. 26.

Vers. 14. he] that did his neighbor wrong, he [unspec 14] thrust Moses away; Act. 7. 27. a man a prince] or, constituted thee a prince; omitting the word man, as Stephen (following the Greek version) doth. See also Gen. 13. 8. This refusal of Moses, by one, is imputed to the rest of the Israelites, Act. 7. 35. And God for their unthankfulness, withdrew Moses from them 40. years, before he sent him again to deliver them: verse 23. sayest thou] to wit, in thy heart; (as Gen. 27. 41.) that is, intendest thou, thinkest thou; or, wilt thou kill me? as the Greek translateth it; and so Stephen allegeth it, Act. 7. 28. And other scriptures have the like phrase, 2 Sam. 21. 16. the Egyptian] the Greek addeth, yesterday, and so it is in Act. 7. 28. the thing] Hebr. the word: Gr. this word: So in the verse following.

Vers. 15. fled] at this saying Act. 7. 29. Of this first departure, as well as of the second, some do [unspec 15] understand that speech of the Apostle; By faith Moses left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible, Heb. 11. 27. dwelt] or, seated, namely as a stranger, Act. 7. 29. and so here in verse. 22. and Exod. 12. 40. Midian] Madiam, as the Greek calleth it, or Madian, as in Act. 7. 29. a people that came of Madian the son of Abraham, Gen. 25. 2.

Vers. 16. Priest] or, Prince, as the Chaldee translateth [unspec 16] it; but the Greek saith priest: See Gen. 41. 45. father] the Greek addeth his name Iothor, that is, Iethor, as Exod. 3. 1.

Vers. 17. them] the daughters, as the Greek version [unspec 17] plainly showeth: but the Hebrew here and after is masculine, as if it were them men, which some understand to be the shepherds that looked to the flock, under these women: but the Hebrew putteth sometime one gender for another: see the notes on Exod. 1. 21. saved] in Greek delivered them daughters. Compare this fact of Moses, with Jacob's, Gen. 29. 9. 10.

Vers. 18. Reguel] in Greek, Ragouel: he was a [unspec 18] Madianite, father to Hobab or Jethro the next father of these daughters: Num. 10. 29. All grand-fathers and 〈◊〉 , are called fathers: 2 Kin. 14. 3. & 16. 2. & 18. 3. 〈◊〉 so soon] Heb. hastened to come.

Vers. 19. drawing drew] that is, drew readily and [unspec 19] enough; the Greek saith, and drew for us.

Vers. 20. now] or, at this time; it being so Iate. [unspec 20] The Greek translateth it, thus.

Vers. 21. was content] or began; as the word is [unspec 21] Englished, Deut. 1. 5. The Greek omitteth it, saying, And Moses dwelt with the man: and the Holy Ghost often omitteth the like, as some Evangelists say of Jesus, he began to say, Luk. 12. 1. Mark. 13. 5. another writeth, Jesus said, Matth. 16. 6. and 24. 4. so, he began to cast out, Mark. 11. 15. that is, he cast out, Mat. 21. 12. he began to cry, Mark. 10. 47. that is, he cried, Luke 18. 38. they began to beseech, Mark. 5. 17. that is, they besought him, Matth. 8. 34. and sundry the like. gave Zipporah] to wife, as the Greek addeth; and calleth her Zemphora, as the letter m, is often put in such Greek names; as Abbakuk the Prophet, is Amb • koum in Greek, Ab. 1. 1. so Chiun, Amos 5. 26. is Remphan, Act. 7. 43. the interpreters mistaking R. for C. and interposing M. And in the Hebrew, Berodach, 2 King. 20. 12. is called also Merodach, Esa. 39. 1. that such change of letters, should not seem strange unto us. Concerning this wife of Moses, his sister and brother afterwards spake against him, Num. 12. 1. where she is called a Cushite.

Vers. 22. Gershon] by interpretation, A desolate [unspec 22] stranger; the reason whereof followeth. Here the Greek addeth, And she conceived again, and bare a second son; and he called his name Eliezer, saying; for the God of my father is my helper, and hath delivered me from the hand of Pharaoh. This addition is borrowed from Exod. 18. 4.

Vers. 23. after those many days] that is, as Stephen [unspec 23] openeth it, when forty years were expired, Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time: they say Moses was Iethroes shepherd 40. years; and the wild beasts spoiled not his sheep, but they were fruitful and multiplied greatly. Pirkei R. Eliezer, c. 40. Thus Moses had lived 40. years in Pharaohs court; was 40. years a stranger & shepherd in Midian; and after this, he fed God's people Israel 40. years, Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew In, is rightly translated in Greek After, as it elsewhere also plainly signifieth, Numb. 28. 26. So in the New Testament, Mark 13. 24. in those days, that is, after them, as is explained, Matth. 24. 29. after the tribulation of those days. So in Dan. 2. 44. In (that is, After) the days of these Kings, was dead] both the King, and all other that sought Moses life, Exod. 4. 19. servitude] or, bondage: in Greek works: which, as appeareth, continued though the King was dead. The Chaldee addeth, servitude which was hard upon them. came up] or ascended up to heaven. This their misery, and God's mercy in releasing them, is often mentioned; and was by the Israelites remembered in their land, every year, Deut. 26. 6. 7. 8. Num. 20. 16.

Vers. 24. covenant] whereof see Gen. 15. 14. and [unspec 24] 26. 13. and 46. 4. which God is said to remember (after the manner of men) when he showeth care, of performance: See Gen. 8. 1.

V. 25. knew] namely their sorrows, as is expressed [unspec 25] in Exod. 3. 7. or, knew them, in their sorrows, that is, cared for them; as knowing often signifieth, Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it, he was known unto them; The Chaldee, he said by his word, that he would deliver them.

Annotations.

IEthro] in Greek Iothor: he was also named Hobab, [unspec 1] and was the son of Ragouel 〈…〉 Exod. 2. 18. Num. 10. 29. Judge. 4. 11. He is called also •••• er, Exod. 〈◊〉 18. Now God taketh Moses (as afterward he did David) from the folds of sheep, to 〈◊〉 Jacob his people, and Israel his possession, Psal. 78. 70. 71. and 77. 21. priest] in the Chaldee, prince: See Exod. 2. 16. The son succeeded in his fathers office, for it is likely that Raguel was now dead, this being 40. years after Moses his coming thither, Exod. 2. 21. Act. 7. 30 behind] to the back side: the Greek saith, under the wilderness; the Chaldee, to a place of good pasture in the wilderness. A wilderness (so named of going wild, that is, astray therein) as is shown on Gen. 21. 14. was a place where cattle used to be fed, as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God] so called, because it was great and high, as Psal. 36. 7. and was sanctified of God, by his appearing there now, verse. 5. and after when God came down upon it, to give his law, Ex. 18. 5. and 19. 3. 17. 18. So in 1 King. 19. 8. The Chaldee calleth it, the mount where the glory of the Lord was revealed. Horeb] or Choreb: which signifieth Drinesse (for this wilderness was waterless, Deut. 8. 15.) it was called also mount Sinai, Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing: or of this vision there appearing.

Vers. 2. Angel] This was Christ, who in verse. 6. calleth himself the God of Abraham; named an [unspec 2] Angel; as before in Gen. 48. 16. therefore Moses blessing Israel, mentioneth the good will of this dweller in the bush. Deut. 33. 16. where the Chaldee paraphrast addeth, him whose habitation is in heaven; meaning God. And other Rabbin's acknowledged as much; R. Menachem, upon Exod. 3. saith, his Angel, in the opinion of some of our Rabbin's, was Michael; and therefore he saith the Angel of the Lord, and saith not the Angel of God, signifying the condition of mercies. See also the notes on Gen. 32. 24. where Michael, is shown to be Christ. Again, R. Menachem there alledgeth; this Angel is that Angel the Redeemer, which said to Jacob, I am the God of Bethel: this is he (of whom it is said) and the Angel of his presence saved them: Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush] In Hebrew Seneh, whereupon the mount, and wilderness is called Sinai, of the store of brambles that grew there: or of this bush and vision So in Pirkei R. Eliezer, c. 41. it is said, from the beginning of the world, this mount was called Horeb: and when God appeared unto Moses, out of the midst of the bramble-bush, of the name of the bramble (Seneh) it was called Sinai. consumed] Hebr. eaten up, in Greek, burnt up: fire is usually said to eat, that is, to consume, Lev. 6. 10. The flame is said to burn up the mountains, trees, &c. Psal. 83. 15. Joel 1. 19. and is therefore used to signify great afflictions from the hand of God, Esa. 30. 30. Lam. 2. 3. But here God (who is called a consuming fire, Deut. 4. 24.) consumeth not the bush, (a figure of the Church of Israel, afflicted in Egypt) but dwelleth with good will therein, as Moses mentioneth the good will of him that dwelt in the bush, Deut, 33. 16. And so hath promised to Israel, when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Esa. 43. 2. This God himself openeth to Moses, in verse. 7. 8. and it agreeth with that vision shown to Abraham, in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision, saying, God dwelt in the bramble-bush: and the bramble-bush was affliction & anguish, & all thorns and briars. And why dwelt he in the midst of affliction and anguish? but because he saw Israel in great affliction he also dwelt with them in the midst of affliction, to confirm that which is said (in Esa. 63. 9.) In all their affliction, it was afflicted. Pirkei R. Eliezer, c. 40.

Verse 3. great sight] or, vision: whereat Moses [unspec 3] wondered, and drew near to consider it, Act. 7. 34. not burnt:] the Yerushalmi Targum addeth, is green and not burnt.

Vers. 4. unto him] and what God said unto him, [unspec 4] the same he hath spoken to us; as our Lord himself explaineth it; Have ye not read, that which was spoken unto you by God? Mat. 22. 31. 32. And although God spake thus to Moses, yet he writing these things for the Church, it is said, that Moses shown them, and he called the Lord, the God of Abraham: Luke 20. 37.

Vers. 5. thy shoes] the putting off of shoes, was [unspec 5] used for a sign of giving up ones right unto another, Deut. 25. 9. Ruth 4. 7. also for a sign of mourning and humiliation, Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2 • 4. and consequently of sanctification before God; putting off uncleanness, as the change and washing of other garments also signified, Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept, that Moses in all humility and holiness, should now resign up him-self unto God, and service of him. The like was commanded Joshua, Ios. 5. 15. By Stephens relation, GOD had manifested himself by the words following in the next verse, before he commanded this thing: see Act. 7. 32. 33. From this precept unto Moses, the Jews gathered a general rule, that whosoever standeth in the holy place, must put off his shoes: Pirkei R. Eliezer. c. 40. So from that precept in Lev. 19. 30. ye shall reverence my sanctuary, they conclude, that this belongeth to the reverence of it, that no man come in there, with his shoes on his feet. Maimonides in Beith habchirah (or Temple) c. 7. S. 1. 2 is holy ground] Hebr. it is ground of holiness: sanctified by the presence and apparition of God, who maketh the heavens, earth, and places where his glory is revealed, to be holy, and reverently to respected of his people, Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured, is called the holy mount, 2 Pet. 1. 18. Therefore death was threatened to all that came into the holy place of the tabernacle, where God appeared; except such, and so sanctified, as the law did appoint, Lev. 16. 2. 3. &c.

Vers. 6. I am] The word am, is added by the [unspec 6] Holy Ghost, in Matth. 22. 32. though for brevity sake, it is omitted here in the Hebrew, and also in the Greek, Mark. 11. 26. and often throughout the Scriptures. thy father] the Holy Ghost expoundeth this, thy fathers: Act. 7. 32. and the words following confirm it. See Gen. 3. 2. God of Abraham] to whom the land of Canaan was first promised, Gen. 12. 1. 7. the affliction of his seed in Egypt; prophesied; and the deliverance from the same, now to be performed: Gen. 15. 13. 16. Exod. 3. 8. And because God is not the God of the dead but of the living, our Savior from this speech proveth, that Abraham and others dead to the world; yet lived unto God, and their bodies should be raised again from the dead, Matth. 22. 31. 32. Luk. 20. 37. 38. hid] in Greek, turned away: this hiding was in conscience of his own infirmity, and of God's majesty, so that Moses trembled and durst not behold; Act. 7. 32. Elias covered his face with his mantle, 1 King. 19. 13. and the Seraphims covered theirs with their wings, Esa. 6. 2. See also Job 13. 20. Luk. 5. 8. Esa. 6. 5. to look] so the Greek also translateth it, referring it to the last word feared. It may also be Englished, from looking, or, that he might not look, referring it to the former, he hid his face. For God, the Chaldee translateth, the glory of the Lord.

Vers. 7. seeing I have seen] that is, I have surely seen: the like phrase is in Gen. 2. 17. God's seeing [unspec 7] and hearing, implied a merciful regard and pitying of their misery: Psal. 106. 44. 45. Gen. 29. 32. therefore the people, when they understood this, gave thanks to God, Exod. 4. 31. Some of the Hebrews (as the Zohar upon this place) expounded it thus: Seeing for the good of Israel; I have seen, for vengeance upon those that oppress them. In this sense Zechariah said at his death, The Lord see it, and require it: 2 Chron. 24. 22. their taskmasters] or, his taskmaster; speaking of the people as of one man: see the notes on Gen. 22. 17. Taskmasters, here properly are Exactors; and is generally used for such as require and exact, either money, as in 2 King. 23. 35. or any debt, Deut. 15. 2. or otherwise do oppress any, Esa. 53. 7. Here the Greek translateth it workmasters; the Chaldee, rulers. They figured spiritual tyrants also, from whom will deliver his people; Esa. 9. 4. and 14. 2. and 60. 17.

Vers. 8. am come down] to wit, in this vision: as the Chaldee translateth, I do appear, (or, am revealed.) [unspec 3] See Gen. 11. 5. them] Hebr. him: that is, the people. The Greek translateth it them: so doth the Holy Ghost, in Act. 7. 34. the hand] that is, the power and dominion: as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies, Luk. 1. 74. whereof this now was a type. milk and honey] under which, all other blessings are comprehended; there was no lack of anything, Deut. 8. 7. 8. 9. Of this country, see the notes on Gen. 12. 5. and as the land figured out a heavenly country; so milk and honey signified spiritual blessings in Christ, Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land, is often mentioned by this phrase, as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites upon the first view, acknowledged it so to be, Num. 13. •• . and yearly professed the same, by God's co 〈…〉 nt, Deut. 26. 9. 15. Yet the rebellious despised it, and called Egypt, a land that floweth with milk and honey: Num. 16. 13. 14. Canaanite] that is, as the Greek and Chaldee translate, Canaanites, Chethites, &c. See Gen. 10. 16. and 15. 20. So after, verse 17.

Vers. 10. send thee] The secret inspiration which [unspec] Moses had before from God, (Exod. 2. 11. Acts 7. 25.) is here become an open calling and full commission; and he whom the Israelites had refused, saying, who made thee a ruler and a judge? the same did God send to be a ruler and deliverer, by the hand of the Angel, which appeared to him in the bramble-bush: Act. 7. 35. This sending of Moses, is also mentioned as a mercy of God, Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh] the Greek addeth, king of Egypt: in Act. 7. 34. it is, I will send thee into Egypt. bring thou] in Greek, thou shalt bring. See the notes on Gen. 20. 7.

Vers. 12. Certainly] or, Because I will be: the [unspec] Chaldee saith, because my word shall be thine help. this] the present apparition of my glory in the bush, which thou seest: or, this, that followeth, ye shall serve God at this mount. The first was a sign to st engthen Moses in his business with Pharaoh, Exod. 5. 22. 23. the latter, to confirm him against the many rebellions of Israel, mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this] or, by this mount. This was fulfilled when at mount Sinai, the law being given, the tabernacle was made, and sacrifice and other service performed unto God, Exod. 19. and 25. &c. which being a mount in the wilderness, in Arabia; the worshippers & children thereof were in bondage, as was Agar, and figured the Old Testament and those under the same, by Moses law; Gal. 4. 24. 25. Now we by Christ are not come thither, but unto mount Zion, where all the house of Israel, and all in the land are to serve the Lord: Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1.

Vers. 13. what is his name?] This may imply, after [unspec] what manner, and to what end, God had now appeared; whether for mercy, or judgment. For God by names manifesteth his works, as after appeareth in Exod. 6. 3. So the Hebrews teach (in Elle shemoth rabba upon this place) that when God judgeth his creatures, he is called Elohim (God;) when he warreth against the wicked, he is called Sabaoth (Lord of hosts;) when he doth mercy unto the world, he is called Jehovah; as in Exod. 34. 6. Jehovah, Jehovah, God merciful and gracious.

Vers. 14. I am that I am] The Hebrew, Ehjeh asher ehjeh, properly signifieth I will be that I will be: the Greek translateth, I am he that Is. And God is called, He that Is, that was, and that will be, Rev. 16. 5. where this name Ehjeh, is opened, as also the name Jehovah, whereof see Gen. 2. 4. Exod. 6. 3. It implieth God's eternal and unchangeable Being in himself (before whom, all nations are as nothing, Esa. 40. 17.) and the constant performing of all his words, to be now and forever that which he was before, to Abraham, Isaac and Jacob: verse 15. So, Jesus Christ yesterday and today, the same, and forever: Heb. 13. 8. The Rabbin's do thus also explain this name, in Elle shemoth rabba, upon this text. The blessed God said •• to Moses. say 〈◊〉 them, 〈◊〉 have been, and I the same now, and I the same 〈◊〉 time to come, &c. I 〈◊〉 ,] or, I will be, hath sent, &c. The Chaldee paraphrase called Jonathan's, giveth both expositions: I • e that was and hereafter will be, hath sent me unto you.

Vers. 15. my memorial] or, the memorial of me that whereby I will be remembered and mentioned [unspec 15] always. To this the Prophets refer us, as in Hos. 12. 5. Jehovah God of hosts; Jehovah is his memorial: and Jehovah thy name is forever: Jehovah, thy memorial, is to generation and generation, Ps. 135. 13. and 102. 13. and generation] or of generation; that is, all generations (or ages.) The Chaldee supplieth the word and (as the Hebrew elsewhere doth in Psal. 135. 13.) saying, to every generation and generation.

Vers. 16. Elders:] or Senators: in Greek the senate: [unspec 16] such were not only aged men, but teachers and governors of the people, as among other nations: See Gen. 50. 7. By the Elders, things were orderly communicated with the multitude, as Exod. 12. 3. 21. and 19. 3. 7. visiting] the Greek translateth, with visitation; that is, surely or carefully visited, and that in mercy; as Gen. 21. 1. Albeit from the word twice repeated, some of the Hebrews gather a visitation in mercy concerning Israel; and a visitation in judgment, concerning the Egyptians, for their afflicting of Israel, (as was promised in Gen. 15. 14.) R. Menachem, on Exod. 3.

Vers. 17. Egypt] or, the Egyptians, as verse. 8. and [unspec 17] as the Greek translateth here. Canaanite] that is, Canaanites, Chethites, &c. See verse 8.

Vers. 18. met with us] that is, appeared unto us, and so called and commanded us to offer him sacrifice. Men are said to meet with God, by prayer, and he to meet them, by appearing and speaking unto them; as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appear. Here the Greek version is, he hath called us, three dates journey] Hebr. three days way. This was, to mount Horeb, where they should serve God, verse 12. which it seemeth was b 〈…〉 three days journey from Egypt, had they gone the direct way: but because of troubles and fears, they were led about, Exod. 13. 17. 18. so that they came not thither till the third month, Exod. 19. 1. Of the mystery of this number, three, see the notes on Gen. 22. 4. wilderness:] the globe of the earth is of three parts, inhabited land, sea, and wilderness; which is a place of wild beasts, Mark. 1. 13. without inhabitant, without way to go in, without water; even the shadow of death it self, Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel go, because they might not sacrifice to God in Egypt, Exod. 8. 25. 26. Such was the place of Christ's temptation 40 days, Luk. 4. 1. 2. and of Israel • 40 years, Deut. 8. 2. where God fed and guided them, as he did also the woman that fled into the wilderness, from the present of the serpent, Rev. 12. 14.

Vers. 1 • . no not] Hebr. and not: meaning, though [unspec] he should be s 〈…〉 tten with many plagues, yet he would not let them go willingly. Or and not, may 〈◊〉 here for If not, that is, but by strong hand, as the Greek here translateth it: the Chaldee also saith, but for strong fear. For ten plagues were sent on Pharaoh, before he would let them go; Exod. 11. 1 So and, is put for if, in Exod. 4. 23. Num. 12. 14.

Vers. 20. my hand] the Chaldee saith, the plague of [unspec 20] my strength; that is, my strong plague.

Vers. 21. grace] that is, favor▪ the Hebrew [unspec 21] phrase is, the grace of this people; which the Greek translateth, will give grace to this people, that is, will cause them to be favored. The Chaldee saith, I will give this people to mercies: (as in Psal. 106. 46.) See the like in Gen. 39. 21. Exod. 11. 2.

Vers. 22. jewels] or, instruments vessels. Thus the [unspec 22] promise made to Abraham in Gen. 15. 14. was now to be fulfilled. spoil] So Ezek. 39. 10. they shall spoil those that spoiled them.

Annotations.

BVt beheld] Hebr. and beheld: or, and if, as the Greek translateth it, adding this question, what shall I say unto them? So (hên) behold, is used for (im) if, in Ier. 3. 1. Moses having experience of former refusal, Exod. 2. 14. feareth the like again; and maketh exceptions.

Vers. 2. a rod] or, a staff; as in Gen. 38. 18. A • [unspec] instrument which shepherds used to guide their sheep with: Lev. 27. 32. with it Moses now fed Iethroes flock; but God sanctified it to work 〈…〉 miracles by, and to feed his people Israel. Therefore it is after called the rod of God, v. 20. and many great things were effected by it. To this the Prophets after, have reference; as, feed thy people 〈◊〉 thy rod, &c. Mich. 7. 14.

Vers. 3. was (turned) to] or, became a serpent: 〈◊〉 [unspec] the word turned, is expressed in Exod. 7. 15. and the Greek here addeth it in verse 17. As the shining of Moses face, and veil put upon it, (Exod. 34. 30. 33.) signified the glory of his ministry, and the hiding of the end thereof, from unbelieving Israelites, 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent, was here for a sign to such as would not otherwise believe him, verse. 5. 8. 9. signifying that his ministry should become deadly, to all that by faith saw not the end of the same, to be theredemption of Abraham's seed, by Christ, Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of God's people with his rod, was a sign of life and grace, and comfort. Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent, was a sign of death, Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before] or, from the face of it: for fear: because all serpents are odious to man; and this was terrible, called a dragon, in Exod. 7. 10. So the woman fled from the face of the serpent, Revel. 12. 14.

Vers. 4. by 〈◊〉 tail] which was dangerous to [unspec 4] d 〈…〉 n lest he 〈◊〉 be bitten thereby: howbeit Moses, obeying in faith, had no hurt; but the serpent was turned to a rod again: so that ministration of Moses which turneth to the unbelievers unto death, is to the obedient become an instrument of guiding them as a flock, unto life and salvation by Christ, Mark. 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors, barely apply it to the present case thus; as the serpent biteth and killeth the son of Adam, so Pharaoh and his people did bite and kill the Israelites: but he was turned and made like a dry stick. • inkei. R. Eliezer, c. 40.

Vers. 5. That they may] this showeth the end of the former sign was to work faith: and it is an [unspec 5] imperfect speech; as if he should say, Do this before them that they may believe. Such wants the holy Scripture of 〈…〉 supplieth, in the beginning or end of speeches: as in Mar. 14. 49. but that the scriptures might be fulled: which another explaineth thus, but all this is done that the scriptures of the Prophets might be fulfilled; Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting, he shall be chief and Captain: which are afterwards supplied in 1 Chron. 11. 6. and sundry the like. See Exod. 13. 8. and 16. 8. and 18. 11. and 3 • . 32.

Verse 6. leprous as snow] that is, white as snow, as the Chaldee translateth. The leprosy was a sore [unspec 6] contagious disease, and by man incurable: and God laid it sometime suddenly upon persons, for their great sins, as upon Mary the sister of Moses, Num. 12. 10. upon Gehazi, 2 King. 5. 27. and lepers were shut out of other men's company. See the law hereof, Levite. 13. And they that were thus leprous as snow, were as dead, their flesh half consumed, Numb. 12. 10. 12.

Vers. 7. as his flesh] that is, ruddy and lively: the Greek translateth, into the color of his flesh: A thing [unspec 7] done in the bosonte, signifieth secrecy, and effectualness, Prov. 21. 14. Psalm 29. 12. So by this plague of leprosy on Moses hand in his bosom, and healing it again; God seemeth to threaten unto Moses himself if he refused, and to all that should disobey the word of the Lord by his ministories, sudden, secret, and terrible judgment, but upon their return unto him; to cure them; for he 〈◊〉 undeth, and boaleth, Deut. 32. 39. Compare Ex 〈…〉 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand, signifieth his ministry unto the sons of. If 〈◊〉 , Psal. 77. 21. The Hebrew Doctors apply it thus; As the Lapet is unclean, and maketh (others) 〈◊〉 so were Pharaoh and his people unleane, and 〈◊〉 Israel unclean. And when he made (his band) 〈◊〉 , he find unto him thus shall Israel be ( 〈◊〉 the uncleanness of the Egyptian, Pirk • i. 〈…〉 , c. 40.

Vers. 8. the 〈…〉 ice,] or at the voice: which is here [unspec 8] given 〈…〉 sign, (as in Gen. 4. 10. it is unto blood;) because God by 〈◊〉 signs speaketh unto men: and an 〈…〉 word with the sign, that it may be heard and understood, as 〈◊◊〉 30. Ezek. 1. • 9. 〈◊〉 . 〈◊〉 16. So 〈◊〉 calleth them, the words of his sign •• , Psal. 10 • . • 7.

Vers. 9. to blood This third sign, was for like end [unspec 9] as the former; to signify unto Israel, if they beleoved not, that God would bring upon them yet more bloody afflictions: and they believing he would avenge them, on their enemies. Of the Egyptians waters turned to blood, see after in Exodus 7. 19. &c.

V. 10. Oh] in Gr. v I pray thee Lord: see this word in [unspec 10] Gen. 43. 20. so after in v. 13. man of words] that is, eloquent: so a man of 〈◊〉 ; that is, talkative, Job 11. 2. a man of arm, that is, mighty, Job 22 8. a man of tongue, that is, a pratler, Ps. 140. 12. The Gr. here translateth, I am not sufficient. So Paul saith, and who is sufficient for these things? 2 Cor. 2. 16. from days heretofore] Heb. from yesterday or from the day before; used for all days past: see Gen. 31. 2. of an heavy] or, heavy of mouth; that is slow, (or troubled) in speaking, & hard to be understood of the hearers; as the latter of these two signifieth, in Ezek. 3. 6. The Greek translateth, of a small voice & of a slow tongue: the Chaldee, of a heavy speech and of a deep tongue. This (as other things in Moses) may have reference to the effect of the Law, which he administered: as on the contrary, the Psalmist prophesying of Christ, had his tongue, the pen of a speedy writer. Psal. 45. 2. and the Spirit, (which is received, not by the works of Moses law, but by the hearing of faith in Christ, Gal. 3. 2.) causeth prophesy, and other words of wisdom and knowledge, Act. 2. 18. 1. Gor. 12. 8. 10. & causeth the lips of those that are asleep, to speak, Song 7. 9. By the Hebrew cannons, no Priest that stammered, lisped or was of an heavy mouth or tongue, might lift up his hands to bless the people: Maimonides in Misneh treat of Prayer, chap. 15. S 〈…〉 Soe the notes on Num. 6. 23.

Vers. 11 hath made] or as the Greek translateth, [unspec 11] hath given Heb put, the mouth to 〈◊〉 open eyed] or, open cared: for the Hebrew word signifieth both these, Esa. 42. 7. 20. and may have reference here to both. The Greek tranflateth, the seeing. Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6.

Vers. 12. I will be] The Chaldee, expounds it my [unspec 12] word shall be: the Greek, I will open thy mouth. will t • aoh] by my spirit, as Christ in like manner promiseth his Apostles, Matth. 10. 19. 20. Mark. 13. 11. Luke 12. 11. 12.

Vers. 13. by the hand thou shouldest] that is, by his [unspec 13] hand (or ministry) whom thou shouldest send, as being fitterthand: (or) by the hand (of any other whom) thou wilt send. The Chaldee, and That gum Yerushalmi translate, by the hand of him whom it is meet to send: and the Greek 〈◊〉 , choose an • then able man whom thou wilt send. Moses 〈◊〉 greatness of the work, would with draw his shoulder, through infirmity: God hereby 〈…〉 wing the imperfection of Moses administration, and impossibility of the law to bring men to perfection; when Moses could not bring Israel into the promised land: 〈◊〉 . 3. 24. 25. 27. 28. Romans 8. 3. Hebrews 7. 19. The hand of one, is usually put for his ministry: as Moses now was s • m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2 • . Hag. 1. 1. Mal. 1. 1.

Vers. 24. speaking speak] that is, speak well and eloquently. [unspec 14] Thus God distributeth his gifts by measure; diversely; to one is given by the spirit, the word of wisdom; to 〈…〉 there, the word of knowledge; to another, kinds of tongues; to another, the interpretation of tongues; &c. 1 Cor. 12. 8. 10. So among the Apostles, 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron, see after in Exod. 6. 20. 26.

Vers. 15. the words] which I have spoken to thee; as the Greek saith, my words. God signifying hereby, [unspec 15] that the Priests (which came of Aaron) should receive their doctrine from the Law, which was given by Moses: as Ezek. 44. 24. Mal. 4. 4 Levite. 6. 8. 9. I will be] the Chaldee faith, my word shall be: the Greek, I will open thy mouth: as verse. 12.

Verse 16. he shall be] or, it shall be that he shall be: the word is doubled, for more vehemency [unspec 16] and assurance. a mouth] that is, a spokes-man, or as the Chaldee saith, an interpreter. In Exod. 7. 1. he is callled his Prophet. a God] the Chaldee saith (Rab, that is,) a Master: and the Yerushalmi Targum addeth, an inquirer of Doctrine from before the Lord. The Greek translateth, in things pertaining to God: which very phrase Paul useth in Hebrews 5. 1. The Hebrew Elohim, God, is after attributed to Judges and Magistrates. Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendered by Christ, because the word of God is given to them, John. 10. 34. 35. Here Moses, though the younger brother (Exodus 7. 7.) is preferred before Aaron his elder: so God oftentimes disposed: see Gene • . 25. 23. and 48. 19.

Vers. 17. this rod] which was turned into a serpent, [unspec 17] as the Greek addeth for explanation: In verse 20. it is called the rod of God; it was before Moses shepherds staff.

Vers. 18. Iether] called after, Jethro: in Greek Iethor: see Exod. 3. 1. in peace] or with peace: [unspec 18] the Greek translateth, with health or welfare.

Vers. 19. thy saule] that is, thy life; as Genesis 19. 17. So the Chaldee well explaineth it, that sought [unspec 19] to • ill thee. Though sometime to seek the soul, is taken in the good part, as, none seeketh for my soul, Psal. 142. 5. that is, careth for me or for my life: yet usually it signifieth, seeking to kill one; and is sometime explained, seeking the soul to take it away; as 〈◊〉 Kings 19. 10. This phrase is often used. So Matth. 2. 20.

Vers. 20. sons] two, Gershom and Eliezer, Exodus 18. 3, 4. an asse] the Greek translateth [unspec 20] 〈◊〉 as moe then one, and often the Hebrew putteth the singular, for many. See Genesis 3. 2. This may argue Moses poor estate, as Christ's, Zichar. 〈◊〉 . 〈◊〉 . • od of God] that is, which God had appo 〈…〉 him to work miracles with, as verse 3. 17. So the Chaldee explaineth it, the rod whereby miracles should be done, from before the Lord. So in Exod. 17. 9.

Vers. 21. have put] or, shall p 〈…〉 t in thy hand, that [unspec 21] is, give thee power to do. What wonders signify, see on Exodus 7. 3▪ make strong:] or, make 〈◊〉 , fast, 〈◊〉 , and hard, that he shall not re • ut or yield: therefore i • Exodus. 7. 3. God useth another word, I will den; and so the Greek translateth this here. As before God 〈◊〉 Pharaohs heart, to hate his people, (Psalm 105. 25.) so now he is said to make-strong, and to harden his heart; and of King Sichon, the Lord hardened his spirit, and made his heart strong (or obstinate) Deuteronomy 2. 30. and hardened the hearts of the other Canaanites, Joshua 11. 20. and made fat, and hardened the hearts of the Israelites, Isaiah 6. 10. John 12. 40. and gave them the spirit of slumber, Romans 11. 8. As hardness is sin, so Pharaoh hardened his own heart, Exodus 9. 34. and so all wicked men, Psalm 95. 8. but as it is a judgment and punishment for sin, GOD hardeneth; using hereunto sundry means; sometime withdrawing his outward word and works, Psalm 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit, Genesis 6. 3. and sending outward means to deceive them, 1 Kings 22. 20. 23. or strong delusions to blind their minds, 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word (which they abuse) to be the favor of death unto them, 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or, giving them over to a reprobate mind, Romans 1. 28. or to Satan to be blinded and deluded unto destruction, 2 Corinthians 4. 4. 1 Kings 22. 22, 2 Thessal. 2. 9. 12. So God is said to determine and to do those things but justly; which the wicked of their own accord, do also rush into most unjustly; as Acts 4. 27. 28. 2 Samuel 12. 11. 12. And he hath mercy on whom he will; and whom he will be hardeneth, Romans 9. 18. The Hebrew Doctors, though they err about man's free-will, yet say, that it may be a man sinneth so great a sin, or so many sins, as judgment is given from the Judge of truth, that vengeance be taken on the sinner, for the sins th •• he hath done willingly & wittingly; and that repentance be withholden from him, and leave is not permitted him to 〈◊〉 from his wickedness; but that he die and perish in the sin that he hath done. This is that which the holy blessed (God) saith by the hand of Isaiah; Make the heart of this people fat, &c. (Esa. 6. 10.) Likewise he • saith, But they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no healing, (2 Chro. 36. 16.) as if he should say, they sinned willingly, and multiplied their trespasses, till they were condemned to have repentance withholden frō them, for that is the healing. Therefore it is written in the Law, And I will make strong the heart of Pharaoh; because Phara • h sinned of himself first, and did evil unto Israel which were strangers in his land, as it is said, Com • on, let 〈◊〉 deal wisely with them, (Exodus 1. 10.) he gave sentence, that repentance should be withholden from him, till vengeance were taken on him: Therefore GOD hardened his heart. And why then sent his unto him by the hand of Moses saying, let (my people) go, and repent thou, when as GOD had said unto him; but thou and thy servants, I know that ye will not yet fear, &c. (Exodus 9. 30.) And indeed, for this have I raised thee up, &c. Exod. 9. 16. &c. To the end that he might make known to those that come into the world, that when God with-holdeth repentance from a sinner, he • cannot repent; but shall die in his wickedness which he did at the first of his own accord. Maimonides treat. of Repentance, chap. 6. S. 3. Whereas the Rabbi saith of repentance, that that is the healing: we may better say, that the forgiveness of sins upon their repentance and faith in God is the healing: for whereas it is written, lest they should be converted and I should heal them, Matth. 13. 15. another Evangelist expoundeth it, lest they should be converted, and their sins should be forgiven them, Mar. 4. 12. With his other doctrine, of God with-holding repentance from some sinners, we may compare that of the Apostle, in Heb. 6. 4. 6. of those whom it is impossible to renew unto repentance.

Vers. 22. my first borne] This showeth both the right which God had in them, and the love which [unspec 22] he bare unto them: Gen. 22. 2. Psal. 89. 28. 1 John. 3. 1. This grace Israel obtained by adoption in Christ, John. 1. 12. Rom. 8. 14. 15. Heb. 12. 23. Hos. 11. 1. And by Israel here is meant the people, the sons or Church of Israel; as all Israel, 1 King. 8. 62. is in verse 63. all the sons of Israel, and in 2 Ch • on. 7. 4. 5. called all the people. So, all Israel, 2 Chron. 10. 3. is expounded, all the Church (or congregation) of Israel, 1 Kings 12. 3. Howbeit as the like speech in Hos. 11. 1. is applied unto Christ himself, Matth. 2. 15. so is this place by the Hebrew Doctors in their Midras (or Comment) on Psalm 2. 7.

Vers. 23. And I] or Therefore I: see Gen. 31. 44. say unto thee] This manner of speech is with [unspec 23] authority, as commanding: so the Greek translateth the word, in Ios. 11. 9. and say, in Luke 9. 54. and 4. 3. is for command: and a thing spoken in God's name, 1 Chron. 21. 19. is said to be commanded, 2 Sam. 24. 19. and that which in Mark. 7. 13. is called the word of God, is in Matth. 15. 6. called his commandment. send away] that is, by thy word, let my son go, or suffer him to go; to wit, willingly: as that which in Mark. 5. 12. is written, Send us unto the swine; is in Matthew 8. 31. and Luke 8. 32. Suffer us to go. And it is meant here, of letting them go free out of their servitude, (as after, this word is used in like cases, Exodus 21. 26. 27.) for Egypt was the house of servants, Exodus 20. 1. and 1. 13. thy first borne] not only of Pharaoh, but of all the Egyptians, as was fulfilled Exodus 12. 29. and upon all the host of Pharaoh, Exod. 14. 28.

Vers. 24. the way] towards Egypt. Jehovah] [unspec 24] the Greek and Chaldee translate, the Angel of the Lord. to kill him:] that is, Moses; who for neglect of circumcising his son, was guilty of cutting off by the law of God, Genes. 17. 14. This severity God used toward Moses, who was going to take charge of the Church of God, and yet had such corruption in his own family, as that the seal of the righteousness of faith in Christ, was therein omitted; an evil example to all Israel. So the Hebrew Doctors (as the Zohar upon this place) frame a speech from hence, that God should say unto Moses, Thou art going to deliver Israel, and to bring down a mighty king: and thou thyself hast cast away my covenant from thee. Others of them write, that except the tribe of Levi • of whom it is said, they kept thy covenant, Deuteronomy 33. 9. all Israel besides, omitted the covenant of circumcision in Egypt, and were circumcised there by Moses; that they might eat the passover according to the law, Exodus 12. 48. Maimonides in Misneh; tom. 2. in Asure biah; chapter 13. S. 2.

Vers. 25. sharp stone] or, sharp knife: but both [unspec 25] Greek and Chaldee versions, call it a stone: the Hebrew hath the name of edge, or sharpness, Psal. 89. 44. and a stone-rock is so called for the sharpness of it. So in Ios. 5. 2. mak thee knives of edges, (that is, sharp knives,) or of stones. cast it] Hebrew, made it touch his feet: the Chaldee saith, brought it near before him. Hereby, Moses feet seem to be meant: howbeit the Yerushalmi Targum expoundeth it, the feet of the Destroyer, meaning of the Angel that came to kill Moses. The Greek translateth, she fell at his feet. a husband] or, a bridegroom of bloods; that is, a bloody bridegroom or husband: as a man of bloods, 2 Sam. 16. 7. is a cruel bloody man: so here Zipporah seemeth in indignation against her husband, thus to call him. Some think the child is thus called, because in the day of the circumcision, it is as espoused unto GOD by the seal of the covenant. The Chaldee translateth it, for the blood of the circumcision, let my husband be given me.

Vers. 26. he let him go] or, left off (slaked) [unspec 26] from him: by he, meaning GOD, who sought before to kill Moses, verse 24. So the Targum Yerushalmi saith, the Destroyer let him go. a husband, &c.] here the Chaldee paraphraseth thus, had it not been for the blood of this circumcision, my husband must needs have been killed. And it is like that upon this occasion and trouble, Zipporah with her children was sent back again from hence, to her fathers house, as appeareth by Exod. 18. 2. 3.

Vers. 27. of God] that is, mount Horeb; where [unspec 27] the glory of the Lord had been revealed, saith the Chaldee paraphrast. See Exod. 3. 1. And now God shown that mercy to Aaron, which after he rehearsed to Eli, one of his posterity, 1 Sam. 2. 27. 28. Did not I plainly appear unto the house of thy father, when they were in Egypt, &c.

Vers. 30. Aaron spake] as God ordained, verse [unspec 30] 16. he] that is, Moses did, as was appointed, verse 17. and the signs were those three forementioned, verse. 3. &c.

Vers. 31. heard] that is, hearkened gladly to this [unspec 31] joyful tidings, as God foretold, Exod. 3. 18. therefore the Greek translateth it, and they rejoiced that the Lord had visited. And the Holy Ghost showeth such force to be in the Hebrew word; for when one Prophet saith, Hezekiah heard, (or hearkened) 2 King. 20. 13. another saith, Hezekiah was glad. Esa. 39. 2. visited] to wit, in mercy: the Chaldee saith, remembered. See Gen. 21. 1. Luk. 1. 68. seen] to wit, with commiseration, as Ex. 3. 7. bended down the head] this was a gesture of humiliation, with the face toward the ground, as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves] or, worshipped; fell down prostrate. This was another humble gesture, used in reverence and thanksgiving; as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honor, kneeling, 2 Chron. 6. 13. and bending (or bowing) of the body, 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another: the bending of the head was the least, and it was the bowing down of the face only. The bending of the body, was when the whole body was bent downward, the face towards the knees. Kneeling, was upon the knees, a gesture commonly known. Bowing of themselves (or worship) was with falling down upon their face on the ground, their hands and feet displayed. Wherefore that which one Evangelist calleth worshipping, Matth. 8. 2. another calleth falling on the face, Luk. 5. 12. So the Hebrew cannons also distinguish them, saying, The bending of the body, spoken of in any place, is towards the knees, (the bowing of all the joints of the back-bone, so that he maketh his body as a bow:) the bending of the head, is with the face (or countenance) downward: the bowing of ones self (or worshipping) is the displaying of hands and feet, till he be prostrate with his face on the earth; Maimonides in Misn. treat of Prayer, c. 5. S. 12. 13. Here the Israelites shown by these gestures, their reverence to God's word, and thankfulness: the Hebrew Doctors (as in the Zohar upon this place) say, that the bending of the head with the face toward the ground, was for to escape judgment: and the bowing of themselves (or worshipping) was for to obtain mercy: and that the bending of the head, was before the worshipping; according to the mystery of the Sin-offering before the Burnt-offering. The order of which sacrifices may be seen in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24.

Annotations.

SEnd away] let go out of thy servitude: see the [unspec 1] notes on Exod. 4. 23. keep a feast] The first signification of the Hebrew word chagag, is to dance, 1 Sam, 30. 16. or, to turn round, Psal. 107. 27. and secondly it is applied to keeping a feast religiously, which was with eating, drinking, dancing, and mirth, Judge. 21. 19. 21. Deut. 16. 15. figuring out our spiritual joys for redemption by Christ, 1 Cor. 5. 8. Nah. 1. 15. This should Israel have celebrated to the Lord; but they performed it to an idol, the work of their own hands, Exod. 32. 6. 19. Act. 7. 41. Among the heathens, they observed also such rites, sacrificing to their God's, with dances, &c. Sophocles in Electra. Plutarch in Theseo.

Vers. 2. Who is Jehovah] The Chaldee paraphraseth, [unspec 2] The name of the Lord is not revealed unto me, that I should obey his word, &c. Such an answer God foretold, that he would give, Exod. 3. 19. I know not] again the Chaldee turneth it, the name of the Lord is not revealed unto me.

Vers. 3. hath met] See Exod. 3. 18. The Greek translateth, hath called us. journey] or way: see [unspec 3] Exod. 3. 18. fall upon] or meet us, as verse 20. and Gen. 32. 1. but when there is added the sword, or the like, it signifieth falling upon, as Judge. 8. 20. 21. pestilence] or mortality. The Greek and Chaldee translate it here and oftentimes, death. So the Holy Ghost putteth death, for the pestilence, in Rev. 6. 8. from Ezek. 14. 21. The Hebrews (who had orders for fasting and prayer in time of pestilence) seem also not to restrain it to that contagious sickness, which we commonly call the pest or plague; but count all extraordinary and continued mortality, the pestilence; if it be among five hundred strong men, that three die in three days one after another; and so in all number above that. Their words are; What is the Pestilence (Deber?) A city wherein are five hundred footmen, (that is, strong and lusty men, as Exod. 12. 37.) if there go out of it (that is, be buried) three dead men in three days one after another; • oe, this is Deber (the pestilence.) If they go out in one day, or in four days, it is not the pestilence. If there be in it a thousand, and there go out of it six dead men in three days one after another, this is the pestilence: if they go out in one day, or in four, it is not the pestilence. And so (in others) according to this computation. But no women, or children, or old men that have left off working, are at all reckoned for men in this case. Maimonides in Mis • eh in Tagnanioth (or treat of fasting) chapter 2. S. 5. sword] this signifieth wars, Mich. 4. 3. and as the Greek and Chaldee translate it, slaughter: the Apostle joineth both in one, mentioning the slaughter of the sword, Hebrews 11. 37. it was one of God's four sore judgments, wherewith he used to chastise his people for their sins, Ezek. 14. 17. 21. And not the Egyptians only, but Israel might also fear these plagues, for their Idolatry in Egypt, Ezek. 20. 7. 8. Which therefore they sought to turn away, by humiliation and sacrifice to GOD in the wilderness. And it is a rule among the Jews, to fast and pray in the time of war; yea though it be (as they say) the sword of peace: as when heathens make war with heathens, and they pass by the place of Israel; although there be no war betwixt them and Israel, yet this is a distress, and they humble themselves for it: for it is said, and the sword shall not pass through your land, (Leviticus 26. 6.) It is a general rule, that the sight of war is a distress. Maimonides in Tagnanioth, chap. 2. S. 4.

Vers. 4. cease,] as free, and at liberty: the Greek [unspec 4] translateth, do ye turn away the people. The Ministers of God are charged by Pharaoh, as authors of sedition among his subjects. So were Christ and his Apostles, Luke 23. 2. 5. Acts 24. 5. your burdens] The Chaldee saith, your service; the Greek, everyone of you to his works.

Vers. 5. of the land] meaning the Israelites in the [unspec 5] land: therefore the Greek explaineth it thus, behold now this people is multiplied on the land.

Verse 6 taskmasters of the people] or, exactors [unspec 6] among the people; but both Greek and Chaldee translate it of: and so Moses speaketh in verse 10. officers] the Greek translateth them Scribes: so in verse. 10. 14. and usually.

Verse 7 anymore give] Hebrew, add to give. [unspec 7] Here the word of GOD caused afflictions to increase. And in Israel we may see a figure of our calling, (for all these things happened unto them for types, 1 Corinth. 10. 11.) they first had the word or promise, which caused them to believe, Exodus 4. 30. 31.) then followeth affliction, greater then ever before; which almost discourageth them, Exodus 5. 21.—23. after that came their deliverance with great glory, for which they sang the praises of GOD Exodus 13. and 14. and 15. So by the word preached, the Church of Christ was gathered, Acts 2. 41. &c. Then followed great persecution, Acts 8. 1. and 9. 〈◊〉 . and 12. 1. &c. Against which they were confirmed in grace, by expectation of glory in the Kingdom of God, Acts 14. 2 • . And this is the continual course of the Gospel; 1 Thes. 1. 6. 10. and 2. 14. and 3. 2. 3. 4. 2 Thessal. 1. 4. 5. 6. 7. 1 Peter 1. 3.—9. and 4. 12. 13. &c. heretofore] Hebr. yesterday, and the third day before: see Gen. 31. 2. so after, verse. 8. 14. &c.

Vers. 8. idle] or, lazy: slicke: so verse. 17. and [unspec 8] sacrifice] or, let us sacrifice: which manner of speech noteth their importunity: but the Greek supplieth the word and. So after, verse. 17.

Vers. 9. labor] or, do; that is, be doing, or busy [unspec 9] themselves; and so the Chaldee saith, let them busy themselves therein, and not busy themselves in idle words: So in Matthew 20. 12. these last have done, (that is, have labored) but one hour. Likewise in Exod. 31. 4. 5. where doing, is used for working. The Greek here translateth it care. vain lying words] Hebr. words of lying: which the Greek translateth vain words. Vanity and falsehood, are used one for another, as is noted on Exod. 20. 7.

Vers. 13. task] Hebr. word, or thing: which in [unspec 13] this case, was their appointed task. So verse 19.

Vers. 14. of the sons of Israel] that is, which were Israelites; and the Greek explaineth it thus, the [unspec 14] scribes of the linage of the sons of Israel. The taskmasters therefore, were Egyptians; the officers were Israelites, appointed to oversee and hold the people to work; as the 15. and 16. verses also manifest: these were oppressed and beaten; so the bondage was great, and universal. saying] that is, and said unto, by Pharaohs task masters. An Hebrew phrase, whereof see the annotations on Gen. 2. 3. and 6. 20.

Verse 16. it is the sin, &c.] or, sin is laid upon [unspec 16] thy people: It may be understood of the Egyptians, as if the sin or fault were theirs; and so the Chaldee explaineth it, Thy people sinneth against them; that is, against thy servants the Israelites, Or, sin (and so, punishment) is laid upon thy people, us the Israelites, without cause: and so the Greek translateth, wilt thou therefore wrong thy people? Sin, is often used for punishment. See Gen. 4. 7.

Vers. 19. them in evil] that is, both themselves, [unspec 19] (as the Greek translateth it) and the people over whom they were, to be in an evil case. saying] understand from verse 13. and 18. the taskmasters, and the king also saying: or, after it was said: see verse 14.

Vers. 20. lighted upon] that is, met with as unlooked [unspec 20] for; or fell upon them, with hard words: as verse 21. It is the word used before, in verse 3. and Gen. 28. 11.

Vers. 21. judge] the Chaldee saith, be avenged. [unspec 21] An intemperate speech, and an example of great infirmity; imputing the cause of their troubles, to God's ministers; forgetting their former faith and thankfulness, Exod. 4. 31. to stink] that is, as the Greek expla • neth it, to be abhorred: see Gen. 34. 30. to give] or, and hath given: as, to hold the ark, 1 Chro. 13. 9. is expounded, and held it, 2 Sam. 6. 6.

Vers. 23. delivering thou, &c.] that is, thou hast [unspec 23] not at all delivered, nor shown any likelihood as yet thereof. And here Moses himself bewrayeth the remnants of his former infirmity, Exod. 4. 10. 13.

Annotations.

BY a strong hand] that is, by force and constraint, [unspec] God even compelling him thereto by his judgments: • s verse 6. and Exod. 3. 20. This was fulfilled, Exod. 12. 31. 33. and 13. 3. 9. celebrated always after, Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15.

〈 in non-Latin alphabet 〉 ] Here beginneth the fourteenth Section or Lecture of the Law: called of the beginning of the third verse, And I appeared. See Gen. 6. 9. and 28. 10.

Vers. 3. Almighty] or All-sufficient: see Gen. 17. 1. [unspec 3] The Greek translateth, being their God. The two titles here expressed, Ael, God; and Shaddai, Almighty; are not used in Scripture till Abraham's time, and in speech to him, Gen. 14. 18. and 17. 1. name Jehovah:] which name denoteth both God's being in himself, and his giving of being unto (that is, the performance of) his word and promises; as is observed on Gen. 2. 4. in which latter respect he here saith, he was not known to their fathers by this name; (or as the Greek and Chaldee translate, he manifested not, nor make known this name.) They being sustained by faith in God's almighty power, without receiving the thing promised, Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise, and so have full knowledge and experience of God's power and goodness, and of the efficacy of that his name Jehovah; which therefore they sung to his praise, upon their full deliverance from the Egyptians, Exod. 15. 3. So upon performance of further promises or judgments, he saith, they shall know him to be Jehovah, Isaiah 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all God's promises are yea and Amen, 2 Cor. 1. 20. having fulfilled all things for our redemption, manifesteth himself by this name in the interpretation thereof, as that he is Alpha and Omega, th • beginning and the ending, the Lord who Is, and who was, and who Is to come, even the Almighty: Revel. 1. 8. 17. 18. Otherwise neither Abraham, nor Isaac, nor Jacob was without the knowledge of this name Jehovah altogether; for by it also in part, God revealed himself to them; as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law, is said to have no glory, in respect of the excellent glory of the Gospel, 2 Cor. 3. 10. so this is spoken by comparison here. The Jews of a long time have not used this name, but for it they read Adonai, that is, Lord. One of themselves hath written thus; Why do the Israelites pray in this world, and are not heard? Because they know not the plain name [of God, which is Jehovah] in the world to come, [the world] of the Messias, God will make it known unto them, and then they shall be heard. Ialkut, in Psal. 91. This restimony is true upon them, not for the sound of the letters, but for the want of faith in Christ, who is called Jehovah our Justice: Ierem. 23. 6. when they shall be converted unto him, God will hear them, John. 16. 23.

Vers. 4. established] or, erected frame and sure: see [unspec 4] Gen. 6. 18. this was done to Abraham, with express limitation of the time of Israel's release out of Egypt, Gen. 15. 13. 18. sojournings] or, peregrinations, pilgrimage: see Gen. 17. 8. and 26. 3. and 35. 27.

Vers. 6. the burdens:] the Greek saith, from the [unspec 6] power: the Chaldee, from amidst the tribulation of the servitude of the Egyptians: so in verse 7. This mercy is remembered in Psal. 81. 7. firetched our] that is, lifted up on high, as both the Gr. and Chaldee do explain it: and it signifieth God's might, and open manifestation, with continuancie of the same against Egypt, till the redemption of Israel were fully performed, Deut. 4. 34 2 King. 17. 36. Isaiah 9. 12. 17. 11.

Vers. 7. a God] or, for a God: this was the covenant [unspec 7] with Abraham: see Gen. 17. 7.

Vers. 8. life up my hand] that is, swear: as the [unspec 8] Chaldee explaineth it, I swear by my word to give it. Of this sign see Gen. 14. 22. Hereof is that speech, Jehovah hath sworn with his right hand, &c. Isaiah 62. 8. will give it] under which figure, eternal life in heaven was implied also to the faithful; as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this, that it signified the Jerusalem that is above. R. Menachem on Exod. 6.

Vers. 9. anguish] Hebrew, shortness, that is, anger, [unspec 9] grief and discouragement of spirit; that they could not patiently endure their troubles: the Greek translateth it, pusill •• imity, or feebleness of mind. So the short of spirit, is opposed to the man slow to wrath, Prov. 14. 29. and shortness of spirit in Job, was trouble and discouragement, Job 21. 4. A like phrase is, of shortness of soul, whereof see Numb. 21. 4. And this grief and discouragement of Israel was so great, that they wished rather to be let alone that they might serve the Egyptians, than to have any further proceeding in this business, Exod. 14. 12. servitude] or bondage, which was upon them, as the Chaldee addeth: the Greek translateth for hard works. And this was the outward cause, added to their inward discouragement and little faith.

Vers. 12. of uncircumcised lips] Hebrew, superfluous, [unspec 12] (or uncircumcised) of lips: that is, as the Gr. translateth, not eloquent; as the Chaldee saith, of an heavy speech; the same which Moses complained before, in Exod. 4. 10. but figuratively spoken: as having uncircumcised lips, that is, many superfluous words, or unsanctified: and so unfit to speak to the King. So Isaiah complained of polluted lips, Isaiah 6. 5. Of this word superfluous, See Gen. 17. 11.

Vers. 13. unto] that is, as the Greek addeth, to [unspec 13] go unto. to bring forth] that is, that they might bring forth; so ver. 27. see the notes on Gen. 6. 19. Thus God's work and faithfulness was not hindered by men's unfaithfulness: neither was Israel saved for their own righteousness; who from the first to the last, shown themselves rebellious, as Moses after telleth them, Deut. 9. 4. 5. 6. 7. 24.

Ver. 14. heads] that is, as the Greek translateth, chief governors, or captains. This genealogy following; [unspec 14] is to show the natural stock of Moses and Aaron Levites, verse 26. 27. and the time of Israel's deliverance, according to God's promise, verse 16. 18. 20. Enoch] Hebrew Chanoch: in Greek Enoch: see Gen. 46 9. &c.

Ver. 16. 137. years] This man's age with his [unspec 16] sons, ver. 18. and Nephews, verse 20. serve for the opening of that speech concerning Israel's peregrination, Ex. 12. 40. see the notes there.

Vers. 20. his aunt] that is, his fathers sister; as saith [unspec 20] the Chaldee paraphrase in the Masorites Bible: but the Chaldee set out by Arias Mont. hath, the daughter of his fathers sister; and the Greek saith, the daughter of his fathers brother: neither of them well; for she was the daughter of Levi, Exod. 2. 1. and so sister to Amrams father.

Vers. 21. Korah] he proved a rebel against Moses, Numb. 16. 1. &c. [unspec 21]

Vers. 22. Vzziel] of him and his two sons mention is made in Levite. 10. 4. where he is called [unspec 22] Aaron's uncle.

Vers. 23. Elisabet] so the Greek writeth this name, and the New Testament, Luk. 1. 5. and so we [unspec 23] in English: the Hebrew soundeth it Elishebangh. She was of the tribe of Judah, being the Prince Naassons sister; Numb. 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu] these died before the Lord by a fire, Levite. 10. 1. 2. Eleazar] he succeeded his father Aaron in the high priesthood: Numb. 20. 25. 26. &c. Of the priests that were of him and his brother Ithamar, see 1 Chron. 24.

Vers. 25. Phinehas] of him, see Numb. 25. 7. &c. [unspec 25]

Ver. 26. their armies] or, their hosts: that is, not confusedly, but their ordered troops, being increased [unspec 26] to many thousands, and called the hosts of the Lord, Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes, Numb. 10. 14. 15. &c. Of the word host, or army, see Gen. 2. 1.

Vers. 27. to bring] that is, that they might bring, as [unspec 27] verse 13.

Vers. 30. of uncircumcised] Greek of a small voice [unspec 30] Chaldee of an heavy speech; see before verse 12. and Exod. 4. 10.

Annotations.

MAde] or, given thee for a God: that is, one to [unspec 1] whom the word of God shall come, and by whom it shall be made known unto Aaron, and so to Pharaoh. This reason Christ rendereth of the like speech, John. 10. 35. The Chaldee, for God, translateth a master: see Exod. 4. 16. Prophet] to speak for thee, (as the next verse manifesteth) the Chaldee saith, thy interpreter: before, God called him his mouth, Exod. 4. 16. A Prophet hath the name of speaking or interpreting God's word: see the notes on Gen. 20. 7. Thus God confirms Moses, against his fears, Exod 6. 12. 30.

Ver. 2. speak] the Greek addeth, to him, meaning [unspec 2] Aaron, as Exod. 4. 15.

Vers. 3. harden] as before he said, he would make [unspec 3] strong: Exod. 4. 21. wonders] or, perswadingmiracles, for to draw men to believe and obey, as Deut. 13. 1. 2. John. 4. 48. Rom. 15. 18. 19. By such God beareth witness to his word preached, Heb 2. 4. and they portend, either good, 2 Chron. 32. 24. or evil, Deut. 6. 22. and 28. 46. yet can they not persuade any without the special grace of God, Deut. 29. 2. 3. 4.

Vers. 4. lay] Hebrew, give my hand; which the [unspec 4] Chaldee expoundeth, lay my powerful plague: so verse 5. armies] or hosts: see Exod. 6. 26. The Greek translateth, with my power.

Ver. 7. old] Hebrew some of 80 year: of which [unspec 7] phrase see Gen. 5. 32. By this it appeareth Moses had been 40. years in the land of Madian: as Stephen avoucheth, Act 7. 30. See Exod. 2. 23.

Ver. 9. a wonder] or, persuading miracle, that I [unspec 9] may know ye are sent of God: see verse 3. The Greek addeth, a sign or a wonder. thy rod] because Aaron now used it: before it was Moses rod and God's: Exod. 4. 2. 20. a dragon] that is a great serpent: and therefore in ver. 15. it is called a serpent; as also before in Exod. 4. 3. So the Devil is called the dragon the old serpent. Rev. 20. 2. And Pharaoh himself, with his Egyptians, are called dragons, Ezek. 29. 3. Psal. 74. 13. But this wonder was a sign of their destruction, if they obeyed not: for the desolation of a Country is signified, by the dwelling of dragons there, Mal. 1. 3. Isaiah 13. • 0. 22. Psal. 44. 20. See also the notes on Exodus 4. 3.

Vers. 11. wise men] Philosophers: of these see Genesis [unspec 11] 41. 8. sorcerers,] or; witches: such as do bewiteh the senses and minds of men, by changing the forms of things to another hue. And from the Hebrew Cashaph, (which hath the signification of changing or turning) the Greeks have formed their word Bascaino, and the Latins Fascino, which is to bewitch: & it is used for unlawful devilish Arts and Artizens, such as God's Law condemneth, and punisheth with death, Deut. 18. 10. Exod. 22. 18. and applied to false teachers, and their crafts, Gal. 3. 1. Rev. 18. 23. & these Egyptian sorcerers, were types of seducers, who resist the truth, as Jannes and Jambres withstood Moses, here 2 Tim. 3. 8. where Paul setteth down the names of the chief of these sorcerers, as they were kept in the Jews private records. For so to this day, in their Babylonian Talmud, tract. Menachoth, chap. 9. they show how Iohanne and Mamre, chief of the sorcerers of Egypt, withstood and mocked Moses, saying, thou bringest straw into Aphraim, (as water into the sea;) for they thought, he did his miracles by sorcery, whereas the land of Egypt was full of sorcerers. This Mamre, was also an Amoritish name, Gen. 13. 18. called in Greek Mambree; and by Paul Jambres, in 2 Tim. 3. 8. where the Syriac writeth Ianbres: for letters are often changed even in the same tongue, as Merodach, Isaiah 39. 1. or Barodach, 2 King. 20. 12. Nemuel, 1 Chro. 4. 24. or, Iemuel, Exod. 6. 15. and many the like. And that not Paul only, but the Jews commonly so named them, appeareth also by a Chaldee paraphrase of the law that goeth under the name of Jonathan; there upon this place of Exodus, their names are written Ianis and Jambres: and in another Hebrew commentary on the Law, called Thanchuma, in fol. 40. they are named Ionos and Iombros. Among the heathens also, their memory continued, though corrupted; for Pliny in nat. hist. lib. 30. cap. 1. speaketh of Moses and Iamnes, and Cabala (or as some read it Iotape,) whom he calleth Jews, by whom Magicke was used. And Origen against Celsus, lib. 4. showeth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt, and his resistance by Jannes and Mambres magicians: Apuleius also a Latin Philosopher (in his second Apology) mentioneth one Johannes, among the chief Magicians: that their names as it seemeth were renowned over all. magicians see the notes on Gen. 41. 8. enchantments] or, secret sleights, jugglings. A word not used in this sense, save here, and in verse 22. and it hath the signification; of secret and close conveyance or, of glistering like the flame of a fire or sword, as Gen. 3. 24. where with men's eyes are dazzled. And by this word, God putteth difference between Moses miracles which were done in truth; and theirs done by flieght or sorcery: which were also figures of the signs and lying wonders, that Antichrist worketh, 2 Thessal. 2. 9. whose Church is called Egypt, Revel. 11. 8. their rods] that is, their dragons made of rods: or, if they were all turned to rods again, it was the greater miracle. But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron took it into his hand again. And here Moses and Aaron do overcome Iannos and Jambres at the first, in that wherein they most excelled: so they that are of God, overcome Antichrist; for greater is he that is in them, than he that is in the world, 1 John. 4, 3. 4.

Vers. 13. waxed strong] or hard; both by his own impenitency, Rom. 2. 5. and God's just work in [unspec 13] him, Exod. 4. 21.

Vers. 14. heavy] by reason of the hardness of it: and so unfit to be lifted up unto the obedience [unspec 14] of my word. This heaviness when it is spoken of eyes, ears, hands, heart, or the like; signifieth the dullness and unfitness to do that which men ought: Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said, both to be done of himself, Exod. 8. 32. and of God, Exod. 10. 1.

Vers. 17. I smite:] Aaron it was that smote, verse. [unspec 17] 19. but God by Moses commanded it: therefore he principally smote, and the rod is said to be in his hand. The Scripture sometime explaineth this; as, he called, Matt. 20. 32. that is, he commanded to be called, Mar. 10. 49. and he gave, Mar. 15. 45. that is, he commanded to be given, Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before he brings it, to wame him in mercy: but useth the time present, I smite, (or, am smiting:) to signify judgment to be at hand. So Exod. 8. 2.

Ver. 18. be wearied:] both by digging round about the river for waters, as verse. 24. and being grieved and loathing the waters turned to blood, which they shall not be able to drink; as in verse. 21. and so the Greek here translateth, they shall not be able to drink. And this plague being threatened to the Egyptians only: it is to be thought, the Israelites in Gosen were free frō this, as from other plagues following, Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say, the plague of blood, was blood to the Egyptians, and water to the Israelites: R. Elias in Sepher reshith chocmah, treat. of Love, ch. 7. Here God proceedeth in his work, from signs and wonders, to plagues and punishments: ten whereof he bringeth upon Egypt before the Israelites were let go out of their bondage, (as there are seven plagues, wherewith the spiritual Egypt of Antichrists church is smitten, in Revelat. 16.) These ten plagues, the Hebrew Doctors sum up in ten letters, the first of all their names, 〈 in non-Latin alphabet 〉 whereby they mean,

Vers. 19. gathering together] that is, place of gathering, as the Chaldee expounds it: the word which is used in Gen. 1. 10. and implieth lakes, people's, pits, ditches, and vessels: as after is explained in the end of this verse. See also Levite. 11. 36. vessels] this word is expressed in the Chaldee, and is necessarily implied in the Hebr. as a thousand, 2 Sam. 8. 4. for a thousand chariots, 1 Chron. 18. 4. the first, Mat. 26. 17. for, the first day, Mar. 14. 12. and many the like.

Vers. 20. he lift up] the Greek explaineth it, [unspec 20] Aaron lift up his rod. to blood:] as the Egyptians had shed the blood of the children of Israel, drowning them in the river, Exod. 1. 22. so in this first plague, God rewardeth that, by turning their waters into blood, which R. Menachem, (on this place) saith, signified mercy turned unto them to judgment. So upon the spiritually Egyptians, (by whose sin, the third part of the sea became blood, and of other waters, became wormwood: Revel. 8. 8. 11.) there be the like plagues, from the phials (or cups) of God's Angels, as are here by the rod of God's messengers: their sea, rivers, and fountains becoming blood: they having shed the blood of Saints and Prophets, and God giving them blood to drink, for they are worthy: Revel. 16. 3. 6. Of this plague the Psalmist also speaketh, Psal. 78. 44. and 105. 29. Contrariwise, God blesseth his people, by turning for them, the rocks to rivers and fountains of waters, Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drink, John. 4. 10. 14. Rev. 22. 1. 17.

Vers. 21. died:] so in Antichrists sea, every living [unspec 21] soul dieth, Revel. 16. 3. as by their impiety, they had caused the third part of such to die before, Revel. 8. 9. Contrariwise, in the holy land, corrupt waters are healed, the creatures in them live, and fish are multiplied, Ezek. 47. 8. 9. stunke] whereas the waters of Egypt served them for drink, Ierm. 2. 18. (there being no rain in the Country, Deut. 11. 10. 11.) God turning them to stinking blood, and killing the fish: the plague was the more grievous. For fishes were their common food, Numb. 11. 5. the flesh of many beasts, they through superstition would not eat of, Exodus 8. 26. so that which the Prophet after threateneth, was now upon them; The fishers mourned, and all they that cast angle into the brooks lamented: and they that spread nets upon waters languished, Isaiah 19. 8.

Vers. 22. did so] as before in verse 11. They [unspec 22] could by enchantments increase their own plagues; but not ease themselves: see Exodus 8. 7. 8. But where had they water to turn into blood? either they found some by digging about the river, verse 24. or they had some fetched from another place, as Gosen; see the notes on v. 18. wexed strongs] the Greek saith, was hardened: see verse 13.

Vers. 23. set not] that is, regarded not, nor cared [unspec 23] for this wondrous plague: so the setting of the heart signifieth careful regard, Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3.

Annotations.

ABundantly bring] This word is used in the [unspec] creation, Gen. 1. 20. that which then was a blessing, is here turned to a curse. And this second plague, even as the former, God raiseth from the waters: the next is from the earth, verse 16. this is threatened before it was inflicted; the next is not so. house] The Greek Interpreters understood one for many, translating houses, chambers &c. which the Hebrew also may imply: see Gen. 3. 2. and upon] or, and into (the houses of) thy people: in this sense the Greek translateth it. • roughes of dough] or (as the Greek expounds it) lumps of dough: which the word seemeth properly to mean, in Exodus 12. 34. This was one of the particulars in which God threateneth the transgressors of his law, to curse them, Deut. 28. 17.

Vers. 4. upon thee] or, against thee: This signifieth [unspec] the greatness of this plague, invading not only their houses, beds, pantries, &c. but the Egyptians themselves: whom neither doors, gates, walls, nor weapons, could defend from those silly creatures. By expressing these persons, the exempting of Israel seemeth to be implied▪ as after in plain 〈◊〉 , verse 22. And in Psal. 78. 12. 43. these wonders are said to be done in Tsoan (or T • nis) a region in Egypt, which was distinct from Goshen, where Israel dwelt.

Vers. 6. the frog] put generally for frogs; with [unspec] multitudes whereof God plagued he Egyptians, and as it is said in Psal, 78. 45. corrupted (or destroyed) them. Frogs are loathsome and troublesome creatures, and by God's law unclean, and abominable, Levite. 11. 12. 23. and by frogs, else-where the Holy Ghost signifieth, the unclean spirits of devils, which coming out of the mouth of the Dragon, Beast, and False Prophet, (as here they came out of streams, rivers, and Ponds,) go to the kings of the earth, (as these did into kings chambers, Psal. 〈◊〉 . 30.) to gather them to the battle of the grean day of God almighty, Rev. 16. 13. 14. Plime (in his • at. History, book. 8. c. 29.) speaking of notable documents of destruction by contemptible creatures, mentioneth a city in France, that was (of old) driven away by frogs.

V. 7. did so] or, did likewise: see Exod. 7 11. 22.

V. 8. that he may take away] or, and let him remove: [unspec 7] [unspec 8] by this Pharaoh acknowledgeth both the grievousness of this plague, (for he requested not the like for the first of the blood, Exod. 7. 23.) and that his Magicians could add unto his plagues, but were not able to deliver him from any. Wherefore he is now forced to seek help of that God, whom before he would not know, Exod. 5. 2. And when the Philistines land was plagued with mice, (as Egypt was now with frogs) they by counsel of their soothsayers, sent a sin-offering to the God of Israel, that they might be healed: and shunned hardness of heart, taking warning by this Pharaoh and the Egyptians, 1 Sam. 6. 2. 3. 6.

V. 9. Glory over me.] in appointing me the time [unspec 9] when I shall entreat for thee: so the Greek translateth it, Appoint unto me when I shall pray; and the Chaldee paraphraseth, Ask for thee a powerful work, and give thou the time, &c. The Hebr. properly signifieth to glory over, or, to vaunt ones self against another: as Judge. 7. 2. Isaiah 10. 15. In this speech Moses shown both great faith in God, and humility towards the king. cut off] that is, destroy, or kill. verse. 13. only] or, as the Greek translateth, but in the river. So Moses limiteth the measure of the release, the time he leaveth to Pharaohs choice, who by seeing the remainders of both plagues, (that frogs were in the river where fish had been before, Exod. 7. 21.) might be the more moved to keep his promise, in letting Israel go. Therefore this deliverance is called but a breathing, v. 15.

V. 12. because of] or, concerning the word (or business, as the Chaldee translateth it) of the frogs: which the Gr. interpreteth, for the limited ending of the frogs, as he had appointed to Pharaoh. he had put] that is, God had laid as a plague: or, w ^ch Moses had put unto Pharaoh, for choice of the time, v. 9. The Gr. favoreth this latter sense; so do the words following.

V. 14. upon heaps] or, many heaps: Hebr. heaps, [unspec 14] heaps: of which phrase, see Gen. 14. 10. stank] with dead frogs, as the river did before with dead fish, Exod. 7. 21. The Chaldee translateth, they stank upon the land. Hereby God recompensed the Egyptians sin, in whose eyes the savor of Israel did stink before, Exod. 5. 21. and there remained as yet a memorial of their plague, the stink whereof came up into their nostrils: and the ill favor of such unclean spirits as were figured by these frogs, (Rev. 16. 13. 14.) is signified. The like is prophesied concerning the Locusts, in Joel. 2. 20. and the army of Gog, Ezck. 39. 11. and all other enemies of the Church, Isaiah 34. 3.

V. 15. a breathing] or respiration, in Gr. a refreshing: [unspec 15] that 〈◊〉 , some enlargement & respite from the plague, whe 〈…〉 with he was before so straitly afflicted. The like word is used in Esth. 4. 14. heavy] unfit to understand, o •• y 〈◊〉 to the word of God: see Exodus 7. 14. Thus neither the laying on of the plague, nor taking it off, could work any good in Pharaoh 〈…〉 let favor be shown to the wicked, yet will he not lea •• e righteousness, Isaiah 26. 10.

V. 16. thy rod:] the Gr. addeth, with thy hand, w ^ch [unspec 16] the Heb. also expresseth in v. 17. And so in Exod. 10. 21. where Moses is bidden stretch, out his hand, seemeth to be meant his rod withal. Of this third plague, God gave Pharaoh no warning aforehand, as he did of the other two: but hastened his punishment, as his sins increased; & bringeth this plague from the earth, which was nearer unto them than the waters. So of the fourth and fifth plagues, God gave thē warning beforehand; but not of the sixth, Exod. 9. 8. again, of the sevēth & eighth plagues, he warned them, but not of the ninth, Exo. 10. 21. & at the tenth plague, the Israelites are sent away, Exod. 12. Moreover, these three first plagues, w ^ch were from the waters and earth, cameby Aaron's hand stretching out the rod, Exod. 7. 19. & 8. 5. 16. three which were from the heavens and air, came by Moses stretching out his hand and rod, as the Hail, Exod. 9. 22. 23. the Locusts, Exod. 10. 12. 13. and the Darkness, Exod. 10. 21. 22. Three came without the hand, either of Moses or Aaron, as the Mixed swarm, Exo. 8. 21. 24. the Murraine, Exod. 9. 3. • and the death of the First borne, Exodus 12. 29. and one was by Moses hand, but not with the rod; as the plague of Boiles, Exodus 9. 8. 10.

V. 17. there were lice] Hebr. there was the lowse; [unspec 17] put generally for the multitude of this vermin; which being of the least sort of God's creatures, did greatly plague the proud nation. This David rehearseth, among other God's wonders in Egypt, Psal. 105. 31. Human writers do record, that the Priests of Egypt did shave their whole bodies, every third day, lest any lowse, or other filth, should breed upon them that served their gods, Herodot in Euterpe. So, with things which they superstitiously loathed, did God plague them. The Greek calleth this plague Sknipes, which are a kind of small stinging gnats: but by the Chaldee and others, they were lice.

V. 18. did so] that is, endeavored to do so, but could [unspec 18] not: and when men are said to do things above their ability, it meaneth their labor and endeavor thereto: as Matt. 7. 13. enter in at the strait gate: that is, strive to enter, Luk. 13. 24.

V. 19. the finger:] that is, the work, Spirit and power [unspec 19] of God; who is said, after the manner of men, to do things by his hand and finger, Psam. 102. 26. and 8. 4. & 109. 27. 1 Sā 6. 9. To this speech Christ hath reference, when he refuted those that withstood his miracles, as these Magicians did Moses; If I with the finger of God cast out devils, Luk. 11. 20. which another Evangelist explains to be the spirit of God, Matt. 12. 28. Here the confession of Jannes and Jambres (of whom see before in Exodus 7. 〈◊〉 .) condemned Pharaoh and themselves: that in further resistance, they manifested their folly unto all men; as 2 Tim. 〈◊〉 . 〈◊〉 . 9. The Chaldee expoundeth their speech thus; it is a plague from before the Lord.

Vers. 20 stand] or present thyself. [unspec 20] [unspec 21]

V. 21 a mixed swarm] of flies, wasps, hornets; or as somethinke, of wild beasts, serpents, mice, and the like. The Hebrew and Chaldee words, signify only a mixed multitude; but show not of what creatures. The Greek now extant, hath Kunomnia, that is, the Dog fly: Jerome saith, of old the Lxxij. Interpreters called it Koinomuia, and Aquila translated it Pammuia; that is, the common, or, all sorts of flies.