"another king," different from him who resigned when Jacob came into Egypt, and one "which knew not Joseph," i. e. who did not regard what Joseph had done, or perhaps, who had no knowledge of him; Acts vii. 18. note.

9. are more, &c.] This was not true, but the king employs an exaggeration for the purpose of awakening the apprehensions of his people, and of inducing them to assent to his proposition. Let us deal wisely," rather "subtilly or craftily," as Acts vii. 19. He wished to diminish their numbers by crafty measures.

11. with their burdens.] Viz. with burdens imposed upon them, i. e. with tasks and labours which were required from them in the king's name. "Treasure cities," i. e. storehouses or magazines; and as these must have been substantially built, and well fortified, they were works of great labour.

14. in mortar,] Rather "in or with clay" of which bricks are made; "and in all manner of service in the field," i. e. in all agricultural labours.

15. the name of the one] As there must have been more than two, these are mentioned as being the most distinguished, or perhaps, as having the rest under their superintendence. They were Hebrew women, because they are here called so, and they are said to have "feared God," v. 17.

16. upon the stools;] Some take the Hebrew word to mean seats contrived for women in labour; but others with more probability, stone cisterns, in which, according to the Eastern custom, new-born infants were washed. If 80, it may be rendered, "- and inspect the cisterns, if it be a son," &c. But the midwives feared God "rather than man," and did not as the king of Egypt commanded them, "but saved the men children alive," v. 18. rather "let the male children live," because they could not comply with the king's directions, inasmuch as the Hebrew women were "lively," i. e. robust, vigorous, and were delivered before the midwives came in to them. In saying this, when called to an account, v. 18. they were neither guilty of falsehood nor prevarication they only stated the plain fact, that through the peculiar blessing of God towards the Hebrew women, they could not comply with the king's commands; and in consequence of this undaunted assertion of the truth, proclaimed because they feared God, they obtained the Divine approbation, v. 20. and God "made them houses," v. 21. i. e. increased their households, blessed them with numerous families; 2 Sam. vii. 11.; 1 Kings ii. 24. As in the Hebrew the relative" them" is masculine, some refer the clause to the Israelites, but such an enallage of gender is not uncommon, and the context seems to refer it to the midwives. Both perhaps may be included, viz. And it was so that the midwives feared God; and he made," &c. i. e. multiplied their families, and those of all the Israelites.

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22. charged] Being frustrated in his former device, Pharaoh now formed another in order to obtain his object of destroying the Israelites.

CHAPTER II.

1. a man, &c.] The father of Moses was Amram, and his mother, Jochabed, both of the tribe of Levi; Exod. vi. 20.; Numb. xxvi. 59. If "daughter" be taken in the strict sense, Amram married his father's sister. Such marriages were afterwards forbidden, Levit. xviii. 12.; but probably by daughter of Levi" is meant a descendant of that patriarch.

2. a goodly child,] Of a beautiful form and feature; Acts vii. 20.; Heb. xi. 23. notes.

3. an ark] It was probably a little vessel or boat made of papyrus; for the Egyptians, as we learn from Pliny and others, were accustomed to make small boats of this material. Slime," see Gen. xi. 3. note.

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4. his sister] Viz. Miriam, who must have been several years older than Moses.

5. to wash herself] To bathe; whether it was some religious rite of ablution is not stated. "Her maid," i. e. the one who waited immediately upon her; for the word is different from that translated "her maidens."

10. she brought, &c.] At what age we are not informed, but it should seem from the history, that he was old enough to have learnt the principles of his religion, in which his mother would not fail to instruct him. "Her son," i. e. her adopted son, Acts vii. 21. or perhaps the meaning is, he became as dear to her as a son. Accordingly she gave him a suitable education, and he obtained a knowledge of "all the wisdom of the Egyptians;" Acts vii. 22.

11. when Moses was grown,] Arrived at maturity; for he was then forty years old, Acts vii. 23. "He went out," Hebrew, "he went forth," or simply, "he went to his brethren." The verb rendered "smiting" sometimes denotes to slay, as in v. 12. and sometimes to strike, and metaphorically to afflict, to treat injuriously, in which last sense it appears to be understood by St. Stephen, Acts vii. 24. Some have not hesitated to condemn the conduct of Moses in this affair, but very rashly; for St. Stephen cites it with approbation; and if we were acquainted with all the circumstances of the transaction, it would, we may rest assured, appear justifiable, and even praiseworthy. It is reasonable to

infer from Acts vii. 24, 25. (see note) that Moses was actuated by a Divine impulse, and that this action was intended as an indication to the Israelites "how that God by his hand would deliver them" from their Egyptian bondage; ch. i. 11.; Heb. xi. 24. et seq.

13. strove together:] Hebrew, "contending;" which may be understood either of fighting or quarrelling. In v. 14. it is stated that 'Moses feared, and said, Surely this thing," i. e. his slaying the Egyptian, "is known," namely, to the Egyptians, as most commentators interpret it. But it may more properly be referred

to the Israelites, viz. upon receiving such an answer, Moses under some fears and apprehensions, said, Surely the design and intent of this transaction is known to them; surely they cannot be so blind as not to understand it. In this view of the passage, it perfectly agrees with Heb. xi. 27. where it is said, "he feared not the wrath of the king;" for his fears were respecting the Israelites, and he "fled from the face of Pharaoh" from prudential motives. The text in Hebrews, however, may refer, not to this flight, but to his departure from Egypt with the children of Israel. 16. priest] Rather " prince;" though the word has both meanings; so ch. iii. 1. "They came," &c. comp. Gen. xxiv. 11. et seq. With v. 17. comp. Gen. xxix. 10.

18. Reuel] In ch. iii. 1. iv. 18. xviii. 1. he is called Jethro ; so that either he had both names, which is not uncommon among the Hebrews, or "father" is here used for ancestor, i. e. their grandfather Reuel; comp. Gen. xxiv. 48. xxix. 5.; 2 Sam. xix. 25.; 2 Kings xiv. 3.; Dan. v. 2. Moses' father-in-law is also called Hobab, as well as Jethro, Numb. x. 29.; Judg. iv. 11. In the former of these texts Raguel is in the Hebrew the same as Reuel, who, as is clear by comparing the above cited texts, was the father of Jethro, who is also called Hobab, the father-in-law of Moses.

23. the king of Egypt died:] Viz. the king from whom Moses fled. "Sighed," i. e. groaned on account of the bondage to which they were reduced.

24. his covenant] Gen. xii. 7. xv. 18. xvii. 8. xxiv. 7. xxvi. 3, 4. xlvi. 4. Looked," v. 25. i. e. favourably regarded them, ch. iii. 7. iv. 31. "and had respect," literally "knew them," i. e. was mercifully disposed towards them.

CHAPTER III.

1. Jethro] Ch. ii. 16, 18. notes. "The mountain of God;" either so called because it was now as well as afterwards, sanctified by the Divine presence, v. 5. or because of its height and magnitude, the superlative degree being in the Hebrew idiom often so expressed. "The mountain of God" will therefore be equivalent to "an exceeding great mountain;" ch. xviii. 5. Horeb and Sinai were two summits of the same mountain; ch. xix. 11.; Acts vii. 30.

2. the angel of the Lord] As he is afterwards called God, v. 4, 6. this could be no created angel, but the Divine Logos, the second Person in the blessed Trinity, our Lord Jesus Christ; Gen. xvi. 7. note.

3. why] How is it that this bush is not burnt?

5. hither:] Do not approach nearer to the bush; ch. xix. 12. "put off," &c. i. e. in token of humility and reverence; Josh. v. 15.; 2 Sam. xv. 30.; Isa. xx. 2, 4.; Ezek. xxiv. 17, 23. The custom of treading sacred places with bare feet was general in

the East; and the Mohammedans still observe this ceremony; but whether it was originally derived from this transaction, or from previous patriarchal usage, is not so easy to determine. Shoes," rather "sandals." Is holy ground," i. e. consecrated by the visible presence of God; Acts vii. 33. With v. 6. comp. Gen. xxvi. 24. note; and with v. 7. comp. v. 9. ch. i. 11. ii. 23, 24, 25.

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8. I am come down, &c.] Viz. from heaven. This is spoken after the manner of men, and means that God then appeared to Moses with the design of delivering them, &c. Palestine is called large" comparatively, in respect to Goshen, where they dwelt. “Flowing with milk and honey;" a proverbial expression denoting great plenty; v. 17. ch. xiii. 5. xxxiii. 3. et al.; comp. Gen. xv. 18. et seq.

11. Who am I,] Meaning that he was inadequate to the office; ch. vi. 12.; comp. 1 Sam. xviii. 18.

12. this shall be a token] Viz. the vision of a bush burning, but not consumed, as many contend; but the natural construction is, "This will be a token unto thee, namely, when thou hast brought the people out of Egypt, ye shall serve (worship) God upon this mountain" of Horeb; meaning that the accomplishment of this promise will be a token or proof to thee that I have sent

thee.

13. What is his name?] This does not imply that his name was unknown to the Israelites, for they were acquainted with it, as is evident from v. 15. and from their crying unto him, and his hearing them; ch. ii. 23, 24. "His name," then, is put, as it sometimes is, for himself, Matt. vi. 9. note; viz. if they shall ask what is he? what are the nature and attributes of God, who, thou sayest, has sent thee to bring us out of Egypt? what shall I say unto them? To this question God replies, "I AM THAT I AM,' or more literally, "I WILL BE WHAT I WILL BE;" by which words are signified eternity, self-existence, and immutability. Hence the sense is, If, in doubt as to my power to deliver them, they inquire about my peculiar attributes, I am the eternal, self-existent, and immutable Being; and tell them that this Being, this great I AM hath sent thee unto them. That these words are not a name which God assumes to himself, but a description of his essential attributes, is proved, 1st, because, as before observed, the Israelites knew his name, and could not inquire what it was: 2dly, because He calls himself in the next verse by his proper name, and not by this title and 3dly, because he is never called "I am that I am" in any other place of Scripture; comp. ch. vi. 3.; John viii. 58.; Rev. i. 4.

15. my memorial] This name, viz. "The Lord God," rather "Jehovah, the God of your fathers, &c. is my name for ever," and by this will I be remembered, celebrated, and invoked "unto all generations."

16. the elders] Some conclude from this that the Israelites had some kind of civil polity in Egypt; but probably nothing more is meant by the term, than the aged and chief men of

Israel." Visited," i. e. in mercy, Gen. xxi. 1. note; comp. Gen. 1. 24. With v. 17. comp. v. 8. 18. elders] V. 16. note. "Hath met with us;" not, hath appeared to us, as some explain it ; for he appeared only to Moses. but hath at length favourably regarded us; hath now come to our assistance; equivalent to "visited," in v. 16.; comp. ch. v. 3' Numb. xxiii. 3. et seq.

19. no, not by, &c.] Rather, "except by a mighty hand,” i. e. except through the exertion of a mighty and miraculous power, as explained in the following verse.

22. borrow] Rather, "shall ask or beg of her neighbourand ye shall spoil the Egyptians;" not by rapine and stealth, but ye shall take them away as spoils voluntarily given up to you by the Egyptians. There is not the slightest ground in the original for accusing the Israelites of fraud or injustice.

CHAPTER IV.

1. they will not] The Hebrews have no potential or subjunctive mood, but the words here have the force of it, viz. But they may not believe; or perhaps they will not believe, &c. Hence this does not contradict ch. iii. 18. where God says, "they shall hearken to thy voice;" comp. v. 8, 9.

2. A rod.] Probably his shepherd's staff or crook, and from this miracle called the rod of God," v. 20.; ch. xvii. 9. "A serpent," v. 3.: see Gen. iii. 1. note.

5. That they may, &c.] Here is an evident ellipsis, which may be thus supplied, "Do thus, or thou shalt perform such a miracle that they may believe," &c. comp. Gen. xxvi. 24. note. "Leprous," v. 6. comp. Levit. xiii. 2. et seq.; Numb. xii. 10.

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8. it shall, &c.] Here is a similar ellipsis to v. 5. viz. “Thou shalt do such a miracle also, and it shall come to pass," rather, "it may come to pass, or it will perhaps come to pass, if they will not believe thee, neither hearken to thy voice," i. e. to my word confirmed by "the first sign, that they will believe the voice of the latter sign;" i. e. my word confirmed by this second miracle. If both these should prove insufficient, then Moses was to perform a third miracle, v. 9. As we do not read that Moses

performed either of the two latter signs precisely as here stated, v. 30. note, the meaning must be, that he should do things equally miraculous, that he should be invested with, and exercise a miraculous power; or, as expressed, v. 17. that he should "do signs" (i. e. miracles) that they might believe.

10. slow] Not of a ready speech, having a slow and impeded utterance; which is very compatible with what St. Stephen says, that he "was mighty in words," Acts vii. 22. where see note. Besides he had the Divine assistance to remedy his natural imperfection of speech; for the Lord says, "I will be with thy mouth," v. 12. i. e. as the next clause explains it, I will "teach