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B. C. 1491.
B. C. 1191.
God reveals his name to Moses,
and gives particular instructions. A. M. 2513. What is his name? what shall I of your fathers, the God of Abra- A. M. 2513. say unto them?
ham, of Isaac, and of Jacob, ap14 And God said unto Moses, I AM THAT peared unto me, saying, ? I have surely visited I AM: and he said, Thus shalt thou say unto you, and seen that which is done to you in the children of Israel, WI AM hath sent me Egypt:
17 And I have said, I will bring you up 15 Andi God said moreover unto Moses, out of the affliction of Egypt unto the land Thus shalt thou say unto the children of Israel, of the Canaanites, and the Hittites, and the The Lord God of your fathers, the God of Amorites, and the Perizzites, and the Hivites, Abraham, the God of Isaac, and the God of and the Jebusites, unto a land flowing with Jacob, hath sent-me unto you: this is ' my milk and honey. name for ever, and ihis is my memorial unto 18 And they shall hearken to thy voice : and all generations.
c thou shalt come, thou and the elders of Israel, 16 Go, and gather the elders of Israel unto the king of Egypt, and ye shall say unto together, and say unto them, The Lord God him, The LORD God of the Hebrews hath met
a Gen. xv. 14, 16; ver 8. Chap. vi. 3; John viii. 58 ; 2 Cor. i. 20 ; Heb. xiii. 8; Rev. 1. 24°; ch. ii. 25; iv. 31 ; 'Luke i. 68.
Lc Ch. v. 1, 3. _. Num. XXII. 3, 4, 15, 16. i. 4.
* Psa. cxxxv. 13; Hos. xii. 5.-_yCh, iv. 29.-42 Gen. Ch. iv. 31.
have no distinct notion of the Divine Being.. Moses here referred to is that which immediately precedes, himself might have been in doubt at first on this sub-Doba 7717 Yehovah Elohim,, which we translate the ject, and he seems to have been greatly on his guard LORD God, the name by which God had been known against illusion; hence he asks a variety of questions, from the creation of the world, (see Gen. ii. 4,) and and endeavours, by all prudent means, to assure him the name by which he is known among the same self of the truth and certainty of the present appear- people to the present day. Even the heathens knew ance and commission. He well know the power of this name of the true God; and hence out of our 77177 the Egyptian magicians, and he could not tell from Yehovah they formed their Jao, Jeve, and Jové; so these first views whether there might not have been that the word has been literally fulfilled, This is my some delusion in this case. God therefore gives him memorial unto all generations. See the note on the the fullest proof, not only for the satisfaction of the word Elohim, Gen. i. 1. As to be self-existent and people to whom he was to be sent, but for his own eternal must be attributes of God for ever, does it not full conviction, that it was the supreme God who now follow that the phys leolam, for ever, in the text sig. spoke to him.
nifies eternity ? “ This is my name to eternity-and Verse 1 4. I AM THAT I AM] 'ON TUN n'Or Ehever my memorial,”? 77 775 ledor dor, " to all succeeding asher Ehever. These words have been variously generations.". While human generations continue he understood. The Vulgate translates, EGO SUM QUI SUM, shall be called the God of Abraham, the God of Isaac, I am who am. The Septuagint, Eyw equl Ở Qv, I am and the God of Jacob; but when time shall be no he who exists. The Syriac, the Persic, and the Chal- more, he shall be Jehovah Elohim. Hence the first dee preserve the original words without any gloss. expression refers to his eternal existence, the latter to The Arabic paraphrases them, The Eternal, who passes the discovery he should make of himself as long as not away; which is the same interpretation given by time should last. See Gen. xxi. 33. Diodorus SicuAbul Farajius, who also preserves the original words, lus says, that “ among the Jews, Moses is reported and gives the above as their interpretation. The Tar- to have received his laws from the God named Jao," gum of Jonathan, and the Jerusalem Targum para- law, i. e., Jeue, Jove, or Jeve ; for in all these ways phrase the words thus : “He who spake, and the world the word 717 Yehovah may be pronounced ; and in was; who spake, and all things existed.” As the ori- this way I have seen it on Egyptian monuments.. See ginal words literally signify, I will be what I will be, Diod., lib. l., c. xciv. some have supposed that God simply designed to in- Verse 16. Elders of Israel] - Though it is not likely form Moses, that what he had been to his fathers the Hebrews were permitted to have any regular goAbraham, Isaac, and Jacob, he would be to him and vernment at this time, yet there can be no doubt of the Israelites; and that he would perform the promises their having such a government in the time of Joseph, he had made to his fathers, by giving their descend- and for some considerable time after; the elders of ants the promised land. It is difficult to put a mean- each tribe forming a kind of court of magistrates, by ing on the words ; they seem intended to point out the which all actions were tried, and legal decisions made, eternity and self-existence of God. Plato, in his Par- in the Israelitish community." menides, where he treats sublimély of the nature of I have surely visited you An exact-fulfilment of God, says, Ovd' apa ovoua fotiv avt«, nothing can ex- the prediction of Joseph; Gen. I. 24; God will surely press his nature; therefore no name can be attributed visit you, and in the same words too. to him. See the conclusion of this chapter, and on Verse 18. They shall hearken to thy voice] This the word Jehovah, chap. xxxiv. 6, 7.
assurance was necessary to encourage him in an enVerse 15. This is my name for ever] The name terprise so dangerous and important.
B. C. 1491.
6; vii. 5; ix. 15.
Obstinacy of Pharaoh foretold. CHAP. III. The people not to go out emply. A. M. 2513, with us: and now let us go, we 21 And k I will give this people A. M. 2513. B. C. 1491.
beseech thee, three days' journey favour in the sight of the Egyptians : into the wilderness, that we may sacrifice to and it shall come to pass, that, when ye go, the Lord our God.
ye shall not go empty. 19 And I am sure that the king of Egypt 22 ? But every woman shall borrow of her • will not let you go, no, not by a mighty hand. neighbour, and of her that sojourneth in her
20 And I will & stretch out my hand, and house, jewels of silver, and jewels of gold, smite Egypt with hall my wonders which I and raiment: and ye shall put them upon will do in the midst thereof : and i after that your sons, and upon your daughters; and he will let you go.
shall spoil." the Egyptians. • Chap. v. 2; vii. 4. - Or, but by strong hand. - Ch. vi. chap. vii. to xiu. Chap, xi. 31.- k Chap. xi. 3; xii. 36; - Chap. vii. 3 ; xi. 9; Deut. vi. 22; Neh. Psa. cvi. 46 ; Prov. xvi. 7.
-Gen. xv. 14; chi xi. 2 ; xii. 35, 36. ix. 10; Psa. cv. 27; cxxxv. 9; Jer. xxxii. 20; Acts vii. 36; see m Job xxvii. 17; Prov. xiii. 22; Ezek. xxxix. 10.-Or, Egypt.
Three days' journey into the wilderness) Evidently are the same as the Hebrew. The European verintending Mount Sinai, which is reputed to be about sions are generally correct on this point; and our three days' journey, the shortest way, from the land common English version is almost the sole transgressof Goshen. In ancient times, distances were com- or: I say, the common version, which, copying the puted by the time required to pass over them. Thus, Bible published by Becke in 1549, gives us the exinstead of miles, furlongs, &c., it was said, the dis- ceptionable term borrow, for the original 580 shaal, tance from one place to another was so many days', which in the Geneva Bible, and Barker's Bible of so many hours' journey; and it continues the same 1615, and some others, is rightly translated aske. in all countries where there are no regular roads or God commanded the Israelites to ask or demand a highways.
certain recompense for their past services, and he inVerse 19. I am sure that the king of Egypt will clined the hearts of the Egyptians to give liberally; not let you go, no, not by a mighty hand] When the and this, far from being a matter of oppression, wrong, facts detailed in this history have been considered in or even charity, was no more than a very partial connection with the assertion as it stands in our Bibles, recompense for the long and painful services which we the most palpable contradiction has appeared. That may say six hundred Thousand Israelites had rendered the king of Egypt did let them go, and that by a to Egypt, during a considerable number of years. And mighty hand, the book itself amply declares. We there can be no doubt that while their heaviest opshould therefore seek for another meaning of the ori- pression lasted, they were permitted to accumulate ginal word. Ni velo, which generally means and not, no kind of property, as all their gains went to their has sometimes the meaning of if not, unless, ercept, oppressors. &c. ; and in Becke's Bible, 1549, it is thus translated : Our exceptionable translation of the original has I am sure that the kyng of Egypt wyl not let you go, given some countenance to the desperate cause of inEXCEPT wyth a myghty hand. This import of the fidelity ; its abettors have exultingly said : “ Moses renegative particle, which is noticed by Noldius, Heb. presents the just God as ordering the Israelites to borPart., p. 328, was perfectly understood by the Vul- row the goods of the Egyptians under the pretence of gate, where it is translated nisi, unless ; and the Sep- returning them, whereas he intended that they should tuagint in their eav un, which is of the same import; march off with the booty.” Let these men know that and so also the Coptic. The meaning therefore is there was no borrowing in the case ; and that if acvery plain : The king of Egypt, who now profits much counts were fairly balanced, Egypt would be found by your servitude, will not let you go till he sees my still in considerable arrears to Israel. Let it also be hand stretched out, and he and his nation be smitten considered that the Egyptians had never any right to with ten plagues. Hence God immediately adds, ver. the services of the Hebrews, Egypt owed its policy, 20 : I will strelch out my hand, and smite Egypt its opulence, and even its political existence, to the with all my wondersand after that, he will let Israelites. What had Joseph for his important seryou go.
vices? NOTHING! He had neither district, nor city, Verse 22. Every woman shall borrow] This is nor lordship in Egypt ; nor did he reserve any to his eertainly not a very correct translation : the original children. All his services were gratuitous; and being word Sxu shaal signifies simply to ask, request, de- animated with a better hope than any earthly possesmand, require, inquire, &c. ; but it does not signify to sion could inspire, he desired that even his bones should borrow in the proper sense of that word, though in a be carried up out of Egypt. Jacob and his family, it very few places of Scripture it is thus used. In this is true, were permitted to sojourn in Goshen, but they and the parallel place, chap. xii. 35, the word signifies were not provided for in that place ; for they brought to ask or demand, and not to borrow, which is a gross their cattle, their goods, and all that they had into mistake into which scarcely any of the versions, an- Egypt, Gen. xlvi. 1, 6; so that they had nothing but cient or modern, have fallen, except our own. The the bare land to feed on; and had built treasure cities SEPTUAGINT has altnoel, she shall ask; the Vulgate, or fortresses, we know not how many ; and two whole postulabit, she shall demand; the Syriac, Chaldee, cities, Pithom and Raamses, besides ; and for all these Samaritan, SAMARITAN Version, Coptic, and Persian, I services they had no compensation whatever, but were VOL. I. (21)
Observations on the
preceding chapter. besides cruelly abused, and obliged to witness, as the very name itself is a proof of a Divine revelation ; for sum of their calamities, the daily murder of their male it is not possible that such an idea could have ever infants. These particulars considered, will infidelity entered into the mind of man, unless it had been comever dare to produce this case again in support of its municated from above. It could not have been proworthless pretensions ?
duced by reas
asoning, for there were no premises on Jewels of silver, 8c.] The word "5 keley we have which it could be built, nor any analogies by which it already seen signifies vessels, instruments, weapons, could have been formed: We can as easily compre&c., and may be very well translated by our English hend eternity as we can being, simply considered in and term, articles or goods. The Israelites got both gold of itself, when nothing of assignable forms, colours, or and silver, probably both in coin and in plate of dif- qualities existed, besides its infinite and illimitable self. ferent kinds; and such raiment as was necessary for To this Divine discovery the ancient Greeks owed the journey which they were about to undertake. the inscription which they placed above the door of
Ye shall spoil the Egyptians.] The verb 583 natsal the temple of Apollo at Delphi : the whole of the signifies, not only to spoil, snatch away, but also to get inscription consisted in the simple monosyllable EI, away, to escape, to deliver, to regain, or recover. SPOIL THOU ART, the second person of the Greek subsignifies what is taken by rapine or violence; but this stantive verb ell, I am. On this inscription Plutarch, cannot be the meaning of the original word here, as one of the most intelligent of all the Gentile philosothe Israelites only asked, and the Egyptians without phers, made an express treatise, TEPL TOV EI ev A£2pois, foar, lerror, or constraint, freely gave. It is worthy having received the true interpretation in his travels in of remark that the original word is used, 1 Sam. xxx. Egypt, whither he had gone for the express purpose 22, to signify the recovery of property that had been of inquiring into their ancient learning, and where he taken away by violence : “Then answered all the wicked had doubtless seen these words of God to Moses in men, and men of Belial, of those that went with Da- the Greek version of the Septuagint, which had been vid, Because they went not with us we will not give current among the Egyptians (for whose sake it was them aught of the spoil (SSono mehashshalal) that first made) about four hundred years previously to the we have RECOVERED, 132307 wux asker uitstSALNU. In death of Plutarch. This philosopher observes that this sense we should understand the word here. The “ this title is not only proper, but peculiar to God, beIsraelites recovered a part of their property--their cause He alone is being ;' for mortals have no particiwages, of which they had been most unjustly deprived pation of true being, because that which begins and by the Egyptians.
ends, and is continually changing, is never one nor the
same, nor in the same state. The deity on whose In this chapter we have much curious and important temple this word was inscribed was called Apollo, Arohinformation ; but what is most interesting is the name awv, from a, negative, and nohus, many, because God by which God was pleased to make himself known to is one, his nature simple, his essence uncompounded." Moses and to the Israelites, a name' by which the Su- Hence he informs us the ancient mode of addressing preme Being was afterwards known among the wisest God was, “EI 'EN, Thou art One, ov yap mo ha to inhabitants of the earth. He who IS and who WILL DELOV EOTIV, for many cannot be attributed to the Divine BE what he is. This is a proper characteristic of nature : Kal oú apotepov ovdev erTIV, ovd’ votepov, ovde the Divine Being, who is, properly speaking, the only μελλον, ουδε παρωχημενον, ουδε πρεσβυτερον, ουδε νεωBeing, because he is independent and eternal ; whereas tepov, in which there is neither first nor last, future all other beings, in whatsoever forms they may appear, nor past, old nor young ; aha' eis wV EVL TW vvv to DEL are derived, finite, changeable, and liable to destruc- TETÂmpwke,, but as being one, fills up in one NOW an tion, decay, and even to annihilation. When God, eternal duration." And he concludes with observing therefore, announced himself to Moses by this name, that “this word corresponds to certain others on the he proclaimed his own eternity and immateriality; and same temple; viz., INNOI EEAYTON, Know thythe very name itself precludes the possibility of idol- self; as if, under the name EI, Thou Art, the Deity atry, because it was impossible for the mind, in con- designed to excite men to venerate Him as eternally sidering it, to represent the Divine Being in any existing, óg ovta dla Tavtos, and to put them in mind assignable shape ; for who could represent Being or of the frailty and mortality of their own nature." Existence by any limited form? And who can have What beautiful things have the ancient Greek phiany idea of a form that is unlimited ? Thus, then, we losophers stolen from the testimonies of God to enrich find that the first discovery which God made of him- their own works, without any kind of acknowledgment! self was intended to show the people the simplicity And, strange perversity of man ! these are the very and spirituality of his nature ; that while they con- things which we so highly applaud in the heathen cosidered him as Being, and the Cause of all Being, they pies, while we neglect or pass them by in the Divine might be preserved from all idolatry for ever. The originals! 306
The rod changed into a serpent.
The hund of Moses becomes leprous.
Moses continuing to express his fear that the Israelites would not credit his Divine mission, 1, God, to
strengthen his faith, and to assure him that his countrymen would believe him, changed his rod into a serpent, anil the serpent into a rod, 2–5; made his hand leprous, and afterwards, restored it, 6, 7; intimating that he had now endued him with power to work such miracles, and that the Israelites would believe, 8; and farther assures him that he should have power to turn the water into blood, 9. Moses excuses himself on the ground of his not being eloquent, 10, and God reproves him for his unbelief, and promises to give him supernatural assistance, 11, 12. Moses erpressing his utter unwillingness to go on any account, God is angry, and then promises to give him his brother Aaron to be his spokesman, 13–16, and appoints his rod to be the instrument of working miracles, 17. Moses returns to his relative Jethro, and requests liberty to visit his brethren in Egypt, and is permittted, 18. God appears to him in Midian, and assures him that the Egyptians who sought his life were dead, 19. Moses, with his wife and children, set out on their journey to Egypt, 20. God instructs him what he shall say to. Pharaoh, 21-23. He is in dangemi of losing his life, because he had not circumcised his son, 24. Zipporah immediately circumcising the child, Moses escapes unhurt, 25, 26. Aaron is commanded to go and meet his brother Moses; he goes and meets him at Horeb, 27. Moses informs him of the commission he had received from God, 28. They both go to their brethren, deliver their message, and work miracles, 29, 30, The people believe and adore
God, 31. 8. M: 7513. AND Moses answered and said, put forth his hand, and caught 8. M.: 2593.
But, behold, they will not be- it, and it became a rod in his lieve me, nor hearken unto my voice : for hand : they will say, The Lord hath not appeared 5 That they may 5 believe that the LORD unto thee.
God of their fathers, the God of Abraham, the 2 And the LORD said unto him, What is God of Isaac, and the God of Jacob, hath that in thine hand ? And he said, a A rod. appeared unto thee.
3 And he said, Cast it on the ground. And 6 And the Lord said furthermore unto him, he cast it on the ground, and it became a Put now thine hand into thy bosom. And serpent; and Moses fled from before it. he put his hand into his bosom: and when
4 And the LORD said unto Moses, Put forth he took it out, behold, his hand was leprous thine hand, and take it by the tail. And he as snow.
- Ver. 17, 20. - Chap. xix. 9:— Chap. iii. 15.
& Num. xii. 10; 2 Kings v. 27.
NOTES ON CHAP. IV.
ample of what is called an imperfect or unfinished Verse 1. They will not believe me] As if he had speech, several of which occur in the sacred writings. said, Unless I be enabled to work miracles, and give It may be thus supplied : Do this before them, that they them proofs by extraordinary works as well as by words, may believe that the Lord hath appeared unto thee. they will not believe that thou hast sent me.
Verse 6. His hand was leprous as snow.) That is, Verse 2. A rod.) no matteh, a staff, probably his the leprosy spread itself over the whole body in thin shepherd's crook; see Lev. xxvii. 32. As it was white scales; and from this appearance it has its Greek made the instrument of working many miracles, it was name λεπρα, frοια λεπις, α scale. Dr. Mead says, “I afterwards called the rod of God; see ver. 20. have seen a remarkable case of this in a countryman,
Verse 3. A serpent] Of what sort we know not, whose whole body was so miserably seized with it, that as the word wn) nachash is a general name for serpents, his skin was shining as if covered with snow ; and as and also means several other things, see Gen. iii. 1: the furfuraceous scales were daily rubbed off, the flesh but it was either of a kind that he had not seen before, appeared quick or raw underneath.” The leprosy, at or one that he knew to be dangerous ; for it is said, least among the Jews, was a most inveterate and conhe fled from before il. Some suppose the staff was tagious disorder, and deemed by them incurable. Among changed into a crocodile ; see on chap. vii. 7. the heathens it was considered as inflicted by their gods,
Verse 4. He put forth his hand, and caught it) and it was supposed that they alone could remove it. Considering the light in which Moses had viewed this It is certain that a similar belief prevailed among the serpent, it required considerable faith to induce him Israelites ; hence, when the king of Syria sent his thus implicitly to obey the command of God; but he general, Naaman, to the king of Israel to cure him of obeyed, and the noxious serpent became instantly the his leprosy, he rent his clothes, saying, Am I God, to miraculous rod in his hand! Implicit faith and obe- kill and to make alive, that this man doth send unto me dience conquer all difficulties; and he who believes in to recover a man of his leprosy? 2 Kings v. 7. This God, and obeys him in all things, has really nothing to appears, therefore, to be the reason why God chose this fear.
sign, as the instantaneous infliction and removal of this Verse 5. That they may believe] This is an ex- I disease were demonstrations which all would allow of
A. M. 2513.
B. C. 1491.
Moses pleads his unfitness
for the Divine mission. in And he said, Put thine hand of the river & shall become blood A. M. 2513.
into thy bosom again. And he put upon the dry land. his hand into his bosom again ; and plucked 10. And Moses said unto the LORD, O my it out of his bosom, and, behold, it was turn- Lord, I am not beloquent, neither i heretofore ed again as his other flesh.
nor since thou hast spoken unto thy servant ; 8 And it shall come to pass, if they will but \ I am slow of speech, and of a slow tongue. not believe thee, neither hearken to the voice 11 And the LORD said unto him, ' Who hath of the first sign, that they will believe the made man's mouth? or who maketh the dumb, voice of the latter sign.
or deaf, or the seeing, or the blind? have not 9 And it shall come to pass, if they will not I the Lord? believe also these two signs, neither hearken 12 Now therefore go, and I will be with unto thy voice, that thou shalt take of the thy mouth, and teach thee what thou shalt say. water of the river, and pour it upon the dry 13 And he said, O my Lord, » send, I pray land : and f the water which thou takest out thee, by the hand of him whom thou wilt send.
Deut. xxxii. 39; Num. xii. 13, 14; 2 Kings v.14; Matt. viii. 3. k Chap. vi. 12; Jer. i. 6.-- Psa. xciv.9. m Isa. 1. 4; Jer " Chap. vii. 19. - Heb. shall be and shall be. —h Heb. a man i.9; Matt. x. 19; Mark xiii. 11; Luke xii. II, 12.; "xxi. 14, 15 of words. Heb. since yesterday, nor since the third day.
n See Jonah i. 3. Lo Or, shouldest.
the sovereign power of God. We need, therefore, dor of God. 3. Though Moses was slow of speech, seek for no other reasons for this miracle : the sole yet when acting as the messenger of God his word reason is sufficiently obvious.
for at his command the plagues came Verse 8. If they will not believe—the voice of the and the plagues were stayed ; thus was he mighty in first sign, fc:] Probably intimating that some would words as well as in deeds : and this is probably the be more difficult to be persuaded than others : some meaning of St. Stephen. would yield to the evidence of the first miracle; others By the expression, neither heretofore, nor since thou would hesitate till they had seen the second; and others hast spoken unto thy servant, he might possibly mean, would not believe till they had seen the water of the that the naturał inaptitude to speak readily, which he Nile turned into blood, when poured upon the dry land; had felt, he continued to feel, even since God had bever. 9.
gun to discover himself; for though he had wrought Verse 10. I am not eloquent] 027 0XXS lo ish several miracles for him, yet he had not healed this indebarim, I am not a man of words; a periphrasis com- firmity. See on chap. vi. 12. mon in the Scriptures. So Job xi. 2, D'nav vix ish Verse 11. Who hath made man's mouth? fc.) Cansephathayim, a man of lips, signifies one that is talkative. not he who formed the mouth, the whole organs of Psa. cxl. 12, pies vi* ish lashon, a man of tongue, sig- speech, and hath given the gift of speech also, cannot nifies a pratiler. But how could it be said that Moses he give utterance ? God can take away those gifts was not eloquent, when St. Stephen asserts, Acts vii. and restore them again. Do not provoke him : he who 22, that he was mighty in words as well as in deeds ? created the eye, the ear, and the mouth, hath also made There are three ways of solving this difficulty : 1. the blind, the deaf, and the dumb. Moses might have had some natural infirmity, of a late Verse 12. I will be with thy mouth] The Chaldee standing, which at that time rendered it impossible for translates, My WORD, meimeri, shall be with thy him to speak readily, and which he afterwards over- mouth. And Jonathan ben Uzziel paraphrases, I and came; so that though he was not then a man of words, my WORD will be with the speech of thy mouth. See yet he might afterwards have been mighty in words as on Gen. xv. 1, and Lev. xxv. 10. well as deeds. 2. It is possible he was not intimately Verse 13. Send—by the hand of him whom thou acquainted with the Hebrew tongue, so as to speak will send.] Many commentators, both ancient and moclearly and distinclly in it. The first forty years of dern, have thought that Moses prays here for the imhis life he had spent in Egypt, chiefly at court; and mediale mission of the Messiah ; as if he had said: though it is very probable there was an affinity between “Lord, thou hast purposed to send this glorious person the two languages, yet they certainly were not the at some time or other, I beseech thee send him now,
The last forty he had spent in Midian, and it for who can be sufficient to deliver and rule this people is not likely that the pure Hebrew tongue prevailed but himself alone ?"
n there, though it is probable that a dialect of it was shelach na beyad tishlach literally translated is, Send there spoken. On these accounts Moses might find now (or, I beseech thee) by the hand thou wilt send; it difficult to express himself with that readiness and which seems to intimate, Send a person more fit for persuasive flow of language, which he might deem es- the work than I am. So the Septuagint : Προχειρισαι sentially necessary on such a momentous occasion; as duvajevov ałhov, ov anotteRELÇİ Elect another powerfu. he would frequently be obliged to consult his memory person, whom thou wilt send. It is right to find out for proper expressions, which would necessarily pro- the Messiah wherever he is mentioned in the Old Tesduce frequent hesitation, and general slowness of utter-tament; but to press scriptures into this service which ance, which he might thipk would ill suit an ambassa- have not an obvious tendency that way, is both impro
שלח נא ביד תשלח The Hebrew