upon thy cattle which are in the field. | But our interpreters take it otherwise, and Among the horses, and among the asses, say that Job also was smote with boils, and among the camels, and among the which, in conclusion, perhaps, had a scab herds, and among the flocks, shall be a very that itched very much. grievous mortality. And Jehovah will distinguish between the cattle of the Israelites and the cattle of the Egyptians; and there shall nothing die of all that belongeth to the Israelites. To-morrow will Jehovah do this thing in the land. Ver. 9. Gesen.- m. a bile, ulcer, swelling, Exod. ix. 9, 11; Levit. xiii. 18, 20; 2 Kings xx. 7. the botch of Egypt. probably the Elephantiasis, which is endemic in Egypt. It affects particularly the feet, which begin to swell, lose their flexibility, and become stiff like the feet of the elephant, whence the name of the disease. Deut. xxviii. 27, 35. It is used of the biies or sores of leprosy, or of the elephantiasis, Job rows meman-by) DiN. 7. Comp. Schilling de lepra, p. 184, : 017ga van-ba? nýayan onb Kai yerbýτw Kovoρtos ènì nâσay Thy you Plin. xxvi. § 5. γενηθήτω κονιορτὸς ἐπὶ πᾶσαν τὴν γῆν Αἰγύπτου. καὶ ἔσται ἐπὶ τοὺς ἀνθρώπους, καὶ hot, inflamed. ἐπὶ τὰ τετράποδα ἕλκη φλυκτίδες αναζέουσαι suppurate.) ἔντε τοῖς ἀνθρώποις, καὶ ἐν τοῖς τετράποσι ἐν πάσῃ γῇ Αἰγύπτου. Au. Ver.-9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. (Root Arab., to be Syr., to fester, to nia plur. fem. Boils, ulcers, which break out on the skin, Exod. ix. 9, 10. Root Chald. vay, to bubble up, to swell, whence in Syr. a swelling. In Hebrew the & is formative, vid. p. 2, (b.) Comp. . Rosen. Eritque in pulverem super omnem terram Egypti quid sibi velint, non satis clarum. Simplicissimum foret, ita capere : vertetur in pulverem. Sed cur non pulverem ubique obvium sumsit, quem in auras spargeret? Alii: erit quasi pulvis, i.e., volitabit per aërem, ut pulvis solet a vento circumactus. Quod verius puto; videntur enim hæc verba hoc dicere: favilla non subsidebit, sed veluti flos tenuissimus pulveris huc illuc volitabit, et per totam Ægyptum diffundetur. nia, Eritque super homines et super jumenta inflammatio ger habet notionem שְׁחִין Bp. Patrick. It shall become small dust, &c.] Instead of these ashes, which they threw up into the air, there came down a small sleet (as we call it) like that of snow, or the hoar frost, which scalded the flesh of man and beast; and raised a blister in every part upon which it fell. The poison of which, penetrating into the flesh, made sore swellings, like those we now call buboes. Insomuch that, as Philo understood it (lib. i. de Vita Mosis), they were full of blotches from head to foot. Certain it is, that the Hebrew word shechin signifies an "inflam- minans pustulas. mation," that made a tumour or boil (as we caloris, ut istiusmodi ulcus significetur, quod translate the word, Lev. xiii. 18, 19), which inflammationem secum conjunctam habet, turned into such a grievous ulcer, that vel potius inflammatio, quia ulcera non tam Moses speaks of it afterwards as an unusual emittunt pustulas, quam pustulæ ulcera plague, which he calls the "botch of Egypt" creant, ex inflammatione plerumque natæ (Deut. xxviii. 27). Dr. Lightfoot, indeed, niraya est a , quod Jes. Ixiv. 2, efferobserves, that in the book of Job (ii. 7, 8) vescendi, intumescendi significatu reperitur. it signifies only a burning itch, or an inflamed LXX, rivayas verterunt pλuktides åvascab; an intolerable dry itch, which his Céovora pustule effervescentes, neglecta nails could not scratch off, but he was glad grammatica. Sic et Vulgatus: vesica turto make use of a potsherd to scrub himself. gentes. Accuratius Onkelos: plenum pusBut then he confesses, that this shechin, here spoken of, was higher than that, having blains and boils that broke out with it; which Job's had not. So that the Egyptians, he thinks, were vexed with a double punishment at once; aching boils and a fiery itch. tulis. Mox vs. 10, vocibus transpositis dicitur man inflammatio pustulis efflorescens. Videtur ea pustularum species denotari, de qua Celsus de Medic., v. 28, 15: Pessima pustula est, quæ éπivvктis vocatur. Ea colore vel sublivida vel subnigra, vel alba esse consuevit. Circa hanc autem vehemens | To show in thee my power, in those mighty inflammatio est, et, cum aperta est, reperitur works which have been occasioned by thy intus exulceratio mucosa, colore humori suo rebellion and obstinacy. similis. Dolor ex ea supra magnitudinem ejus est, neque enim ea fabá major est. Vers. 10, 11. Boil. See note on verse 9. Ver. 14. Au. Ver.-For I will, &c. Ged., Booth. For else I will. Ver. 15, 16. Bp. Patrick.-15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence, &c.] I do not see how this translation can be maintained; for we do not read that God after this sent a new pestilence upon Pharaoh, and the Hebrew word deber signifies nothing else. This, therefore, must needs refer to the time past: and the sense of these three verses (14-16), must be this: "I will send more plagues on thee, and on thy servants (as was threatened ver. 14), for the truth is, I had now stretched out my hand to destroy both אוֹתְךָ וְאֶת־עַמִּךְ בַּדָּבֶר וַתִּכָּחֵד מִן־ 16 וְאוּלָם בַּעֲבוּר זאת הָאָרֶץ : not been that I reserve you for further הֶעֶמַדְתִּיךְ בַּעֲבוּר הַרְאָתְךָ אֶת־כֹּחִי punishments: for which very cause I made וּלְמַעַן סַפַּר שְׁמִי בְּכָל־הָאָרֶץ : thee and thy people by my late pestilence, wherewith you had all been cut off, had it 15 νῦν γὰρ ἀποστείλας τὴν χεῖρα πατάξω σε, καὶ τὸν λαὸν σου θανατώσω. καὶ ἐκτριβήσῃ ἀπὸ τῆς γῆς. 16 καὶ ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. thee to stand, when thou wast falling (i.e., kept thee from dying), that I might send destruction more notorious to all the world.” more plagues upon thee, and make thy See Paulus Fagius, and Theod. Hackspan, and Fr. Junius also, who translate these words, "I had smitten thee and thy people Au. Ver.-15 For now I will stretch out with pestilence" (i.e., when he destroyed my hand, that I may smite thee and thy their cattle with a murrain), and then people with pestilence; and thou shalt behadst thou been cut off from the earth,” as it follows in the end of this verse; that is, when the boils broke out upon the magicians. cut off from the earth. 16 And in very deed for this cause have I raised thee up [Heb., made thee stand], for to shew in thee my power; and that my name may be declared throughout all the earth. Pool.-15 Pestilence; not properly so called, but largely, as the word is used Hos. xiii. 14, meaning with an utter and irrecoverable destruction. This relates partly to the killing of the first-born, which plague did more immediately and nearly concern both him and his people, and principally to their destruction in the Red Sea. 16 For this cause have I raised thee up.] In the Hebrew the words are, I have made thee stand; that is, preserved thee alive, when the pestilence would have cut thee off, as the murrain did thy cattle, if I had not kept thee from perishing then, that I might destroy thee in a more remarkable manner. And thus the LXX understood it, when they translated it dirnphens, "thou hast been preserved," that is, from destruction. With which the apostle agrees, though he 16 Raised thee up; so the Hebrew word is doth not here follow their translation, entranslated, Rom. ix. 17. I have raised yeɩpa, “I have raised thee," i.e., from the thee up out of thy first nothing, into thy foregoing sickness (Rom. ix. 17), spared being, and life, and kingdom; and thee in the midst of malignant ulcers. upheld thy being and reign even in the Ken. For now I WILL STRETCH OUT my midst of thy tyranny. Heb., I have made hand, that I may smite thee and thy people thee to stand, i.e., to remain alive and un- with PESTILENCE. But, was a pestilence touched, when thy magicians could not one of the plagues upon Egypt? Only ten stand, ver. 11. I have preserved thee in are recorded: of which seven have been life, not for want of power to destroy thee, already enumerated; and the other three as thou mayst fancy, nor for want of pro- are lice, boils, and darkness. Was there then vocation from thee, but for mine own glory. no pestilence which cut off Pharaoh, &c.? And, if not, how are we to conceive xxix. 4, leguntur. maya, Ut of the Divine menace, thus positively de- ostendam tibi potentiam meam. Sed LXX, nounced, yet not at all inflicted? This dif- iva èvdei§wμai év σoì Tηy loxúv μov, Hieficulty and it is not a small one, can only (I ronymus : ut ostendam in te fortitudinem presume) be solved properly, by observing, meam. Similiter Rom. ix. 17, ὅπως ἐνδείξε that the preter verb now rendered, I wμai ev σoì Tηv dúvapív pov. Ceperunt illi will stretch out, ought to be rendered here, interpretes pro77, ut interdum I MIGHT HAVE stretched out. Verily now I affixa verbis adduntur, ita ut præpositio MIGHT have stretched out my hand, and aliqua, cui affixa ista addi debeant, intellismitten thee and thy people with pestilence genda sit, quod tamen frequentius, opinor, (I might have cut you off, on a sudden by in verbis intransitivis usu venire solet, ut pestilence), but I have raised thee up (made Ps. v. 4, 25, non commorabitur tecum thee to stand) in order to shew (still more malus, est pro perfectly) my power; that my name may be declared through all the earth. See chap. xi. 9. That the circumstances of a verb, usually preter or future, may be thus qualified by might, would, should, &c., appears from hence. In Gen. xii. 19, we read p , SO I MIGHT HAVE taken her. And I said, I WOULD scatter. I WOULD make to cease, lest their adversaries SHOULD behave, lest they SHOULD say. See these four futures in Deut. xxxii. 26, 27. &c. Ged.-15 Even now I could stretch out my hand, and smite thee and thy people with pestilence, so that thou shouldest be cut off from the earth. 16 But I have expressly reserved thee for this purpose, that I may show thee my power, &c. : Ver. 17, 18. by ‘nbab wva bbimpe qiy ἔτι οὖν σὺ ἐμποιῇ τοῦ λαοῦ μου, τοῦ μὴ έañоσтeíλai avtoús; Au. Ver.-17 As yet exaltest thou thyself against my people, that thou wilt not let them go? 18 Behold, to-morrow about this time, I will cause it to rain a very grievous hail, &c. Ged., Booth-17 As still thou exaltest thyself against my people, so as not to let them go; 18 Behold, to-morrow, &c. Rosen.-Adhuc tu attollis te ipsum contra populum meum. Vul Bp. Horsley.-15 "For now had I stretched out my hand, and smitten thee and thy people with pestilence, thou wouldst even have been cut off from the earth. 16 But for this cause have I preserved thee," , hucusque subjugas, s. sub jugo retines populum meum. Jonathan : " and mix, tu magnifice te geris in populum meum. LXX, ἔτι οὖν σὺ ἐμποιῇ τοῦ λαοῦ μου; adhuc igitur tu insultas populo meo? adhuc gatus: retines populum meum. Saadias: tu adhuc retardas populum meum. Qui duo posteriores interpretes p videntur pro denominativo a nomine agger cepisse, ut proprie sit: aggerem te ponis contra populum meum, metaphorâ ab iis sumtâ, qui aquarum erumpentium impetum objecto aggere cohibent. Jarchi suffragatur Onkelosi interpretationi, notans, verbum calcandi () significatum habere, unde Hebræo in Targumim respondeat in via strata. Booth.-15 Yea now I could stretch out my hand, and smite thee and thy people with pestilence; so that thou shouldst be cut off from the earth. 16 And in very deed for this purpose have I preserved thee, that I may show to thee my power, &c. Verum Rosen.-15 Verba activa præterita, et, explicanda sunt de facultate agendi, ut igitur hic vs. ita vertendus sit nam nunc quidem si mittere, extendere manum meam et est potius via exaggerata, a, quod Unde Aben-Esra percutere voluissem te et populum tuum illa in altum extulit denotat. peste (de qua vs. 6), deletus esses e terra. nostrum ? per non gloriaris te, effers Sequitur enim vs. sq. ratio, cur eum servarit. te, explicavit. Particula significationem suam causalem retinet, hoc modo: nam ad probandum, nullum esse mei similem in universa terra (vs. 14), exserere potuissem manum rel. 16, 17 Verum propter hoc stare te feci, i.e., servavi te incolumem. Similes loquutiones 1 Reg. xv. 4, et Prov. Ver. 19. Au. Ver.-19 Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. I have sinned this time. Ged., Booth.-Once more have I sinned. Bp. Patrick. I have sinned this time, &c.] The meaning is not that he had not sinned before; but, I now acknowledge my offence, and the justice of God in punishing the wickedness of me and of my people. Which confession doth not argue any tenderness of heart; but was extorted by the horrible fright he was in of being undone, if he did not make some submission. After this verse, Ken., Ged., and Booth., | is righteous, and I and my people are supply from the Sam. Pent., "Then Moses wicked. and Aaron went to Pharaoh, and said to him, Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me. For else I will at this time send all my plagues on thyself, and on thy servants, and on thy people; that thou mayest know there is none like me in all the earth. Yea, now I could stretch out my hand, and smite thee and thy people with pestilence; so that thou shouldest be cut off from the earth. And in very deed for this purpose I have preserved thee, that I may show to thee my power; and that my name may be declared through all the earth. As still thou exaltest thyself against my people, so as not to let them go; Behold, to-morrow, about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day of its foundation until now. Send now, therefore, and gather in thy cattle, and all that thou Rosen.-Peccavi hac vice, i.e., nunc demum me peccasse confiteor. Jonathan, Chaldæus paraphrastes, jungit hæc verba cum iis, quæ sequuntur, hoc sensu: nunc demum intelligo, Deum esse justum, me vero una cum populo meo improbum. Haud male, nisi accentus obstaret. Ver. 28. הַעְתִּירוּ אֶל־יְהוָה וְרַב מִהְיֶת קלת hast in the field; for upon every man and אֱלֹהִים וּבָרֶךְ וַאֲשַׁלְחָה אֶתְכֶם וְלֹא beast which shall be found in the field, and shall not be brought home, upon them shall the hail come down, and they shall die." Gesen. considers this to be an interpolation. See notes on vii. 18 and xi. εὔξασθε οὖν περὶ ἐμοῦ πρὸς κύριον, καὶ παυσάσθω τοῦ γενηθῆναι φωνὰς θεοῦ, καὶ χάλαζαν, καὶ πῦρ, καὶ ἐξαποστελῶ ὑμᾶς, καὶ οὐκέτι προστεθήσεσθε μένειν. Au. Ver.-28 Intreat the LORD (for it is enough) that there be no more mighty thunderings [Heb., voices of God] and hail; and I will let you go, and ye shall stay no longer. Ged., Booth.-Entreat Jehovah for me omnem herbam agri percussit grando. Aben- [LXX], that there may be an end of this Esra, uti notatum supra ad vs. 6, omnem mighty thunder, and hail, and lightning herbam interpretatur magnam ejus partem, [LXX], and I will let you go, and ye shall quia infra x. 5, dicitur, locustas absumturas be no longer delayed. id quod grando reliquerat. Jarchi ad vs. 32, ait intelligi posse de herbis caulem habentibus, quæ grandinis percussioni sunt ob noxiæ. Ver. 27. That there be an end to this mighty thunder and hail. The Hebrew phrase is, Et sat sit fuisse voces Dei et grandinem. Thunder is frequently called the voice of God; as a mighty wind is called his breath: but there is a singularity of construction in the words וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמשֶׁה וּלְאַהֲרֹן which cannot be literally rendered ורב מהיות -in any other language, Rosenmitiller, how וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפַּעַם יְהוָה ever, mistakes in saying that it is not הרִיק וַאֲנִי וְעַמִּי הָרְשָׁעִים : expressed by Sept. and Vulg. It is exἀποστείλας δὲ Φαραὼ ἐκάλεσε Μωυσῆν καὶ pressed, and well expressed by the και παυ ̓Ααρὼν, καὶ εἶπεν αὐτοῖς. ἡμάρτηκα τὸ νῦν. σάσθω του γενηθηναι of the former, and by ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς. the ut desinant of the latter. It is likewise Au. Ver. 27 And Pharaoh sent, and well expressed by Saadias, ' ¡¡ M. called for Moses and Aaron, and said unto The Syr. translator seems to have taken 27 them, I have sinned this time: the LORD in a different meaning, as he renders the -Vulg., cum linum jam folliculos ger ,הַמִּשְׁכָּה, צלו קדם מריא' ואית אתרא סגי קדמוהי : comma thus Pray to God; for with him there is much re- minaret; Luther, der Flachs hatte Knoten spite. And Onkelos appears to have had the gewonnen; LXX, Eng. Vers., the flax was Better the bolled. The Arabic and Samaritan express . צלו קדם י וסגי קדמוהי רוח :same idea . ויהי סגי קדמוהי :Targumns The Persic trans- it by, had seed, or was already ripe. It lator seems to have considered as belong-signifies, perhaps, was in blossom, so that ing to the prior comma: Pray the Lord, the quadrilitt. might originate from 1, and pray him much; that," &c. And so calix, or cup of a flower, and 2, Syriac, Gr. Ver., Aenonte TOLVO Tрs to own, bud, flower. ed Surenh. גבעל In Talmud πολυτε, απο του τελειν φωνας, κ.τ.λ. They, occurs for, halm. Mishna, part vi., p. 307, Prof. Lee.—, m. compd. perhaps, of Rosen. — by ribp rimp an, Et multum, i.e., satis est fuisse sive, sufficiat et ne sint amplius voces Dei, tonitrua, et grando. Jarchi: 217, sufficiat ei, Deo, id quod demisit tonitruum et grandinis. Quemadmodum Horatius dixit: Jam satis terris nivis atque diræ grandinis rel. Ver. 30. Au. Ver.-The Lord. TAT% &c: nor need we regard the very abstruse Gesen.-, fem. Exod. ix. 32; Isaiah Au. Ver.-They were not grown up. 31 וְהַמִּשְׁתָּה וְהַטְעֹרָה נֶכָּתָה כִּי ground, whereby it was secured from this הַשְׁעֹרָה אָבִיב וְהַמִּשְׁתָּה גִּבְעָל: stroke ; or late, as divers of the Hebrews 32 וְהַחִטָּה וְהַכָּסֶמֶת לֹא נְכִּוּ כִּי אֲפִילֹת 31 τὸ δὲ λίνον καὶ ἡ κριθὴ ἐπλήγη. ἡ γὰρ κριθὴ παρεστηκυία, τὸ δὲ λίνον σπερματίζον. 32 ὁ δὲ πυρὸς καὶ ἡ ὀλύρα οὐκ ἐπλήγησαν, ὄψιμα γὰρ ἦν. Au. Ver.-31 And the flax and the barley was smitten for the barley was in the ear, and the flax was bolled. 32 But the wheat and the rie were not smitten for they were not grown up [Heb., hidden, or, dark]. Boothroyd places these two verses after and other interpreters render it. This kind Bp. Patrick.-32 The wheat and the rie verse 26. |