CHAP. xlvii. 19. The original should be thus stopped:

למה נמות לעיניך : גם אנחנו גם אדמתנו קנה אתנו ואת אדמתנו בלחם ונחיה: אנחנו ואדמתנו עבדים .c&

A

But for, after the first, I would read 2018. "Wherefore should we die before thine eyes? "Take possession both of us and our land: of us "and our land for bread, that we may live. We and our land will be in servitude to Pharaoh; only give us seed, &c."

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Verse 21.

-" he removed them to cities."

For y a 7, read, with Sam. LXX. and

s he made them העביר אתו לעבדים,Houbigant

slaves."

CHAP. xlviii. 4.

." and I will make of thee a

Kai round ונתתיך לקהל עמים-multitude of people

σε εἰς συναγωγας έθνων, LXX. The promise to which the Patriarch alludes, occurs above, chap. xxxv. 11. Το 1972 έθνη και συναγωγαι έθνων έσονται in σov. It is evident that the LXX., in both places, for read, which I take to be the true read ing; but not, as the LXX. understood it, the plural rendering "gatherings," but the singular rendering "the gatherer," ixxhnoiαotny. ἐκκλησιαστην. The two passages should be thus rendered, chap. xxxv. 11, "A na

tion, and the gatherer of nations, shall arise from thee."

CHAP. xlviii. 4. "I have appointed thee for a gatherer of the peoples." Here then we have a prophecy of the Messiah, in the character of the Gatherer. In the last indeed of the two passages, it is said of Jacob himself, that he was appointed for a gatherer. But it is no hard figure in the prophetic language, to speak of the ancestor as appointed to an office to be borne by the descendant. The like figure occurs chap. xlvi. 4, and xlviii. 22. (See this subject treated at length in my Sermons on John iv. 42.)

CHAP. 1. 4. It should seem that the prince who had promoted Joseph by this time was dead, and a new one upon the throne, since Joseph found it necessary to apply to the king through his courtiers.

Verses 17, 18. The 18th verse, and the final clause of the 17th, seem to have changed places. The true order I take to be this.

“ 17.

God of thy father. 18. And "his brethren also went and fell down before his

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face, and they said, behold we be thy servants. "19. And Joseph wept when they spake unto him

"And Joseph said unto them, Fear not, for am I "in the place of God?"

—“ am I in the place of God," to take upon me to execute vengeance. In this sense I heard the passage expounded, in an excellent sermon on Forgiveness, delivered in Park-Street Chapel, November 26th, 1783.

EXODUS.

CHAP. II. 22.-To this verse Houbigant and Kennicott add from Syr. Arab. & Vulg. "She also bore another son to Moses, and he called him Eliezer; saying, "the God of my fathers hath been my helper, and delivered me from the hand of Pha"raoh."

CHAP. iii. 13.-" Behold, when I come-and shall say unto them-and they shall say unto me"-Literally, "Behold I go-and have said unto them— and they have said”--i. e. Suppose I go-and

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[suppose] I have said unto them-and that they have said to me-what shall I, &c."

CHAP. iv. 25. -" and cast it at his feet, and said, surely a bloody husband art thou to me." Rather, "and embraced his feet [Jehovah's feet, in the attitude of adoration] and said [to Jehovah], surely a father-in-law by blood [by this bloody rite] art thou to me." Zipporah the Midianitess, by this act of faith, incorporated herself with the family of Israel, from which she was by birth an alien, and so became, more truly than by her marriage with Moses, a daughter-in-law of Jehovah. Hebrew word never signifies the relation of the husband to the wife herself, but that of the wife's parents and family to the husband, and reciprocally that of the husband's parents and family to the wife. (See Parkhurst and Bates, under the word in.)

CHAP. vii. 11. (See v. 22.)

The

Verse 22. And the magicians of Egypt did so with their inchantments." When Moses had turned all the water of the country into blood, where did the magicians of Egypt find water, upon which they might try the force of their art? They fetched it from Goshen, the district of the Israelites, say

commentators, to which region the plague reached not. But I apprehend the sacred writer means not to affirm, that the magicians, upon this occasion, displayed their power in turning water into blood; but this was one of the wonders which they were accustomed to perform: not indeed upon all the water of the country, or even of a single lake or river, but upon small vessels of water and as the sacred Historian mentions it as a remarkable circumstance in Moses's miracle, that the water in all sorts of vessels was equally affected by it, I should guess, that when the magicians pretended to make this wonderful transmutation, it was a requisite, that the water should be in a vessel of some certain kind. However, to make an apparent change of water in small quantities, and in certain circumstances, into blood, was one of the common tricks of Egyptian magic. Pharaoh, therefore, not adverting to the universality and completeness of Moses's miracle, thought it nothing more than what he had often seen done by his magicians, and hardened his heart. This I take to be the sense of this 22d verse; and in like manner I would interpret the 7th of the following chapter.

CHAP. viii. 9. 66

התפאר עלי Glory over me. For