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7dAnd the children of Israel | exceeding mighty; and the land were fruitful, and increased abun- was filled with them. dantly, and multiplied, and waxed

dGen. 46. 3. Deut. 26. 5. Ps. 105. 24. Acts 7.17.

7. Were fruitful. Heb. 15 paru, a term often applied to the vigorous fructification of trees and plants, and implying here that none of the Israelitish women were barren; they began early and continued long in bearing, and not unfrequently perhaps brought forth more than one at a birth. Gr. nužnonoav, were augmented.- -¶ Increased abundantly. Heb. yishretzu, bred swiftly,

like fishes, or reptiles. See Note on Gen. 1. 20. Gr. επ\ŋ0vv0ŋσav, were multiplied. Vulg. 'Quasi germinantes multiplicati sunt,' as it were springing up were multiplied.—¶ Multiplied. Heb. 77 yirbu, became numerous. Gr. χυδαιοι εγενοντο,became diffusely abundant.

8 Now there earose up a new

• Acts 7. 18.

other, but xaivos, new. It probably implies a king of another race, of a different dynasty, one who came to the throne, not by regular succession, but in consequence of intestine revolution or foreign conquest. This interpretation seems to be warranted by the analogous usage of the word 'new' in the following and numerous other passages; Deut. 32. 17, 'They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up;' i. e. to strange gods, to exotic deities. Judg. 5. 8, 'They chose new gods ;' i. e. other or strange gods, the gods of the heathen. So Mark, 16. 17, They shall speak with new tongues ;'

Waxed exceeding mighty. | i. e. with foreign tongues, the languages Heb. yaatzmu, became strong. of other people. The informations of Gr. Karιoxvov, prevailed. The accumu- profane history on this point are exlation of these nearly synonimous terms ceedingly vague and meagre, but it is gives the utmost intensity to the wri- contended by some writers, that it was ter's meaning, and conveys the idea of about this time that Egypt was invaded amazing and unparalleled increase. and occupied by a powerful Asiatic This is elsewhere abundantly confirm- people, whose rulers formed the dyed. It was 430 years from the call of nasty of shepherd-kings, of whom so Abraham to the deliverance from Egypt, much is said in Manetho, Herodotus, during the first 215 of which the pro- and others. Josephus also (Ant. L. II. mised seed increased to but 70 souls, c. 9. § 1.) expressly affirms that the but during the latter half of the same Israelites were oppressed by the Egypperiod these 70 were multiplied, Num. tians after the death of Joseph, 'the 1. 46, to 600,000 fighting men; and if government having been transferred to to these we add the women, the child- another family.' But even were this ren, and the aged, the whole number point involved in far less obscurity than probably amounted to upwards of two it is, it would comport but little with millions! Well then does the psalmist our plan to enter into its discussion. say, Ps. 105. 24, that 'he increased his Matters of mere historical interest, of people greatly, and made them stronger which the Scriptures say nothing, come than their enemies.' See also Deut. rather within the province of the anti26.5. quarian than of the commentator.¶ Which knew not Joseph. That is, who regarded not, who appreciated not. A like phraseology occurs Judg. 2. 10, And there arose another generation which knew not the Lord, neither the

8. There arose up a new king over Egypt. Gr. aveorn Basilevs έrepos, there arose up another king. This rendering is somewhat remarkable, as the literal translation of is not έrepos, an

king over Egypt, which knew not Joseph.

works which he had done for Israel.' That is, which did not gratefully acknowledge the Lord, or his various works of mercy towards them. The memory of the name and services of so eminent a benefactor could not but have been preserved among the nation, and must, as a matter of report, have come to the ears of the king, but it is a peculiarity of words of knowledge, in the Hebrew, that they imply also the exercise of the affections. Thus, Ps. 1. 6, 'The Lord knoweth the way of the righteous,' i. e. loveth. Ps. 31. 7, Thou hast known my soul in adversities;' i. e. thou hast tenderly regarded. Prov. 24. 23, 'It is not good to have respect of persons in judgment.' Heb. ' to know persons.' Job. 34. 19,' How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor.' Heb. 'nor knoweth the rich.' It was probably in this sense that the new king is said not to have known Joseph, and this is less to be wondered at if, as suggested above, he was of a foreign nation and another dynasty. The Chal. renders it,' Who confirmed not the decree of Joseph,' i. e. according to Fagius, either that he totally disregarded all the ordinances and enactments which Joseph had originated, and introduced universal innovation; or that he utterly broke through all the compacts and covenants existing between Joseph as the representative of Israel, and the Pharaoh who then filled the throne, and began cruelly to oppress a people whom his predecessor had sworn to protect and befriend. Both the Targum of Jonathan and that of Jerusalem adhere to the former sense; 'Who considered not Joseph, nor walked in his statutes.' The comment of Rabbi Solomon probably brings us still nearer to the true sense, 'Who acted

9 And he said unto his people, Behold, fthe people of the children

f Ps. 105. 24.

as if he did not know him.' It is doubt less to be set down to the account of an exemplary modesty in Joseph that no more effectual means had been adopted to secure among the Egyptians the abiding memory and acknowledgment of his great services to that people. Had he been of an aspiring spirit covet. ous of present or posthumous fame; had he sought great things for himself or his kindred, we cannot question but that monuments and various other memorials would have transmitted his name to posterity as an illustrious benefactor of his adopted country. But no prompting of this nature appears to have swayed the bosom of Joseph. As his hopes were fixed upon the possession of the promised inheritance, he seems to have accounted it sufficient simply to enjoy, for the time being, the hospitality of a foreign prince, till the destined period of removal should arrive, without multiplying the ties which would then have to be broken. But just in proportion as he was little anxious and aspiring on this score, was the ingratitude and forgetfulness of the Egyptians the more culpable. It is only the basest spirit of the world that will take occasion, from the lowliness of the claims of an eminent public servant, to bury in speedy oblivion the remembrance of his services. Yet his was but the lot of thousands, whose noblest benefactions to their fellow men have been repaid with the most ungrateful neglect. The poor man by his wisdom delivereth the city, yet no man remem. bereth that same poor man. Could we find a national conscience, we might look for national gratitude.

9. He said unto his people. This people in the persons of their representatives, his counsellors.¶ Behold, the people of the children of Israel. Heb.

of Israel are more and nightier | it come to pass, that, when there than we.

10 g Come on, let us h deal wisely with them, lest they multiply, and g Ps. 10. 2. & 83. 3, 4. h Job. 5. 13. Ps. 105. 25. Prov. 16. 25. & 21.30. Acts. 7. 19.

falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.

am benë Yisrael. This subtlety, wiliness, and in Ps. 105. 20, in is rendered in most of the ancient ver- reference to this very event, we find the sions as in ours; but Aben Ezra re-equivalent term hithnakkel, from marks, with undoubted correctness, that to contrive deceitfully or insidiouspeople is not here in the constructly,' He turned their hearts to hate his state, but in apposition with child-people, to deal subtilely with his servren, so as to require the rendering, 'the ants.' The wisdom here proposed to be people, the children of Israel.' A dis- employed was the wisdom of the sertinctive and not conjunctive accent is pent; but with men of reprobate minds, placed upon people.¶ More and governed solely by the corrupt spirit of mightier. Heb. Drab ve-atzum, this world, whatever measures tend to many and mighty beyond us. They had promote their own interests and cirbecome mightier by becoming more; cumvent their opponents, is dignified that is, not perhaps absolutely more; by the epithet wise, though it be found not so as to outnumber the population when judged by a purer standard, to be of all Egypt; but more in proportion in reality nothing less than the very to the space occupied; more within any policy of hell. So easily is language given limits. He speaks,' says Trapp, perverted, and made a sanction for the as if he had looked through a multi-most iniquitous proceedings.- -T Lest plying glass;' and it is scarcely extravagant to say, that such a multiplying glass was in fact the promise given to Abraham. By others, the words have been regarded as a false pretext for reducing the Israelites to bondage. But this we think less probable.

10. Let us deal wisely with them. Heb. 3пnithhakkemah lo, let us deal wisely against him (collect. sing. for plur.); i. e. cunningly, craftily; let us devise some method of oppressing them, of preventing their enormous increase, and at the same time avoid the show of oppression and downright tyranny, and the danger arising from their great physical force. Gr. Karαowplowpela, let us outwit them. Vulg. Sapienter opprimamus eum, let us wisely oppress him (them). Chal. Let us deal wisely against them.' The original term hakam, is used for the most part in a good sense for acting wisely, skilfully, prudently, yet it occasionally carries with it the import of cunning, VOL. I

2

they multiply, &c. That is, lest they continue to multiply, and become more and mightier still. It is obvious, how. ever, that the mere multiplication of the Israelites was no just ground of alarm, so long as they were well used and no provocation given them to turn against the people with whom they dwelt. They were a peaceful race of shepherds, who looked upon themselves as mere temporary sojourners in Egypt, and who would therefore be the last to engage in plots and insurrections against the government. The promises given them by God, and the hopes which they entertained as a nation, were the strongest security which the Egyptians could have that nothing was to be apprehended from them on the score of rebellion. Indeed, a nation so evidently favored of Heaven, instead of being regarded as a source of danger, could not but prove a bulwark of defence to the country, if treated as friends. But the wicked fear where no fear is, and when intent upon

11 Therefore they did set over them taskmasters, ito afflict them

with their k burdens. And they built for Pharaoh treasure-cities, Pithom, land Raamses.

k ch. 2. 11. & 5. 4, 5. P 81. 6. 1 Gen. 47. 11.

thy words unto my taste;' i. e. all and singular of thy words. Prov. 28. 1, 'The wicked flee when no man pursueth ;' i. e. the wicked, one and all, flee. So also 1 Tim. 2. 15, 'Notwithstanding she shail be saved in child-bearing, if they continue in faith, and charity, and holiness.' 11. Set over them task-masters, or,

and they placed over him (collect. sing.) masters of burdens. The original is frequently used to denote tribute, but here, and occasionally elsewhere, it doubtless has the sense of tasks, burdens, onerous services, such as were probably imposed upon those who could not or would not pay the appointed tribute. The term therefore which pri

1 Gen. 15. 13. ch. 3. 7. Deut. 26. 6. oppression or wrong they will feign occasions for it, and pretend the existence in others of the same evil purposes which they cherish themselves. Looking through the flimsy veil with which their real motives were covered, we see plainly that hatred of their religion, envy at their prosperity, and a covetous desire of possessing their riches, prompt- tax-gatherers. Heb. ed the oppressors of Israel to these ne-n va-yasimu alauv sarë missim, farious counsels. But it should not be forgotten on the other hand, that the truly wise counsels of God in reference to his own people lay deeper than those of their enemies. It is clear from various intimations in the sacred writers, as Josh.24. 14. Ezek. 20.5—8, and 23. 8, that the chosen people were beginning to lapse into the idolatry of Egypt, which justly subjected them to the hard-marily signified tribute was employed ships which they were now made to endure; and the train of events was now also to be laid which was to result in their deliverance from the house of bondage. Their covenant God had a rich blessing in store for them, but he determines, by the antecedent bitterness of their lot, to enhance its sweet-annotho be-siblotham, to humble him ness when it came. When there (collect. sing.) with their burdens; i. e. falleth out any war. with the burdens of their imposing; the suffix their' having reference to the Egyptians and not the Israelites. It is worthy of notice that the term anah, afflict, here used is the very term in which God had predicted to Abraham, hundreds of years before the hard lots of his seed; Gen. 15. 13,' And they shall afflict ( ve-innu) them four hundred years.' Their purpose evidently was by their severe exactions of tribute and labor not only to afflict and im. poverish them, but utterly to break down their spirits, to destroy their energy, and thus eventually to check their pro. digious increase. With this view they

Heb.

an tikrenah milhamah. The original here presents a grammatical anomaly in point of concord, the verb falleth out,' being in the plural, while the substantive, 'war,' is in the singular. Such instances occur where it is the object of the writer to give at once a collective and distributive sense he term employed. This import of the phrase our translators have endeavored to intimate by introducing, very properly, the epithetany,' which does not occur in the Hebrew. A usage precisely similar is met with in the following passages; Ps. 119. 103, 'How sweet are

to denote its substitute or equivalent service. Gr. Epуov εTIOтaras, masters of works. Chal.' Princes or prefects evil. entreating (them).' Syr. 'Worst of rulers.' Targ. Jon.' Prefects who made them to serve. To afflict them with their burdens. Heb. baba 7719

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were suddenly reduced to a state of vassalage; they were declared to be the absolute property of the crown; and the whole of the male population being told off into companies, was employed night and day under their task-masters, upon public works, and driven like cattle into the fields. They were compelled to dig clay, to make bricks, to bear burdens, and to build cities, whilst at the same time no doubt the great est cruelties were exercised towards them. Of this period of the Jewish history, Josephus thus speaks: And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; for they enjoined them to cut a great number of channels for the river, and to build walls for their cities, and ramparts that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks. They set them also to build pyramids; and by all this wore them out, and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor.' All this was done under the expectation that multitudes of them would perish from over exertion, whilst all would become so enfeebled as that the progress of population would be effectually checked. But as usual where men set themselves to counteract the fixed purposes of God, the result proved directly contrary to their anticipations. When the language of his decree is, 'Increase and multiply,' it is equally idle and impious for the edict of puny mortals to proclaim,' Abstain and be diminished.'

And they built treasure cities. Heb. 77, va-yiben arë miskenoth, and he built (collect. sing.) cities of store, as the phrase is rendered 2 Chron. 16. 4, And they smote Ijon, and Dan, and Abel-maim, and all the store-cities (miskenoth) of

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Naphtali;' and 17. 12, 'And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store (on miskenoth). Different versions, however, present different renderings, among which are store-houses, granaries, fortresses, and walled towns. The Chal. has 'Cities of the house of treasure ;' i. e. cities in which treasures are deposited; but what kind of treasures we are not informed. Probably they were cities that served not so much for places where the king laid up his riches, as for depots and granaries for corn. Syr. and Arab. 'Store-houses for corn.' This is confirmed by 2 Chron. 32. 28, from which we learn that Heze kiah caused the erection of 'store-houses (on miskenoth) for the increase of corn, and wine, and oil.' The Gr. renders it by Toλe's oxypas, fortified cities, not because this is the primary meaning of the original words, but because it was proper and customary that cities which were to be made repositories for the safe keeping of any articles whatever should be enclosed by walls and strongly fortified. Large armies were no doubt subsisted even in times of peace by the kings of Egypt, which would make such depots necessary; and perhaps the very force required to carry into execution the measures against the Israelites would lead to the erection of these places as public stores. The Vulg. has urbes tabernaculorum,' cities of tabernacles, undoubtedly from mistaking the original for wa mishkenoth, which signifies tabernacles.— ¶ Pithom and Raamses. The Jerus. Targ. makes these places to be Tanis and Pelusium; but nothing certain can be determined respecting their site. As the land of Goshen, however, is called ' the land of Rameses,' Gen. 47. 11, there is reason to believe that the latter town was in that land, to which it gave or from which it received its name. See Professor Stuart's Course of Hebrew Study, Vol. II., Excursus II., which con

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