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4 Dan, and Naphtali, Gad, and | souls: for Joseph was in Egypt Asher.

5 And all the souls that came out of the loins of Jacob were b seventy

b Gen. 46. 26, 27.-ver 20. Deut. 10. 22. Benjamin's occupying the seventh place instead of the eleventh. The frequent mention of the names of the twelve patriarchs in the sacred history lays a foundation for the numerous allusions in the sacred writings to this as a mystical number applied to the church of the New Testament. Thus in Rev. 7. 5-8, mention is made of the twelve tribes of Israel, and of twelve thousand sealed out of every tribe; ch. 12. 1, of the twelve stars upon the woman's crown; ch. 21. 12-14, of the twelve gates, and twelve foundations of the heavenly city, the New Jerusalem; where it may be observed that the jasper foundation, the precious stone in the breast-plate in which Benjamin's name was written, Ex. 28. 20, is the first in order. Moses also in Deut. 33. 12, assigns Benjamin his blessing before his elder brother Joseph.

already.

6 And Joseph died, and all his brethren, and all that generation.

c Gen. 50. 26. Acts. 7. 15.

7. 14. For an explanation of this apparent discrepancy, see Note on Gen. 46. 27.—¶ For Joseph was in Egypt already; and therefore is to be excepted from the number that came into Egypt, though not from the number of Jacob's descendants. Chal.' With Joseph, who was in Egypt.'

6. And Joseph died, &c. After attaining to the age of 110 years, during 80 of which he was a ruler in Egypt. Of his sepulture nothing is here said; but we learn elsewhere that his remains, as well as those of his brethren, were carried out of Egypt and buried in Sychem in the land of Canaan, Exod. 13. 19. Acts, 7. 16.- -T All that generation. Not only the whole generation of Joseph's kindred, but all the men of that age, Egyptians as well as Israelites. Compare Gen. 6. 9. Generations are mortal as well as individuals,

5. All the souls that came out of the nor can the nearest relations keep each loins of Jacob. Heb.

other alive. The term of their existence, as well as the bounds of their

very considerable lapse of time however is implied in this expression, as Levi lived to the age of 137, and con

The passage forms a natural introduction to the ensuing history of the great change that occurred in the condition of the Israelites under the next reign. During the long period of the sojourn

apy kol nephesh yotzeë yerek Yaakob, all the soul (collect. sing.) of the pro-habitation, is set by God himself. A ceeders-out-of the thigh of Jacob; the usual idiom for expressing physical generation. Seventy souls. That is, persons. See Note on Gen. 14. 21.sequently survived Joseph by 27 years. By comparing this passage with Gen. 46. 27, it appears that the whole number, exclusive of Jacob himself, amounted to 66; including him to 67; so that Joseph with his two sons are necessary to make up the complement. If it being of Joseph and his brethren in Egypt objected that this mode of enumeration represents Jacob as coming out of his own thigh, we refer in reply to the Note on a similar phraseology, Gen. 35. 22, 26. The Sept. version, which transfers the final clause of this verse to the beginning of it, states the number at 75, which is followed by Stephen, Acts

nothing transpired to mar the peace and prosperity which they there enjoy. ed, or to prevent the men of that generation passing off the stage in silent succession, till a new race had imperceptibly sprung up to occupy their places. Eccl. 1. 4, One generation passeth away, and another generation cometh,'

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7¶And 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. εñλŋ0vνðŋσav, were multiplied. Vulg. 'Quasi germinantes multiplicati sunt,' as it were springing up were multiplied.—¶ Multiplied. Heb. 737 yirbu, became numerous. Gr. χυδαιοι εγενοντο, became diffusely abundant.

8 Now there earose up a new

• Acts 7. 18.

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other, but kaivos, 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 ;' i. e. with foreign tongues, the languages of other people. The informations of profane history on this point are exceedingly vague and meagre, but it is contended by some writers, that it was about this time that Egypt was invaded and occupied by a powerful Asiatic people, whose rulers formed the dynasty of shepherd-kings, of whom so much is said in Manetho, Herodotus, and others. Josephus also (Ant. L. II. c. 9. § 1.) expressly affirms that the Israelites were oppressed by the Egyp tians after the death of Joseph, the government having been transferred to another family.' But even were this point involved in far less obscurity than it is, it would comport but little with our plan to enter into its discussion. Matters of mere historical interest, of which the Scriptures say nothing, come rather within the province of the antiquarian than of the commentator.—— 8. There arose up a new king over ¶ Which knew not Joseph. That is, Egypt. Gr. avεorn Basidevs Erepos, there who regarded not, who appreciated not. arose up another king. This rendering A like phraseology occurs Judg. 2. 10, is somewhat remarkable, as the literal' And there arose another generation translation of is not repos, an- which knew not the Lord, neither the

Waxed exceeding mighty. Heb. 1 yaatzmu, became strong. Gr. Karioxvov, prevailed. The accumulation of these nearly synonimous terms gives the utmost intensity to the writer's meaning, and conveys the idea of amazing and unparalleled increase. This is elsewhere abundantly confirm ed. It was 430 years from the call of Abraham to the deliverance from Egypt, during the first 215 of which the promised seed increased to but 70 souls, but during the latter half of the same period these 70 were multiplied, Num. 1. 46, to 600,000 fighting men; and if to these we add the women, the children, and the aged, the whole number probably amounted to upwards of two millions! Well then does the psalmist say, Ps. 105. 24, that 'he increased his people greatly, and made them stronger than their enemies.' See also Deut. 26.5.

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, the people of the children

f Ps. 105. 24.

as if he did not know him.' It is doubtless 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, covetous 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 remembereth that same poor man. Could we find a national conscience, we might look for national gratitude.

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

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of Israel are more and mightier than we.

10 Come on, let us h deal wisely with them, lest they multiply, and 5 Ps. 10. 2. & 83. 3, 4. h Job. 5. 13. Ps. 105. 25. Prov. 16. 25. & 21. 30. Acts. 7. 19.

it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.

am bene 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 children, so as to require the rendering,' the people, the children of Israel.' A distinctive and not conjunctive accent is placed upon people.- T More and mightier. Heb. 19 rab ve-atzum, many and mighty beyond us. They had become mightier by becoming more; that is, not perhaps absolutely more; not so as to outnumber the population of all Egypt; but more in proportion to the space occupied; more within any given limits. He speaks,' says Trapp, ' as if he had looked through a multiplying 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. 13 nithhakkemah 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. Karaowplowpela, 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

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people, to deal subtilely with his servants.' The wisdom here proposed to be employed was the wisdom of the serpent; but with men of reprobate minds, governed solely by the corrupt spirit of this world, whatever measures tend to promote their own interests and circumvent their opponents, is dignified by the epithet wise, though it be found when judged by a purer standard, to be in reality nothing less than the very policy of hell. So easily is language perverted, and made a sanction for the most iniquitous proceedings. -T Lest they multiply, &c. That is, lest they continue to multiply, and become more and mightier still. It is obvious, however, 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 burdens. And they built for Pharaoh treasure-cities, Pithom, land Raamses.

k ch. 2. 11. & 5. 4, 5. Ps. 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 shall be saved in child-bearing, if they continue in faith, and charity, and holiness.' 11. Set over them task-masters, or, tax-gatherers. Heb. 27 va-yasimu alauv sarë missim, 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

i 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, prompted the oppressors of Israel to these nefarious 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 en- to denote its substitute or equivalent dure; and the train of events was now service. Gr. Eoyov εRIOTATAS, masters of also to be laid which was to result in works. Chal. Princes or prefects evil. their deliverance from the house of entreating (them).' Syr. 'Worst of bondage. Their covenant God had a rulers.' Targ. Jon. ' Prefects who made rich blessing in store for them, but he them to serve.'- - To afflict them determines, by the antecedent bitter- with their burdens. Heb. Do ness 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. Heb. with the burdens of their imposing; the bp 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 to the term employed. This import of the phrase our translators have endeavored to intimate by introducing, very properly, the epithet 'any,' which does not occur in the Hebrew. A usage precisely similar is met with in the following passages; Ps. 119. 103, How sweet are

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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 Abra-
ham, hundreds of years before the hard
lots of his seed; Gen. 15. 13,' And they
shall afflict (797 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

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