matter of his promise. At even ye shall eat;' i. e. shall begin to eat. Whether he be a stranger or born in the land.' As 'strangers,' strictly so called, or foreigners, were not permitted to partake of the Passover unless previously converted and circumcised, v. 43, 44. the word must here be understood of gentile proselytes in contradistinction from native-born Israelites.

What directions did Moses then proceed to give to the elders, and what additional items do they contain? v. 21, 22.

'Hyssop;' a plant growing about a foot and a half high, having bushy stalks, terminated by spikes of flowers, and leaves of an aromatic smell, and warm, pungent taste. It grows in great plenty on the mountains near Jerusalem. From its growing in bunches, and putting out many suckers from a single root, it was well adapted to the purpose here mentioned, as also for purifications of different kinds. None of you shall go out. This injunction seems also peculiar to this first Passover, as the reason for it did not exist afterward. Thus the prophet, Isa. 26. 20. 'Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast.'-'Will not suffer the destroyer to come; Heb. 'will not give the destroyer to come;' i. e. the destroying angel. The term 'angel' appears to be sometimes employed figuratively as a personification of divine judgments. Thus, 2 Sam. 24. 15, 16. that which in one verse is called 'a pestilence,' is in the other called 'the angel that destroyed.' And the Psalmist in speaking of the plagues visited upon the Egyptians, says, Ps. 78. 49. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels (among them); Heb. 'He cast upon them-even a delegation of angels of evils; the last words being in apposition with the foregoing and exegetical of them.

How were they directed to answer the inquiries of their children respecting the nature and objects of the institution, and what was the token of their assent, and of the testimony of their obedience? v, 24-28.

'Ye shall observe this thing,' i. e. with the exception of these circumstances of the ordinance which in their own nature were confined to the first instance of its celebration. -'What mean you?' Heb. 'what is this service to you?' i. e. what does it signify?' See note on Gen. 17. 10.

How does Paul speak of the obedience of Moses on this occasion? Heb. 11. 28.

What occured at midnight, and what was the conduct of Phoroah in consequence of it? v. 29–

32.

"That sat on his throne;' Chal. 'that was about to sit;' the heir-apparent.--'In the dungeon; Heb. 'in the house of the pit. Smote all the first-born.' This was in just retribution for the slaying of God's 'first-born, Israel. As it is said expressly that all the first-born were slain, it may easily be conceived that in some instances both the parents as well as the first-born child might be slain in the same house.'Called for Moses and Aaron by night, and said.' As Moses had before this withdrawn from the presence of Pharaoh, with the determination to see his face no more, this must be understood to mean that Pharaoh sent his servants or deputies to Moses and Aaron, and thus communicated his message to them. See note on Gen. 49. 1.-' Bless me also;' i. e. intercede for me, and thus procure a blessing.

From what does it appear that the Egyptian people partook of the anxiety of the king to get rid of the Israelites? v. 33.

"The Egyptians were urgent; Heb. 'very strong,' the same word in the original with that which is, for the most part, applied to the hardening (strengthening) of Pharaoh's heart. Gr. 'forcibly urged.' Ps. 105. 38. Egypt was glad when they departed: for the fear of them fell upon them.' Jerus. Targ. The Egyptians said, If Israel tarry one hour, lo, all the Egyptians are dead men.'

What were the peculiar circumstances which marked the egress of the Israelites from Egypt? v. 34-36.

"Kneading-troughs;' Gr. 'lumps of dough.'. The Hebrew term is supposed to signify both the dough and that in which it was contained, and it is probable that the dough was wrapped in linen, as the word rendered 'clothes' denotes any thing which covers a substance, or wherein it is wrapped. Arab. Their cold mass of dough being bound up in towels, and put on their shoulders.' We learn indeed from the reports of modern travelers that the vessels which some of the oriental tribes make use of for kneading the unleavened cakes while traveling in the desert, are small wooden bowls, in which they both knead their bread, and afterward serve up their provisions when cooked; yet Dr. Pocock informs us that the Arabs not unfrequently carry their dough in something else, and gives a description of a round leather coverlid, which they lay on the ground, and from off which they eat, having a number of rings round it, by which it is drawn together with a chain, terminating in a hook to hang it by. This is drawn together, and they sometimes carry in it their meal made into dough; and in this manner they bring it fuli of bread; and when the repast is over, carry it all away at once. Bate, in his version, renders the original by leavening-bags,' and has this note upon it; 'Leaven is sour dough, which raises a ferment in sweet dough: we commonly use yeast for this purpose, but in countries where they do not brew, they use leaven; and in the East they have leathern bags in which they carry their dough on a journey, while it is fermenting. Which of these several kinds of utensils is intended by the word 'kneadingtroughs,' it is not easy to say.-Lent unto them (such things as they required.) The literal import of the Hebrew term for 'leat,' is unquestionably 'caused them to ask ;' i. e. their deportment toward the Isrealites was such, they were so extremely anxious for their departure, and evinced such a promptitude in furthering it, that a strong inducement was held out to them to ask for the articles which they received. In this way, then, they caused them to ask such things as they required.'-'Spoiled the Egyptians.' This was the fulfilment of the promise made to Abraham, Gen. 15. 14. "They shall come out with great substance.' In allusion, perhaps, to this event, God says by the prophet Ezekiel, ch. 39. 10. And they shall spoil those that spoiled them, and rob them that robbed them, saith the Lord God.'

From whence and whither did the children of Israel journey, and what was their number? v. 37.

'Rameses.' This is one of those cities which the Israelites, ch. 1. 11. are said to have built for Pharaoh. It was probably in the land of Goshen, and was made on this occasion the place of general rendezvous before their departure.'Succoth;' i.e. booths or tabernacles, from a root signifying to hide, cover, defend, which was the design of those temporary tenements made of the boughs of trees, in which the Israelites lodged at this station, and in memory of which they were required, as a standing ordinance, to keep the 'feast of tabernacles' once every year.-'Six hundred thousand.' If we compute the whole number of Israelites, male and female, adult persons and children, and allow the proportion of four to one between the number of the whole nation and those who were fit to bear arms, it will give an aggregate of two millions four hundred thousand souls which went out of Egypt with Moses and Aaron. Of this immense multitude the Psalmist says, Ps. 105. 37. He brought them forth also with silver and gold: and there was not one feeble person among these tribes.'

By whom were they accompanied, and what is afterward said of this heterogeneous body? v. 38. Num. 11. 14.

'Mixed multitude; Heb. 'great mixture;' composed of strangers, partly Egyptians, and partly natives of other countries, who had been prevailed upon by the miracles wrought in behalf of the Israelites to embark with them in the present enterprise of leaving Egypt. Thus Zech. 8. 23. 'In those days it shall come to pass that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.'

What was the period of the sojourning of the Israelites in Egypt, and what is said of the night of their deliverance? v. 40-42.

This period is to be dated from God's first promise of the land of Canaan made to Abraham, Gen. 12. 7. and the patriarch's first entrance into Egypt, v. 10; from which to the

era of this miraculous deliverance was a space of 430 years, Gal. 3. 17. whereas from the time that Jacob and his sons came into Egypt to that of the exode was no more than 215 years. Who dwelt, &c.' This verse, we apprehend, is not rendered with sufficient accuracy. The following is a more literal version.' 'Now the sojourning of the children of Israel which they sojourned in Egypt, was 430 years.''Hosts of the Lord.' The propriety of this term will be more evident if it be borne in mind that they went out not in a confused and tumultuous manner, but in regular and wellordered divisions, in marshaled bands and squadrons, the proper import of the word 'Sabaoth,' hosts. A night to be much observed; Heb. ' a night of observations ;'i.e. a night to be accounted peculiarly memorable, bringing with it the recollection of an event never to be forgotten, and awakening sentiments of unfeigned gratitude to their Almighty Deliverer.

What additional precepts were given to Moses and Aaron respecting the ordinance of the Passover? v. 43-47.

The Lord said; rather, the Lord had said,' probably on the same occasion as that on which he instituted the Passover; at any rate, at some time previous to the departure from Egypt. There shall no stranger eat thereof;' i. e. while he continues a stranger or alien, unproselyted and uncircumcised. By parity of reasoning it is to be supposed that all who had proved apostate from their religion were in like manner to be interdicted. Bought for money; Heb. 'the purchase of silver. In one house shall it be eaten ;' i. e. each paschal lamb was to be eaten by the requisite company or number, and consequently not divided into two or more parts to be eaten in different houses, but all that ate of it were to eat together in one house. Neither shall ye break a bone thereof." There is something in this precept which would seem to have a prospective reference to Christ our Passover, of whom the Evangelist tells us, John 19. 33-36. that his legs were providentially prevented from being broken, in order 'that the scriptures might be fulfilled, A bone of him shall not be broken.' So the Psalmist, Ps. 34. 20. He keepeth all his bones; not one of them is broken. Shall keep it; Heb. shall do it ;' i. e. shall pre