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Exodus Chapter
Eleven
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 11
Moses having an intimation
from the Lord that one plague more would be brought on Pharaoh
and then he
would let Israel go
when they should borrow of their neighbours jewels of gold
and silver
the people being in great favour with the Egyptians
Exodus 11:1
he
declares to Pharaoh
before he went out of his presence
the slaying of all the
firstborn in Egypt
which would issue in the dismission of Israel
and then he
went out from him in great anger
Exodus 11:4
but
still Pharaoh would not hearken
and his heart was hardened
and he refused
again to let Israel go
Exodus 10:9.
Exodus 11:1 And the Lord said to Moses
“I will bring one more plague on Pharaoh and on Egypt. Afterward he will let
you go from here. When he lets you go
he will surely drive you out of
here altogether.
YLT 1And Jehovah saith unto Moses
`One plague
more I do bring in on Pharaoh
and on Egypt
afterwards he doth send you away
from this; when he is sending you away
he surely casteth you out altogether
from this [place];
And the Lord
said unto Moses
.... While in the presence of Pharaoh
by a secret impulse upon
his mind; or he had saidF13ויאמר
"dixerat"
some in Vatablus
Ainsworth
Cartwright; so Aben Ezra.
which some refer as far back as to his appearance to him in Midian
Exodus 4:23
which
is too remote; rather it refers to the last time he went to Pharaoh
being sent
for by him; and the words may be rendered
"for the Lord had said"F14"Dixerat
enim"
Junius & Tremellius
Piscator
Rivet. ; and so are a reason why
Moses was so bold
and expressed himself with so much confidence and assurance
to Pharaoh
that he would see his face no more:
yet will I
bring one plague more upon Pharaoh
and upon Egypt; upon him and
all his subjects
for the following one would affect all the families of Egypt
in which there was a son:
afterwards he
will let you go hence; out of Egypt readily
at once
and not attempt to stop or retard
your going:
when he shall
let you go; declare his will
give leave and orders for it:
he shall surely
thrust you out hence altogether; absolutely
entirely
without any exception
or limitation
them
their wives
their children
their flocks and herds
and
whatsoever belonged to them
without any restraint upon them in any respect
and without any condition of return
or fixing any time for it
but the
dismission should be general
unlimited
and unconditional; or
"in
thrusting he shall thrust you out"F15גרש
יגרש "expellendo expellet"
Pagninus
Montanus
Drusius; so Fagius
Vatablus
Cartwright.
with force and vehemence
with urgency and in great haste.
Exodus 11:2 2 Speak
now in the hearing of the people
and let every man ask from his neighbor and
every woman from her neighbor
articles of silver and articles of gold.”
YLT 2speak
I pray thee
in the ears of the
people
and they ask -- each man from his neighbour
and each woman from her
neighbour
vessels of silver
and vessels of gold.'
Speak now in
the ears of the people
.... This cannot be understood of the whole body of the people
being gathered together
but of some of the principal ones
who should communicate
it to others
and so from one to another
until all the heads and masters of
families became acquainted with it:
and let every
man borrow of his neighbour
and every woman of her neighbour
jewels of
silver
and jewels of gold; to ornament themselves with at the feast
they were going to keep: the Samaritan and Septuagint versions add
and
clothing or raiment
and such it is certain they did borrow
Exodus 12:35 or
vesselsF16כלי σκευη
Sept. "vasa"
V. L. Pagninus
Montanus
Tigurine version
Piscator
Drusius; "instrumenta"
Junius & Tremellius. of different forms
made of gold and silver
such as were fit and proper to be used at sacrifices
and feasts
and which will account for the vessels given by princes
Numbers 7:1 for the
doing of which the divine authority was sufficient; though there seems to be a
reason for it in justice
that they might be paid for their hard service they
had been made to serve for so many years
without having a proper reward for
it: the word may be rendered
"let every man ask"
&c.
Exodus 11:3 3 And
the Lord
gave the people favor in the sight of the Egyptians. Moreover the man Moses was
very great in the land of Egypt
in the sight of Pharaoh’s servants and in the
sight of the people.
YLT 3And Jehovah giveth the grace of the people in
the eyes of the Egyptians; also the man Moses [is] very great in the land of
Egypt
in the eyes of the servants of Pharaoh
and in the eyes of the people.
And the Lord
gave the people favour in the sight of the Egyptians
.... So that
they freely and willingly lent them the things they asked of them; which seems
to be said by way of anticipation
for this was not done until the following
plague was inflicted
see Exodus 12:35
moreover
the
man Moses was very great in the land of Egypt; his name was famous
throughout the whole land
because of the signs and wonders
and miracles
wrought by him; they took him to be a very extraordinary person
as he was
and
had him in great esteem
because at his entreaty the plagues were removed from
them
when they had been wrought on them; and this made them the more willing
to lend the above things to the people of Israel when they asked them of them
because of their great respect to Moses
and whom
if they did not cordially
love
yet they feared
and might imagine that if they did not comply with the
request of his people
he might resent it
and employ his power against them; and
thus he stood
either beloved or feared
or both:
in the sight of
Pharaoh's servants; his ministers
courtiers
and counsellors: and in the sight of
the people; the common people
the inhabitants of the land of Egypt.
Exodus 11:4 4 Then
Moses said
“Thus says the Lord: ‘About midnight I will
go out into the midst of Egypt;
YLT 4And Moses saith
`Thus said Jehovah
About
midnight I am going out into the midst of Egypt
And Moses said
.... To
Pharaoh before he left him
when he had told him he should see his face no
more; for the three preceding verses are to be read in a parenthesis
being
placed here by the historian
as giving some light to this last discourse and
transaction between Moses and Pharaoh:
thus saith the
Lord
about midnight will I go out into the midst of Egypt; perhaps to
the capital and metropolis of it
which might stand in the midst of it
as
usually does the royal city; or it may only signify that he would go into the
very heart of it
and steer his course all around in every part and quarter of
it
slaying the firstborn everywhere in all towns and cities throughout the
kingdom
as follows; in order to which he is said to go out
either from the
place where Moses used to go and pray to him
and where he met him and gave him
his orders and instructions
or out of the land of Goshen
where he dwelt among
the Israelites; or rather it only signifies the manifestation of himself in
some work and action of his
the exertion of his power in inflicting punishment
for sin: thus God is sometimes said to go forth out of his place when he is
about to exercise judgment in the earth; for this must be understood consistent
with his omnipresence
see Isaiah 26:21 and
this was to be done about midnight
the middle of the night following the
present day
which was the fourteenth of the month of Abib or Nisan; it was in
the morning of that day Moses had this discourse with Pharaoh
and in the
evening of it the passover was kept
and about the middle of the night the
firstborn were slain
as follows.
Exodus 11:5 5 and
all the firstborn in the land of Egypt shall die
from the firstborn of Pharaoh
who sits on his throne
even to the firstborn of the female servant who is
behind the handmill
and all the firstborn of the animals.
YLT 5and every first-born in the land of Egypt
hath died
from the first-born of Pharaoh who is sitting on his throne
unto
the first-born of the maid-servant who [is] behind the millstones
and all the
first-born of beasts;
And all the
firstborn in the land of Eygpt shall die
.... By the destroying
angel inflicting a disease upon them
as Josephus saysF17Antiqu. l.
2. c. 14. sect. 6.
very probably the pestilence; however
it was sudden and
immediate death
and which was universal
reaching to all the firstborn that
were in the families of the Egyptians in all parts of the kingdom:
from the
firstborn of Pharaoh that sitteth upon his throne: this
periphrasis
"that sitteth upon his throne"
either belongs to
Pharaoh
and is a description of him who now sat upon the throne of Egypt; and
the Septuagint version leaves out the pronoun "his"; and so it is the
same as if it had been said the firstborn of Pharaoh
king of Egypt; or else
to the firstborn
and describes him who either already sat upon the throne with
his father
as was sometimes the case
that the firstborn was taken a partner
in the throne
in the lifetime of his father; or who was the presumptive heir
of the crown
and should succeed him
and so the Targum of Jonathan
"who
shall or is to sit upon the throne of his kingdom:"
even unto the
firstborn of the maidservant that is behind the mill; or
"behind the two mills"F18אחר הרחים "post molas"
Pagninus
Montanus
Vatablus
Junius & Tremellius
Piscator; "after the mill stones"
Ainsworth.
or "two millstones"; for it was the custom then
as with
the Arabs now
as Doctor Shaw relatesF19Travels
p. 231. Ed. 2.
to
grind their corn with hand mills
which were two stones laid on one another
and in the uppermost was a handle
with which it was turned about by women
between whom the two stones were placed
and so they might be said to be behind
them; though the phrase used does not necessarily suppose that they sat behind
the mill
for it may as well be rendered "by" or "near the
mill"F20 παρα το
μυλον
Sept. "ad molam"
V. L. "apud molas"
Noldius
p. 11. No. 75. : this is not to be understood of the firstborn
as
behind the mill
or at it
and grinding
as Aben Ezra interpret's it
but of
the maidservant; it being the business of such in early times to turn these
mills
and grind corn
as it is now in Arabia
as the above traveller relates;
and so it was in Judea
in the times of Christ
Matthew 24:41 and
HomerF21 μεν αλετευουσι
μυλης
&c. Homer. Odyss. 7. l. 109.
in his times
speaks of
women grinding at the mill; see Gill on Matthew 24:41
the
design of these expressions is to show that none would escape this calamity
threatened
neither the king nor his nobles
nor any of his subjects
high and
low
rich and poor
bond and free: and all the firstborn of beasts: such as had
escaped the plagues of the murrain and boils: this is added
not because they
were such as were worshipped as gods
as Jarchi observes
but to increase their
misery and aggravate their punishment
these being their property and
substance
and became scarce and valuable
through the preceding plagues of the
murrain
boils
and hail
which destroyed many of their cattle.
Exodus 11:6 6 Then
there shall be a great cry throughout all the land of Egypt
such as was not
like it before
nor shall be like it again.
YLT 6and there hath been a great cry in all the
land of Egypt
such as there hath not been
and such as there is not again.
And there shall
be a great cry throughout all the land of Egypt
.... Of parents for the
loss of their firstborn sons
their heirs
the support and glory of their
families; children for the loss of their elder brethren; and servants for the
loss of the prime and principal in their masters' houses; and all in a dreadful
fright
expecting instantly death themselves:
such as there
was none like it
nor shall be like it any more; for though the later
destruction of Pharaoh and his host in the Red sea might be a greater loss
yet
not occasion greater mourning; since that was only a loss of military persons
and did not affect at least so many families as this; and though their king was
lost also
it might not give them so much concern
since through his ill
conduct
his hardness and obstinacy
he had been the means of so many plagues
inflicted on them.
Exodus 11:7 7 But
against none of the children of Israel shall a dog move its tongue
against man
or beast
that you may know that the Lord does make a difference
between the Egyptians and Israel.’
YLT 7`And against all the sons of Israel a dog
sharpeneth not its tongue
from man even unto beast
so that ye know that
Jehovah doth make a separation between the Egyptians and Israel;
But against any
of the children of Israel shall not a dog move his tongue
against man or beast
.... That is
as no hurt should be done to man or beast among them
to the firstborn of
either of them
so there would be no noise or cry in their dwellings
but the
profoundest silence
stillness
and quietness among them; though this is
generally understood of what would be their case when on their march departing
out of Egypt
which was immediately upon the slaying of the firstborn; and
if
literally understood
it was a very extraordinary thing that a dog
which barks
at the least noise that is made
especially in the night
yet not one should
move his tongue or bark
or rather "sharpen"F21לא יחרץ non acuet
Noldius
p.
517. No. 1471. so Jarchi. his tongue
snarl and grin
when 600
000 men
besides
women and children
with their flocks and herds
set out on their journey
and
must doubtless march through many places where dogs were
before they came to
the Red sea; though it may also be interpreted figuratively
that not an
Egyptian
though ever so spiteful and malicious
and ill disposed to the
children of Israel
should offer to do any hurt either to the Israelites or
their cattle
or exclaim against them on account of the slaughter of their
firstborn
or say one word against their departure
or attempt to stop them
but on the contrary would hasten their going
and be urgent for it:
that ye may
know how that the Lord doth put a difference between the Egyptians and Israel; by preserving
them and theirs
when the firstborn of Egypt were destroyed
and by causing
stillness and quietness among them when there was an hideous outcry and doleful
lamentation among the Egyptians; and by bringing Israel quietly out from among
them
none offering to give the least molestation.
Exodus 11:8 8 And
all these your servants shall come down to me and bow down to me
saying
‘Get
out
and all the people who follow you!’ After that I will go out.” Then he
went out from Pharaoh in great anger.
YLT 8and all these thy servants have come down
unto me
and bowed themselves to me
saying
Go out
thou and all the people who
[are] at thy feet; and afterwards I do go out;' -- and he goeth out from
Pharaoh in the heat of anger.
And all these
thy servants
.... Pharaoh's nobles
ministers
courtiers and counsellors
who
were then in his presence
and stood about him
to whom Moses pointed:
shall come down
unto me; from Pharaoh's palace
which might be built on an eminence
to
the place where Moses had dwelt during the time he had been in Egypt
which
might lie lower; or these should come from Zoan
or from Memphis
whichever of
them was now the royal city
to the land of Goshen
which lay lower than the
other part of Egypt; or it may only denote the submission of Pharaoh's
servants
that they should in the time of their distress be so humble and
condescending as to come themselves to Moses
and as it follows:
and bow down
themselves unto me; in the most obsequious manner
humbly entreating
and earnestly
begging him:
saying
get
thee out
and all the people that follow thee; or "are at thy
feet"F23ברגליך "in pedibus
tuis"
Pagninus
Montanus
Drusius; "sub pedibus tuis"
Munster
Vatablus; "qui est ad pedes tuos"
Cartwright.
that were at his
beck and command
and under his power
as Aben Ezra; or that followed his
counsel and advice
as Jarchi
that did as he directed them
and went after him
as their leader and commander
even everyone of them; they that brought up the
rear
he
and all of them
would be desired to depart
and not a man remain
behind: this was fulfilled
Exodus 12:31
and after that
I will go out; out of the land of Egypt
Moses
and all the children of Israel:
and he went out
from Pharaoh in a great anger; as soon as he had said the above words
because he had bid him be gone from him
and had threatened him with his life
if ever he saw his face more; and because he was so rebellious against God
whose zeal inspired the heart of Moses with indignation against him
though the
meekest man on earth
and for whose glory he was concerned; though some
understand this of Moses going out from Pharaoh
when he and not Moses was in
great anger
because of what Moses had now threatened him with
and told him
what would be the issue of things
the submission of him and his nobles
and
the dismission of Israel; but this sense is not favoured by the accents.
Exodus 11:9 9 But
the Lord
said to Moses
“Pharaoh will not heed you
so that My wonders may be multiplied
in the land of Egypt.”
YLT 9And Jehovah saith unto Moses
`Pharaoh doth
not hearken unto you
so as to multiply My wonders in the land of Egypt;'
And the Lord
said unto Moses
.... Not at this time when he went out from Pharaoh
but some
time before this
for the words may be rendered
"the Lord had said"F24ויאמר "dixerat autem"
Junius & Tremellius
Piscator
Rivet.
for so he had
as is related
Exodus 7:3
but the
historian makes mention of it here
to show that Moses was not ignorant of the
event of things; he knew that Pharaoh's heart would be hardened from time to
time
and that one plague after another must be inflicted
before he would let
the people go; and therefore when he prayed for the removal of any
it was not
in expectation that he would abide by his promise
but to do the will of God
and the duty of his calling:
Pharaoh shall
not hearken unto you; to Moses and Aaron
and let the people of Israel go as required
of him:
that my wonders
may be multiplied in the land of Egypt; which Jarchi interprets
of the smiting of the firstborn
dividing the waters of the Red sea
and the
destruction of Pharaoh and his host in it; but since these words were said
before any of the plagues
were inflicted
it may refer to them all.
Exodus 11:10 10 So
Moses and Aaron did all these wonders before Pharaoh; and the Lord hardened
Pharaoh’s heart
and he did not let the children of Israel go out of his land.
YLT 10and Moses and Aaron have done all these
wonders before Pharaoh
and Jehovah strengtheneth Pharaoh's heart
and he hath
not sent the sons of Israel out of his land.
And Moses and
Aaron did all these wonders before Pharaoh
Which are related in the
preceding chapters:
and the Lord
hardened Pharaoh's heart: one time after another
and yet more and more:
so that he
would not let the children of Israel go out of his land; until the
last plague
the slaying of the firstborn
was brought upon him and his people
related in the following chapter.
──《John Gill’s
Exposition of the Bible》