. הֲשִׁיבוֹתֶן est שׁוּב הֲמִיתוֹתָן positum, uti a Varro reports (lib. ii. de R. R., cap. 10), that the women of Illyricum, when they found their pangs coming, were wont to go enim esset הָיְתָהsed a חַי )pro חָײַ ,uti סב et a little aside from the work they were about, תַּם pro סָבַב et תְּמַס(, quod est Gen. xi. 12. and presently were delivered of a child, Hinc 3. fem. debebat esse היה,sed ponitur, quem non peperisse, sed invenisse putes; vocali brevi et Dagesch compensativo con- "which one would think they had found, tractis in vocalem longam,הָיָה ,ut Num. not brought forth out of their womb." xxii. 17. קָנָה־לִי pro קַבָּה־לִי ,maledic mihi. In Which place our Gataker mentioning in his cod. Sam. habetur h. 1. usitatius היתה Ver. 19. וַתֹּאמַרְן, הַמְיַלְדֹת אֶל־פַּרְעֹה כִּי לָא Cinnus (p. 213), saith it is credibly reported, by those who had lived there a great while, that the Irish women sometimes rise from table, and are delivered, and return to the כַנָּשִׁים הַמִּצְרִית הָעִבְרִיָּת כִּי־חָיּוֹת company again before all be taken away. Rosen.- Non sunt Ægyptiarum instar הֵנָּה בְּטֶרֶם תָּבָוֹא אֲלֵהֶן הַמְיַלֶדֶת Hebrææ mulieres, כִּי־חָיוֹת הַנָּה ,nam sunt : וילדו vegeta הָיוֹת aliis est adj. a חַיִּים ,vita, pro הַיּוֹת: זו,Dagesch abjecto compensato per voεἶπαν δὲ αἱ μαῖαι τῷ Φαραῷ. οὐχ ὡς calem longam sub,ut vs. 16 . וְהָיָה Aliis γυναῖκες Αἰγύπτου αἱ Ἑβραῖαι. τίκτουσι γὰρ vero est regulariter a uti a בָּלָה et בְּוָה πρὶν ἡ εἰσελθεῖν πρὸς αὐτὰς τὰς μαίας. καὶ sunt בָּלוֹת et דוות. At veteres magno consensu חָיוֹתobstetrices interpretantur. Sane ἔτικτον. Au. Ver.-19 And the midwives said Chaldæis היא et Syris היא,nec non Samaunto Pharaoh, Because the Hebrew women ritanis היה est obstetrix a חִיָה vivificavit, are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. Ged., Booth. They are more vigorous, and are delivered ere, &c. Bp. Patrick. For they are lively, and are delivered ere the midwives come in unto them.] The Hebrew word chajoth signifies quod vivum partum procurat. Sensus igitur esset: Hebr. mulieres ipse obstetricandi habent scientiam, adeo ut nec obstetrice iis opus sit. Sed quum in tota hac narratione obstetrices constanter מְיַלְדוֹת appellentur, nec appareat, cur de eadem re duabus diversis vocabulis usus sit scriptor, הָיוֹת præstat cum Aben-Esra vegetas, robustas interpretari. three things: either vivaces, i.e., lively, or Jarchi tradit, veteres doctores חָיוֹת expliobstetrices, midwives (as Kimchi tells us), or casse : similes sunt bestiis agri, s. feris, quæ animantia, living creatures. The LXX. nullis egent obstetricibus, omisso כ similifollow the first notion, and so do we, which tudinis, quod et aliis locis, quibus homines is very proper. Aquila follows the second, cum feris animantibus comparantur, omitti who translates this passage thus, Μαῖαι γάρ solet (Gen. xlix. 9 ,גוּר אַרְיֵה יְהוּדָה ,catulus εἰσι, καὶ πρὶν ἐλθεῖν τὰς Μαίας τίκτουσιν; leonis Juda; vid. ibid. vs. 21, 29(. 'בְּטֶרֶם וגו , "they can do the office of midwives them- Antequam ad eas selves, and are brought to bed before we can pepererunt. venerit obstetrix, jam Voluerunt autem obstetrices get to them." Thus the Vulgar also take sibi hoc, vivos in lucem editos pueros non it, "they have skill in midwifery." And licuisse ipsis necare, quum id vellet rex clam the author of the life of Moses (as several fieri ipso in partu. Cf. ad vs. 18. other Jews do) takes it in the third sense, expounding it thus; "they are like other Ver. 20. living creatures, who do not need any mid- וַיִּיְטֶב אֱלֹהִים לַמְיַלְדֹת וַיִּרֶב הָעָם wives to help their young ones into the world." And so Rasi also, and Theodotion, who thus translates it, ξωογονοῦσιν αὐταὶ, וַיַּעַצְמָוּ מְאֹד : εὐ δὲ ἐποίει ὁ θεὸς ταῖς μαίαις. καὶ ἐπλή which doth not signify (as Gualmyn ob- θυνεν ὁ λαὸς, καὶ ἴσχυε σφόδρα. serves), "they bring forth living children," Au. Ver.-20 Therefore God dealt well but ad instar animantium pariunt, "they with the midwives: and the people mulbring forth like animals." Such lively tiplied, and waxed very mighty. women undoubtedly there have been, and are still in some parts of the world. For the people multiplied, &c. Ged. Thus, God favouring the midwives, So Booth. Thus God favoured the mid- | תְּבַת כֹּמָא וַתַּחְמְרָה בָחֵמָר וּבַנָּפֶת wives; and the people, &c. Ver. 21. וַתָּשֶׂם בָּהּ אֶת־הַמֶּלֶד וַתָּשֶׂם בַּסְוּף עַל־שְׂפַת הַיְאֹר : וַיְהִי כִּי־יָרְאוּ הַמְיַלְדֹת אֶת־הָאֱלֹהִים ἐπεὶ δὲ ἐφοβοῦντο αἱ μαῖαι τὸν θεὸν, ἐποίη σαν ἑαυταῖς οἰκίας. ἐπεὶ δὲ οὐκ ἐδύναντο αὐτὸ ἔτι κρύπτειν, : וַיַּעַשׂ לָהֶם בָּתִּים ἔλαβεν αὐτῷ ἡ μήτηρ αὐτοῦ θίβιν. καὶ κατέχρισεν αὐτὴν ἀσφαλτοπίσσῃ, καὶ ἐνέβαλε τὸ παιδίον εἰς αὐτὴν, καὶ ἔθηκεν αὐτὴν εἰς τὸ ἔλος παρὰ τὸν ποταμόν. Au. Ver.-21 And it came to pass, because the midwives feared God, that he made them houses. Au. Ver.- 3 And when she could not longer hide him, she took for him an ark of Them, i.e., for the Israelites, as the mas- bulrushes; and daubed it with slime and culine affix shows. -Ken., Bp. Kidder. Ged., Booth.-And because the midwives feared God, he prospered their own families. So Bp. Patrick and Rosen., who refer להם to the midwives. with pitch, and put the child therein; and she laid it in the flags by the river's brink. Bulrushes. Ged., Booth., Rosen., Gesen.-Papyrus. מָאm. The Egyptian Papyrus. (Root canoes. (Plin. xiii. 21, 26.) Hence Exod. ii. 3 : תֵּבַת וּמָא little canoes of papyrus, Isa. xviii. 2 : כְּלֵי נֹמָא .-Gesen Slime. , Et factum est, quia timuerunt obstetrices to sip up, to imbibe, to soak up water, comp. Deum fecit iis domus. בָּתִּים domus et ædi- bibula papyrus, Lucan iv. 136,) Job viii. 11. ficia, et familias, quæ in iis habitant, sig- From the bast or integument of the plant, nificat. Verum quum 2 Sam. vii. 11, ubi the. ancients plaited mattrasses, ropes, and pollicetur deus, se Davidi domum facturum, ea phrasis manifeste significet, eum sobole aucturum, et familiam stabiliturum, id quod David ipse vs. 27, ædificare domum vocat, et Ruth iv. 11. Lea et Rachela dicuntur ædificasse domum Israelis, i.e., plures ei peperisse liberos, phrasis illa nec h. 1. aliter capienda est. Pronom. לָהֶם ad obstetrices est referendum. Haud rara est ea enallage, qua pronomina mascc. ad subjecta femm. referuntur; vid. ii. 17; Ruth. i. 8, 9, 11, 22; Ezek. xviii. 20. Cf. Gesenii Lehrgeb., p. 731. Recte igitur Onkelos et fecit, exstruxit illis (feminin.) domos, familias, vertit. Dicitur itaque, ut obstetricum opera servatæ erant Israelitarum familiæ, sic ipsas numerosam sobolem, divino numine favente, pro mercede esse consequutus.-Rosen. Ver. 22. Ged., Booth., Rosen., Gesen.-Bitumen. Bp. Patrick. She took for him an ark of bulrushes.] Or of wicker: for Kimchi observes the Hebrew word gome signifies the lightest wood. Patricides, an Arabian writer, saith it was made of that which the ancients call papyrus: and so the LXX., and Josephus, and Clemens Alexandrinus (Strom. i. p. 343, ἐκ βίβλου τῆς ἐγχωρίου σκεῦός τι ποιησάμενοι), which was a frutex that grew particularly upon the banks of Nile, as Salmasius shows in Solin, p. 1002, &c. Daubed it with slime and with pitch.] Of this word slime, see Gen. xi. 3. It is most probable that this was used within, and pitch without, to keep the water from coming into כָּל־הַבֶּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִילָהוּ וגו' πᾶν ἄρσεν, ὁ ἐὰν τεχθῇ τοῖς Ἑβραίοις, εἰς τὸν ποταμὸν ῥίψατε, κ.τ.λ. Au. Ver.-22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive. Every son that is born, &c. So the Heb., Ged., Booth., Every son that is born to the Hebrews [so Sam. and LXX.], &c. CHAP. II. 3. וְלֹא־יָכְלָה עוֹד הַצְפִינוֹ וַתְּקַח־לוֹ the ark. And so I find in the Gemara of that title, in the Talmud called Sota (cap. i. sect. 29), where this is said to have been an ancient tradition. Only they say, as many of the rabbins do, that chemar signifies plaster, not bitumen: because the bad smell of that, they think, would have been noisome to the child. R. Solomon's opinion is, that it was pitched both within and without; and plastered within over the pitch. Ver. 6. Au. Ver. And she [so the Heb.] had compassion on him, and said, This is one of the Hebrews' children. Ged., Booth. And the daughter of Pharaoh [so Sam., LXX.] had compassion on him, &c. Ver. 10. Ged. - Now a priest of Midian had seven grand-daughters who kept the flock of their father Jethro [so the LXX]. Ver. 18. Au. Ver. Their father. So the Heb. Ged. Their grandfather. See Bishop Patrick's note on Exod. iii. 1. Ver. 19. וַתֹּאמַרְן, אִישׁ מִצְרִי הִצִילָנוּ מִיָּךְ הַצְאן : -וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַיֹּאמֶר כִּי מִן־ הַמַּיִם מְשִׁיתָהוּ : -ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ Μωυσῆν, λέγουσα. ἐκ τοῦ ὕδατος αὐτὸν ἀνειλόμην. Au. Ver.-10 And the child grew, and הָרֹעִים וְגַם־דָּלָה דָלָה לָנוּ וַיִּשְׁקְ אֶת־ she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses [that is, drawn out]: and she said, Because I drew him out of the water. com Gesen. Moses, the great mander and lawgiver of the Israelites. LXX. Μωϋσῆς. A Hebrew etymology is given of it in Exod. ii. 10, by drawing out, as part of מָשָׁה, but his being brought up among the Egyptians would speak more in favour of an Egyptian name. Thus Josephus (Archæol., ii. 9, § 6) explains it by, he that is drawn out of the water, from μω water, and υσης delivered (comp. Mo water, and oushe to save; see Jablonski ed. te Water, t. i. p. 152-157), and the orthography of the Greek is also in favour of it. The Hebrews afterwards, by a slight alteration, gave to the word a form, according to which it has also an etymology in their language. Ver. 14. αἱ δὲ εἶπαν. ἄνθρωπος Αἰγύπτιος ἐῤῥύσατο ἡμᾶς ἀπὸ τῶν ποιμένων, καὶ ἤντλησεν ἡμῖν, καὶ ἐπότισε τὰ πρόβατα ἡμῶν. Au. Ver.-19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. Ged., Booth. And also continued drawing for us until he had watered the flock. Rosen. Et etiam hauriendo hausit, i.e., sedulo hausit; nam infinitivum verbo suo finito junctum sæpe diligentiam ejus qui quid agere narratur, indicare constat. Ver. 20. Ver. 21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאֵישׁ וַיִּתֵּן אֶת־צִפָּרָה בִתּוֹ לְמשֶׁה : -הַלְהָרְגַנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרֵי -μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; Au. Ver.-14 And he said, Who made thee a prince [Heb., a man a prince] and a judge over us? intendest thou to kill me as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. As thou killedst. κατῳκίσθη δὲ Μωυσῆς παρὰ τῷ ἀνθρώπῳ. καὶ ἐξέδοτο Σεπφώραν τὴν θυγατέρα αὐτοῦ Μωυσῇ γυναῖκα. Au. Ver.-21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. Ged., Booth.-And Moses consented to dwell with the man; and he gave to Moses a wife. [Sam., LXX., Vulg., Arab., and one MS.] Ged., Booth. As, the other day [so the Zipporah his granddaughter for LXX.], thou killedst, &c. Ver. 16. Ver. 22. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּגְוֹת וגו' וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמְוֹ גַּרְשָׁם כִּי אָמַר בֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה : τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες, ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν Ἰοθόρ, κ.τ.λ. Au. Ver.-16 Now the priest [or, prince, as Gen. xli. 45] of Midian had seven daughters, &c. [So the Heb.] ἐν γαστρὶ δὲ λαβοῦσα ἡ γυνὴ ἔτεκεν υἱόν. καὶ ἐπωνόμασε Μουσῆς τὸ ὄνομα αὐτοῦ Γηρσὰμ, λέγων. ὅτι πάροικός εἰμι ἐν γῇ ἀλλοτρίᾳ. Au. Ver.-22 And she bare him a son, and he called his name Gershom [that is, a stranger here]: for he said, I have been a stranger in a strange land. To this verse, Houbigant, Kennicott, Ged., and Booth. add from the Syr., Arab., Vulg., and many copies of the LXX., "And she bare to him another son, whose name he called Eliezer [God my help]; because, said he, the God of my father hath helped me, and delivered me from the sword of Pharaoh." "And καὶ Μωυσῆς ἦν ποιμαίνων τὰ πρόβατα Ιοθόρ τοῦ γαμβροῦ αὐτοῦ τοῦ ἱερέως Μαδιάμ. καὶ ἤγαγε τὰ πρόβατα ὑπὸ τὴν ἔρημον. καὶ ἦλθεν εἰς τὸ ὄρος Χωρήβ. Au. Ver.-Now Moses kept the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. Ged., Booth. And he led the flock to the extremity of the wilderness, and came to the great mountain of Horeb. So Rosen. Bp. Patrick. His father-in-law.] This shows that the seven daughters spoken of, It is not probable that this second chapter should originally mention the birth of one son only; when we read in iv. 20, Moses took his wife, and his sons, and returned into Egypt." This second son is ii. 16, were the children of Jethro, and mentioned in xviii. 4; but even there he is Reuel their grandfather: unless we will say, again preceded by the mention of Gershom, as a great many do, that Jethro had two and also with the reason of that name.- names. Nay, they fancy he had three, be Kennicott. καὶ ἐπεῖδεν ὁ θεὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς. Au. Ver.-25 And God looked upon the children of Israel, and God had respect unto [Heb., knew] them. ing called Hobab they think, Judg. iv. 11, where Hobab is said to be "the father-inlaw of Moses." But the word son is there to be supplied (which in other places is sometimes to be understood), he seeming to be Jethro's son, brother to Zipporah: and accordingly is said (Numb. x. 29) "to be the son of Raguel the Midianite," i. e. of Jethro, as many understand it. See there. Backside of the desert.] Or, as St. Jerome understands it, ad interiora deserti, " to the inner parts of the desert" (where there was better pasture than in the place where he was before), to which he was conducted by the providence of God, who intended here to reveal himself more fully to him. This is called the mountain of God, because, when Moses wrote this book, there had been a Divine appearance upon Horeb, which St. Stephen calls Sinai (Acts vii. 30). Ken.-And God had respect unto. Our For Horeb and Sinai seem to have been two version adds them; but if this were the tops of one and the same mountain: which true reading, a pronoun, so necessary here, it is plain by this was not far from the could not have been omitted. The trans- country of Midian. position of one letter removes the difficulty; Pool. To the backside of the desert, to its and the word אליהם )instead of אלהים( after וידע makes a regular sense, "And God looked upon the children of Israel; and he was made known unto them. So the Greek. Ged. And God had regard to the children of Israel, and manifested himself [so LXX., Vulg., Arab.] to them. CHAP. III. 1. כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצאן אַחַר הַמִּדְבָּר innermost parts, which were behind Jethro's habitation, and the former pastures, whither he went for fresh pastures. The mountain of God; so called, either as a high or eminent mountain; or from the vision of God here following; see Acts vii. 30; or by anticipation, from God's glorious appearance there, and giving the law from thence, Exod. xviii. 5; xix. 3; see also 1 Kings xix. 8. Rosen. Et quum duxisset gregem in pos teriorem, remotiorem, interiorem deserti וּמֹשֶׁה הָיָה רֹעֶה אֶת־צָאן יִתְרָוֹ חֹתְנָוֹ esse non tam mare מִדְבָּר in desertum. Sane וַיִּבָא אֶל־הַר הָאֱלֹהִים חֹרֵכָה : partem. Onkelos: in locum pulchri pascui arenosum, quam tractum, in quem pecudes inde montem dictum 3 סִינַי rad. mobili pastum aguntur, patet vel et locis Ps. lxv. facta), vel quod istiusmodi rubi istic prope 13; Jer. ix. 9; xxiii. 10. Ceterum remotis- montem copiose nascebantur, vel propter simi deserti solitudo visioni, quæ protinus rubum illum, in quo nuncius divinus ap narratur, apprime conveniebat. Desertum paruit. illud accuratius designat :'וַיָּבֹא וגו venitque ad montem Dei, Chorebum. ה in חֹרֵנָה )pro לְחֹרֵב( est paragogicum et locale. Chorebus et Sinai sunt duo juga unius ejusdemque montis quorum jugorum quod Sinai dicitur Ver. 4. Au. Ver.-The Lord. est ad occidentem, Chorebus ad orientem. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי Hieronymo duplici nomine idem mons, nunc Sina nunc Choreb interdum vocari videtur. Cf. xix. 20, cum xxxiii. 6. Idem statuere videtur Joseph. Antiqq. ii. 12, 1: Postea pascens ad Sinæum montem agit pecudes. Hic est altissimus montium, qui illic sunt, et ad pascua optimus, bona nascente herba, et propter opinionem, quam habebant accolæ, Deum illic degere, prius non depasta, pastoribus non audentibus illum adire. Plura de hoc monte vid. in d. Handb. d. Bibl. Alterthumskunde, vol. iii. p. 114. Vocatur autem הַר הָאֱלֹהִים Dei mons vel ob altitudinem, pro more Hebræorum, quo omnia in suo genere magna et præclara divina appellant (cf. ad Gen. xxx. 8); vel, uti alii volunt, κατὰ πρόληψιν, quia Deus in illo daturus erat legem. Ver. 2. אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וגו' καὶ εἶπεν. ἐγώ εἰμι ὁ θεὸς τοῦ πατρός σου, θεὸς ̔Αβραὰμ, καὶ θεὸς Ισαὰκ, καὶ θεὸς Ἰακώβ, κ. τ. λ. Au. Ver.-6 Moreover he said, I am the Rosen.-אָנֹכִי אֱלֹהֵי אָבִיךָ Ego sum Deus patris tui, pro אֱלֹהֵי אֲבוֹתֶיךָ vel, אֱלֹהֵי כָל־אָב מֵאֲבוֹתֶיךָ ,Deus uniuscujusque patrum tuorum. Quomodo sing. אָב et collective usurpatur χν. 2. Conf. 2 Reg. xx. 5; Jes. xxxviii. 5; 2 Chr. xxi. 12 ubi דָּוִד אָבִיךָ David pater tuus, pro David et reliqui tui patres dicitur. Recte Stephanus Act. vii. 32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου. Ver. 7, 8. וַיֵּרָא מַלְאַךְ יְהוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתָּוֹךְ הַסְנֶה וַיַּרְא וְהִנֵּה הַסְנֶה בֹּעֵר 7 וַיֹּאמֶר יְהוָה רָאָה רָאִיתִי אֶת־עֲנִי בָּאֵשׁ וְהַפְנֶה אֵינֶנּוּ אֶכָּל : עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν πυρὶ 8 וְאֵרֵד לְהַצִילְוֹ וּ מִיַּד מַכְאֹבָיו : φλογὸς ἐκ τοῦ βάτου. καὶ ὁρᾷ ὅτι ὁ βάτos שָׁמַעְתִּי מִפְּנֵי נְגְשָׂיו כִּי יָדַעְתִּי אֶת־ καίεται πυρὶ, ὁ δὲ βάτος οὐ κατεκαίετο. Au. Ver.-2 And the angel of the LORD appeared unto him in a flame of fire out of מִצְרַיִם וּלְהָעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־ the midst of a bush: and he looked, and, אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב behold, the bush burned with fire, and the וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי bush was not consumed. וְהָאֱמֹרִי וְהַפְרִזִי וְהַחִוִי וְהַיְבוּסִי : The angel of the Lord. Booth. The angel Jehovah. Au. Ver.-A bush. Booth. A bush of thorns. Ged. Briers. 7 εἶπε δὲ κύριος πρὸς Μωυσῆν. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα ἀπὸ τῶν ἐργοδιωκτῶν. οἶδα γὰρ τὴν ὀδύνην αὐτῶν, 8 καὶ נה-שנהm. a shrub, thorn-bush. κατέβην ἐξελέσθαι αὐτοὺς ἐκ χειρὸς τῶν ΑἰExod. iii. 2, &c.; Deut. xxxiii. 16. LXX., γυπτίων, καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς Bros. (Syr. טן,idem.) Arab. سنا, especially, the senna shrub, cassia senna. See Celsii Hierob., ii. p. 58-62. Rosen. E medio rubi. סנה Aben-Esra dicit esse speciem spinæ arida, eodemque καὶ Εὐαίων, καὶ Ἰεβουσαίων. nomine in lingua Arabica appellari, quia et Au. Ver.-7 And the LORD said, I have ἐκείνης, καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ἀγαθὴν καὶ πολλὴν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι, εἰς τὸν τόπον τῶν Χαναναίων, καὶ Χετταίων, καὶ ̓Αμοῤῥαίων, καὶ Φερεζαίων, καὶ Γεργεσαίων, |