38<\/strong>. and there was fire therein<\/em>, &c.] i.e. in the cloud. Cf. Num 9:15-16<\/span> (P).<\/p>\n The book thus closes with the fulfilment of the promise given in Exo 29:43<\/span>; Exo 29:45<\/span> (see on Exo 29:43-46<\/span>). The Dwelling is complete, and Jehovah, with His protecting and sanctifying Presence, has taken up His abode in it, in the midst of His people. For the noble and impressive symbolism by which this great idea is expressed, see p. 113.<\/p>\n Verse 38<\/span>. For the cloud of the Lord was upon the tabernacle by<\/B><\/I> <\/B>day<\/B><\/I>] This daily and nightly appearance was at once both a merciful providence, and a demonstrative proof of the Divinity of their religion: and these tokens continued with them throughout<\/I> all their journeys<\/I>; for, notwithstanding their frequently repeated disobedience and rebellion, God never withdrew these tokens of his presence from them, till they were brought into the promised land. When, therefore, the tabernacle became fixed<\/I>, because the Israelites had obtained their inheritance, this mark of the Divine presence was no longer visible in the sight of all Israel, but appears to have been confined to the holy of holies, where it had its fixed residence upon the mercy-seat between the cherubim; and in this place continued till the first temple was destroyed, after which it was no more seen in Israel till God was manifested in the flesh.<\/P> <\/P> As in the book of GENESIS we have God’s own account of the commencement<\/I> of the WORLD, the origin of nations, and the peopling of the earth; so in the book of EXODUS we have an account, from the same source of infallible truth, of the commencement<\/I> of the Jewish<\/I> CHURCH, and the means used by the endless mercy of God to propagate and continue his pure and undefiled religion in the earth, against which neither human nor diabolic power or policy have ever been able to prevail! The preservation of this religion, which has ever been opposed by the great mass of mankind, is a standing proof of its Divinity. As it has ever been in hostility against the corrupt passions of men, testifying against the world that its deeds were evil, these passions have ever been in hostility to it. Cunning and learned men have argued to render its authority dubious, and its tendency suspicious; whole states and empires have exerted themselves to the uttermost to oppress and destroy it; and its professed friends, by their conduct, have often betrayed it: yet librata<\/I> ponderibus suis<\/I>, supported by the arm of God and its own intrinsic excellence, it lives and flourishes; and the river<\/I> that makes glad the city of God has run down with the tide of time 5800 years, and is running on with a more copious and diffusive current. <\/P> Labitur, et labetur in omne volubilis aevum<\/I>.<\/P> <\/P> “Still glides the river, and will ever glide.” <\/P> We have seen how, by the miraculous cloud, all the movements of the Israelites were directed. They struck or pitched their tents, as it removed or became stationary. Every thing that concerned them was under the direction and management of God. But these things happened unto them for ensamples; and it is evident, from Isa 4:5<\/span>, that all these things typified the presence and influence of God in his Church, and in the souls of his followers. His Church can possess no sanctifying knowledge, no quickening power but from the presence and influence of his Spirit. By this influence all his followers are taught, enlightened, led, quickened, purified, and built up on their most holy faith; and without the indwelling<\/I> of his Spirit, light, life, and salvation are impossible. These Divine influences Are necessary, not only for a time, but through all our journeys<\/I>, Ex 40:38<\/span>; though every changing scene of providence, and through every step in life. And these the followers of Christ are to possess, not by inference or inductive reasoning, but consciously<\/I>. The influence is to be felt<\/I>, and the fruits of it to appear as fully as the cloud of<\/I> the Lord by day<\/I>, and the fire by night<\/I>, appeared in the sight of<\/I> all the house of Israel<\/I>. Reader, hast thou this Spirit? Are all thy goings and comings ordered by its continual guidance? Does Christ, who was represented<\/I> by this tabernacle, and in whom dwelt<\/I> all the fulness of the Godhead bodily<\/I>, dwell in thy heart by faith? If not, call upon God for that blessing which, for the sake of his Son, he is ever disposed to impart; then shalt thou be glorious, and on all thy glory there shall be a defence<\/I>. Amen, Amen.<\/P> <\/P> On the ancient division of the law into fifty-four<\/I> sections, see the notes at the end of Genesis. See Clarke on Ge 50:26<\/span>. Of these fifty-four<\/I> sections Genesis contains twelve<\/I>; and the commencement and ending of each has been marked in the note already referred to. Of these sections Exodus contains eleven<\/I>, all denominated, as in the former case, by the words in the original with which they commence. I shall point these out as in the former, carrying the enumeration from Genesis.<\/P> <\/P> The THIRTEENTH section, called shemoth<\/I>, begins Ex 1:1<\/span>, and ends Ex 6:1<\/span>.<\/P> <\/P> The FOURTEENTH, called vaera<\/I>, begins Ex 6:2<\/span>, and ends Ex 9:35<\/span>.<\/P> <\/P> The FIFTEENTH, called bo<\/I>, begins Ex 10:1<\/span>, and ends Ex 13:16<\/span>.<\/P> <\/P> The SIXTEENTH, called beshallach<\/I>, begins Ex 13:17<\/span>, and ends Ex 17:16<\/span>.<\/P> <\/P> The SEVENTEENTH, called yithro<\/I>, begins Ex 18:1<\/span>, and ends Ex 20:26<\/span>.<\/P> <\/P> The EIGHTEENTH, called mishpatim<\/I>, begins Ex 21:1<\/span>, and ends Ex 24:18<\/span>.<\/P> <\/P> The NINETEENTH, called terumah<\/I>, begins Ex 25:2<\/span>, and ends Ex 27:19<\/span>.<\/P> <\/P> The TWENTIETH, called tetsavveh<\/I>, begins Ex 27:20<\/span>, and ends Ex 30:10<\/span>.<\/P> <\/P> The TWENTY-FIRST, called tissa<\/I>, begins Ex 30:11<\/span>, and ends Ex 34:35<\/span>.<\/P> <\/P> The TWENTY-SECOND, called vaiyakhel<\/I>, begins Ex 35:1<\/span>, and ends Ex 38:20<\/span>.<\/P> <\/P> The TWENTY-THIRD, called pekudey<\/I>, begins Ex 38:21<\/span>, and ends Ex 40:38<\/span>.<\/P> <\/P> It will at once appear to the reader that these sections have their technical names from some remarkable word, either in the first or second verse of their commencement.<\/P> MASORETIC <\/B>Notes<\/B><\/I> on EXODUS<\/B><\/P> <\/P> Number of VERSES in Veelleh shemoth<\/I>, (Exodus,) 1209.<\/P> <\/P> The symbol of this number is ; where aleph<\/I> denoting 1000, , resh<\/I> 200, and teth<\/I> 9.<\/P> <\/P> The middle<\/I> verse is Ex 22:28<\/span>: Thou shalt not revile God, nor curse the ruler of thy people<\/I>.<\/P> <\/P> Its parashioth<\/I>, or larger sections, are 11. The symbol of this is the word ei<\/I>, Isa 66:1<\/span>. WHERE is the house that ye will build unto me<\/I>? In which aleph<\/I> stands for 1, and yod<\/I> for 10.<\/P> <\/P> Its sedarim<\/I> are 29. The symbol of which is taken from Ps 19:2<\/span>, yechavveh: Night unto night SHOWETH FORTH knowledge<\/I>. In which word, yod<\/I> stands for 10, cheth<\/I> for 8, vau<\/I> for 6, and he<\/I> for 5; amounting to 29.<\/P> <\/P> Its pirkey, perakim<\/I>, or present chapters, 40. The symbol of which is belibbo<\/I>, taken from Ps 37:31<\/span>: The law of God is<\/I> IN HIS HEART. In this word, beth<\/I> stands for 2, lamed<\/I> for 30, beth<\/I> for 2, and vau<\/I> for 6; amounting to 40.<\/P> <\/P> The open sections<\/I> are 69. The close sections<\/I> are 95. Total 164. The symbol of which is yisadecha<\/I>, from Ps 20:2<\/span>: STRENGTHEN THEE out of Zion<\/I>. In which numerical word ain<\/I> stands for 70, samech<\/I> for 60, caph<\/I> for 20, yod<\/I> for 10, and daleth<\/I> for 4; making together 164.<\/P> <\/P> Number of words, 16,513; of letters 63,467.<\/P> <\/P> But on these subjects, important to some, and trifling to others, see what is said in the concluding note on GENESIS. See Clarke on Ge 50:26<\/span>. <\/P> ADDITIONAL OBSERVATIONS ON THE TRAVELS OF THE ISRAELITES THROUGH THE WILDERNESS<\/B> <\/P> IN the preceding notes I have had frequent occasion to refer to Dr. Shaw’s account of the different stations of the Israelites, of which I promised an abstract in this place. This will doubtless be acceptable to every reader Who knows that Dr. Shaw travelled over the same ground, and carefully, in person, noted every spot to which reference is made in the preceding chapters.<\/P> <\/P> After having endeavoured to prove that Goshen was that part of the Heliopolitan Nomos, or of the land of Rameses, which lay in the neighbourhood of Kairo, Matta-reah<\/I>, and Bishbesh<\/I>, and that Cairo might be Rameses, the capital of the district of that name, where the Israelites had their rendezvous before they departed out of Egypt, he takes up the text and proceeds thus: – <\/P> <\/P> “Now, lest peradventure<\/I> (Ex 13:17<\/span>) when the Hebrews saw war they should repent and return to Egypt,<\/I> God did not lead them through the way of the land of the<\/I> Philistines<\/I>, (viz., either by Heroopolis<\/I> in the midland road, or by Bishbesh<\/I>, Tineh<\/I>, and so along the seacoast<\/I> towards Gaza<\/I> and Ascalon<\/I>,) although that was the nearest, but he led them<\/I> ABOUT through the way of the wilderness of the Red Sea<\/I>. There are accordingly two roads through which the Israelites might have been conducted from Kairo<\/I> to Pihahhiroth<\/I>, on the banks of the Red Sea. One of them lies through the valleys, as they are now called, of Jendily, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais. The other lies higher, having the northern range of these mountains, (the mountains of Mocattee<\/I>) running parallel with it on the right hand, and the desert of the Egyptian Arabia<\/I>, which lies all the way open to the land of the<\/I> Philistines<\/I>, on the left. About the middle of this range we may turn short upon our right hand into the valley of Baideah<\/I> through a remarkable breach or discontinuation, in which we afterwards continued to the very bank of the Red Sea<\/I>. Suez<\/I>, a small city upon the northern point of it, at the distance of thirty hours or ninety<\/I> Roman miles from Kairo, lies a little to the northward of the promontory that is formed by this same range of mountains, called at present Attackah<\/I>, as that which bounds the valley of Baideah<\/I> to the southward is called Gewoubee<\/I>.<\/P> <\/P> “This road then through the valley of Baideah, which is some hours longer than the other open road which leads us directly from Kairo<\/I> to Suez<\/I>, was, in all probability, the very road which the Israelites<\/I> took to Pihahhiroth<\/I>, on the banks of the Red Sea. Josephus then, and other authors who copy after him, seem to be too hasty in making the Israelites perform this journey of ninety<\/I> or one hundred Roman<\/I> miles in three days, by reckoning each of the stations that are recorded for one day. Whereas the Scriptures are altogether silent with regard to the time or distance, recording the stations only. The fatigue, likewise, would have been abundantly too great for a nation on foot, encumbered with their dough<\/I>, their kneading-troughs<\/I>, their little children and<\/I> cattle<\/I>, to walk at the rate of thirty Roman<\/I> miles a day. Another instance of the same kind occurs Nu 33:9<\/span>, where Elim<\/I> is mentioned as the next station after Marah<\/I>, though Elim<\/I> and Marah<\/I> are farther distant from each other than Kairo<\/I> is from the Red Sea<\/I>. Several intermediate stations, therefore, as well here as in other places, were omitted, the holy penman<\/I> contenting himself with laying down such only as were the most remarkable, or attended with some notable transaction. Succoth<\/I>, then, the first station from Rameses, signifying only a place of tents<\/I>, may have no fixed situation, being probably nothing more than some considerable Dou-war<\/I> of the Ishmaelites<\/I> or Arabs<\/I>, such as we will meet with at fifteen<\/I> or twenty<\/I> miles’ distance from Kairo<\/I>, in the road to the Red Sea<\/I>. The rendezvous<\/I> of the caravan<\/I> which conducted us to Suez<\/I> was at one of these Dou-wars<\/I>; at the same time we saw another at about six<\/I> miles’ distance, under the mountains of Mocattee<\/I>, or in the very same direction which the Israelites may be supposed to have taken in their marches from Goshen<\/I> towards the Red Sea<\/I>.<\/P> <\/P> “That the Israelites<\/I>, before they turned towards Pihahhiroth<\/I>, had travelled in an open country, (the same way, perhaps, which their forefathers had taken in coming into Egypt,) appears to be farther illustrated from the following circumstance: that upon their being ordered to remove from the edge of the wilderness, and to encamp<\/I> before Pihahhiroth<\/I>, it immediately follows that Pharaoh<\/I> should then say, they are entangled in the land, the wilderness<\/I> (betwixt the mountains we may suppose of Gewoubee<\/I> and Attackah<\/I>) hath shut them in<\/I>, Ex 14:3<\/span>, or, as it is in the original, ( sagar<\/I>), viam illis clausit<\/I>, as that word is explained by Pagninus;<\/I> for, in these circumstances the Egyptians<\/I> might well imagine that the Israelites<\/I> could have no possible way to escape, inasmuch as the mountains of Gewoubee<\/I> would stop their flight or progress to the southward, as the mountains of Attackah<\/I> would do the same towards the land of the Philistines<\/I>; the Red Sea<\/I> likewise lay before them to the east, whilst Pharaoh<\/I> closed up the valley behind them with his chariots<\/I> and horsemen<\/I>. This valley ends at the sea, in a small bay made by the eastern extremities of the mountains which I have been describing, and is called Tiah-Beni<\/I> Israel<\/I>, i.e., the road of the Israelites, by a tradition that is still kept up by the Arabs, of their having passed through it; so it is also called Baideah<\/I>, from the new<\/I> and unheard – of miracle<\/I> that was wrought near it, by dividing the Red Sea<\/I>, and destroying therein Pharaoh, his chariots, and his horsemen<\/I>. The third notable encampment then of the Israelites was at this bay. It was to be before<\/I> Pihahhiroth, betwixt<\/I> Migdol and the sea, over against Baal-tsephon, Ex 14:2<\/span>; and in Nu 33:7<\/span> it was to be before<\/I> Migdol, where the word liphney<\/I>, (before<\/I>, as we render it,) being applied to Pihahhiroth<\/I> and Migdol<\/I>, may signify no more than that they pitched within sight of, or at a small distance from, the one and the other of those places. Whether Baal-tsephon<\/I> then may have relation to the northern situation of the place itself, or to some watch tower or idol temple<\/I> that was erected upon it, we may probably take it for the eastern extremity of the mountains of Suez<\/I> or Attackah<\/I>, the most conspicuous of these deserts, inasmuch as it overlooks a great part of the lower Thebais<\/I>, as well as the wilderness that reaches towards, or which rather makes part of, the land of the Philistines<\/I>. Migdol<\/I> then might lie to the south, as Baal-tsephon did to the north, of Pihahhiroth<\/I>; for the marches of the Israelites<\/I> from the edge of the wilderness being to the seaward, that is, towards the south-east, their encampments betwixt<\/I> Migdol and the sea<\/I>, or before<\/I> Migdol, as it is otherwise noted, could not well have another situation.<\/P> <\/P> “Pihahhiroth<\/I>, or Hhiroth<\/I> rather, without regarding the prefixed<\/I> part of it, may have a more general signification, and denote the valley or that whole space of ground which extended itself from the edge of the wilderness of Etham<\/I> to the Red Sea<\/I>: for that particular part only, where the Israelites were ordered to encamp, appears to have been called Pihahhiroth, i.e., mouth of Hhiroth<\/I>; for when Pharaoh overtook them, it was in respect to his coming down upon them, Ex 14:9<\/span>, i.e., beside<\/I> or at the mouth<\/I>, or the most advanced part, of Hhiroth to the eastward. Likewise in Nu 33:7<\/span>, where the Israelites are related to have encamped before Migdol, it follows, Nu 33:8<\/span>, that they departed<\/I> from before Hhiroth, and not from<\/I> before Pihahhiroth<\/I>, as it is rendered in our translation.<\/P> <\/P> “There are likewise other circumstances to prove that the Israelites<\/I> took their departure from this valley in their passage through the Red Sea<\/I>, for it could not have been to the northward of the mountains of Attackah, or in the higher road, which I have taken notice of; because as this lies for the most part upon a level, the Israelites<\/I> could not have been here, as we find they were, shut in and entangled. Neither could it have been on the other side, viz., to the south of the mountains of Gewoubee, for then (besides the insuperable difficulties which the Israelites<\/I> would have met with in climbing over them, the same likewise that the Egyptians<\/I> would have had in pursuing them) the opposite shore could not have been the desert of Shur<\/I> where the Israelites<\/I> landed, Ex 15:22<\/span>, but it would have been the desert of Marah<\/I>, that lay a great way beyond it. What is now called Corondel<\/I> might probably be the southern portion of the desert of Marah<\/I>, the shore of the Red Sea<\/I>, from Suez<\/I>, hitherto having continued to be low and sandy; but from Corondel<\/I> to the port of Tor<\/I>, the shore is for the most part rocky and mountainous, in the same manner with the Egyptian<\/I> coast that lies opposite to it; neither the one nor the other of them affording any convenient place, either for the departure of a multitude from the one shore, or the reception of it upon the other. And besides, from Corondel<\/I> to Tor<\/I>, the channel of the Red Sea, which from Suez<\/I> to Sdur<\/I> is not above nine or ten miles broad, begins here to be so many leagues, too great a space certainly for the Israelites<\/I>, in the manner they were encumbered, to pass over in one night. At Tor<\/I> the Arabian<\/I> shore begins to wind itself round about Ptolemy’s<\/I> promontory of Paran<\/I>, towards the gulf of Eloth<\/I>, whilst the Egyptian<\/I> shore retires so far to the south-west that it can scarce be perceived. As the Israelites<\/I> then, for these reasons, could not, according to the opinion of some authors, have landed either at Corondel<\/I> or Tor<\/I>, so neither could they have landed at Ain Mousa<\/I>, according to the conjectures of others. For if the passage of the Israelites<\/I> had been so near the extremity of the Red Sea, it may be presumed that the very encampments of six hundred thousand men, besides children and a mixed multitude, which would amount to as many more, would have spread themselves even to the farther or the Arabian side of this narrow isthmus<\/I>, whereby the interposition of Providence would not have been at all necessary; because, in this case and in this situation, there could not have been room enough for the waters<\/I>, after they were divided, to have stood on a heap<\/I>, or to have been a wall unto<\/I> them<\/I>, particularly on the left hand<\/I>. This, moreover, would not have been a division, but a recess<\/I> only of the water to the southward. Pharaoh<\/I> likewise, by overtaking them as they were encamped in this open situation by the sea, would have easily surrounded them on all sides. Whereas the contrary seems to be implied by the pillar of the cloud<\/I>, Ex 14:19-20<\/span>, which (divided or) came between the camp of the Egyptians and the camp of Israel<\/I>, and thereby left the Israelites<\/I> (provided this cloud should have been removed) in a situation only of being molested in the rear. For the narrow valley which I have described, and which we may presume was already occupied and filled up behind<\/I> by the host of Egypt<\/I>, and before<\/I> by the encampments of the Israelites<\/I>, would not permit or leave room for the Egyptians<\/I> to approach them, either on the right hand or on the left. Besides, if this passage was at Ain Mousa<\/I>, how can we account for that remarkable circumstance, Ex 15:22<\/span>, where it is said that, when Moses brought Israel from the Red Sea, they went out into<\/I> (or landed in) the wilderness of Shur<\/I>? For Shur<\/I>, a particular district of the wilderness of Etham, lies directly fronting the valley from which I suppose they departed, but a great many miles to the south-ward of Ain Mousa<\/I>. If they landed likewise at Ain<\/I> Mousa<\/I>, where there are several fountains, there would have been no occasion for the sacred historian to have observed, at the same time, that the Israelites<\/I> after they went out<\/I> from the sea into<\/I> the wilderness of Shur, went three days in the wilderness<\/I>, always directing their marches toward Mount Sinai, and found no water<\/I>; for which reason Marah is recorded, Ex 15:23<\/span>, to be the first place where they found water, as their wandering so far before they found it seems to make Marah also their first station, after their passage through the Red Sea<\/I>. Moreover, the channel over against Ain Mousa is not above three miles over, whereas that betwixt Shur or Sedur and Jibbel Gewoubee and Attackah, is nine or ten, and therefore capacious enough, as the other would have been too small, for covering<\/I> or drowning therein, Ex 14:28<\/span>, the chariots and horsemen, and all the host of Pharaoh<\/I>. And therefore, by impartially weighing all these arguments together, this important point in the sacred geography<\/I> may with more authority be fixed at Sedur<\/I>, over against the valley of Baideah<\/I>, than at Tor, Corondel, Ain Mousa<\/I>, or any other place.<\/P> <\/P> “Over against Jibbel Attackah<\/I> and the valley of Baideah<\/I> is the desert, as it is called, of Sdur<\/I>, (the same with Shur<\/I>, Ex 15:22<\/span>,) where the Israelites<\/I> landed after they had passed through the interjacent gulf of the Red Sea<\/I>. The situation of this gulf, which is the Jam suph, the weedy sea<\/I> or the tongue of the Egyptian sea<\/I> in the Scripture language; the gulf of Heroopolis<\/I> in the Greek<\/I> and Latin<\/I> geography; and the Western arm<\/I>, as the Arabian<\/I> geographers call it, of the sea of Kolzum<\/I>; stretches itself nearly north and south, and therefore lies very properly situated to be traversed by that strong east wind<\/I> which was sent to divide it, Ex 14:21<\/span>. The division that was thus made in the channel, the making the<\/I> waters of it to stand on a heap<\/I>, (Ps 78:13<\/span>,) their being a wall to the Israelites on the right hand and on<\/I> the left<\/I>, (Ex 14:22<\/span>,) besides the twenty miles’ distance, at least, of this passage from the extremity of the gulf, are circumstances which sufficiently vouch for the miraculousness<\/I> of it, and no less contradict all such idle suppositions as pretend to account for it from the nature and quality of tides, or from any such extraordinary recess of the sea as it seems to have been too rashly compared to by Josephus.<\/P> “In travelling from Sdur<\/I> towards Mount Sinai<\/I> we come into the desert, as it is still called, of Marah<\/I>, where the Israelites<\/I> met with those bitter waters<\/I> or waters of Marah<\/I>, Ex 15:23<\/span>. And as this circumstance did not happen till after they had wandered three days in the wilderness<\/I>, we may probably fix these waters at Corondel<\/I>, where there is still a small rill which, unless it be diluted by the dews and rain, still continues to be brackish. Near this place the sea forms itself into a large bay called Berk el Corondel<\/I>, i.e., the lake of Corondel, which is remarkable from a strong current that sets into it from the northward, particularly at the recess of the tide. The Arabs<\/I>, agreeably to the interpretation of Kolzum, (the name for this sea,) preserve a tradition, that a numerous host was formerly drowned at this place, occasioned no doubt by what is related Ex 14:30<\/span>, that the Israelites saw the Egyptians<\/I> dead upon the seashore, i.e., all along, as we may presume, from Sdur<\/I> to Corondel<\/I>, and at Corondel<\/I> especially, from the assistance and termination of the current as it has been already mentioned.<\/P> “There is nothing farther remarkable till we see the Israelites<\/I> encamped at Elim<\/I>, Ex 15:27<\/span>, Nu 33:9<\/span>, upon the northern skirts of the desert of Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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