Exodus 13

Exodus 13:4

4. — the month Abib.] The ancient Hebrews had no particular names for their months. They said, the 1st, 2d, 3d, &c. In this place, and in chap. xxiii. 15; xxxiv. 18; Deut. xvi. 1; we have the month Abib, that is, the month of the young ears of corn, or of the new fruits, which is probably the Egyptian name of the month, which the Hebrews called afterwards Nisan, and which was the first of their holy year. Every where else Moses marks out the months by their order of succession. In Joshua, Judges, and Samuel, we see the same method. Under Solomon, we read of certain names, which have been thought to be borrowed from the Phoenicians, Chaldeans, or Egyptians. These names however do not occur, either before or after Solomon’s time. After the captivity of Babylon, they continued the names of the months, as they had found them among the Chaldeans and Persians. Calmet. See note on chap. xii. 2.

Exodus 13:9

9. — a sign — upon thine hand, &c.] It shall be for a token or memorial of what God did for your forefathers; to make thee as sensible of God’s goodness, as of that which thou hast in thy hand, or of a thing which is continually before thine eyes. The Jewish superstition of wearing what were called “phylacteries,” took its rise

from these words. Phylactery is a word derived from the Greek, and properly signifies a preservative, such as the Pagans carried about them, to preserve them from evils, diseases, or dangers. The Jewish phylacteries were little boxes, or rolls of parchment, in which were written certain words of the law. These they wore on their foreheads, and on the wrist of the left arm. The passages written on them were Exod. xiii. 2—10, 11—16; Deut. vi. 4—9; xi. 13—21. Bp. Patrick, Calmet.

Exodus 13:13

13. — an ass] The ass seems to be here mentioned, rather than the horse or camel, because this animal was most in use among the Israelites. It appears to comprehend other “unclean beasts,” that is, creatures not fit for sacrifice. Bp. Kidder.

Exodus 13:14

14. — when thy son asketh thee] It appears from this, and from ver. 8, that great care was taken for the instruction of children in the rites of their religion: (Bp. Patrick:) that by an early education in the important knowledge of the mercies herein commemorated, no one might forget them, and lose the influence which they ought to have on his conduct and behaviour. Pyle.

Exodus 13:16

16. — frontlets] The Hebrew word means memorial, as in ver. 9. Bp. Patrick.

The Israelites go out of Egypt. God instructeth the

peradventure the people repent when they see war, and they return to Egypt:

Exodus 13:18

18. But God led the people about, &c.] The regular route was towards Gaza, and the other cities of Palestine, which were a portion of Canaan, and at no great distance from the borders of Lower Egypt. But God would not permit them to take this course, though compendious and easy; for He knew their refractory spirit, and how prone they were to disobey; and the proximity of this country to Egypt would lead them, on the first difficulty, to return. Of this we may be assured from what they did, when, upon some disappointment, they gave vent to their evil wishes, Exod. xvi. 3; Numb. xiv. 2. Bryant.

— the wilderness of the Red sea.] The desert bordering on the Red sea. The Red sea, called also the Arabian gulph, separates Egypt on the west from Arabia on the east. The name in Hebrew signifies “the weedy sea,” or the sea of weeds; so called either from the variety of sea-weeds seen on its shores at low water, (Shaw:) or from the quantity of white coral spread every where over its bottom. Bruce. In the Coptick language it is at this time called the Sea of Weeds. Bruce. We derive the name “Red sea,” from the Greeks. It is a false opinion, that the sea is so called from the red colour of its waters, or of the sand at its bottom; the most probable notion is, that it was called the sea of Edom, from its neighboring coast; and that, as Edom signifies red in Hebrew, the Greeks not understanding the meaning of the appellation, translated it, as we have done after them, the Red sea. Dr. Wells, Stackhouse. The part of the sea, where the Israelites crossed, from a comparison of the reports of different travellers, may be estimated at about twelve miles. Dr. Hales.

— harnessed] In the margin, “by five in a rank:” in good order, like soldiers; not confusedly, like run-aways. Dr. Wells. It is not likely that the Egyptians suffered them to have arms; yet they did not go away tumultuously like fugitives, but marched like soldiers in good order. Bp. Patrick.

Exodus 13:20

20. — Succoth.] Little more than thirty miles from Rameses. The name signifies an inclosure, consisting of pens and booths for cattle. It was probably built for a receptacle, in which the Egyptians secured and foddered their flocks and herds during the inundation of the Nile. Bryant. Succoth by Jordan, eastward, was so called on a like occasion, Gen. xxxiii. 17. Dr. Wells.

— Etham, in the edge of the wilderness.] This desert was properly a continuation of the wilderness from

a pillar of fire, to give them light; to go by day and night:

Exodus 13:21

21. And the Lord went before them &c.] By “the Lord” we are here to understand the Schechinah, or Divine glory, which appeared to Moses in the bush, ch. iii. 2, and on other occasions; and now appeared in a glorious cloud to conduct the Israelites, and assure them of God’s care and protection. This cloud was a symbol of His gracious presence with them, and especial providence over them. We must be careful not to understand that God himself moved from place to place; for He is always every where; but this cloud was moved by Him, from whom it came, as a token that He was present by His special favour, care, and providence, wheresoever it went. Bp. Patrick. From the time that the children of Israel arrived at Succoth, to their passing the Red sea into Midian, it does not appear that Moses led them one step by his own conduct or contrivance. According to his narration of their several movements, it was in no wise left to his judgment, where to lead the people; but their journeying was evidently conducted by the immediate direction of God, with a view to that miraculous deliverance which He designed for them at the Red sea. Shuckford.

And the Lord &c.] He, who in this chapter is called the LORD, is in the next called “the angel of God,” ver. 19: who, as formerly He had gone before the camp for their guidance, so now, the Egyptians pursuing, stood behind it as their defence. It was the opinion of the primitive church, that He, who thus accompanied the Israelites with the pillar of a cloud, was the same who had formerly appeared to the Patriarchs in the figure of man. And indeed, whilst Moses is not contented with the promise of an assistant angel, but expressly petitions for the continuance of God’s presence, he leaves us not in want of a commentator to tell us what kind of Angel was present with him. See Exod. xxxiii. 2, 5, 9—15, compared with xxiii. 20—23. Abp. Tenison.

Chap. XIV. ver. 2. Speak unto the children of Israel, &c.] The Israelites were now secure, being out of all fear of the Egyptians, and just ready to take shelter in a wilderness, where no army, without a miracle, could