Genesis 15
PATencouraging his hope in God, that he and Lot should he safe from any new invasion by these or any other enemies. For, perhaps, there were some rumours abroad of the Assyrians recruiting their forces, with an intention to renew the war. I am thy shield.] I will protect and defend thee. And thy exceeding great reward.] Will give thee far more than thou hast lately denied to take for my sake. beast, and by the parties covenanting passing between the parts of the beast so divided: signifying that so should they be cut asunder who broke the covenant. Thus Mr. Mede, in the place forementioned, truly explains this rite, which was as much as if they had said, " Thus let me be divided and cut in pieces, if I violate the oath I have now made in the presence of my God." We find in Zenobius, that the people called Molotti retained something of this custom; for they confirmed their oaths when they made their covenants, tcaraKoirropTzc *k ra piKph tovq fiovg, by cutting oxen into little bits. Laid each piece one against another.] So that there was a space left between them; through which the parties covenanting might passu Which seems to be meant by Homer, when he says, (Iliad. A. ver. 461.) that after the priest had prayed to Apollo, the sacrifice was slain and flayed, and then they cut it up, AiVri/^ft TrootaavTZQ, * making duplicates, which were exactly answerable one to the other. But the birds divided he not.] Thus it was prescribed afterwards, (Levit. i. 17.) because they were but an appendage to the sacrifice, and their blood was not sprinkled upon the altar. It is likely, notwithstanding, that the birds were laid one against the other, as the pieces of the beasts were. And there being a prophecy of the state of Abram’s family in future times, (ver. 13, 14.) some fancy that the division of these beasts represented the dispersion of his posterity into divers countries. [chap. xlyi. Moses was sent to bring them out of Egypt, (Exod.vi. 15.) But either he had no posterity, or they were extinct: for shortly after there is no mention of him, in Numb. xxvi. 12. Nor is he to be found among his sons in 1 Chron. iv. 24. Jachin] Is called Jarib in 1 Chron. i v. 24. and is thought by some to have been the grandfather of Zimri, whom Phinehasslewin his fornication with the Midianitish woman.
Genesis 15:1
jA-ND after these things. After this great victory, and his generous refusal of the king of Sodom’s offer. The word of the Lord came to Abram.] God revealed himself more clearly to him. For this is the first time we read of “the word of the Lord” coming to him; and of his having a vision: that is, being made a prophet, and that in a high degree, God revealing his mind to him, not in a dream but in a vision; when he was awake, but having his senses (as Maimonides explains it) bound up from their ordinary functions; during the time that the heavenly influence came upon his mind, and diffused itself to his imagi n nation, where it represented several things to him. (More Nev. par. ii. cap. 41.) But these words may be understood of his having these things represented to him by the Divine" Majesty, when he was perfectly awake, aiid used all his senses. Fear not, Abram.] He heard these words, while he was in the ecstacy (according to Maimonides’s explication), K/AME to Beer-sheba.] Which was inhis way from Hebron (where he now lived, xxxv. 27.) into Egypt; lying in the most southerly parts of Canaan, near that wilderness through which the Israelites went when they came from Egypt.. And offered sacrifice.] Recommended himself and Iris family unto God’s protection in his journey to Egypt, and,unto his preservation when he came there. And he the rather. called upon God in this place, because both his father and grandfather had found favour with him here,.(xxi. 33.xxvi.23.) Unto the God of his father Isaac] Who was his immediate ancestor, and had conferred the blessing of Abraham upon him; and therefore he mentions him rather than Abraham..
Genesis 15:2
Lord God, tvhat wilt thou give me, &c. What good will all the riches in the world do me, if I have not a child to inherit my estate? To go childless.] Is to die (to go out of the world without children), as Luke xxii. 22. " truly the Son of man goeth f L c. must die shortly. Pie doth not slight God’s promise made in the foregoing verse; but only desires him to be so gracious as to give him a child for his reward. And the steward of my house is this, &c] He that takes care of all I have (and therefore deserves best of me), is not of my kindred. Eliezer of Damascus.] Some think this signifies no more, but that he was born of a Syrian woman. In the visions of the night.] See upon xx. 3. > Jacob, Jacob.] He redoubles his name to awaken his attention; and he calls him Jacob rather than Israel (as he js called in the beginning of the verse), to remember him what he was originally, and that by his favour he was made Israel.
Genesis 15:3
And Abram said, &c. He repeats the same again, out of a great concern to have God’s promise fulfilled: which he did not disbelieve, but earnestly longed for, moro than for all the riches in the world. One born in my house is my heir.] It is likely, that Elitfzer was one of their souls (i e. servants) gotten in Haran, (xii. 5.) and had been such a wise and faithful manager of all things committed to his care, that Abram intended, before the promise made to him, to have left him his heir: thinking he should have no child of his own, Sarah being barren, as we read, xi. 30. Fear not to go down into Egypt.] He was afraid, perhaps, that if Joseph should die, his family might be ( made slaves; for which lie had some reason, from what was said to Abraham, in a like vision, (xv. 13.) Iivill make of thee a great nation.] He renews the promise, which at the same time was made to Abraham, that his seed should be as numerous as the stars of heaven, (xv.6.)
Genesis 15:4
And behold, the word of the Lord came to him, &c. A new assurance is given him, from the Schechinah, or Divine Majesty, that he should have an heir begotten by himself. I will go down with thee, &c.] Take caTe of thee in thy journey, that np^evii shall befal thee; and preserve.thee and thy family there. And bring thee up again.] i.e. His posterity, who should. multiply there: for the Scripture speaks of parents and children as one person. Put his’ hands upon thine eyes.] Be with thee when thou leavest this world; and take care of thy funeral, when thou art dead. For this was the first thing that was done, when one expired, to close his eyes; which was performed both among Greeks and Romans (as many authors inform us) by the nearest relations, or dearest friends. (See Mr. Seidell, lib. ii. de Synedr. cap. 7. n. 12. and Menochius de JRepub. Heb. lib. viii. cap.. 4. qu. xi.) In short,, by these words God assures him that Joseph.should notdie,.while he, lived, (as Mr. Selden observes out of Baal-haturim,in his additions to the fo renamed chapter, p. 737.) and that he should die in peace, having his children about him.
Genesis 15:5
And he brought himforth abroad, and said, &c. Maimonides thinks (More Nev. par.ii. cap. 46.) that all this which follows was done in a vision: but others will have it, that he was really conducted out of his tent into the open air, and looked upon the stars. The former opinion is more probable, because the sun was not yet gone down, (ver. 12.) and therefore the stars were not to be seen with the eye, but were represented only in a vision. So shall thy seed be.] Nehem. ix. 23. He not only promises him an heir; but that this heir should have a numerous posterity. Which, as before (xiii. 16.) he compared to the dust of the earth, so here he compares to the stars of heaven. Shewing (say some of the Jews) by the former their humiliation; and by this their exaltation and advancement: and indeed, in this chapter, he speaks of both.
Genesis 15:6
lie believed in the Lord. Was fully persuaded that God both could and would perform his promise, though it seemed to be very difficult, if not impossible, according to the ordinary course of nature: he and Sarah both being very old. And he counted it to him for righteousness.] The Lord esteemed it a most noble act, and high expression of a pious confidence in him, (as that act of Phinehas was, in aftertimes, Psalm cvi. 31.) and thereupon graciously owned him for a. righteous person: though he was not free from all sin whatsoever; but was guilty of some that were not consistent with perfect righteousness. It is here to be considered, that Abram believed this promise before (xii. 1, 2, 3, 4.) but now his faith was the more remarkable; because, notwithstanding some time had passed since the first making of the promise, and he had no issue, he still persisted in the belief that God would bestow a son upon him, though it grew every day more unlikely.
Genesis 15:7
I am the Lord that brought thee, &c. He rew minds him of what he had already done for him; that he might confirm him in the belief of what he promised farther to do. To give thee this land, &c] To bestow it upon thy children for their inheritance. His daughters.] He had but one daughter, and therefore the plural number, is used for the singular, (as ver. 23, sonsis put for son), or else he includes his granddaughter, who in Scripture language is called the daughter of her grandfather. But the first seems the truest account, if what is said ver. 13. be considered..Where the, whole number of his descendants from Leah being summed up, Dinah (under Ihe name of daughters) must be taken in, to makeup three-and-thirty; reckoning, Jacpb. himself also for one of.them.
Genesis 15:8
JFIiereby shall I know, &c. This is not spoken doubtingly; for the strength of his faith is highly commended, but he desires to have it more and more strengthened and confirmed: as some good men did in aftertimes, when they were put upon very difficult services. So Gideon, Judg. vi. 37, &c.
Genesis 15:9
And he said unto him, Take me an heifer, &c. i. e. Offer unto me (so it should be rendered, as Mr. Mcde observes, -book ii. p. 472.) the following creatures: which are of four sorts. From whence the Hebrew doctors would persuade us, the rise and the fall of the four monarchies are signified in these words’: but it is a better observation, that God hereby fore-signified their sins should be expiated by sacrifices. For these were the creatures, and these alone, which were appointed to be offered in sacrifice to God, by the law of Moses. And it justifies their opinion, who think there were clean and unclean beasts, with respect to sacrifice before the law, though not with respect to meat. Yet here is something singular, that God required Abram to offer an heifer of three years old, with a goat and a ram of the same age; w r hereas afterwards, under the law, they were commonly of one year old. I know not the reason of this difference; but certain it is, that a ram of three years old is in its full strength, and the vigour of its age, as Bochart observes. Whence it is that Lucian introduces Ganymede proffering to offer unto Jupiter (if he w r ould dismiss him), rbv rpurTi tov ptyav, &c. a ramof three years old, a big one, the leader of the flock. Hierozoic. par. i. lib. ii. cap. 46. A young pigeon.] The Hebrew word gozal, signifies the young ones of ring-doves, wood-pigeons, or any other of that kind, as he also observes. Hanoch.] From whom came the family of the Hanocjiitcs, as we read Numb, xxvi.5. Phallu.] From whom, in like manner, sprung the family of the Phalluites, as. Moses, there notes; and says, the same of the rest of Reuben’s sons, that they were the fathers of families, when they came into Egypt.
Genesis 15:10
And he took unto him. Now we must suppose he was come out of his ecstacy; and really performed all that follows, until he fell into it more profoundly than before. Divided them in the midst.] There is no footstep of this rite any where in the Scripture; save only in the prophet Jeremy, (xxxiv. 18, 10.) But this place shews it to have been very ancient: and St. Cyril, in his tenth book against Julian, derives this custom from the ancient Chaldeans. As others derive the very word bireth, [IV~\2] which signifies a covenant, from the word used both here and in Jeremy, viz. 1D2, batar> which is the very same by a transposition of letters, and signifies to divide, or cut asunder. Because covenants w r crc made by dividing a JemueL] This $on of Simeon is called Nemucl in Numb. x^vi. 12. and 1 Chron. iv. 24. Ohad.] He is named among the sons of Simeon, when RacJiel, Jacob’s wife.] She was his only choice, as was noted before, on xliv. 27.
Genesis 15:11
And when the fowls came down, &c. The birds of prey. For the Hebrew word ajit, signifies " avis rapax et carnivora," ravenous birds, that feed on flesh. Whence Bochartus thinks an eagle is called in Greek’Aztoc, and Akrog, as the principal bird of prey. (Hierozoic. par. i. lib. iii. cap. 12.) And by these fowls some think the Egyptians are represented, who fell upon the Israelites, as rapacious birds do upon dead carcasses, and endeavoured to hinder their offering sacrifices unto God. Abram drove them away.] He sat by the pieces of flesh (as the LXX. translate it) to watch, lest vultures, or suchlike creatures, should snatch them away. For he looking upon them as things hallowed, watched to see what God intended in them.
Genesis 15:12
A deep sleep, &c. Some would have it, that he being tired with the great labour of fetching the sacrifices, cutting them up, and watching them, naturally fell into a | sleep. But Maimonides, more reasonably, looks upon this as the continuance of what was begun before in a vision: which at last was converted into a profound sleep, wherein things were represented to him in a dream. And therefore their wise men say, this was a prophetical sleep. More Nevoch. par. ii. cap. 45. A Jwrror of great darkness fell upon him.] Prophecy, saith the forenamed author, begins sometimes in vision; afterwards that terror and vehement passion, which follow the high working of the imaginative faculty, being multiplied, it ends in a deep sleep, as it did here in Abram. Such a terror also possessed Daniel in some of his visions, while he was awake, (Dan. x. 8.) as the same Maimonides observes in the 41st chapter of that book. This horror of great darkness, many think, signified the dismal condition of Abram’s posterity in Egypt: which God now represented to him. And this horror coming upon him, at the going down of the sun, was, they think, a further signification of it. For we say a man’s sun is set when he falls into great calamities. And it signified, some imagined, these calamities should come upon them a great while hence. ) Er and Onan died in the land of Canaan.] And therefore are not to be numbered among them that went down into Egypt: but, instead of them, the two sons of Pharez are set down, though, perhaps, not now born; to supply the place of Er and Onan. The sons of Pliarez tvere Hezron and Hamul.] When Jacob went down into Egypt, Pharez was so young, that one can scarce think he had two sons at that time: but they were born soon after, before Jacob died. And St. Austin seems to have truly judged, that Jacob’s descent into Egypt comprehends all the seventeen years which he lived after it. Or, we may conceive it possible, that their mother was with child of them when Jacob went down into Egypt. For then Pharez is thought to have been fourteen years old; at which age it is so far from being incredible that he might have two sons, that, in these later ages, some have begotten a child when they were younger. Jul.Scaliger, a man of unquestionable credit, assures. us that in his memory there was a boy, not quite twelve years old, who had a daughter by a cousin of his, who was not quite ten. u Rem notam narro, et cujus memoria adhuc recens est in Aquitania." This was a known thing, the memory of which was then fresh in Aquitain.
Genesis 15:13
And he said unto Abram, &c. Here he informs him what the state of his family should be from the birth of Isaac, (which he had promised to him, ver. 5.) for the space of four hundred years. Thy seed.] This shews from whence the four hundred years were to commence; viz. from the time of his having a son. Be a stranger in a land that is not theirs.] i. e. Sojourn partly in Canaan and partly in Egypt. There are those, indeed, who fancy Canaan cannot be said to be a land that was not theirs, God having bestowed it upon Abram. But God himself teaches us otherwise, (Exod. vi. 4.) where he calls it, " the land of their pilgrimage, wherein they were strangers:" because they were not at present possessed of it, though they had a good title to it. And they shall afflict them four hundred years.] These four hundred years are not to be referred only to what immediately goes before [they shall afflict them], but to all the rest, their sojourning in a strange land, and their being in servitude. These three things were to come to pass within that space: so that it is as if he had said, " Thy seed shall not possess this land till four hundred years hence." During which time they shall be sojourners in this land and in Egypt; that is, some part of it, and also be no better than slaves, nay, endure sore affliction.. It must here bo noted, that from the birth of Isaac, when these years began, to their deliverance out of the Egyptian bondage, was just four hundred and five years: but the five odd years are not mentioned; it being the manner of all writers to take no notice of broken numbers (as they call them) when they name a round sum. Thus the Greek interpreters of the Bible are commonly called the LXX. thougli there were seventy-two of them. And the Roman writers call those Centumvirl, who were in all a hundred and five. And Moses, in another place, (Numb. xi. 21.) saith, " the Israelites were six hundred thousand;" not reckoning the three thousand five hundred and fifty above that number, as appears from Numb. i. 46. and ii. 32. If it seems a difficulty, that their sojourning is said in Exod. xii. 40. to have been four hundred and thirty years, it is removed by considering, that in those years is comJ prehended the time of Abram’s sojourning also, as well as his seed. And it was just twenty-five years from his coming into Canaan to the birth of Isaac, which, added to four hundred and five years beforementioned, make up the number of four hundred and thirty. And this is so exactly true, that if we divide the sum of four hundred and thirty into equal parts, it is computed by the best of the ancient as well as later writers, that the Hebrew nation sojourned just two hundred and fifteen years in Canaan, (reckoning that short time Abram Ayas in Egypt, chap, xii.) and as many after they went into Egypt. See Usser. Chronol. Sacra, cap. 10. And the sons of Issachar, Tola.] Some have wondered that he should give his eldest son a name that signifies a worm. Perhaps it was (asBochart conjectures) because he was a poor shrivelled child when he was born, not likely to live. And yet it pleased God, that he became a great man, from whom sprang a numerous offspring, (Niimb. xxvi. 23.) and so fruitful, that in the days of David, there were numbered above two-andtwenty thousand of them, (1 Chron. vii. 2.) who were men of might and valour.
Genesis 15:14
I will judge. i. e. Punish them.
Genesis 15:15
Which she bare unto Jacob in Padan-Aram. She bare the fathers of them there; but the children were bom in Canaan. All the souls of his sons and daughters, &c] See ver. 7.
Genesis 15:21
The sons of Benjamin, &c. He being now but about twenty-four years old, we cannot well think he had all these sons when ho went down into Egypt: but some of them were born afterward, before Jacob died, as was said before, (ver. 12.) Yet they are all here mentioned, because they were most of them now born, and all became the heads of families in their tribe. It is possible he might begin so early to beget children, as to have all these before they went into Egypt. (See ver. 12.) Vcr.2G. Come out of his loins.] In the Hebrew, out of his thigh. A modest expression: the parts serving for the propagation of mankind being placed between the thighs. All the souls were threescore and six.] i.e. Leaving out Joseph and his two sons (who did not come with Jacob into E &ypt> but were there already) and Jacob himself (who could not be said to come out of his own loins), they made just this number. Digitized by microsoft®
All the souls which came into Egy pt, were threescore and ten. There is a rema kable difference between this verse and the foregoing. There (ver. 2G.)they only are numbered who came with Jacob into Egypt: which were no more than threescore and six. But here are numbered all that came into Egypt (viz. first and last), which plainly comprehend Jacob, Joseph, and his two sons; and make up threescore and ten.
And he sent Judah before him. Who seems by the whole story to have been the most eminent among Jacob’s children, when Joseph was gone; as was noted before, (xliv. 14.) To direct his way, &c] To give Joseph notice of his coming; and’to receive directions from him, in what part of Goshen he should expect him. And they came into the land of Goshen.] Into that part of it which Joseph had appointed.
Presented himself to him. With such reverence as a son owes to his father, who embraced him most tenderly. For some refer the next words to Jacob, he fell on his neck, &c; which expresses tho highest affection. And wept on his neck a goodwhile.’] We read before how Joseph fell upon Benjamin’s neck, and wept; which was answered by the like endearments on Benjamin’s part, (xlv. 14.) But the affection wherewith* Jacob embraced Joseph (as Maimonides understands it), or (as “R.Solomon Jarchi) Joseph embraced his father, far surpassed that. For they continued longer enfolded in one another’s arms; where tears of joy flowed so fast,- that for a good while they could not speak.
And Israel said unto Joseph. Some make this an argument, that it was Joseph, who, lighting out of his chariot, threw himself into his father’s arms and wept, &c. which made Moses now more distinctly mention who said the following words. Now let me die, &c] These words signify that he now enjoyed the utmost happiness he could desire on earth; which therefore he was willing to leave, because nothing could be added to it. These were the first thoughts which his passion suggested to him; though to live with Joseph, and to enjoy his conversation, was far more than barely to see his face.
The men are shepherds, &c. He seems to have been afraid, lest Pharaoh should have preferred his brethren, and made them courtiers, or commanders in the army, &c. which might have procured them the envy of the Egyptians: and, besides, have separated them one from another. Whereas, by professing themselves shepherds, and traders in cattle, they kept all together in a body, separate from the Egyptians. Which two reasons are suggested by Josephus.
What is your occupation?. Your way of living: for men did not live idly in those days.
Ye shall say, Thy servants 9 trade hath been, &c. He directs them to justify what he told them he would inform Pharaoh. That ye may dwell in the land of Goshen.] A rich country, abounding with pasturage, and also next adjoining to Canaan, (as was noted before, xlv. 10.) unto which, when the time came, they might the more easily return. For every shepherd.] Not universally, without limitation, but every foreign shepherd. For a considerable part of OIAP. XLVI.] UPON GENESIS. the Egyptian people were shepherds, as Diodorus Siculus tells us, (lib. i. §. 2. p. 47. edit. Steph.) where he saith, the country being divided into three parts, the priests had one, their king a second, and the soldiers a third: and there were three other ranks of men under these, viz. shepherds, husbandmen, and artificers. The husbandmen, he saith, served their king, and priests, and military men, in tilling their ground, for small wages, and spent all their time in it. And the like account, he saith, is given of their shepherds, who, from their forefathers, followed that way of living. Which makes it plain they could not abominate those who were so serviceable to them; though they might contemn them as mean people, who never rose to any higher employment. But we need not go to him for the proof of this: it being apparent from this very book, that the Egyptians had sheep, and oxen, as well as horses and asses, which they sold to Joseph for corn in the time of famine, (xlvii. 17.) and that Pharaoh spake to Joseph to make such of his brethren as were men of skill, rulers over his flocks, (xlvii. 6.) which is a demonstration they bred cattle as well as other nations. And therefore, if we will understand this to be true of all shepherds, without exception, then, by Egyptians (to whom shepherds are said to be an abomination), we must not understand all the people of the country of Egypt (shepherds being a part of them), but only the courtiers and great men, as in xlv. 2. the Egyptians are said to hear Joseph weep, t. e. those that belonged to the court: who, it is likely, despised shepherds (as Rupertus Tuitiensis long ago expounded this passage); but that is far short of abominating them; which the Hebrew word imports. But after all this, I do not see how they could be contemptible, if it be true which the same Diodorus saith, p. 58. That when they buried a corpse, and made the funeral encomium, they never mentioned the parentage of the deceased; r Y7roAajuj3avovr€c airavrag bfioiwg ivytvtig tlvai rove kut AtywTov, making account that all the people of Egypt were alike. well-born. We must confine therefore this assertion to foreign shepherds; and it is not easy to give the reason why they were an abomination to the Egyptians, who were shepherds themselves. Onkclos and Jonathan, with a great many others, think that they would not - converse (for that is meant by abomination) with the Hebrew shepherds; because they had no greater regard to those creatures which the Egyptians worshipped, than to breed them up to be eaten. But there is no good proof that they worshipped sheep or oxen in those days: and, on the contrary, it appears both out of Herodotus, and Diodorus Siculus, that they sacrificed such creatures in their days, and also eat of the sacrifices when they had done. (See Herodot. in Euterpe, cap. 40, 41.) And therefore the reason given by others for this abhorrence is not solid; that the Egyptians did eat no flesh, and upon that score could not endure those that did. This is the account which Aben Ezra gives of this matter; who fancies they were like the Indians, in his time, who abominated shepherds, because they drunk milk; contrary to their manners, who tasted nothing that came from any living creature. But, as it cannot be proved that this superstition was so old as Jacob’s time; so the contrary is evident from this. very book, (xliii. 1G.) where Joseph bids his steward go home and slay and make ready a dinner for his brethren; whom he did not intend to entertain after the Hebrew but after the Egyptian fashion; that he might not be known by them. And so Herodotus informs us, that in his days,* though they abstained from some animals, yet* they eat of others, both fish and birds: (Euterpe, cap. 78.) And Dio-’ dorus, giving an account after,what manner their kings” lived, saith they used a simple diet, eating veal and geese, &c. (lib. i. §. 2. p. 45. edit. Steph.) Jos. Scaliger therefore thinks this sort of men were abominable, because they had often raised rebellion in Egypt, and made a king of their own; who erected that which is called the pastoral kingdom. This is embraced by many great men, who have only the authority of Menetho for it; who says, these were Phoenician shepherds (as Josephus tells us, lib. i. contra Appion.) who reigned in Egypt, burnt their cities, and threw down their temples; in short, omitted no sort of cruelties. Upon this account the famous Bochartus (lib. iv. Canaan, cap. 4.) thinks it possible the Egyptians hated shepherds, who had done so much mischief: and, I may add, the Hebrew shepherds Joseph might think would be more abominated, because they came out of that very country, from whence those Phoenician rovers made their invasion. But as it doth not appear that they who did the forenamed mischief, were all foreigners; so the time which is assigned for this pastoral kingdom doth not agree with the Scripture story. For it is said to have been in the one thousand one hundred and twelfth year before the Israelites going out of Egypt; in the fifteenth dynasty, as they call it; that is, about two-and-forty years after the flood, when Mizraim the father of the Egyptians was scarce born, or was very young. Our great primate Usher endeavours to avoid this absurdity, by placing this invasion (which he thinks was out of Arabia) three hundred years after the flood: when they took Memphis, overrun all the lower Egypt, and their first king there reigned nineteen years. But I have this to except; that Abraham, coming a good while after this into Egypt, was well entertained there; though he was as much a shepherd as his grandchild Jacob. (See Gen. xii.) From whence I conclude, that if this story of Manetho be true, it happened after the time of Abraham; and so was fresh in their memory. Such a third rebellion of the shepherds the same Manetho mentions, within less than two hundred years before the children of Israel’s departure out of Egypt. But this seems to be a story, framed from that departure of the Israelites themselves (who were shepherds) out of Egypt under the conduct of Moses. And so Josephus and several of the ancient Christians (Tatianus, Justin Martyr, and Clem. Alexandrinus) understood it. (See Usser. ad An. M. 2179.) All this considered, Gaulmin (in his notes upon the book called the Life of Moses, p. 267, &c.) hath more probably conjectured, that this aversion to shepherds arose from their being generally" addicted, in. those parts, to robbery:. which way of life made them abominable. This he justifies out of Heliodorus (lib. i.) and Achilles Tatius, (lib. iiL) who describe the seat of these BovkoXol and Uotfilvtg (whom the Egyptians called Hysch), and the manner of their life. To which opinion I find Bochart himself inclined before he died, and confirms it (in his,Hierozoic. lib. ii. cap. 44. par. i.) by many proofs, that shepherds anciently were furax hominum genus, a thievish sort of people; which