Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/461

 generally. Moses was apparently induced by what had occurred to decide not to take his wife and children with him to Egypt, but to send them back to his father-in-law. We may infer this from the fact, that it was not till after Israel had arrived at Sinai that he brought them to him again (Exo 18:2).

verses 27-31
After the removal of the sin, which had excited the threatening wrath of Jehovah, Moses once more received a token of the divine favour in the arrival of Aaron, under the direction of God, to meet him at the Mount of God (Exo 3:1). To Aaron he related all the words of Jehovah, with which He had sent (commissioned) him (שׁלח with a double accusative, as in 2Sa 11:22; Jer 42:5), and all the signs which He had commanded him (צוּה also with a double accusative, as in Gen 6:22). Another proof of the favour of God consisted of the believing reception of his mission on the part of the elders and the people of Israel. “The people believed” (ויּאמן) when Aaron communicated to them the words of Jehovah to Moses, and did the signs in their presence. “And when they heard that Jehovah had visited the children of Israel, and had looked upon their affliction, they bowed and worshipped.” (Knobel is wrong in proposing to alter ישׁמעוּ into ישׂמחוּ, according to the Sept. rendering, καὶ ἐχάρη). The faith of the people, and the worship by which their faith was expressed, proved that the promise of the fathers still lived in their hearts. And although this faith did not stand the subsequent test (Exo 5), ), yet, as the first expression of their feelings, it bore witness to the fact that Israel was willing to follow the call of God. Moses and Aaron Sent to Pharaoh - Exodus 5-7:7 The two events which form the contents of this section - viz., (1) the visit of Moses and Aaron to Pharaoh to make known the commands of their God, with the harsh refusal of their request on the part of Pharaoh, by an increase of the tributary labours of Israel (Exo 5); ); and (2) the further revelations of Jehovah to Moses, with the insertion of the genealogies of Moses and Aaron-not only hang closely together so far as the subject-matter is concerned, inasmuch as the fresh declarations of Jehovah to Moses were occasioned by the complaint of Moses that his first attempt had so signally failed, but both of