Exo 40:36-38, Num 10:11, 33-34, Psa 80:1-2, Isa 49:10, Joh 10:3-5, 9 | TSK | STEP

Exodus 40:36-38

when.

13:21,22; Nu 10:11-13,33-36; 19:17-22; Ne 9:19; Ps 78:14; 105:39

1Co 10:1; 2Co 5:19,20

went onward. Heb. journeyed.

Nu 9:19-22; Ps 31:15

the cloud.

13:21; Nu 9:15

fire.

Ps 78:14; 105:39; Isa 4:5,6 CONCLUDING REMARKS. Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law: it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy, (Theokratia, from [Theos ,] God, and [krateó ,] to rule,) in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civl life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2 Ti 3:8.) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

Numbers 10:11

An. Ex. Is 2. Ijar. on.The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days (comp. Ex 19:1); and they now received the order of God to decamp, and proceed to the promised land: the Samaritan, therefore, introduces at this place, nearly the words of De 1:6-8: "And Jehovah spake unto Moses, saying, Ye have dwelt long enough in this mount; turn, and take your journey, etc."

1:1; 9:1,5,11; Ex 40:2

the cloud.

9:17-23

Numbers 10:33-34

the mount.

Ex 3:1; 19:3; 24:17,18

the ark.

De 9:9; 31:26; Jos 4:7; Jud 20:27; 1Sa 4:3; Jer 3:16; Heb 13:20

went before.

Ex 33:14,15; De 1:33; Jos 3:2-6,11-17; Jer 31:8,9; Eze 20:6

a resting place.

Ps 95:11; Isa 28:12; 66:1; Jer 6:16; Mt 11:28-30; Heb 4:3-11

Ex 13:21,22; Ne 9:12,19; Ps 105:39

Psalms 80:1-2

1 The psalmist in his prayer complains of the miseries of the church.

8 God's former favours are turned into judgments.

14 He prays for deliverance.

A.M. cir. 3463. B.C. cir. 541. (Title.) Shoshannim-Eduth.

45:1; 60:1; 69:1; *titles

A Psalm.This Psalm is generally supposed to have been written during the Babylonian captivity; but some think it refers to the desolations made by Sennacherib.

of Asaph. or, for Asaph.

Give ear.

5:1; 55:1

O Shepherd.

23:1,2; Isa 40:11; Eze 34:23; Joh 10:14; Heb 13:20; 1Pe 2:25; 5:4

leadest.

77:20; 78:52; Isa 49:9,10; 63:11; Joh 10:3,4

dwellest.

99:1; Ex 25:20-22; 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; Eze 1:13; 10:4

shine.

3,7,19; 50:2; 94:1; De 33:2; Job 10:3; Isa 60:1; Eze 43:2; Da 9:17

Re 21:23

Before.These three tribes, in the wilderness, marched immediately after the ark and cherubim, by Divine appointment, to which this appears to be an allusion.

Nu 2:18-24; 10:22-24

stir up.

35:23; 44:23-26; 78:38; Isa 42:13,14

come and save us. Heb. come for salvation to us.

Isa 25:9; 33:22