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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Exodus Глава 5 서론

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Matthew Henry's Complete Commentary

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Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and worship in the wilderness. I. They demand leave in the name of God (Ex 5:1), and he answers their demand with a defiance of God, Ex 5:2. II. They beg leave in the name of Israel (Ex 5:3), and he answers their request with further orders to oppress Israel, Ex 5:4-9. These cruel orders were, 1. Executed by the task-masters, Ex 5:10-14. 2. Complained of to Pharaoh, but in vain, Ex 5:15-19. 3. Complained of by the people to Moses Ex 5:20,21), and by him to God, Ex 5:22,23.

Adam Clarke's Commentary and Critical Notes on the Bible

Exodus 5 Introduction

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Moses and Aaron open their commission to Pharaoh, Exodus 5:1. He insultingly asks who Jehovah is, in whose name they require him to dismiss the people, Exodus 5:2. They explain, Exodus 5:3. He charges them with making the people disaffected, Exodus 5:4, Exodus 5:5; and commands the task-masters to increase their work, and lessen their means of performing it, Exodus 5:6-9. The task-masters do as commanded, and refuse to give the people straw to assist them in making brick, and yet require the fulfillment of their daily tasks as formerly, when furnished with all the necessary means, Exodus 5:10-13. The Israelites failing to produce the ordinary quantity of brick, their own officers, set over them by the task-masters, are cruelly insulted and beaten, Exodus 5:14. The officers complain to Pharaoh, Exodus 5:15, Exodus 5:16; but find no redress, Exodus 5:17, Exodus 5:18. The officers, finding their case desperate, bitterly reproach Moses and Aaron for bringing them into their present circumstances, Exodus 5:19-21. Moses retires, and lays the matter before the Lord, and pleads with him, Exodus 5:22, Exodus 5:23.

John Gill's Exposition of the Bible

Exodus 5 Introduction

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INTRODUCTION TO Exodus 5

Moses and Aaron go in to Pharaoh, and desire leave for the children of Israel to go into the wilderness three days' journey, to sacrifice to the Lord, and are answered in a very churlish and atheistical manner, and are charged with making the people idle, the consequence of which was, the taskmasters had orders, to make their work more heavy and toilsome, Exodus 5:1 which orders were executed with severity by them, Exodus 5:10, upon which the officers of the children of Israel complained to Pharaoh, but to no purpose, Exodus 5:14, and meeting with Moses and Aaron, lay the blame upon them, Exodus 5:20, which sends Moses to the Lord to expostulate with him about it, Exodus 5:22.

Cambridge Bible for Schools and Colleges

Exodus 5 Introduction

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Exodus 5:1 to Exodus 6:1. The application to the Pharaoh, and its failure. Exodus 5:1 to Exodus 6:1 is for its greater part a continuous narrative from J: but at the beginning v. 3 seems to be a doublet of v. 1, and (especially) v. 5 of v. 4; hence most critics refer vv. 1, 2, 4 to E.

Exodus Глава 5 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ex 5:1-23.

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Ex 5:1-23.

FIRST INTERVIEW WITH PHARAOH.

1. Moses and Aaron went in--As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it.

and told Pharaoh--When introduced, they delivered a message in the name of the God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to have been used by divine direction

(Ex 4:2)

and designed to put honor on the Hebrews in their depressed condition

(Heb 11:16).

Barnes' Notes on the Bible

Exodus 5:1

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Pharaoh - This king, probably Tothmosis II, the great grandson of Aahmes Exodus 1:8, the original persecutor of the Israelites, must have been resident at this time in a city, probably Tanis Exodus 2:5, of Lower Egypt, situated on the Nile.

The Lord God - Yahweh God of Israel demanded the services of His people. The demand, according to the general views of the pagans, was just and natural; the Israelites could not offer the necessary sacrifices in the presence of Egyptians.

Adam Clarke's Commentary and Critical Notes on the Bible

Exodus 5:1

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And afterward Moses and Aaron went - This chapter is properly a continuation of the preceding, as the succeeding is a continuation of this; and to preserve the connection of the facts they should be read together.

How simply, and yet with what authority, does Moses deliver his message to the Egyptian king! Thus saith Jehovah, God of Israel, Let my people go. It is well in this, as in almost every other case where יהוה Jehovah occurs, to preserve the original word: our using the word Lord is not sufficiently expressive, and often leaves the sense indistinct.

John Gill's Exposition of the Bible

Exodus 5:1

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And afterwards Moses and Aaron went in, and told Pharaoh,.... Whose name, some say, was Cenchres, others Amenophis, according to Manetho and Chaeremon (h); See Gill on Exodus 3:10 went into Pharaoh's palace, and being introduced by the proper officer at court for that purpose, addressed him in the following manner:

thus saith the Lord God of Israel: as ambassadors of him, who is King of kings, and Lord of lords; and so Artapanus (i), the Heathen, says that the Egyptian king, hearing that Moses was come, sent for him to know wherefore he was come, who told him, that the Lord of the world commanded him to let the Jews go, as it follows here:

let my people go, that they may hold a feast unto me in the wilderness; in the wilderness of Sinai or Arabia, at Horeb there, where they might keep it more freely and safely, without being disturbed by the Egyptians, and without giving any offence to them; and the demand is just; they were the people of God, and therefore he claims them, and service from them was due to him; and Pharaoh had no right to detain them, and what is required was but their reasonable service they owed to their God. This feast was to be held, not for themselves, but to God, which chiefly consisted in offering sacrifice, as is after explained; the entire dismission of them is not at once demanded, only to go a little while into the wilderness, and keep a feast there to the Lord; though it was not intended they should return, but it was put in this form to try Pharaoh, and that he might be the more inexcusable in refusing to grant what was so reasonable.

(h) Apud Joseph. contr. Apion. l. 1. c. 26. 32. (i) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.