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Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they make a most essential difference in composition in a variety of cases. For instance, if we translate ישמע לא lo yishma, Pharaoh Shall not hearken, as in our text, the word shall strongly intimates that it was impossible for Pharaoh to hearken, and that God had placed him under that impossibility: but if we translate as we should do, Pharaoh Will not hearken, it alters the case most essentially, and agrees with the many passages in the preceding chapters, where he is said to have hardened his own heart; as this proves that he, without any impulsive necessity, obstinately refused to attend to what Moses said or threatened; and that God took the advantage of this obstinacy to work another miracle, and thus multiply his wonders in the land.

Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy.

To most critics it is well known that there are in several parts of the Pentateuch considerable differences between the Hebrew and Samaritan copies of this work. In this chapter the variations are of considerable importance, and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew.

1. It is evident that the eighth verse in the present Hebrew text has no natural connection with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say: and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, Who always particularly notes the commencement of his discourses.

It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan are repetitions of speeches which exist in the Hebrew text.

The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations in general are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here made it much more apparent; for should these not be admitted it is evident that something is wanting, without which the connection is incomplete - See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement.

Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan and the hiatus in the Hebrew text will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case I shall subjoin. As the work is extremely scarce from which I select them, one class of readers especially will be glad to meet with them in this place.

"Within these five chapters. 7, 8, 9, 10, and 11, are seven very great differences between the Hebrew and Samaritan Pentateuchs, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians, viz., waters into blood, frogs, flies, murrain, hail, locusts and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech Twice. In the Hebrew we have the speeches concerning the five first as in command from God to Moses, without reading that Moses delivered them; and concerning the two last, as delivered by Moses to Pharaoh, without reading that God had commanded them. Whereas in the Samaritan we find every speech Twice: God commands Moses to go and speak thus or thus before Pharaoh; Moses goes and denounces the judgment; Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt that the Hebrew text now wants many words in each of the seven following places: Exodus 7, between Exodus 7:18; and Exodus 7:19; end of Exodus 7; Exodus 8, between 19 and 20; Exodus 10, between 2 and 3; Exodus 11:1-10, at Exodus 11:3; and Exodus 11:4. The reader will permit me to refer him (for all the words thus omitted) to my own edition of the Hebrew Bible, (Oxford 1780, 2 vols. fol)., where the whole differences are most clearly described. As this is a matter of very extensive consequence, I cannot but observe here, that the present Hebrew text of Exodus 11:1-10; did formerly, and does still appear to me to furnish a demonstration against itself, in proof of the double speech being formerly recorded there, as it is now in the Samaritan. And some very learned men have confessed the impossibility of explaining this chapter without the assistance of the Samaritan Pentateuch. I shall now give this important chapter as I presume it stood originally, distinguishing by italics all such words as are added to or differ from our present translation. And before this chapter must be placed the two last verses of the chapter preceding, Exodus 10:28-29; : And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast well spoken, I will see thy face again no more.

The death of all the first-born in Egypt at once: this plague had been the first threatened, but is last executed. See how slow God is to wrath. The plague is foretold, the time is fixed; all their first-born should sleep the sleep of death, not silently, but so as to rouse the families at midnight. The prince was not too high to be reached by it, nor the slaves at the mill too low to be noticed. While angels slew the Egyptians, not so much as a dog should bark at any of the children of Israel. It is an earnest of the difference there shall be in the great day, between God's people and his enemies. Did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them an indifferent thing; nor would they act in it with so much carelessness as they do. When Moses had thus delivered his message, he went out from Pharaoh in great anger at his obstinacy; though he was the meekest of the men of the earth. The Scripture has foretold the unbelief of many who hear the gospel, that it might not be a surprise or stumbling-block to us, Ro 10:16. Let us never think the worse of the gospel of Christ for the slights men put upon it. Pharaoh was hardened, yet he was compelled to abate his stern and haughty demands, till the Israelites got full freedom. In like manner the people of God will find that every struggle against their spiritual adversary, made in the might of Jesus Christ, every attempt to overcome him by the blood of the Lamb, and every desire to attain increasing likeness and love to that Lamb, will be rewarded by increasing freedom from the enemy of souls.