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Book Of Exodus

BOOK OF EXODUS: EXPLANATORY NOTES

ABBREVIATIONS: CA: Gower, Confessio Amantis; CM: Cursor mundi; CT: Chaucer, Canterbury Tales; DBTEL: A Dictionary of Biblical Tradition in English Literature, ed. Jeffrey; HS: Peter Comestor, Historia Scholastica, cited by book and chapter, followed by Patrologia Latina column in parentheses; K: Kalén-Ohlander edition; MED: Middle English Dictionary; NOAB: New Oxford Annotated Bible; OED: Oxford English Dictionary; OFP: Old French Paraphrase, British Library, MS Egerton 2710, cited by folio and column; Whiting: Whiting, Proverbs, Sentences, and Proverbial Phrases; York: York Plays, ed. Beadle. For other abbreviations, see Textual Notes.

1455 And so thei fayr faur hunderth yere. That four hundred years passed between the Israelites arrival in Egypt and Moses’ birth is not recorded at this point in the Bible, but has been transferred from Exodus 12:40. If we are to associate Joseph’s Pharaoh with the Hyksos period (1720–1550 BCE, see note to line 1409, above), then the oppression under the new king (line 1442) should be associated with the rise of the Nineteenth Dynasty under Seti I (1308–1290 BCE) and Rameses II (1290–1224 BCE); see NOAB, p. 70.

1461–64 The kyng was kend by clerkes / a chyld of them suld spryng . . . unto bale hym bryng. The Bible gives no rationalization for the Pharaoh’s decision to curb the population. That the order to kill any male Israelite children was the result of a prophecy that one of their number would rise up to defeat him links the Pharaoh with Herod in the Gospels, who is threatened by the idea of a child to come who might displace his authority. Compare the York Hosier’s play, where Pharaoh’s first counselor warns: “Lorde, we have herde oure fadres telle / Howe clerkis, that ful wele couthe rede, / Saide a man shulde wax tham emell / That suld fordo vs and owre dede” (11.63–66). This conjoining of Moses and Jesus is rather different from the usual Old Law/New Law juxtaposition so commonplace in medieval typology.

1470 Amryn and his wyfe, Jacabell. The names of Moses’ parents are not given in the Bible until Exodus 6:20. According to the genealogy of the Levites (Numbers 26:57–62), Amram (“friend of Jehovah”) is the son of Kohath (“assembly”), son of Levi. Amram married Jochebed (“Jehovah is her glory”), who is also said to be a daughter of Levi (“adhesion”) and thus Amram’s aunt on his father’s side. Three children are known from the union: Aaron (“mountain of strength”), Moses (“drawn from the water”), and Miriam (“their rebellion”). The Paraphrase, Ohlander notes, is similar to OFP in introducing the names so early (“Old French Parallels,” p. 206).

1478 Tremouth. Pharaoh’s daughter is unnamed in the Bible. Her name goes back at least to Flavius Josephus — who calls her Thermuthis (Jewish Antiquities 2.9.5) — though the Paraphrase-poet presumably gets the name from HS Exod. 5 (1143).

1487 Moyses. The poet alludes to the name deriving, as it does in Exodus 2:10, from the fact that he is drawn out of the water (thus corresponding to the Hebrew verb that might be behind his name, Mosheh). It has also been posited that Moses derives from an Egyptian term “meaning ‘to beget a child’ and perhaps once joined with the name of an Egpytian deity (compare the name Thut-mose)” (NOAB, p. 71).

1495–96 Bot the barn wold not with them abyd, / ne towch ther papes for nokyns nede. That Moses fed on the milk of his Hebrew mother, rather than that of an Egyptian, is derived from Exodus 2:8–9; yet the Bible does not add the detail that this was so because the infant Moses refused to feed at the breasts of the Egyptian women. K (1:clxxxv) notes that this additional detail derives from HS Exod. 5 (1143). Ohlander, however, has observed that the detail is also found in OFP 11d (“Old French Parallels,” p. 207).

1501–02 systur . . . then with that lady was dwelland. Though unnamed in this account, the sister’s name is Miriam; see note to line 1470, above. Her entrance into the story here differs somewhat from the biblical account (Exodus 2:4), where she has been hiding nearby and watching Pharaoh’s daughter as she finds and opens the ark containing Moses. Instead, we here get a Miriam who has managed to find a place in the household of the Pharaoh and is thus in a position to offer up her mother’s services as a wet nurse for the child.

1529–36 This description of Moses, not found in the Bible, may owe much to both HS Exod. 5 (1143–44) and OFP 11c–12a (printed in Ohlander, “Old French Parallels,” p. 207), either of which could be the boke mentioned in line 1532.

1537–96 Like the childhood of Jesus, the childhood of Moses is skipped over in the Bible, picking up his post-infancy life at the point at which his career begins: in this case, the murder of an Egyptian slavemaster when Moses was probably in his fortieth year. This silence, the “white space” between Exodus 2:10 and 2:11, was subsequently filled in by Midrash writings, some of which were ultimately picked up by Christian commentators, as in the present case. The story of the infant Moses in Pharaoh’s court, here deriving probably from HS Exod. 5 (1143–44), ultimately comes from Exodus Rabbah 1.31, which tells how Moses would play on Pharaoh’s lap and take the crown from his head in order to place it on his own. The Egyptian wisemen warned Pharaoh that this act was a sign that Moses would fulfill their prophecies that a Hebrew child would grow to defeat Pharaoh. They advised Pharaoh to kill the child. But Jethro — who was a priest and would later become Moses’ father-in-law (see Exodus 2:16 and 3:1) — was in court and suggested that Moses was only acting as a foolish child will. To test Moses’ intent, they brought him two containers, one filled with hot coals and the other with gold. Moses actually did start to reach for the gold, we are told, but the angel Gabriel turned his hand so that he picked up a hot coal instead. This he even placed in his mouth, burning his tongue and forever giving him a speech impediment. This latter fact thus explained Moses’ claim to have “impediment and slowness of tongue” (Exodus 4:10). The story as it appears here in the Paraphrase diverges from the tradition on several accounts: Pharaoh places the crown on Moses’ head, but the child puts it onto his feet instead; Moses is given no choice of gold or coals, just shown a container of coals; and neither Gabriel nor Jethro make an appearance.

1603–04 And sythyn when he myght wepyns weld, / he mustyrd manhed mony a tyde. The Paraphrase-poet makes of Moses a late medieval military man, perhaps destined to become a great knight.

1616 Madian. Midian (“strife”), named for the fourth son of Abraham by Keturah.

1618 Oreb hyll. Horeb (“mountain of the dried–up ground”) is a general name of the entire mountain range of which Sinai is a part. It is now known as Jebel Musa.

1619 Getro. Jethro (“his excellence”). Alternatively said to be a prince or priest of Midian, he is here said to be the local bishop. Numbers 10:29 names him Hobab (“beloved”), the son of Reuel, indicating that Jethro was likely a titular name while Hobab was an informal one.

1630 Cephoram. Zipporah (“female bird”).

1632 Eliazar and Gersam. Gershom, whose name means “sojourner” and alludes to Moses being, as he says, a “stranger in a foreign land,” was Moses’ firstborn. While the Vulgate does relate at this time the birth of Eliezer, whose name means “my God is help,” this is not the case in all stemma of the text; it is related at this point in the Masoretic text and thus in many other translations of Exodus.

1723 Bot swylke fawt fell not in Jessen. The Paraphrase-poet, always sensitive to what we might call “historical” readings of the text, transplants the exception of Goshen — the place where Joseph had settled his family and thus a substitute for the Israelites themselves — from 8:22–23, the fourth plague, to his first plague, thus illustrating that the Israelites were not affected by any of the plagues. It would not be right, after all, if the Israelites were punished by God for the Pharaoh’s refusal to release them.

1733–34 K notes (1:cxci) a relationship to York 11.273–74: “Lorde, grete myses bothe morn and none / Bytis vs full bittirlye.” The precise nature of this particular plague depends largely on the translation of Exodus 8:16, which in the Vulgate reads sciniphes. The AV translation is “lice,” while NEB reads “maggots.” Genesis and Exodus (line 2988) has “gnattes,” and Towneley Plays 73.286 has “mystis.” OFP 14c reads “pui(l)z” (K 5.61).

1743 Grett fleand loppes over all the land. This line has a parallel in Towneley 74.306: “grete loppys ouer all this land thay fly.”

1772 thei brast ther brayn. That the hail did not just “strike down” the Egyptians but actually burst their brains from their skulls is very much a romance conceit.

1801–04 This increase in the number of Israelites — from seventy to three hundred thousand — is not found in the Bible or HS Exod. 27 (1155–56). As Ohlander observes, the source could be OFP 15b (“Old French Parallels,” p. 208). The detail is subsequently picked up by York 11.51–56.

1811–12 On nyghtys with flawme of fyre / in lyghtnes ware thei lede. It is interesting that one of the most remarkable miracles of the Exodus — the presence of God that led the Israelites into the desert, during the day as a pillar of cloud and during the night as a pillar of fire — is given very little notice in the Paraphrase. Indeed, the pillar of fire is here so quickly glossed that it seems the poet might be uncomfortable with the notion. His reduction of what is traditionally a very large pillar to a simple flawme could relegate the miracle to the realm of historical probability: the flame of torches or firepits rather than the actual presence of God. The pillar of cloud, which is ever-present in Exodus from this point forward, comes off even more poorly as it merits no mention anywhere in the Paraphrase.

1817 chares and mules and mekyll store. The Paraphrase-poet has apparently taken the fact of an army summoned by Pharaoh, an army said to include chariots and horses (Exodus 14:6), and has perceived that far more would be required of such a substantial force — namely, mules to pull carts filled with all manner of supplies to feed, house, and clothe the army.

1818 the Greke Se. This would be, as I have glossed it, the Mediterranean, though such a route would make little sense in light of the path of the Exodus through known Egyptian geography. K (5:108) notes that OFP speaks only of “l’eve la mer,” “la sause,” and “l’element,” giving no indication of a Mediterranean location. HS Exod. 30 (1157) is similarly silent, following both the Vulgate and the Septuagint in giving the location as the Red Sea (mare Rubrum). Technically speaking, the text perhaps ought to read “Sea of Reeds,” being not the Red Sea but a shallow body of water such as Lake Timsah, further north (NOAB, pp. 86–87). The Pearl-poet seems to utilize “Grece” as a token for any distant land (see, e.g., Pearl, line 231, or Sir Gawain and the Green Knight, line 2023), and this fact, along with the historical associations between Egypt and the Mediterranean (and the Greeks themselves), might be behind the discrepancy here. It is also possible that the text originally read “the grete se” and any number of factors contributed to a misreading.

1855–56 Cantemus Domino Gloriose, / love we God and His power playne. Ohlander notes that this Latin phrase does not occur in either the Bible or OFP. It does, however, appear in HS Exod. 31 (1158): “Moysesque Domino canticum exposuit hexametro carmine, Cantemus Domino, etc. Quod quia prius legitur cæteris Canticum dicitur canticorum” (“Old French Parallels,” p. 208).

1864–65 A forest that was fayr to gese. / Thore fand thei wellys fayr and clere. The Paraphrase conflates the bitter waters at Marah (Exodus 15:23–25) and the springs and trees of Elim (Exodus 15:17).

1871 Moyses with hys wand. In the Bible, Moses throws a tree (or, in some versions, a piece of wood) into the bitter waters to make them sweet. That it is only his staff (wand) that is used might come from either HS Exod. 32 (1158–59) or OFP 16b (Ohlander, “Old French Parallels, p. 208).

1889 Ther cloghyng was ever in lyke clere. The Bible notes the miraculous nature of the quail and manna, but it says nothing of the Israelites’ clothing being similarly renewed by God’s power. It is characteristic of the Paraphrase-poet to see past the “basic” workings of miracle stories to a more “realistic” need or effect: wandering in the desert for forty years would doubtless be rough on their garb, and the Israelites would have neither time nor material to fashion new cloth. Presumably, then, God would have provided regular replacements for their worn-out clothes.

1897–1916 There are two biblical incidents involving the drawing of water from rock during the sojourn in the wilderness: one here in Exodus and one in Numbers. On both occasions the people cry out for water and on both occasions Moses strikes the rock to draw it forth. Each place is then named Meribah, meaning “quarrel.” Unlike other seemingly twice-told tales that are accounted only once in the Paraphrase, however, Meribah is actually told twice by the poet (here and at lines 2335–40). Ironically, this seems accurate to history inasmuch as we can treat these matters on historical principles: most critics and exegetes agree that the two biblical stories, while parallel, represent two different events: one in Horeb (Exodus) and one in Kadesh (Numbers). The fact that a water-producing rock was with the Israelites in both locations gave rise to the legend that the rock actually followed the Israelites through the desert, providing sustenance. It is this tradition that Paul refers to in 1 Corinthians 10:4, in which he says of the wandering Israelites: “they drank of the spiritual rock that followed them, and the rock was Christ.” But while the poet has rightly recorded both of the separate events, he still seems to treat them as one (or at least as interchangeable): he only presents the story in detail here, and this in a version in which he has taken the most interesting or integral portions of the various accounts and grafted them into a more or less seamless narrative. So, for instance, Moses’ success at Meribah as told in Exodus — by which he manages to bring water to his parched people — is united with his failure at Meribah as told in Numbers — in which there is an implication that Moses has failed to interpret the water as being a sign from God. It is this implied failure that is made explicit in Deuteronomy 32:50–52, where God denies Moses entrance to the Promised Land because of the incident at Meribah in Kadesh. As elsewhere, the poet does not engage in typical Christological readings of the Old Testament passage at hand: most Christian exegetes, from the Glossa Ordinaria (PL 113:242) to the Biblia Pauperum (plate .f.), have followed Paul’s smitten-rock-as-Christ reading. The latter is especially interesting in depicting the rock “not only with the Crucifixion but also with the creation of Eve from Adam’s left (sinistra) ribs, and with Christ’s being wounded by the spear of Longinus in the right (dextra) side, drawing thus on the First Adam/Second Adam typology as well as contrasting the old and new command of Moses and Christ” (“Smitten Rock,” DBTEL, pp. 718–20).

1922 Amalec and other thre. In the Bible, Amalek (“dweller in a valley”) alone is mentioned as attacking Israel at Rephidim. It is possible that the additional kings are the result of Judges 3:12–13, where the Amelekites join with the Ammonites under the direction of King Eglon of Moab to defeat the Israelites.

1926 Josue. Joshua (“Jehovah is his help”) is the son of Nun, son of Ephraim.

1941–44 Getro of Madian . . . with wyf and chylder also. Jethro’s biblical role in correcting Moses and helping to organize the administration of the people (18:1–27) is here completely subsumed to the single detail (18:5) that he brought Moses’ wife, Zipporah, and his two children, Gershom and Eliezer, to join with Moses and the Israelites in the wilderness. Presumably matters of legal administration, while a concern to Jethro, were of little interest to the romance narrative the poet is attempting to coalesce.

1951 Then Commawndmentes, os clerkes says. The Paraphrase-poet does not list the Ten Commandments, though they are listed in all of his assumed source texts: the Bible, HS Exod. 40 (1163–66), and OFP 16b (Ohlander, “Old French Parallels,” p. 208).

1979–80 The berdes of them wer gylt / like unto the gold wyre. This detail is not found in either the Bible or OFP 16d, but probably it has its source in HS Exod. 73 (1189–90) (Ohlander, “Old French Parallels,” p. 209). K 1:clxxxvi notes that another parallel can be found in CM, lines 6615–26.

1981 Aron. In the Bible it is Aaron who actually constructs the golden calf. Here, however, Aaron is only given the subsequent role of helping to mete justice upon the idolaters. Aaron’s role as idol-builder was the subject of great discussion in exegetical traditions — higher criticism points to the passage as evidence of an attempt on the part of the Levite priests to put a band of Aaronic priests “in their place,” as it were — and it is no surprise to find it missing in a paraphrase interested in a straightforward and stirring narrative.

1987 twenty-thre milia sloyne. The number of other Israelites slain by the Levites (Exodus 32:38) differs according to the manuscript tradition. The Paraphrase here follows both the Greek Septuagint and the Latin Vulgate in reporting the number as twenty-three thousand. The Masoretic text and those translations based upon it (e.g., NRSV) report only three thousand. It is somewhat interesting to note that this seemingly insignificant detail is among the bits of evidence that the “Bible” of many early Christian communities was the Septuagint: in 1 Corinthians 10:8 Paul refers to the “three and twenty thousand” who were killed as idolaters at Sinai.

2005–10 byschop . . . prestes and dekyns . . . duke . . . prince. In describing the formation of the priesthood and the aristocratic structure of the Israelites, the poet resorts to late medieval language, attempting to paste the familiar language of the feudal and ecclesiastical systems onto the unfamiliar notions of the text.

2015–16 So endes the secund boke, / that of Moyses wyll mene. One expects, based on the poem’s presentation thus far, that following the account of the second book of Moses, Exodus, we will receive an account of the third book, Leviticus. And, indeed, the headings of the manuscript would indicate that this is precisely what we get, as the scribe records headings for Leviticus over the next few folios. On the contrary, the book of Leviticus is silently skipped over by the Paraphrase-poet, who has little use for the long sequences of priestly instructions concerning both the sacrifices at a Temple that was destroyed in 70 CE and the specific ethical obligations of what he would have considered the Old Law — replaced by the New Law of Christ a few decades before the Temple was destroyed. For more on the destruction of the Temple and the literary and theological history that developed in its wake, see Siege of Jerusalem, ed. Livingston, pp. 2–7 and 30–36.

BOOK OF EXODUS: TEXTUAL NOTES

ABBREVIATIONS: L: MS Longleat 257; H: Heuser edition (partial); K: Kalén-Ohlander edition; O: Ohlander’s corrigenda to K; P: Peck edition (partial); S: MS Selden Supra 52 (base text for this edition).

1441 Marginalia in S (at top of fol. 14r): Exodus.
1441, 43 Lines indented to leave space for an initial capital; first letter of line 1441 written in the middle of the space.

1448 gret. So K. S: gre.

1451 them. So S, O. K: the.

1454 forne. S: ~~fore~~ forne.

1455 yere. S: f 3ere.

1468 bot. So K. S omits.

1470 Amryn. So K. S: Maryn.

1473 The text of L begins here.

1474 thei. S: l þei.
durst. S: a durst.

1475 hym. So L, K. S: hyd.

1476 Marginalia in S (at right of fol. 14r): Inuencio Moysen.

1477 then. So L, K. S omits.

1487 name. So L, K. S: namyd.

1496 papes. So L, K. S: pape.

1501 Marginalia in S (at top of fol. 14v): no heading.

1504 socur. So L, K. S: socurd.

1507 dyd. So L, K. S: dyr.

1520 ben. So S, L. K: been.
ylk dele. S: inserted below the line.

1524 cummand. So O. S, K: cunnand. L: connand.

1534 oft sythe. So L, K. S: of syght.

1538 with. So L, K. S omits.

1543 of. So K. S omits.

1561 thies. S: e inserted above the line.

1562 said. So L, K. S: fand.

1563 Marginalia in S (at top of fol. 15r): Exodus.

1566 Therfor. S: ~~that~~ þerfor.
with wordes fone. S: inserted above canceled that same is hee.

1568 ne bettur. So S. L, K emends to no bettur.

1576 ys. So L, K. S omits.

1577 seyn. S: inserted above the line.

1578 bryn. So S, O. L, K: bryng.

1579 with. So L, K. S omits.

1580 soyn them hentt. So K. S: them hee hent. L: soone theym hent.

1609 meud. So K. L: meved. S: moud.

1621 keped. So L, K. S omits.

1622 than cumonly. So L, K. S: þam cumly.

1623 Marginalia in S (at top of fol. 15v): no heading.

1628 he. So L, K. S omits.

1636 yt. So L, K. S omits.

1644 bot. So L, K. S: bo.

1646 swylk. So L, K. S: swyll.

1649 I am. S: inserted above the line.

1678 their. So L, K. S: þoir.

1681 Marginalia in S (at top of fol. 16r): Pharo. Leviticus.

1702 say. So L, K. S omits.

1708 ase. S: al ase.

1710 sone. So L, K. S omits.

1715 bondom. So O. S, K: bondon. L: bondage.

1717, 19 Lines indented to leave space for an initial capital; first letter of line 1717 written in the middle of the space.

1718 so forto make theym turne theire moode. So L, K. S: wele wers then euer þei were ~~blode~~.

1720 blude. S: inserted above the line.

1721 noght. So L, K. S omits.

1723 fawt. So K. L: faute. S: faw.

1726 them. So L, K. S omits.

1733 syne. So L, K. S: soyne.

1737 byd ther byte. So L, K. S: byte þerof.

1741 Marginalia in S (at top of fol. 16v): no heading.

1753 come. So L, K. S: con, inserted above the line.
fast. So L, K. S: fall.

1754 well wers. So K. L: mych wars. S: was well wers.

1765 over. S: inserted above canceled or.

1766 sone. So L, K. S omits.
blayne. So L, K. S: blake rayn.

1770 and rayn. So L, K. S omits.

1771 With. So L, K. S: And with.
stryve. So L, K. S: stroye.

1775–76 So L, K. S omits lines.

1780 tre. S: inserted above the line.

1781 then. So L, K. S omits.

1790 wold. So L, K. S: wer told.

1792 thei herd ther talys bee told. So L, K. S: þer talys bee.

1794 old. S: inserted above the line.

1795 tyme. So S, L. K: tyms.

1801 Marginalia in S (at top of fol. 17r): leviticus.

1806 na. So L, K. S: a.

1818 gart. S: gt gart.

1830 lyse. So L, K. S: lastes.

1832 have. So L, K. S omits.

1842 God. S: to god.
thor. S: inserted above the line.

1855 Marginalia in S (at right of fol. 17r): Cantemus.

1857 Marginalia in S (at top of fol. 17v): no heading.

1874 that for them. So L, K. S: þerfor þei.

1875 sojourned. So L, K. S: suffern.

1879 theim. So L, K. S: þei.

1891 the. So L, K. S: þei.

1892 lyved. So L, K. S: lyve.

1897 fand thei non. So L, K. S: non þei fand, with non inserted above the line.

1915 Marginalia in S (at top of fol. 18r): leuiticus and Amalett.
sall. So L, K. S: satt.

1916 I. So L, K. S omits.

1922 Amalec. So L, K. S: Amalet.

1938 gyfyn. So L, O. S, K: 3fyn.

1939 wyse. So L, K. S: wyses.

1956 S: lines 1951–52 after this line repeated, then canceled.

1970 to. So L, K. S: at.

1975 On. So L, K. S: And.

1977 Marginalia in S (at top of fol. 18v): no heading.

1984 was. S: ~~wax~~ was.

1985 with. So L, K. S omits.

1989 them fald. So L, K. S: þen fall.

1990 them. So L, K. S omits.

1992 in. So L, K. S: on.

1993 An. So L, K. S: And.

2002 of: S: ~~and~~ of.

Book Of Exodus

by: Michael Livingston (Editor)

from: The Middle English Metrical Paraphrase of the Old Testament 2011

	EXODUS INCEPIT.	Here unfolds Exodus
[ISRAEL’S BONDAGE IN EGYPT (1:1–14)]
1445 1450 1455 1460	121. When Joseph and hys brethyr ylkon wer ded, then com ther a new kyng. Of Joseph wyst he ryght none, ne noyght wold knaw of his comyng. Bot he levyd, and thai myght all one, ther kynred suld overcome all thyng. Therfor he hath the consell tone in gret thraldom them forto bryng. He gart them beyre and draw and do both dyke and delve, So forto hald them law and lose ther lyneg twelfe. 122. Now wer thei sett in sorow sere; thei fand never of defawt beforne. And so thei fayr faur hunderth yere with grett myschefe mydday and morne. Bot unto God ay war thei dere, all that of that blud was borne: Hee multiplyed in all maner themselfe, ther catell and ther corne. The kyng was kend by clerkes a chyld of them suld spryng To wast hym and his werkes and unto bale hym bryng.	each one; (t-note) came there (in Egypt) knew he nothing at all believed, if they should continue their kindred (the Israelites) counsel taken (t-note) caused; bear make both ditch and digging hold them in servitude (low); (t-note) lineage many sorrows experienced never such loss; (t-note) endured; (see note); (t-note) always were they dear bloodline told; (see note) destroy woe
[SLAUGHTER OF INNOCENTS AND THE BIRTH OF MOSES (1:15–2:3)]
1465 1470 1475	123. To lett this harme then ordand hee all man kynd in ther byrth to qwell That of the Israel borne suld be, bot all woman kynd to dwell. A man wonnyd in that same cyté, heght Amryn and his wyfe, Jacabell. Scho bare a sun semly to see, by qwom seyr farlys aftur fell. Thre monethes thei hym hyd, and lengur thei durst not abyd Bott in a case hym dyd and layd hym by the seesyd.	prevent this harm; ordered male children at; kill Israelites let live; (t-note) dwelled named Amram; Jochebed; (see note); (t-note) She bore a handsome son whom many wonders Three months; (t-note) dare not wait; (t-note) container (i.e., an ark) placed him; (t-note) seaside (i.e., riverside); (t-note)
[INFANCY OF MOSES (2:5–9)]
1480 1485 1490 1495 1500 1505 1510 1515 1520	124. The kyng had then a doyghtur dere, Tremouth scho heght, os I herd say. With hyr maydyns fayr in fere in that place wentt scho to play. Thei saw the case in watur clere in poynt to falle and flett away. At hyr byddyng thei broyght yt nere; a full fayr chyld therin fand thei. For hyr sun scho yt chese and was full mery in mode And gart name yt Moyses als funleng of the flud. 125. The lady trowd full well that tyd that yt was on of Ebreus lede, And at thei sent yt so to hyd and durst no nother do for dred. Scho sent to lades on ylka syd the chyld to norysch and furth fede. Bot the barn wold not with them abyd, ne towch ther papes for nokyns nede. Then had the lady kare; that syght full sore hyr rewys. Scho bad them seke yt ay whare a noryse of Ebreus. 126. This chyldes systur, a damsell, then with that lady was dwelland. Scho herd how all this ferly befell, and socur sone therfor scho fand. Scho mad hyr moder Jacabell that chyld to warysch and warrand. The lady dyd hym with hyr dwell and payd hyr hyre in hyr hand. The chyld with all his mayn fell to the pappe full nere. Then was that lady fayn; so wer all foure in fere. 127. For he to sowke so had begun, The lady bad no bettur yele. The chyld was fayn when he had fown the moder pappe fully to fele. The systur wyst how thei had wonn hyr brothyr lyfe, that lykyd hyr well. Bot the moder was most fayn of hyr sun, that scho went had ben drownd ylk dele. Scho fosterd hym full fayre tyll he cowd styr and stand. To court then can scho care, als the lady had hyr cummand.	(t-note) named Thermuthis; (see note) together about to slip (decline) and float chose him for her son mood did; Moses; (see note); (t-note) foundling of the flood (river) knew quite well at that time one of the Hebrews’ people And that they had sent it thus to hide [it] could do nothing else for dread two ladies on each side (see note) breasts for any reason; (t-note) grieves seek out everywhere nurse (Miriam); (see note); (t-note) wonder relief soon; (t-note) save and protect (t-note) her hire (payment) strength breast at once that lady (his mother) joyful all four [family members] together suck reward glad; found feel knew; won her brother’s; pleased she thought; drowned entirely; (t-note) until he could walk as; her commanded; (t-note)
[MOSES GIVEN TO THE PHARAOH’S DAUGHTER (2:10)]
1525 1530 1535	128. For all ther consell well scho knew; unto the lady scho hym toke. And Tremowth toke hym for hyr trew and for hyr sun hym never forsuke. He was so fayr of hyd and hew: all men had lyst on hym to loke. Befor his tyme was never Jew so fayr to syght, so says the boke. And yf men myght hym see, that were sory oft sythe, Trugh blyse of his bewty thei suld be glade and blythe.	true [child] skin and complexion; (see note) desired chronically depressed; (t-note) Through delight in happy
[THE INFANT MOSES IN PHARAOH’S COURT]
1540 1545 1550 1555 1560 1565 1570 1575 1580 1585 1590 1595	129. So yt befell apon a day: the kyng and the lordes that with hym wore Sat in the palys them to play, and cunnand clerkes was with them thore. A damsell in rych aray broght the chyld them furth before. And of that fayr full fayn war thei, for all men lufyd hym, lese and more. The kyng can on hym loke and was ryght glad forthi. In hand sone he hym toke and kyssyd hym curtasly. 130. Betwyx hys schankes he sett hym ryght and lappyd hym to hym for grett lufe. And for he was so worthy a wyght, hys pertenes he toght forto prove. His crown of gold, full fayr and bryght, that barne hed sett he above. And sone was schewyd in ther syght a wonder case forto controve: That chyld full lyghtly lete, the crown kast he downe, And fylyd yt with his fete forto breke yt full bowne. 131. So qwen thies clerkes this syght can see, unto the kyng thei said full sone, “Syr, wott thou not we wernyd thee with on Ebrew to be undowne? Se this sygne: that same is hee! Therfor be wyse with wordes fone. Hys bane belyv bot yf thou be, thynke thor to abyd ne bettur bone. The case sen thou knavs, rewle thee by ryghwyse rede.” The kyng sees by ther sawys that barne behovys to be ded. 132. Then a wys man of ther law sayd the chyld suld not be schent: “This dede that he hath done this day, yt ys not doyn be yll entent; That sall be seyn sone on asay.” Hott colys he gart bryn in present And proferd the chyld with forto play. And in his mowth he soyn them hentt. He kyd well he was yong, and no man wold hym marre; The coylys brynt so his tong that he spake ever the warre. 133. This mater sone was movyd and ment in chamber emang this madyns all. Tremuth toke therto full gud tent, and fast scho hyed into the hall. The chyld in ermys sone hath scho hent for no defawt to hym suld fall. Loe, how sone God hath socur sent; that He wyll save, be savyd thei sall. To chamber scho hym bare; then was he owt of drede. All that the clerkes sayd ayre was aftur done in dede.	(see note) (i.e., Pharaoh); were; (t-note) palace to enjoy themselves cunning fair child very glad; (t-note) therefore courteously legs gathered him to himself a young man cleverness he thought he set above that child’s head event; contrive very frivolously acted defiled; feet eagerly when these [gathered] wise men; (t-note) (t-note) don’t you know we warned; (t-note) a Hebrew [you would] be undone See this sign few; (t-note) Unless you quickly become his killer no better reward; (t-note) circumstances since you know rule yourself; proper advice sayings child ought their killed deed (t-note) seen at once through trial; (t-note) coals; bring in(t-note) offered [them to]; (t-note) soon placed them; (t-note) showed; young would [therefore] hurt him worse told and known very careful attention rushed [her] arms guilt See, how quickly; succor whom He would save, they shall be saved bore danger before deed
[MOSES MURDERS AN EGYPTIAN AND FLEES EGYPT (2:11–15)]
1600 1605 1610 1615 1620	134. Scho was full fayn to be his belde, and in hyr boure scho cane hym hyde, Tyll he was waxin well of eld. Was none so semly in no syde; All folke had hele that hym beheld, so was he fayr of hew and hyde. And sythyn when he myght wepyns weld, he mustyrd manhed mony a tyde. And on a day yt betyd he hard and was nerhand How on of Egypt chyd with a chyld of his land. 135. Then Moyses meud hym them omell both for his kyn and his cuntré. The man of Egypt can he qwell and hyde hym that none suld see. Full soyne the kyng therof herd tell and demed that Moyses ded suld be. And ther he durst no langer dwell, bot fast to Madian hastyd hee, A cyté sett before under Oreb hyll to be. Getro was byschope thore and goverynd grett degré.	comfort bower she did hide him had grown well in age seemly; place comfort skin and complexion then; weapons wield; (see note) showed courage many times happened heard; nearby one of Egypt (an Egyptian) quarreled man; (i.e., a Hebrew) moved himself among them; (t-note) did he kill [Yet] very quickly should be killed there [in Egypt] he (Moses) dared Midian; (see note) Horeb; (see note) Jethro; (see note)
[MOSES IN MIDIAN (2:16–22)]
1625 1630	136. Hys doyghtyrs keped his fee in feld, os custom was than cumonly. The wemen myght no watur weld for hyrdmen that ware moyr myghty. Then Moyses stud and them beheld and helpyd the wemen with maystry. Thei told ther fader under teld, and he bad bryng hym home in hye. Sythyn Getro gafe hym to hys doghtur, heght Cephoram. Scho bare hym chylder two: Eliazar and Gersam.	possessions; (t-note) as was then common custom; (t-note) women; get [for their flock]; (t-note) [because of] herders; more strong stood up and saw them gallantry in a tent haste; (t-note) Then Zipporah; (see note) bore him two children Eliezer; Gershom; (see note)
[MOSES AT THE BURNING BUSH (3:1–4:31)]
1635 1640 1645 1650 1655 1660 1665 1670 1675 1680 1685 1690	137. With hym laft Moyses, for his lay, to be hys hyrd, yt is not to hyd, Als his doghturs wer wontt all way, for wrschyp was yt cald that tyde. With his schepe wentt he on a day under the monte of Synay syde. Ther fand he farlys hym to flay; abayst he was ther forto abyde. A buske he saw up stand with floures and leves grene, And that buske was byrnand, bot sulpyng was none sene. 138. Of mervyll myght no man hym blame; swylk ferlis ner before hym fell. God carpyd to hym and cald by name within a buske wher He can dwell. “Moyses, I am God the same of Abraham, Ysac, and Israel; For the chylder that suffers schame, all myn entent I sall thee tell. I wyll mustyr My myght and owt of bale them bryng, Als I before hath heyght to them and there ofspryng. 139. “My messynger I wyll make thee to Pharo of Egypt kyng: To byd hym lett My folke go free owt of his land at ther lykyng, To make ther sacrafyce to Me In wyldernese of werldly thyng. Thy brothyr Aron sall with thee be and beyr wytnese to old and yyng How thou spekkes with Me here. And yf thei trow thee noght, Sygnes, sore and sere, sall I send soyne unsoght.” 140. Then sayd Moyses, “Lord, understand this; I wold sum other wentt. Thei lufe me noyght in Egypt land; unto my talys thei wyll not tent.” He bad hym then cast down his wand, and sone yt semyd os a serpent. And mesyll-lyke yt made his hand to apeyre in the kynges present. “Yf thei aske thee of whom thou had their segnes and whore, Say, ‘I am that am’; that is My name evermoyre.” 141. Moyses says, “It sall be done in this case, ose Thou hath commawnd.” He toke his leve at Getron and held the way to Egypt land. Als God hym heyght, his brothir Aron evyn in the way befor hym he fand. Of his fader and his kyn ylkon he told to hym full gud tythand, And how all his enmys wer dede and done away. And he told on what wyse God sent hym for say.	[Jethro] left Moses alone, due to his loyalty shepherd were previously accustomed to do it was considered an honor at that time; (t-note) side of Mt. Sinai marvels; terrify dismayed bush flowers burning consumption; (t-note) astonishment such wonders; (t-note) spoke; called [him] by name bush (t-note) children who suffer shame (i.e., the Israelites) bondage promised command him [to] worldly goods Aaron bear witness spoke believe Signs, painful and abundant at once, whether desired or not would [prefer that] some words they will not listen He (God) told him (Moses); staff as [if it was] a serpent leper-like where; (t-note) (t-note) from Jethro promised all of his kin tidings
[AUDIENCE WITH PHARAOH (5:1–23)]
1695 1700	142. His fader and all hys frendes wer fayn of his cummyng to that cuntré. He sayd he suld them bryng from payn unto a place of grett plenté. And to fulfyll the purpase playn to Pharo went Aron and hee, And schewyd to hym the segnes certayn wylke God bad thei suld lett hym see. “For the schylder of Israel,” thei say, “God sentt us hase.” Bot for oght thei cowd tell, he sayd thei suld not pase.	glad signs which children of Israel (t-note) aught leave
[MOSES’ MIRACULOUS ROD (7:10–13)]
1705 1710 1715	143. Moyses then cast down his wand, and soyne it semyd os a serpent. He toke the tayle up in his hand, and ase a wand agayn yt went. As mesyll furth his fyngurs stand, and hole agayn sone he them hentt. The kyng sayd he hade clerkes connand cowd do the same by experiment. He sett ther segnes at noyght, and sayd ther folke therfore Suld be in bondom broyght wele wers then ever thei were.	at once (t-note) As a leper’s whole; made; (t-note) cunning wise men [who] through their own knowledge [the worth of] their signs as nothing bondage; (t-note) much worse
[THE TEN PLAGUES (7:14–12:32)]
1720 1725 1730 1735 1740 1745 1750 1755 1760 1765 1770 1775 1780 1785	144. God sent unto them venjance ten so forto make theym turne theire moode. All the waters of Egypt then in feld and towne were turnd into blude So that it myght noght helpe to men, ne unto bestes, ne fowles fode. Bot swylke fawt fell not in Jessen, wher thei wonyd that to God wer gud. The secund soyne can fall to greve them als God wyld: Both feld, hows, and hall with taydes and froskes wer fyllyd. 145. All was venomd with the vermyne that suld oght reche ther releve. Bot Pharo therfor wold not fyne, bot Goddes folke more then can he greve. Then the thryd God send them syne: grett myse that made them mor myschefe. Thei stroyd and corumpyd both corn and wyne. No man myght for ther malice meve. Nothyng myght byd ther byte yf thei safe aftur suld be. Bot Pharo wold not yett therfor lett this folke go free. 146. He sayd he suld them bynd in band; God send the faurt venjance forthye: Grett fleand loppes over all the land batte men and bestes full bytturly. Wherso thei fell on fott or hand, full hedos herm had thei in hye. Bott Goddes folke non swylke fawtes fand; thei wonnyd in well, as was worthy. Kyng Pharo was frowerd and ever of wekyd wyll. His hert was mad so herd: Goddes folke ay haldes he styll. 147. Therfor the fyft come aftur fast, that well wers then any other was. Moran was over ther catell kast, on schepe, swyn, oxe, and asse So that in lyfe ther myght none last. the kyng therof most herme has, Bot when this perell was overpast, he wold not lett the pepyll pase. Therfor the sext was sene: when Moyses movyd his wand, A powder yll and unclene was cast over all the land. 148. That powder blew over all bylyve; wherso yt blew, sone wex a blayne. Yt mad like messels man and wyfe that ware not to Goddes bedyng bayn. Both nyght and day swylke dust can dryve. Than was the sevynt of frost and rayn With halestons that dyd them stryve; wherso thei bett, thei brast ther brayn. Swylk thonour and lefynyng in all that land was wroght That herbes and all maner of thyng was waist and broght to noght. 149. The aght was yll wormes fleand; thei coverd over all that cuntré. Agayns the storme myght no thyng stand: thei left no fruttes, ne levys on tre. The neynt then fell neyr at hand: so marke that none myght other see; No lyght was levyd in all that land, and that enduryd by days thre. The tent was sodan ded of all folke, fo and frend. Then toke the kyng to red to lett the pepyll wend.	ten vengeances (plagues); (t-note) change their minds; (t-note) blood; (t-note) (t-note) beasts, nor bird’s food such troubles did not occur in Goshen; (see note); (t-note) lived who; loyal the second [plague] soon as God desired; (t-note) toads and frogs Everyone was poisoned; vermin bring about cease the third [plague]; quickly; (see note); (t-note) many midges destroyed and corrupted move endure their bites; (t-note) and manage to be whole afterwards bind them in bondage; (t-note) the fourth vengeance (plague) therefore flying fleas; (see note) [that] bit hideous harms; immediately dwelled in safety malevolent ever he holds [captive] the fifth [plague]; (t-note) (t-note) Murrain (i.e., they would all die) harm peril was finished pass [from the land] the sixth [plague] was seen dust at once; (t-note) grew a boil; (t-note) leprosy bidding obedient the seventh [plague]; (t-note) hailstones; (t-note) burst their brains; (see note) thunder and lightning plants; (t-note) laid waste; nothing The eighth [plague] was ill worms flying (locusts) storm [of locusts] fruits, nor leaves on the trees; (t-note) The ninth [plague]; (t-note) such darkness The tenth [plague]; sudden death advice people [of Israel] go
[THE EXODUS BEGINS (12:33–13:22)]
1790 1795 1800 1805 1810	150. The kyng gafe leve unto Moysen and Aron to wend os thei wold. On mold wer non more meri men fro tym thei herd ther talys bee told. Thei hyghed them fast unto Jessen, wher the Jewes wonnyd both ying and old, And sett them certan tyme and when to wend, and bad thei suld be bold To borow and with them beyre all guds that thei myght gette. And so ordand thei here full smartly small and grette. 151. Sexti and ten in yowth and eld wer told when thei enturd that land. Now wer thei that myght wepyn weld to reckynd thre hunderth thowssand, Owttakyn wemen and hyrdes in feld and chylder that in na stoure myght stand. Thei prayd all God to be ther beld, and furth thei went, as was ordand. On days at ther desyre with all fudes wer thei fede; On nyghtys with flawme of fyre in lyghtnes ware thei lede.	(t-note) On earth these sentences pronounced; (t-note) hastened dwelt; (t-note) (t-note) obtain; bear provided (i.e., seventy); (see note); (t-note) numbered; entered wield weapons Not counting; shepherds struggle; (t-note) security ordained During the day flame (pillar); (see note)
[CROSSING THE RED SEA (14:1–31)]
1815 1820 1825 1830 1835 1840 1845	152. When Pharo wyst that thei wendyd ware, Moyses and Aron and ilka Jew, He commawndyd all men, both lesse and mare, aftur that pepyll forto persew With chares and mules and mekyll store. to the Greke Se he gart remew. Full well he hopyd to have them thore, for kyndly course no ferre he knew. He sayd, “Forsoth, we sall bynd them full soyre in bandes.” Bot God that goverans all, He savys ay his servandes. 153. When thei herd, yt is not to hyd, the kyng was command on swylke a wyse, Thei saw the see on that on syde and on that other all ther enmys, For ferd full fast then can thei chyde and sayd, “Oure lyvys not lang lyse; Bettur had us ben forto byde and have bene savyd in the kyng servyce.” Thei wend Moyses had wyst and tylyd them furth with trayne. Hee sayd, “Be ye of gud trest; God sall us save certayn.” 154. To God he bad them crye and call, and to the see wyghtly he wentt. Hys wand he lete in the watur fall and prayd to God with gud entent. The watur stud upe ose a walle: swylke grace God to them thor sentt. Thurghtowt the see so wentt thei all that nowdyr chyld ne wyf wer schent. Pharo con aftur fownd and trowd well them to have tane. He and his meneye wer drownyd; on lyfe ther lafte not one.	knew that they had gone every Jew chariots; many supplies; (see note) Greek Sea (Mediterranean) he moved away; (see note); (t-note) no further natural road securely (cruelly) always [that] the Pharaoh was coming sea on that one side fear; complain remain; (t-note) wait to have been kept; Pharaoh’s service; (t-note) believed; known drawn; duplicity cheer quickly like there; (t-note) hurt did pursue thought; taken retainers alive
[SONG OF MOSES (15:1–19)]
1850 1855 1860	155. When Moyses and all hys meneye stud on land and lokyd agayn And saw how thei ware past the see, and all ther enmys sleghly slayn, To call on God then commawnd hee, and this songe sayd he certayn: “Cantemus Domino Gloriose, love we God and His power playne, That savys us on this wyse owt of all wo to wende, And hath stroyd our enmys that soght us forto schend.”	cunningly slain Let us sing to glorious God; (see note); (t-note) in this way; (t-note) destroy
[BITTER WATER MADE SWEET (15:22–25)]
1865 1870	156. Moyses thus and hys folke in fere mad joy to God, both moyre and lesse. So wentt thei furth and neghed nere A forest that was fayr to gese. Thore fand thei wellys fayr and clere, with watur semand fayr and fresche. Bot to asay on sydes sere, yt was all blend with bytturnese. That gart them be grochand and murmerand in ther mode. Then Moyses with hys wand thrugh Goddes grace made yt gude.	came near look upon; (see note) wells that seemed to the taste in all ways mixed This caused them to begin grumbling murmuring in their spirits (see note)
[BREAD FROM HEAVEN (16:1–36)]
1875 1880 1885 1890 1895	157. Thus lovyd thei God of all His grace that for them wroght swylke werkes grett. Thei sojourned thore a certayn space tyll thei were rest and well refette. Sythyn past thei unto another place, a forest of Syne, was fere to gette. And thore theim fell a febyll case: defawtt of fude, both drynke and mette. Bot God herd Moyses stevyn, and Aron helpe he wold. He send them foyde fro Hevyn, flour that “manna” was cald. 158. Thore fell before them foulys sere, aftur ther lyst and lykyng was. And so thei were fede faurty yere, ay qwyls thei wonnyd in wyldernese; Ther cloghyng was ever in lyke clere, and ever ther fude was fayr and fresche. So wer the folke fede fayre in fere; ther bestes lyved with grouand gresse. Then past thei furth fro Syn, a forest fayr and wyde, To the forest of Raphadyn, and thore thei buskyd to abyde.	praised (t-note) (t-note) refitted Sin, [which] was far to cross befell; (t-note) [a] lack of food speech food many birds pleasure; delight all the while they lived clothing; (see note) altogether (t-note) their beasts lived on growing grasses; (t-note) Rephidim prepared to sojourn
[WATER FROM THE ROCK (17:1–7 AND NUMBERS 20:1–13)]
1900 1905 1910 1915 1920	159. Watur befor them fand thei non in ryver, ne in dyke to stande. Therfor thei mournyd and mad grett mone. To Moyses ware thei all grochand. God spake to Moyses and Aron and bad that he suld with his wand Before the folke stryke on the ston, and watur suld he have at hande. Moyses sayd, “Men, take tent to me, both most and lest.” He stroke, and watur went owt both to man and beste. 160. For Moyses sayd, “To me take hede,” and mad no mynd of Goddes myght, God spake unto hym ther gud sped and reckynd to hym this reson ryght: “For that thou demyd not of this dede that yt be Me was done and dyght, My folke, I say, thou sall not lede into the land that I them heght.” Then word of them sprang in cytys on ylka syde. Thai say, “Yf thei last lang, our remys thei sall overryde.”	(see note); (t-note) canal moan grumbling he (Moses) should pay attention struck [the rock] Because there at once Because of the fact that through Me; accomplished (t-note) (t-note) news of them (Israel) cities on each side (i.e., in the area) realms they shall override
[AMALEK ATTACKS ISRAEL AND IS DEFEATED BY JOSHUA (17:8–16)]
1925 1930 1935 1940	161. Faure kynges hath horssus and harnes hent, Amalec and other thre. Thei say, “This Ebrews sall be schentt, bot yf thei sped them fast to flee.” Bot Moyses sone hys men hath sentt and made ther cheftan Josue. He prayd at home with gud entent so that the vyctory hade hee. Whyls Moyses held hys hende up unto Hevyn on hyghte, Ther myght non enmys lend agaynys hys folke to fyght. 162. Josue overcom all thos enmyse, and full grett welth he wan therby Of catell and of cloghes of price, and home agayn fast can thei hye. Moyses gart make grett sacrafyce, for God had gyfyn them the victory, And ordand pristys and princis wyse forto kepe furth ther cumpany. Getro of Madian, that Moyses founded fro, He soght unto hym then with wyf and chylder also.	Four; have horses; harnesses taken Amalek; (see note); (t-note) destroyed unless Joshua; (see note) While; hand enemies clothes come prepared [to] given; (t-note) caused; (t-note) maintain Jethro of Midian; (see note) had departed from [Moses’] wife and children
[THE THEOPHANY AT MT. SINAI (19:1–31:18)]
1945 1950 1955	163. Aftur that tyme thei toke the ways wher the montt of Synay was nere, Wher Moyses for the pepyll prays, and God unto hym thor can apeyre. He fastyd full faurty days, the Law of God for he wold lere. Then Commawndmentes, os clerkes says, war to hym takyn in tables sere. Bot whyls he thor can dwell to lere Goddes laws lely, Hys folke full fowll fell and made them mawmentry.	mount of Sinai there can appear forty days learn Ten Commandments; (see note) on several tablets there (on the mountain) loyally so foul fell [away] idolatry; (t-note)
[THE GOLDEN CALF (32:1–35)]
1960 1965 1970 1975 1980 1985 1990	164. A calf of gold thei gart up stand and honerd yt with all ther mayne. “This broyght us owt of Egyp land and sall us save,” thei say certayn. Then God unto Moyses commawnd: “Wend down unto thi pepyll agayn, For thei have synnyd and tone on hand a werke that wyll wurth to payn.” Moyses then from God past and hyed hym to that halfe. He fand his folke full fast kneland befor that calfe. 165. That mawmentry that thei of ment was hedows thyng to hym at here. He brake ther calfe and sone yt brent and kest the powder in watur clere. Thei dranke therof ever os thei went, for other watur was non so nere. On thos that to that syn assent the venjance of God cane apere, For he wald have them spylt aftur ther awne desyre. The berdes of them wer gylt like unto the gold wyre. 166. When Moyses and his brother Aron saw sygne of God in that sted, Other wyttenese nede them none bot at ther here was waxin rede. Of them that was with tresone tone and bold to breke that Moyses bede, Ware twenty-thre milia sloyne; then wer the remland wyll of rede. To fete thei can them fald, and Moyses gatte them grace, And then to them he told how God spake in that space.	made to stand up honored; power taken turn to pain hurried; place discovered his people kneeling intended hideous; for him to hear; (t-note) broke; burnt cast (t-note) did appear destroyed; (t-note) as a result of their own desires beards; were gilt; (see note) golden wire Aaron; (see note) God’s sign in that appearance witnesses that their hair; grown red; (t-note) taken; (t-note) what Moses bid Were 23,000 slain; (see note) remnant helpless (at a loss for a plan) [their] feet; bend; (t-note) granted; (t-note) (t-note)
[THE COVENANT, THE ARK, AND THE TABERNACLE (33:1–40:33)]
1995 2000 2005 2010 2015	167. An Arke, he sayd, thei suld do make, therin to hold that holy store: The tables that God can to hym take, with manna and with mekyll more: All ther sacrafyce for Goddes sake and all that offerd suld be thore. And therwith suld none wune ne wake bot folke that were ordand ther for. This Arke thei made in hye of gold and prescius stone. The lynege of Levy to tent therto was tone. 168. Aron was ordand byschop to be forto resave the sacrafyce, And prestes and dekyns in ther degree at serve to hym in sere servyce. And ryght so the duke Josue was chosyn os a prince and most in price, Wherso thei come in ylke cuntré to sett the batels in asyce. A Tabernakyll thei toke to kepe Godes Arke ay clene. So endes the secund boke, that of Moyses wyll mene.	(t-note) tablets; made him to take much more should be there no one dwell or watch ordained for that haste (t-note) lineage of Levi to attend to that was chosen (see note) receive deacons various services worth reckoning always safe (see note) will be dealt with

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