— ὑπὸ τῶν πατέρων] 1... by his parents. For this elsewhere
unusual employment of πατέρες, Wetstein aptly directs the
reader to Parthenius, Hrof. 10: Κυάνιππος εἰς ἐπιθυμίαν
“Δευκώνης ἐλθών, Tapa τῶν πατέρων αἰτησάμενος αὐτὴν ἠγάγετο
γυναῖκα, as well as to the Latin patres, Stat. Theb. vi. 464:
Incertique patrum thalami. Bengel understands πατέρες of
the still living ancestors of Moses (“a patribus, id est a patre
[Amram] et ab avo... paterno, qui erat Kahath ”), and he is
followed by Chr. Fr. Schmid, Bohme (yet with wavering), and
others; while Stein, who expressly rejects both explanations,


1 Kurtz is in a position to add further particulars on this point, inasmuch as
he supposes the ‘‘ presupposition” is to be derived from the state of things
narrated, ‘* that a special divine admonition spoke to the parents out of the eyes
of the child.”


CHAP. XI. 23. 417


wonderfully supposes “the mother,” together with “a few
concurring friends, who as it were took the place of parents,”
to be intended. In the Hebrew, Ex. ii. 2, the κρύπτειν is
predicated only of the mother; the LXX., however, with whom
the author agrees, have: ἰδόντες δὲ αὐτὸ ἀστεῖον, ἐσ κέ-
πασαν αὐτὸ μῆνας τρεῖς. ---- ἀστεῖον] fair and graceful in
form. Theophylact: ὡραῖον, τῇ ὄψει χαρίεν. In the Hebrew
stands 3ib. — καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως]
might, on account of the plural οὐκ ἐφοβήθησαν, be considered,
together with εἶδον, in opposition to the passive ἐκρύβη, as
still dependent upon διότ. But more logically exact is the
taking of the words, as also is mostly done, as a parallel to
ἐκρύβη. For much more natural does it appear that the
author wished to represent that κρύπτειν as an act from the
accomplishment of which fear did not deter, than that he
should think of fearlessness as the motive cause of that action.
