(18) Which knew not Joseph.--The idiom was originally a Hebrew one, for "not remembering, not caring for;" but as the words are quoted from the LXX. they do not affect the question as to the language in which the speech was delivered.

Verse 18. - Over Egypt, R.T.; there arose another king for another king arose, A.V.

7:17-29 Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, fair toward God; it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defence of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not wilfully shut their eyes against the light, that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy.Till another king arose,.... In, or over Egypt, as the Alexandrian copy, and others, and the Vulgate Latin, Syriac, and Ethiopic versions read; in Exodus 1:8 it is a new king; the Jewish writers are divided about him, whether he was a different king from the former; or only so called, because he made new edicts (d):

"Rab and Samuel, one says a new one absolutely: and the other says, because his decrees were renewed; he that says a new one absolutely, (thinks so) because it is written a new one; and he who says, because his decrees are renewed (or he makes new decrees, he thinks so) from hence, because it is not written, and he died, and there reigned; and (it makes) for him that says, because his decrees are renewed, what is written, "who knew not Joseph"; what is the meaning of that, "who knew not Joseph?" that he was like one who knew not Joseph at all.''

The Septuagint version of Exodus 1:8 renders it "another" king, as does Stephen here; another king from the Pharaoh of Joseph: the name of this was Ramesses Miamun; and one of the treasure cities built for him seems to be called after his name, Raamses, Exodus 1:11. The Jews call him Talma (e) and by Theophilus of Antioch (f) he is called Tethmosis; and by Artapanus (g), Palmanotha: "which knew not Joseph"; nor what great things he had done, to the advantage of the Egyptian nation; he was acquainted with the history of him, and of his worthy deeds, and therefore had no regard to his people, as the other Pharaoh had Josephus (h) says, the kingdom was translated to another family; which might be the reason why he was not known, nor his friends taken notice of: Aben Ezra says, he was not of the seed royal; wherefore it is written, "and there arose"; he the kingdom, and had not a just right and title so that being a stranger, it is no wonder that he should not know Joseph; Jarchi's note is,

"he made himself as if he did not know him''

he dissembled, he pretended ignorance of him, because he would show no respect unto his people. Beza's ancient copy, and another in the Bodleian library, read, "which remembered not Joseph".

(d) T. Bab. Erubin, fol. 53. 1. & Sota, fol. 11. 1.((e) Juchasin, fol. 135. 2.((f) Ad Autolycum, l. 3. p. 130. (g) Apud Euseb. de prep. Evangel. l. 9. c. 27. (h) Antiqu. l. 2. c. 9. sect. 1.